 
The Book of Matthew: Jesus' Kingdom of Heaven Versus the Kingdoms of Earth

By Lucas Dawn

Smashwords Edition

Copyright 2012 Lucas Dawn

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Table of Contents

Chapter 1 - Heaven's Promised King Among Israel's Compromised Kings (Mt. 1:1-2:23)

Chapter 2 - The Kingdom from Heaven Begins (Mt. 3:1-5:16)

Chapter 3 - Jesus' Righteousness Surpasses Israel's Righteousness (Mt. 5:17-48)

Chapter 4 - Earthly Appearances Versus Heavenly Realities (Mt. 6:1-7:29)

Chapter 5 - The Merciful Lord, the Royal Son of Man (Mt. 8:1-9:34)

Chapter 6 - The Lord Teaches His Disciples About Mission and Opposition (Mt. 9:35-11:1)

Chapter 7 - The Controversial Son of Man in the Kingdom of Israel (Mt. 11:2-12:50)

Chapter 8 - Parables About the Coming of the Kingdom of Heaven (Mt. 13:1-52)

Chapter 9 - The Bread of Jesus Versus the Leaven of Jerusalem (Mt. 13:53-16:12)

Chapter 10 - Will the Kingdom of Heaven Become Great on Earth? (Mt. 16:13-20:28)

Chapter 11 - Jesus' Fearless Judgment Against Fruitless Jerusalem (Mt. 20:29-23:39)

Chapter 12 - The Earth's Future Tribulations and Heaven's Final Judgment (Mt. 24:1-25:46)

Chapter 13 - Kings of the Earth Kill the King of Heaven (Mt. 26:1-27:66)

Chapter 14 - The King of Heaven Rises and Rules Forever (Mt. 28:1-20)

Introduction

The kingdom of heaven is a special phrase found only in the Gospel of Matthew, and it is found often: thirty-two times. The other three Gospels have the more common phrase, the kingdom of God. This kingdom is the focus of Jesus' teaching in Matthew, Mark, and Luke. But why does Matthew emphasize the kingdom of _heaven_?

Did Matthew simply have a Jewish hesitancy to write the name of God and thus substitute the word heaven? Probably not, because Matthew uses the name of God over fifty times, and uses the phrase kingdom of God four times.

Maybe there is a contrast between the kingdom of heaven and the kingdom of God, involving two different periods of history or two different locations. Definitely not, for Matthew uses its special phrase in the same teachings of Jesus where Mark and Luke have the kingdom of God (for example, compare Mt. 13:10-13; Mk. 4:10-12; and Lk. 8:9-10).

I think Matthew does use its special phrase as a contrast, but the contrast is between the kingdom of heaven and the kingdoms of earth. In Matthew's story, the plot is full of conflict between Jesus and Jewish leaders. Jesus' new kingdom of heaven is clearly different from all the kingdoms of earth, including the kingdom of Israel.

Though the crowds in Israel love Jesus' healing power—and hope he will rule over Israel—their rulers in the synagogues and temple reject Jesus, and finally instigate his death. So does Jesus fail plan A (ruling the kingdom of Israel) and eventually turn to plan B (ruling the kingdom of heaven)? No, the kingdom of heaven was not plan B. While Jesus does speak and act mostly in the kingdom of Israel, he proclaims the new kingdom of heaven from the very beginning. He never intends to rule or reform the kingdom of Israel, despite the hopes and dreams of the crowds, and even John the Baptist.

Matthew's distinctive early chapters introduce this contrast between kingdoms. The genealogy of 1:2-16 begins with the famous forefather of Israel, Abraham, and climaxes in the birth of Jesus, who is called Christ (the promised anointed king). The summary of the genealogy in 1:17 also emphasizes a former great king, David. The kingdom ruled by David and the thirteen other fathers listed after him (1:6-11), however, ends up in exile in Babylon—another emphasis of the genealogy, in 1:11-12,17. The exile was God's judgment against the kingdom of Israel.

In the fullness of time the Christ (Messiah) is born. Unlike the earlier fathers and sons of the kingdom of Israel in Matthew's genealogy, it is not an earthly father who begets the new king; it is the heavenly Spirit (1:18,20). From the start, the infant Christ is a threat to the ruling fathers in Jerusalem: king Herod, the chief priests, and the scribes (rabbis). All Jerusalem is upset when they hear the wise men speak of a newly born king (2:1-4); it is the rulers of the kingdom of Israel versus heaven's king.

Later, John the Baptist announces the impending arrival of the kingdom of heaven (3:2), and its king (3:11-12). John contrasts this coming king and kingdom with the kingdom of Israel led by Pharisees (especially their rabbis) and Sadducees (the chief priests) (3:7-10).

After John baptizes him, Jesus is anointed (as king) by the dove (Spirit) _from_ _heaven_ , and announced (as son) by the voice (of his Father) _from_ _heaven_ (3:16-17). (The Greek phrase for kingdom of heaven can also be translated as the kingdom from heaven.) The new king is then tempted to test his heavenly anointing by impressing Jerusalem, the capital of (the kingdom of) Israel, with a miracle that includes angels from heaven (4:5-6). When Jesus refuses, the devil finally offers him all the kingdoms of the world and their glory (4:8). But the anointed son remains true to his Father and Spirit from heaven; he refuses Satan's kingdoms of earth.

After refusing the kingdoms of earth, the obedient new king begins to inform everyone—in Galilee, far from Jerusalem—that the kingdom of heaven has now arrived (4:12-17). And then Jesus begins to call specific disciples to follow him (4:18-22).

Thus Matthew's beginning chapters introduce his special theme: heaven's new king and his new kingdom of heaven. The powerful Spirit from heaven first conceives and later inaugurates the new king. In contrast, the kingdoms of earth belong to a different spirit, the devious and deceptive Satan. Jesus' kingdom is not the kingdom of Israel or any other kingdom of earth. _On earth Jesus' kingdom of heaven will be composed of his faithful disciples._

Heaven's king will rule in a new way on earth; he will gather disciples, and eventually give them the Spirit from heaven. This is the beginning of the kingdom from heaven.

Jesus' first disciples slowly learn the differences between Jesus' kingdom of heaven and the kingdom of Israel. Matthew is full of teaching about these differences. But too many later Christians have settled for less (differences). For them, the kingdom of heaven was merely the future bliss of heaven, or the private devotion of the heart, or spiritual worship in a church.

Throughout church history, churches sometimes connected "Christian" nations or empires with the kingdom of God on earth. From the Holy Roman Empire to the United States ("one nation under God"), God supposedly blessed these powerful kingdoms of earth. Political leaders from these powerful empires—as well as social reformers and missionaries—all imagined they could enlighten kingdoms of earth, civilize unruly nations, and transform evil societies. Just as Jesus' mission was supposedly to transform Israel, they would seek to transform other kingdoms of earth. As for especially sinful societies that remained obstinate, they could be punished, even destroyed, by a kingdom of earth that "represented" the kingdom of heaven.

Thus Jesus and his little kingdom of disciples have been manipulated to fit in comfortably with great "kings" and "kingdoms" of the earth. The commands of (king) Jesus about loving one's neighbor—including not seeking revenge against enemies—could be dismissed whenever national rulers demonized their enemies and demanded vengeance. Didn't Jesus say to render unto Caesar the things of Caesar? He did, but Jesus was only talking about giving back to Caesar his idolatrous coins, in order to pay his taxes (see 22:17-21).

Patriotic churches also quoted Paul's letters, where passages like Rom. 13 supposedly said to obey ruling authorities. Paul does not, however, say obey there. And the context preceding Rom. 13 is all about Jesus' love for enemies and doing good to those who persecute them (Rom. 12:14-21). Unlike the authorities of Rom. 13:1-5, Christians should never repay evil with evil, but continue to do good in the sight of _everyone_ (Rom. 12:17). Christians should take the lead in trying to live at peace with _everyone_ , even enemies (Rom. 12:18).

Then Rom. 13:1 says that instead of getting revenge, Christians should let _everyone_ —especially a non-Christian (as in Rom. 12:17-18)—who does evil be subject to the punishment of the ruling authorities. Thus Rom. 13:1 should be translated: "Let everyone be subject to the ruling authorities" (rather than be subject to the revenge of persecuted Christians). Rom. 13:2-5 adds that if Christians instead seek revenge (taking the law into their own hands), they too could be subject to the "sword" (punishment) of the authorities. But the final emphasis again (Rom. 13:8-10, as in Rom. 12:14-21) is on Christians owing nothing (no revenge) to anyone except to love one's neighbor. Like Christ, Paul contrasts what Christians should do over against what ruling authorities of the kingdoms of earth do.

Because so many Christians and churches have honored and served their kingdoms of earth as much as or more than the kingdom of heaven, the kingdom of heaven is not the same as the church. Church members who profess to love Jesus must listen to how he warns disciples that the righteousness of his kingdom is contrary to the "righteousness" of an earthly kingdom.

The Christian life of Jesus' kingdom often diverges from the "godly" life promoted by various national leaders, in the government as well as in the churches. For example, American political leaders have preferred to speak of God (rather than Jesus) and have compared their "blessed" nation with the kingdom of Israel (rather than the kingdom of heaven). Most major church leaders and evangelists have strongly supported their country and its presidents.

Consequently, a "biblical" church and its leaders could be more like a Jewish synagogue and its rabbis (or like the Jewish temple and its chief priests) than like small groups of controversial disciples of Jesus. Christian leaders who want to apply the Old Testament law of Moses (for the kingdom of Israel) to their own kingdom of earth, so that it would be "righteous," are like the rabbis or chief priests, not Jesus.

Professional pastors or priests presiding over religious gatherings in "sacred" buildings, all supported by "tithes" and offerings, and preaching to crowds that take pride in God and country, are also more like the rabbis or chief priests—or other reputable religious leaders of the kingdoms of earth. Yet the rabbis (scribes) and chief priests of Jesus' day were not just religious leaders; they ruled over much of life in the kingdom of Israel. Jesus' kingdom of heaven is thus a challenge to the kingdoms of earth, and continues to challenge earthly churches.

Chapter 1

Heaven's Promised King Among Israel's Compromised Kings (Mt. 1:1-2:23)

Matthew begins with a special genealogy that lists famous fathers and sons from Israel's history. God promised Israel's forefathers (and foremothers) future sons who would rule as kings; most of these kings, however, make compromises that cause their kingdom to collapse. Yet eventually the final promised king appears; he will rule his kingdom forever.

Royal genes (1:1-17)

The summary in 1:17 of the preceding genealogy divides that whole time into three periods of fourteen generations each. The first period is from Abraham to David, the second from David to the exile in Babylon, and the third from the exile to the Christ. Note the emphasis on David—and then the exile—both mentioned twice; nevertheless, the ultimate goal is the Christ, the promised anointed king.

David is the climax of the first period, exalted as "David the king" (1:6). He also begins the second period (of fourteen generations), the list of kings who descend from him (1:6-11). After the second period ends, their kingdom is in exile due to disobedience; foreign kings now rule Israel. Yet the climax of the third period, and of the whole genealogy, is Jesus, who is called Christ. Christ means "the anointed one," the promised Messiah (king).

Abraham is the early focus of the genealogy (1:1-2). In Gen. 17:5-6 God promises Abraham that his descendants would include nations and _kings_. Then in Gen. 49:10, Abraham's grandson Jacob prophesies that the _ruler's_ scepter would belong to (descendants of) his son Judah (Gen. 49:10). This rule would come to include the obedience of other nations (or peoples). So Abraham will be the father of Israel and its kings—and also the father of many nations.

David becomes the first descendant of Abraham and Judah to rule as king (1:6). God promises David his offspring would rule over an eternal kingdom; nevertheless, whenever an offspring rules wrongly, God will punish him through other leaders (2 Sam. 7:12-16).

Although David excels as the first great king of Israel, even he commits great sins against God. When David begins Matthew's second period of fourteen generations (in 1:6), the period of the mostly disobedient kings, he is connected with the wife of Uriah. David's sin of adultery with Bathsheba, the wife of Uriah, led to another great sin, the murder of Uriah.

The Davidic kings will rule mainly over the southern kingdom of Judah. After David's son Solomon dies, Israel separates into the northern kingdom (called Israel) and southern kingdom (called Judah). Eventually the sins of the kings and kingdoms of Israel and Judah result in God's punishment of exile to the kingdom of Babylonia for Judah (and earlier to the kingdom of Assyria for Israel).

A young Solomon receives special wisdom from God, but eventually his hundreds of foreign wives and concubines (and their gods and goddesses) compromise his kingship (1 Kgs. 11:1-10); he turns away from God. The summary of his reign in 1 Kgs. 11:6—"So Solomon did evil in the eyes of the Lord"—will reoccur for other disobedient descendants of David as well.

Among later kings in Matthew's genealogy, Rehoboam, Abijah, Jehoram, Ahaz, Manasseh, Amon, and Jeconiah (Jehoiakin) do evil in the eyes of the Lord (see 1 Kgs. 11-15; 2 Kgs. 8,16,20-24). But kings Asa, Jehoshaphat, Uzziah, Jotham, Hezekiah, and Josiah do what is right in the eyes of the Lord (see 1 Kgs. 15,22; 2 Kgs. 15,18,23).

Ahaz's rule in Judah is linked with the evil ways of the kings of Israel (the northern kingdom), who were uniformly evil (2 Kgs. 16:3). And Manasseh leads Judah to become even more evil than the Gentile nations in Canaan before them (2 Kgs. 21:9-11). Because Judah's evil kings disobey their special covenant (the law of Moses) from God, the curses of the covenant (exile and captivity) come due.

Matthew's third period of fourteen begins with Jeconiah (Jehoiakin) in exile, and ends with the climax of the whole genealogy, Jesus Christ. Throughout the genealogy, fathers beget sons (with a few added notes about wives and mothers); but Joseph does not beget Jesus.

Joseph is described as the husband of Mary, (out) of whom is born (begotten) Jesus. So Joseph is Jesus' (legal) father—but the emphasis is on Mary's special birth. The Christ who fulfills all God's promises to Abraham, Judah, and David will be a very different son of David.

The king from heaven (1:18-23)

The special beginning or birth (the Greek word in 1:18 is _genesis_ ) of the Christ emphasizes his being conceived in Mary by the Holy Spirit. After all the generations of fathers and sons, the final son is not conceived via an earthly father. _The Christ is conceived from heaven, (out) of the Holy Spirit._ This anointed one will not be just another earthly king.

Joseph is a righteous descendant of David, and decides to divorce the strangely pregnant Mary, though quietly in order not to shame her. So heaven intervenes again: an angel of the Lord addresses Joseph as "son of David" and tells him the child in Mary is (out) of the Holy Spirit.

The angel tells Joseph to name the child Jesus, for he will save _his_ people from their sins. Earlier sons of David could not save Israel or Judah or themselves from their sins. This child, however, will be a king unlike any before him—and rule over a people unlike any before them. In this Gospel, _his_ people are _his_ disciples (as in 5:1), his kingdom.

The promise of the Lord through the prophet (Isaiah) predicts the virgin will conceive and bear a son. Isaiah adds that the name of the son will be _Emmanuel_ , which in Hebrew means God with us. God is with this young family through the heavenly Spirit and angel. And at the end of this Gospel, the risen Christ will fulfill the meaning of _Emmanuel_ by continuing to be with his disciples always (28:20). Indeed, the heavenly Christ (king) will be with all his future disciples, _his_ _people_ on earth, until the end of the (evil) age.

Rulers in Israel threaten the new king (2:1-23)

Jesus is born during the days of Herod the king. Though not a son of David, Herod rules in the city of David, Jerusalem, where he receives visitors from the east; the visitors are not kings, but wise men from the courts of rulers east of Israel. They ask Herod about one who has been born "king of the Jews." They have seen the new king's star in the east and have come to worship him. Idolatrous worship of kings was common among the (non-Jewish) Gentiles; it will be unusually appropriate for this new king.

The news of the wise men troubles Herod—and all Jerusalem with him. All Jerusalem includes especially "all the chief priests and scribes of the people," whom Herod gathers in order to discover where the Christ is to be born. All Jerusalem sympathizes with their wary rulers: Herod, the chief priests, and scribes.

The chief priests are rich Sadducees in Jerusalem; they rule over the profitable temple complex and its business of selling and banking. The scribes are mostly powerful Pharisees, in Jerusalem and throughout Israel; these rabbis teach in and rule over the popular synagogues. These teachers and judges interpret and enforce the law of Moses, Israel's national "constitution," the authoritative foundational document for the kingdom of Israel. The chief priests and scribes are not just religious leaders; they are also national political leaders.

Although the Romans were the highest authorities over Israel at that time, they allowed lesser rulers like Herod (and later his sons), the chief priests, and the scribes of the Pharisees to rule over most daily matters in Israel. The Jewish chief priests and scribes might not like Rome, but they compromised since Rome allowed them to wield significant power in Israel.

The national council (the Sanhedrin) in Jerusalem included chief priests, (aristocratic) elders, and Pharisaic scribes, with the high priest presiding. There were also smaller local councils outside Jerusalem, in synagogues led by scribes (see 10:17). Especially outside Jerusalem, the scribes and Pharisees, with headquarters in the synagogues, taught and enforced the national law of Moses throughout the kingdom of Israel; they sit and rule as authorities of Moses in the synagogues (23:2).

Because the law of Moses covered much more than just "religious" matters, these authorities of that law were not just religious authorities. And rabbis (scribes) of the Pharisees added and passed on many more oral (unwritten) laws in order to interpret and apply the written law of Moses; all these laws affected practically every area of life in the kingdom of Israel.

Some scribes could tell Herod what their scriptures say about the birth of the promised Christ. Because they have compromised with Herod in order to maintain power, they readily become informants against the new king. The answer to the question of birth place is found in Mic. 5:2—from Bethlehem of Judah will come a ruler who will rule God's people Israel.

God is fulfilling another promise about the coming Christ; little Bethlehem looks like a big threat to all Jerusalem. Yet the fulfillment of the promise will be on a higher level than even Micah imagined: Christ's people will not be the kingdom of Israel, but disciples from every nation (including Israel).

Like most kings of the earth, Herod is wise in the ways of the world. He manipulates the wise men into becoming his spies; he sends them to Bethlehem.

When the star reappears, the wise men are full of joy and find the child with Mary in a house in Bethlehem. Like loyal servants of glorified kings, they fall before the child and worship him. Their lavish gifts—intended for the newly born king of the Jews in Jerusalem's palace—are offered to this unadorned son in a humble house. These unwitting Gentiles are a foretaste of the future, when wise disciples from every nation will worship and serve this new king.

The wise men would have returned to report to the wiser Herod, except for even wiser powers (from heaven) who warn them in a dream to bypass Jerusalem. At the same time, an angel of the Lord appears again to Joseph in a dream and warns him to take his family and flee to Egypt. Heaven's informant tells Joseph that Herod will be seeking the child in order to kill him; it is not unusual for kings of the earth to retain power by eliminating rivals to the throne.

Righteous Joseph obeys immediately, leaving at night, escaping to Egypt. The family will remain there until Herod dies. All this trouble, however, will fulfill another word of the Lord through the prophet Hosea, "Out of Egypt I called my son" (Hos. 11:1). In Hos. 11:1 the son is Israel, whom God loved as a "young child" and brought out of Egypt. Now that word is fulfilled on a higher level: God's son here is the Christ, begotten out of Mary by the heavenly Spirit.

Herod throws a temper tantrum when the wise men don't return to Jerusalem. To insure he kills the Christ child, he orders his hired swords to slaughter all the sons two years old and under in Bethlehem—and in all that region. This "collateral damage" is considered (both then as well as now) as merely part of the price of conquering enemies.

Yet, ironically, Herod's massacre fulfills another word of the Lord—the word through Jeremiah the prophet—who wrote about Rachel weeping for her children, heard as far away as Ramah (Jer. 31:15). This word is also fulfilled on a new level: Rachel and her children are now all the young mothers who cry for their slaughtered sons in the region around Bethlehem. Brutal kings of the earth are willing to sacrifice the least in their kingdom—children and mothers—for the sake of the greatest in the kingdom (themselves).

Every deadly king of the earth must eventually die. When king Herod dies, heaven again springs into action: an angel of the Lord appears in a dream to Joseph in Egypt, telling him he and his family can return to Israel. But on his return Joseph hears that Herod's son Archelaus is now ruling (badly) in Judea, and is afraid to return there. Joseph is then warned in another dream (from heaven) not to go back to Judea. So as he secretly departed to Egypt earlier, now he prudently departs to Galilee, to the city of Nazareth, fulfilling more words of the prophets. Heaven has all along predicted and coordinated the way of the promised king, and has avoided—for now—the deadly danger from the disobedient, compromised rulers of Israel.

Chapter 2

The Kingdom from Heaven Begins (Mt. 3:1-5:16)

John the baptizer becomes the final prophet who points the way toward the coming king: he prophesies that the kingdom of heaven will begin soon through the new king. Yet, like other prophets before him, the fulfillment of prophecy will be on a higher level than he realizes.

John announces the kingdom of heaven and its king (3:1-12)

The Gospel story skips ahead about thirty years (see Lk. 3:23) to the days of John the Baptist. Like earlier prophets, John insists their sinful kingdom must repent. At the same time, John introduces earth-shattering news: "Repent, for the kingdom of the heavens is at hand."

The Greek plural "heavens" could simply reflect the Hebrew word for heaven, which is plural; but probably Matthew's frequent use of the plural (heavens) highlights the majesty of the vast heavens and heavenly beings—in contrast to the singularly mundane earth. When the kingdom of the _heavens_ begins with Jesus, the divine Spirit and words (of God) will descend from the _heavens_ (to earth); and angels will come and serve the new king (3:16-17; 4:11).

Although the (plural) kingdoms of the earth might seem impressive, they cannot come close to matching the glory of the (plural) heavens. The kings and kingdoms on earth are all too human: their days are fleeting; their ways are fickle.

As usual, Israel has been disobeying its covenant with God. So John is preparing the kingdom of Israel for the historic appearance of the promised king and his kingdom. John's voice crying in the wilderness of Judea prepares the way of the Lord; Israel must repent from its sinful wandering that makes crooked the straight paths of the Lord.

John's ascetic appearance and lifestyle in the desert resemble the prophet Elijah (see 1 Kgs. 17:2-7; 2 Kgs. 1:8). People from Jerusalem and all Judea, even from all the regions around the Jordan river, flock to John in the desert. When they see such enthusiastic crowds, politicians try to compromise popular heroes—for the sake of personal gain. In this case, numerous Pharisees and Sadducees go out to John to see if an alliance is possible. These pious political "parties" were introduced in 2:4, where their leaders (the chief priests of the Sadducees and the scribes of the Pharisees) conspired with Herod the king after hearing the troubling news from the wise men about a newly born king of the Jews.

John knows how they operate; he will not be manipulated to join them or endorse them. Their ways are the crooked paths that have led the people astray. John exposes their deceit by calling them "offspring of snakes." This brood of the ancient serpent (Satan) is willing to cooperate briefly with a popular prophet if it will elevate their own position among the people.

True repentance, however, bears fruit; confessing sins is worthwhile only if one turns away from doing those sins. The fruitless Pharisees and Sadducees try to save face by protesting that Abraham, not a serpent, is their father. John responds that God is able to use even unfruitful (barren) wilderness stones to raise up children for Abraham.

Indeed God has already used a family tree of mostly unfruitful (disobedient) fathers in Israel to raise up new sons of Abraham. God used the various disobedient fathers throughout the genealogy of 1:2-16—that begins with Abraham—in order to produce more sons of Abraham. Even if Abraham is their (fore)father, they are still just barren desert "stones."

John then compares the ruling Sadducees and Pharisees with (barren) trees that do not bear good fruit. Because these "trees" are bad, the axe is poised at their roots to cut them down; then they will be thrown into the fire. John says this will happen through the one coming after him, who will have more power than John. The kingdom of the heavens is at hand; the fruitless "trees" that stand tall and help rule over the earth will be laid waste by the coming king.

John's baptism with water unto repentance will lead to the coming one's baptism with the Holy Spirit and fire. The Spirit will be his power to save; the fire will be his power to devastate (as in 3:10). John ("Elijah") probably perceives this fire to be like the fire the original Elijah called down from heaven in order to destroy hundreds of false prophets (see 1 Kgs. 18:17-40).

Heaven's promised king will save his people from their sins, but will condemn the rulers of the earth (and their loyal followers). Those saved by the Christ and his Spirit will be like wheat gathered into the granary; those condemned will be like chaff burned with fire.

The heavens anoint and announce the new king (3:13-17)

The time is now ripe for Jesus to come from Galilee to the Jordan River and be baptized by John. John will recognize Jesus as the powerful one John predicted would come. When he sees Jesus, John asserts that he himself should be the next baptism; he wants to be the first one baptized with the Spirit. But Jesus insists that John baptize him; for this will fulfill all righteousness.

Jesus' baptism by John is not an act of repentance (from sin); it is an act that fulfills all righteousness. _Jesus' baptism will lead to heavenly powers inaugurating the promised king—who will begin to rule with righteousness_. The powerful king who begins the kingdom of the heavens will be the first to be baptized (anointed) with the Spirit of God from the heavens. After the heavenly Spirit descends on him, Jesus will rule with righteousness, fulfilling the promise of passages like Isa. 11:1-5.

When Jesus ascends from the water, the _heavens_ open and he sees the Spirit of God descend upon him _like_ a dove. The same heavenly Spirit that conceived Jesus in his mother's womb now anoints the Christ for his righteous rule. This anointing from the heavens means the kingdom of (and from) the heavens has begun. In the Spirit, the new king will rule—giving new commands, promising new rewards, and gathering new followers.

After the Spirit rests on Jesus, a voice _from_ _the_ _heavens_ announces, "This is my beloved son, with whom I am pleased." This confirms that Jesus is God's anointed son; it fulfills on a new level the words of Ps. 2:7. In Ps. 2:2 _the kings of the earth_ are _against_ the Lord and his anointed one. In Ps. 2:4-7 the Lord enthroned _in_ _the_ _heavens_ responds by laughing and decreeing to his new (anointed) king: "You are my son; today I have begotten you." Ps. 2:10-11 warns the earth's rulers to become servants of the Lord or his wrath will be kindled with fire.

The voice from the heavens in Mt. 3:17 also remembers Isa. 42:1—about God's servant, with whom God is pleased. God will put the Spirit on this servant and he will faithfully bring justice (righteousness) to the nations (Gentiles) (Isa. 42:1-4, quoted later by Matthew in 12:17-21, where Jesus says he fulfills Isaiah's words). Jesus is the heavenly anointed king, the beloved son who will reign by faithfully serving and righteously pleasing his heavenly Father.

The servant son versus the serpent spirit (4:1-11)

John probably expected the new king to proceed to Jerusalem in the power of the Spirit and take over his rightful throne on earth. But Jesus is led _by the Spirit_ deeper into the wilderness (away from Jerusalem), to be tested by the devil, the most powerful evil spirit.

In the barren wilderness, Jesus fasts forty days and nights; he is famished. The scene is set for the "serpent" spirit. Like the deceitful serpent in Gen. 3:1, the devil raises questions about what God has said. God has declared from the heavens that Jesus is the beloved son. Satan subtly suggests that _if_ Jesus is now the (royal) son of God (as God claims), he should not be suffering such hunger. Real rulers are feasting; the lords of the earth live in luxury; he should command these stones to become bread.

Jesus responds by quoting Deut. 8:3. In Deut. 8:2 Moses said God led Israel forty years in the wilderness in order to humble them, testing them to see if they would keep God's commands. God let them hunger, giving them manna (when they preferred their former rich food from Egypt), trying to teach them that people do not live by bread alone but by every word that comes from the mouth of God (Deut. 8:3). Jesus uses these words to tell Satan that he believes the word of God (in Deut. 8:3, and the words from heaven in 3:17)—and thus will remain God's faithful servant king.

God's Spirit has led Jesus deep into the wilderness, where he is hungry. To abandon that suffering and that Spirit, and command his "rightful" bread as God's royal son, would mean abandoning the reign of the heavens and becoming another greedy ruler of the earth. Jesus would also have become like early Israel in the wilderness, where they complained to God and wished they had stayed in bountiful Egypt where they ate all the meat and bread they wanted (see Ex. 16:2-3). They valued their own mouths more than God's mouth (words).

The serpent spirit begins to squirm and tries a new tactic, taking Jesus into the capital city, Jerusalem, to the highest point of the temple complex. This is where Satan thinks a new king in Israel should announce his presence. The present rulers there will not recognize his authority unless they see a special sign from heaven.

Since Jesus is focused on the opening of the heavens and on hearing and doing the words of God, the devil decides to feature heaven and the words of God. Satan alludes again to the heavenly words (of God) that affirmed Jesus as the son (of God)—yet again adds the conditional word _if_. He tells Jesus _if_ he is the (royal) son of God (as God claims), he should throw himself down; for it is written (in the word of God) that his (God's) angels (in heaven) will lift you up so that your foot does not fall against a stone (below). Satan thus quotes Ps. 91:11-12. The serpent implies that such a sign from heaven would prove to Jesus, and show all Jerusalem, that he really is the royal son of God who should become their king.

Jesus replies with other words from God, quoting Deut. 6:16: "Do not test the Lord your God." The Lord has already spoken from the heavens (3:17). Jesus is already the royal son of God—anointed to rule by the Spirit from the heavens. Jesus does not need to prove this to himself, or to Jerusalem and its ruling fathers. The servant son will continue to please his heavenly Father; so he refuses to please the serpent spirit (or the Jerusalem "snakes"). Jesus will not test the Lord God of heaven in order to impress this unruly kingdom of earth.

The serpent is squirming again, but still scheming. If Jerusalem (and Israel) is not a big enough temptation, then all the nations must be offered. So Satan again takes Jesus up in the world, onto a very high mountain, even higher than the temple walls on the temple mount. From there, Satan shows Jesus all the kingdoms of the world and their glory.

Of course there is no mountain where one can see all the kingdoms of the world. But it is possible that the very high mountain of 4:8 oversaw a representative sample of the main kingdoms of the world and their glory (wealth). The highest mountain by far in that part of the world is Mt. Hermon, about forty miles northeast of the Sea of Galilee, towering above the city of Caesarea Philippi. From this usually snow-capped mountain of over 9,000 feet, one could see the great Gentile cities of Damascus, Tyre, and Sidon. Impressive ships of the great kingdoms of the world (Rome, Greece, and Egypt) stopped at the harbors of Tyre and Sidon along the Mediterranean coast. Likewise, one could see major trade routes on land that went through Damascus and near Mt. Hermon, connecting great kingdoms like Babylonia, Arabia, and Egypt.

Satan offers to give Jesus all these (kingdoms and their glory), but again adds the word _if_. Yet this time Satan does not question if Jesus is the son of God. Now Jesus can be the greatest and richest king of the world _if_ he falls down and worships Satan. Such a generous offer is indeed tempting, but Jesus refuses and tells Satan to leave.

For the third time Jesus quotes from Deuteronomy, this time Deut. 6:13: "You shall worship the Lord your God, and shall serve only him." Rather than become the imperial king of a world empire (like Rome), Jesus will remain true to the voice from heaven (in 3:17) and be a servant king who pleases God (see Isa. 42:1).

Jesus does not question that Satan is the spirit ruler of (the kingdoms of) this world, and has the power to give all the kingdoms of the earth to Jesus. Indeed, later on Jesus will refer to Satan as "the ruler of this world" (Jn. 14:30; 16:11). Kings of the earth gain and maintain power and glory by cooperating with the ruler of this world. Like the ruling serpent, they deceive, seduce, and dominate in order to magnify themselves and their kingdoms.

Heaven's new king commands Satan to leave; the devil obeys the royal son of God and leaves. This Messiah, who is more powerful than John (see 3:11), is even more powerful than "the ruler of this world." Then (good) angels come to Jesus and serve him.

The newly anointed king announces and assembles the kingdom of heaven (4:12-25)

When Jesus hears John has been arrested, he knows he might be next; he departs (escapes) from the desert and goes to Galilee. Jesus does not, however, return to his family home in Nazareth; he heads to Capernaum, by the sea (of Galilee). Matthew says his life in Capernaum fulfills the words of yet another prophet, Isaiah (Isa. 9:1-2); because Jesus has now arrived as the newly anointed king, the people who sat in darkness suddenly see a great light.

Jesus then begins to speak publicly about the _dawning_ of the heavenly light. His message in fact continues the message of John: "Repent, for the kingdom of the heavens is at hand." Yet now that light has dawned. (As in Mk. 1:15, the time has been fulfilled, the time has come, so the kingdom has begun.) Thus 4:17 should be translated, "Repent, for the kingdom of the heavens has arrived."

The Greek verb translated "is at hand" usually means "has come near," as in John's message about the nearness of the new kingdom; but it can also mean "has arrived," as in Jesus' message. This same Greek verb is used in 26:45 for the _arrival_ of Judas' hour to betray Jesus, and again in 26:46 to say it is time to go because the betrayer has _arrived_. In 26:47, while Jesus talks about him, Judas appears.

The heavens have opened and the Spirit has anointed Jesus as king of the new kingdom of the heavens. Moreover, the servant son of God has remained obedient to the voice of God from the heavens, after being led by the Spirit into the desert to be tempted by the ruler of this world; all righteousness is being fulfilled. Satan's power on earth is now being overcome by the divine power of the heavens—the Spirit and the Father—at work in Jesus. Thus Jesus announces that the kingdom of the heavens has arrived.

Kingdoms include not only kings but also the people they rule. Likewise, the kingdom of heaven that features the newly anointed Christ will also include those he leads. Now that the reign of heaven has begun, it is time for Jesus to find followers. In 11:11-12 Jesus will contrast the former time of John the Baptist with the present time of the kingdom of heaven, when _the_ _least in the kingdom of heaven_ will be greater than John—even though they presently suffer violence (from the kingdoms of earth, like Israel).

Jesus calls two brothers, Simon (Peter) and Andrew, who are fishing on the sea, to follow him. These two former disciples of John are somewhat familiar with Jesus (see Jn. 1:35-42); immediately they leave their nets and follow him. They will now become disciples of heaven's king; he will make them fishers of men (people). Jesus will prepare them to gather other disciples to join his kingdom.

Jesus then calls two other brothers, James and John, who are fishing in a boat with their father Zebedee. They also are familiar with Jesus; immediately they leave the boat and their father, and follow Jesus. They leave behind their father's fishing business (and hired servants, in Mk. 1:20) in order to join a jobless man who talks about fishing for other people.

_The two sets of brothers that follow Jesus form the_ _nucleus_ _of_ _his_ _new_ _kingdom_. They are _his_ disciples, the beginning of _his_ people, whom he will save from their sins (see 1:21).

The new kingdom hits the road as Jesus and his disciples walk all over Galilee. Jesus teaches the gospel (good news) of the (new) kingdom in the Jewish synagogues (buildings used for Jewish civic meetings, schools, and worship—all overseen by the scribes of the Pharisees). In _their_ synagogues, the scribes interpret, teach, and enforce the law of Moses for the kingdom of Israel, emphasizing the (oral) traditions of their elders (former rabbis).

The scribes did allow visitors to speak in _their_ synagogues; most who spoke would want to please these rulers of the synagogue. But Jesus' gospel about a new kingdom of heaven that requires even Pharisees to repent would be disturbing. Unlike his disciples, the Galilean synagogues would not become his synagogues; they remained part of the kingdom of Israel.

More popular was Jesus' healing of the sick. For the promise of health (and wealth) was part of (the rewards for keeping) the law of Moses in the kingdom of Israel. Obey Moses' commands and receive God's blessings of health, prosperity, and peace in the land (for example, Deut. 6:1-3). Yet Jesus' healing comes with no such conditions; his healing is not a reward (blessing) for keeping the law of Moses.

Jesus' healing primarily reveals the awesome power and widespread mercy of the new reign of heaven. The kingdom of heaven has arrived; the new king is healing _every_ sickness and disease among the people. And these are not even his people, his kingdom.

The news about this marvelous healer travels fast and far, as far as all of Syria (the Gentile province of great cities like Tyre and Sidon). Now even Gentiles, as well as Jews, from all over bring to Jesus all their sick, even those possessed by demons, and Jesus' power heals the sick and delivers the demoniacs from bondage. As a result, large crowds from Galilee, the (Gentile) Decapolis, Jerusalem, Judea, and east of the Jordan, follow him.

What a great start for the new kingdom. Jesus has formed a nucleus of disciples, and now large crowds from all over Israel follow him, even some from outside Israel. The focus of the crowds, however, is on Jesus' healing.

Jesus defines the righteousness and blessings of his kingdom of disciples (5:1-16)

The focus of Jesus is on his teaching about the kingdom of heaven and repentance. The power and scope of this kingdom are impressive, healing everybody. But the message of the new king is not as attractive.

When Jesus sees the excited crowds, he retreats by going up "the mountain" (the mountain of 4:8?). The vast crowds could be another temptation (as in 4:9) for this new king as he begins to assemble his kingdom. When he reaches a certain point on the mountain, Jesus sits down and _his_ disciples come near to him. These are _his_ people.

Having revealed his liberating power to the crowds, Jesus now concentrates again on his disciples; he teaches them about the kingdom of the heavens. He begins: "Blessed are the poor in the Spirit, for theirs is the kingdom of the heavens."

The translation "the poor in the Spirit" is preferable because of the context (even though bible translations opt for "the poor in spirit," or its equivalent, the humble or those who know they are "spiritually poor"). The earlier use of the word spirit ( _pneuma_ ) in Matthew is all about the Holy Spirit (see 1:18,20; 3:11,16; 4:1).

The approaching presence of the kingdom of the heavens and the coming baptism of the Spirit are linked by John in 3:2 and 3:11—preparing for the same link in 5:3. In 3:16 the promises of a new king and kingdom begin to be fulfilled when the heavens open and the Spirit descends on Jesus. Because Jesus is now anointed as king, with the Spirit from the heavens, the kingdom of the heavens has begun. Thus in 5:3 _Jesus' first blessing is the presence of the kingdom of the heavens among the poor in the Spirit_. (A Greek dative article before the word Spirit also points to "the" Spirit.)

Jesus' teaching here reflects his own experience of the new kingdom: after the heavens open and the Spirit descends on him, the Spirit leads him into the desolate wilderness, where he suffers hunger. In the Spirit, Jesus accepts the hardship of hunger and overcomes the temptations of the evil spirit—including Satan's generous offer of the glory (wealth) of the kingdoms of the world. So Jesus himself is the first and foremost example of "the poor in the Spirit," who is blessed by the presence and power of this new reign from the heavens.

The kingdom of heaven already _is_ present among the poor in the Spirit. This confirms that Jesus' message in 4:17 should be translated: the kingdom of heaven _has_ _arrived_ (it is not just "at hand" or near, as in John's message in 3:2). Though the Spirit of this kingdom is now present only in Jesus, in the future he will (temporarily) give his disciples authority (the Spirit) to extend his mission and "fish" for others (see 10:1). And the risen Lord will "baptize" all his disciples with the Spirit (permanently) (28:19-20, which implies the fulfillment of 3:11, Jesus' baptizing with the Spirit).

The usual "golden rule" (those who have the gold, rule) does not apply to the reign of the heavens. Even the promises of blessings of wealth and peace for the obedient in the law of Moses no longer apply. The rich and powerful of the kingdoms of the earth (including the kingdom of Israel) will not be part of the kingdom of heaven—unless they repent, give up their greed, and join Jesus among "the poor in the Spirit."

Only righteous disciples led by the Spirit of Jesus are blessed by the presence of this power from the heavens. This blessing is good news to disciples who have left much to follow Jesus, but bad news for those who prefer the treasured material "blessings" of earth. Such earthly blessings have (had) a biblical basis in Israel; but that old covenant of Moses for the kingdom of Israel is now being surpassed by Jesus and the kingdom of heaven. (Jesus' later teaching against treasures on earth, as in 6:19-21, will help define what separates the rich from the poor. The poor, who have no such treasures, would include more than just the most destitute.)

Jesus' nucleus of disciples has left families and flourishing businesses; they now share his poverty, walking all over the countryside, eating whatever is offered to them. Nothing is said, however, about them having received the Spirit. So far they only have an indirect experience of the Spirit because they are with Jesus, who is led and empowered by the Spirit. Because Jesus (and his Spirit) is with them now—as _Emmanuel_ , God with us—they can witness the initial presence and power of the kingdom of heaven in Jesus. Probably these former disciples of John also remember his promise that in the future the coming one would baptize with the Spirit (see 3:11). Some day they will also be "the poor in the Spirit;" the Greek word for poor in 5:3 is plural.

Jesus then tells his disciples: if they mourn now, they will be blessed in the future—because they will be comforted. Along with poverty, present sorrow defines the new king and his kingdom. For the kingdoms of the earth will reject the new king and kingdom, preferring the "blessings" of earthly power and prosperity and the (temporary) happiness they bring.

In the parallel beatitudes (and woes) in Lk. 6:20-26, the poverty, sorrow, and persecution of disciples (in the kingdom of God) are contrasted with the wealth, laughter, and popularity of false prophets (in the kingdoms of earth). Jesus' disciples will be empowered by the Spirit to speak as true prophets against the greed and selfish ambition of those around them, including those in their own families—and they will suffer for it.

Jesus' healing of all the sick has made the large crowds happy and hopeful. Probably Jesus' nucleus of disciples is at first also excited (tempted) about riding this wave of popularity to the centers of earthly power and privilege. At this early stage, both the crowds and disciples believe Jesus can transform poverty into wealth, and weakness into power; his miracles of healing show they are right. But Jesus' teaching—directed especially at his disciples—links his power (the Spirit) and kingdom with poverty, and with the mourning that results from poverty and suffering (as prophets) in the world.

Jesus then adds that the meek (disciples) are blessed because they are the ones who will inherit the earth. For now, violent rulers who win the most wars grab the most land. Every successful kingdom of earth is blessed by the ruling spirit of this evil world, not by God. Only certain kings in the earlier history of Israel were blessed with success by God, as promised in their special covenant. That covenant (the law of Moses) included eliminating Canaanites in the promised land so that Israel would be pure and righteous. Now Jesus' promise raises the blessing to a new level: the whole earth will be the final inheritance for meek disciples of Jesus.

If Jesus worshiped and served the greedy and violent ruler of this world (Satan), he could be the most successful king in human history. But his power is the Holy Spirit; the new reign of heaven rules with meekness. _This_ _meekness_ _means_ _patient_ _gentleness_. (Compare the description in Ps. 37:7-11.)

Such meekness means weakness in a world dominated by aggressive warriors that plunder the earth. Yet in the end those kingdoms of the earth will disappear; the whole earth will then belong to the meek disciples of Jesus. Disciples who remain gentle to the end will simply inherit the earth from the powers of heaven. The reign of heaven is found in the meek and gentle disciples now—and will dethrone all the violent plunderers of the earth in the end. No kingdom of the earth will be an exception, not even those that think they are specially blessed (with power and wealth); only meek disciples of Jesus are now truly blessed by God.

Jesus next tells his poor disciples that their future goal should be righteousness, not prosperity. If they hunger and thirst for righteousness (rather than rich food), they will be filled (with righteousness). Jesus' baptism as the Spirit-anointed son who pleases his Father began to fulfill all righteousness (see 3:15-17). Right after that, Jesus' first test was whether his hunger and thirst in the wilderness would sidetrack him from that righteousness and those words of God at his baptism. When Jesus remained focused on every word that came from the mouth of God rather than feasting on bread, he continued to please his Father.

Jesus' disciples must hunger and thirst for the same righteousness if they are to be blessed by God. If they continue to seek first Jesus' kingdom and righteousness (as in 6:33), he will baptize them with the Spirit and they will then also fulfill all righteousness. The rule of the heavenly Spirit is found in the righteous disciples of Jesus.

The most powerful and prosperous kingdoms of earth are also the most unmerciful. They slaughter and plunder mercilessly, and consider themselves blessed by heaven. According to Jesus, however, the blessing of his kingdom belongs to the merciful, because the merciful will receive mercy in the end from God; the merciless will receive judgment.

Jesus has demonstrated this mercy by healing the crowds. Of course even ruthless kings of the earth show favors to the crowds sometimes, in order to pacify them—or manipulate them. But Jesus has no intention of manipulating the crowds into becoming a political force for his kingdom. Unlike the kings of the earth, Jesus does not compromise kindness with selfish ambition or cruelty.

The rule of heaven starts inside the righteous disciple, in the heart—the center of thinking, willing, and feeling. Disciples who are pure in heart are blessed because they will see God in the end. Righteous disciples must beware of most of the desires of their heart; for the human heart is full of greed, ambition, lust, and cruelty. Only if they hunger and thirst for righteousness will they be filled with the Holy Spirit. Only if they have pure thoughts and desires will they live righteously in the world, and enjoy the sight of God in the final, glorious kingdom of heaven.

Righteous disciples who make peace will be blessed because they will be called sons (children) of God. In contrast, the loyal "children" of the ruling fathers and kings of the earth will be condemned for hating and waging war against their rivals and enemies. The righteous children of the one Father in heaven will be blessed for making peace with other disciples from nations that are ethnic and national enemies—and for reacting peacefully to evil enemies.

Those who fight wars now will not be called children of God in the end (unless they repent). The favorite sons of great (and small) nations are considered heroes now, especially when they conquer evil enemies. God might even use them temporarily to punish evil (the message of Rom. 13:1); yet in the final judgment they will not be called the children of God. Currently, the family of God makes peace, not war, no matter how bad the enemy. In the future, they will be confirmed as the true children of God.

Making peace includes calling warriors to repent—to turn away from their violent devotion to a kingdom of earth. Because the kingdom of heaven refuses to justify or join in the violence of the kingdoms of earth, the kings of the earth will label Jesus' disciples as traitors. Nevertheless, disciples who are persecuted because of that righteousness will be blessed because theirs is already the kingdom of heaven; both their unique righteousness and the resulting persecution will be signs they are part of the reign of heaven.

Following Jesus means enduring insults, persecution, and all kinds of evil words spoken against them falsely. Kings of the earth and their loyal judges (and subjects) use every means to accuse and condemn those who refuse to fall in line; their loyal subjects include even families of the disciples. Such persecution causes mourning, but righteous disciples will be comforted (especially in the end) by the reign of heaven. They can even rejoice and be glad now when they remember their future reward in the heavens is great.

Former rulers of the earth likewise persecuted earlier prophets. John the Baptist has recently been arrested for his prophetic words. While false prophets enjoy the favors of their rich and powerful rulers, true prophets warn them of God's judgment. _Jesus and his disciples will also be prophets who speak on behalf of the kingdom of heaven—and who are persecuted for their witness against the evil kingdoms of earth_. Only false prophets who loyally or fearfully flatter the kings of the earth will not be persecuted. Prophets that are never insulted or slandered are not true prophets of the kingdom of heaven.

Jesus warns his disciples to remain true to their new righteousness; they are the "salt" of the earth. Righteous disciples are "salt" with a unique taste among all the tasteless kingdoms of earth. But it is possible that such salt could become tasteless. The Greek word translated "become tasteless" (to fit the salt metaphor) is more literally "become foolish." A form of the same word is used in 7:26 for the _foolish_ person who hears Jesus' words but does not do them.

Disciples who do not obey Jesus' words—who do not remain true to his new righteousness—are not true disciples. Disciples who reject the kingdom of heaven and its righteousness have no other means of becoming tasteful salt. They are good for nothing; for they can do nothing good apart from the reign from the heavens (the Spirit). Such false disciples will be thrown outside the kingdom of heaven (in the end) and be trampled by the people there.

Jesus' metaphor here is similar to John's in 3:10: John portrayed the Pharisees and Sadducees as trees that did not bear good fruit, were cut down, and _thrown_ into the fire. Jesus' disciples must also bear fruit worthy of repentance (see 3:8). Those who do not turn away from the rulers of the world (like the Pharisees and Sadducees)—and thus fail to faithfully follow the new king and his righteousness—will likewise be _thrown_ away like tasteless trash.

Jesus' next metaphor is more positive: he portrays his disciples as the light of the world. In 4:15-17 Jesus began his message about the new kingdom in "Galilee of the Gentiles," where the people (in darkness) saw a great light (Jesus himself). Now he tells his disciples they are (also) the light of the world—of Gentiles as well as Jews. Their (future) "world" mission as the light of the world suggests that the salt of the "earth" also meant the whole earth (world).

As the disciples listen to Jesus on the mountain, he says they are a mountain top "city" that cannot be hid. They (will) stand out above all the cities and kingdoms of the world and shine a special light in the darkness of that world. That true light cannot, and must not, be hidden from the dangerous darkness. Like a lamp in a house, the function of this light is to give light to _all_ those in the house (world). Unfortunately, the darkness will try to put out that light.

Nevertheless, king Jesus _commands_ his disciples to let their light shine before the people so they will see their good works and glorify their Father, the one in the heavens. Their special righteousness of meekness and mercy will lead some from every nation to join this new kingdom and family from the heavens—no longer revering the powerful fathers of the families and kingdoms of earth. Jesus would make his disciples fishers of men (people) all over the world. Their good works and words will be the good fruit of worthy repentance; they will exhibit Jesus' new righteousness, empowered by (the Spirit from) heaven. As a result, _some_ will see their unusual works (of righteousness), hear their uncommon gospel (of the kingdom), and glorify their unsurpassed Father (in heaven).

Chapter 3

Jesus' Righteousness Surpasses Israel's Righteousness (Mt. 5:17-48)

Jesus and his disciples are the nucleus of a new kingdom that includes a new righteousness. Jesus' kingdom will be a light shining among all the dark kingdoms of the world, including the kingdom of Israel. Indeed, the crowd now surrounding Jesus and his disciples includes Gentiles from Syria, the Decapolis, and the other side of the Jordan (4:24-5:1). And just as Jesus is a light shining in "Galilee of the Gentiles" (4:15-16), his disciples (also) are the light of the world (5:14). So he commands them to let their light shine before the "people" (of the world, Gentiles as well as Jews) (5:16). That light includes being meek disciples, who will inherit the (whole) earth (5:5).

Because Jesus is talking about a worldwide mission and kingdom (and inheritance), the disciples would wonder what this means for their kingdom of Israel, their promised land, and their scriptures, the law and the prophets. The law and the prophets focus on the nation of Israel; Jesus' command (in 5:16) focuses on the world. So Jesus clarifies that he came to fulfill, not destroy, the law and the prophets; yet the fulfillment is on a higher level than anyone expects.

Jesus fulfills the old on a new level (5:17-20)

The early chapters of Matthew have emphasized that the coming of Jesus fulfills the words of the prophets. And the fulfillment even exceeds the expectations of the prophets.

Jesus is not only born of the virgin and called _Emmanuel_ (fulfilling Isa. 7:14); he is conceived by the heavenly Spirit and called Jesus, for he will save his people from their sins (1:18-23). In 2:15 the prophecy of Hos. 11:1 (about Israel being God's son called out of Egypt) is fulfilled by God's son Jesus, who would come out of Egypt. In 3:2-3 the prophecy of Isa. 40:3 (about preparing the way of the Lord in the wilderness for the return of the kingdom of Israel from exile) is fulfilled by the kingdom of heaven that is at hand. When Jesus comes to the Jordan to be baptized by John (who wants to be baptized by the powerful Messiah), he tells John they will fulfill all righteousness (3:15). _Jesus_ _and_ _his_ _kingdom fulfill the prophets on a whole new level, beyond what the prophets expected or even wanted to happen_. The fulfillment transforms, and replaces, what was expected.

Later in Matthew, one of the final Old Testament prophecies (from Mal. 4:5), about the coming of Elijah before the great day of the Lord comes, is fulfilled by the coming of John, according to Jesus (11:14). _All_ _the_ _prophets_ _and the law_ _prophesied_ until John, the final (great) prophet of the kingdom of Israel (11:13). Now that the kingdom of heaven and its new king have arrived, a greater era in history has begun; now even the least (disciple) in the kingdom of heaven is greater than John, who was the greatest in the kingdom of Israel (11:11). The time of the law and prophets and John in the kingdom of Israel is now fulfilled, and replaced, by the greater time of Jesus and his disciples in the kingdom of heaven.

Then Jesus adds (in 5:18) that there will be still more fulfillment in the future; every prophecy found in the law (and prophets) will finally be fulfilled (will come to pass) before heaven and earth pass away in the end. Not even the smallest letter or mark of the written (prophecies of the) law will pass away until all comes to pass in the end. When heaven and earth pass away is when _all_ comes to pass. All the smallest details of the scriptures that prophesy the future and the final end of history—when heaven and earth pass away—will then be fulfilled and pass away.

In 24:34 Jesus uses some of the same phrases as in 5:18: "truly I say to you;" "will not pass away;" "until all comes to pass." Most significant here is that these phrases in 24:34 refer to _events_ in the (near) future: all these things that come to pass are about the destruction of the temple (and Jerusalem), before that generation passes away. Thus the same language in 5:18 also refers to events—prophesied in the law (and prophets)—that will come to pass in the (near and distant) future.

An example of future prophecy from the scriptures that Jesus says (in 24:30) will be fulfilled in the end is Dan. 7:13-14 (the royal son of man will come on the clouds of heaven with power and great glory). In that same context (24:29-30), Jesus alludes to writings of other former prophets when he describes the final passing away of the heavens and the mourning of all the tribes of the earth. Thus the sign of his coming (24:30) will include the passing away of those heavens and that (evil) earth—and the fulfillment of those details in the scriptures.

Jesus will also warn disciples not to be deceived by false Messiahs or false prophets (who give false hopes and promise the imminent end of the evil age) (24:4,11). Their pious promises and holy wars will not bring the end (24:6). In 24:24 Jesus predicts that false Messiahs and false prophets will "give" great signs and wonders, an allusion to Deut. 13:1-3 (in the law of Moses).

_All_ (the law and prophets) will finally come to pass (and pass away) when the old heaven and old earth pass away (5:18; compare Rev. 21:1); yet _much_ (of the law and prophets) is already coming to pass (and passing away) with Jesus. Because much is already coming to pass (being fulfilled) with Jesus and his new kingdom, much of the law and prophets is now passing away.

In 1:22 what _came_ _to_ _pass_ (with Jesus) was what _fulfilled_ scripture: "All this came to pass in order that the word of the Lord through the prophet should be fulfilled." "All this" included Jesus' conception in the virgin by the Holy Spirit and to being called Jesus, for he will save his people from their sins (1:18-21). What came to pass _surpassed_ a simple fulfillment of scripture.

When Satan uses scripture to test Jesus (in 4:6), Jesus responds (in 4:7, as well as 4:4,10) with scriptures from Deut. 6 and 8 (about Israel in the wilderness). Yet again, these scriptures (in the law) are being _surpassed_ (fulfilled on a higher level); for Jesus represents and replaces Israel as God's son (out of Egypt) in the wilderness, where (unlike Israel) he passes the tests and pleases his Father. For this son is the newly anointed king of the kingdom of heaven.

While the fulfillment of 5:17-18 emphasizes all the events the law and prophets prophesied (as in 11:13) would come to pass before heaven and earth pass away, the fulfillment of the law and prophets will also include commands. In 5:19 Jesus refers to the least of these commands. Most interpreters think of 5:18 and the smallest letters or marks of the law of Moses. But 5:18 is about what events, not what laws, will come to pass, will happen, in the future.

So what commands is Jesus talking about? Has he given any commands yet? Yes indeed, in the verse immediately before 5:17, Jesus commands his disciples to let their light shine before men (5:16). This command will fulfill their being the light of the world (5:14). And this expanded vision of the world beyond Israel, his new international kingdom, is what leads to his words in 5:17-19 about how he comes to fulfill, not destroy, the law and the prophets of the kingdom of Israel.

In 4:14-16 Jesus says he is fulfilling the prophet Isaiah (Isa. 9:1-2) by being the great light that Galilee of the Gentiles now sees. This is reinforced later in 12:17-21, where Jesus again says he is fulfilling the prophet Isaiah (this time, Isa. 42:1-4) by proclaiming justice (righteousness) to the Gentiles, who will find hope in him. So Jesus' fulfillment means a new world mission, and a new worldwide kingdom. This is the basis for his new command in 5:16.

This command could also be (dis)regarded as the least of his commands by Jewish disciples who have grown up hating Gentiles. When a scribe (teacher) of the Pharisees later asks Jesus what is the great command in the law, Jesus quotes Deut. 6:5 (love God with all your heart, soul, and mind) and Lev. 19:18 (love your neighbor as yourself). When Jesus refers to this (second) great command in 5:43, he adds another (former command): "and hate your enemies."

The main enemies the law says to avoid, or to destroy, are the Gentiles, especially those living in the promised land (for example, Lev. 20:23-24; 26:6-8). The context of Lev. 19:18 defines the neighbor as "the sons of your own people." So early on, in Jesus' new kingdom, Jewish disciples have trouble reconciling his new commands about reaching out to Gentiles, to the world, and their traditions and laws about hating Gentiles.

Some Jewish disciples might (and will) decide that this command about being light to the world is the least of their concerns. Jesus warns such disciples: they will be called least in the kingdom of heaven (5:19). Only disciples who do and teach such difficult commands will be called great in the kingdom of heaven.

Shortly, in 5:21-48, Jesus will give more new commands; these will also fulfill—"fill out" and sometimes replace—several of the most basic commands of Moses. Jesus' disciples must take all these new commands seriously if they are to receive their reward in the end. Disciples who do and teach even the least of these commands will be called great in the kingdom of heaven (5:19). Jesus is talking about his commands and rewards in the kingdom of heaven, not the commands and rewards of Moses in the kingdom of Israel.

All the commands of Jesus in Matthew—with chapters 5-7 at the forefront—reveal what the new king requires from his kingdom of disciples. At the end (the climax) of this Gospel, the risen king's final command highlights the command of 5:16 (you are the light of the world) and all the rest of his commands: make disciples of (among) all nations, baptizing them, and teaching them to do _all_ I commanded you (28:19-20). Disciples who do and teach even the least of these commands will be great in the kingdom of heaven.

In 5:20 Jesus warns his disciples: if their righteousness does not abound more than the righteousness of the scribes (teachers) and Pharisees, they will never enter the kingdom of heaven. Most of the kingdom of Israel looks up to the Pharisees and their ruling scribes as those most zealous for keeping and teaching the law of Moses. Because the scribes and Pharisees rule in the local synagogues, teaching and enforcing the law of Moses (and their interpretations and applications), life in the kingdom of Israel means listening to their dictates; those who refuse, or fail, to follow these "righteous" leaders receive the label "sinners." Jesus' commands contrast with their teaching—and even transform commands of Moses—so he also is considered a "sinner." Thus Jesus emphasizes that those who remain under, or revert to, the righteousness of the scribes (and a better reputation in the kingdom of Israel) will not be part of his new kingdom.

Eventually the Pharisees would write down their (oral) teachings in the Mishnah and then the Talmuds, the foundation for rabbinic Judaism, from which grew the various forms of modern Judaism. Yet many American Christians now give special honor to the nation of Israel, and see their own nation as having a Judeo-Christian foundation. It seems the righteousness of the scribes can fit in after all with the righteousness of Jesus. It seems that way, if one neglects Jesus' words in Matthew—and the rest of the New Testament.

When Puritans colonized "America," they ruled similarly to the former scribes in Israel. For example, John Winthrop, the first governor of the Massachusetts Bay Colony, gave sermons about New England having a special covenant with God, like Israel before. The righteousness of Winthrop's "Holy Commonwealth" was then based more on the laws of Moses than on the teaching of Jesus; the purity he sought—like that of Israel's earlier rabbis—could turn violent.

By purging Native Americans, Puritans thought their "promised land" would be pure and righteous. They dreamed of a new kingdom like Israel, not Jesus' kingdom of heaven. Most Puritans thought killing Native Americans was comparable to Israel's killing Canaanites; the rewards for such "righteous" wrath against "heathens" would include taking (stealing) their land and its bountiful resources, "blessings" from God (like those promised Israel). Such Puritans, however, were not pure in heart, or peacemakers, or the poor in the Spirit. Although they thought of themselves as a "city on a hill" (a quote from 5:14), their righteousness was dim compared to the light of Jesus. Yet even now, many years later, most Americans continue to presume that their rich, religious, and powerful (violent) nation is exceptional—one nation under God.

The laws of Moses are surpassed by the commands of Jesus (5:21-48)

Jesus tells his disciples they have heard (from the scribes in the synagogues) Moses' command (to the men of old) about not murdering: whoever murders shall be liable to the judgment. Most Jewish judgment and judges were found in local councils (outside Jerusalem), led by scribes and Pharisees in the synagogues (as in 10:17). The highest council was the national council, the Sanhedrin in Jerusalem, led by chief priests and scribes. According to Jn. 18:31, the Romans did not allow Jewish councils to enforce the death penalty, though in the case of Jesus the Sanhedrin pressured Pilate into crucifying him.

Jewish councils were not just religious bodies; the law of Moses included a variety of laws and punishments relating to civic matters (like murder or stealing) in the kingdom of Israel. As authorities of that law, the scribes (and other Pharisees) essentially ruled the Jewish areas outside Jerusalem—and shared the rule in Jerusalem with the chief priests, all of course under the watchful eye of the Romans.

The command of Moses against murder was for the kingdom of Israel. Jesus' fulfillment of this law introduces a new focus and a new context: the kingdom of heaven. Of course righteous disciples who make peace by being meek (gentle) and merciful will not be murdering others. But Jesus' new focus and new context address "everyone who is angry with his brother." The word brother signifies the new context: the new family of the kingdom of heaven.

In 5:16 Jesus told righteous disciples that the kingdom of heaven was about glorifying their Father—the one in the heavens, rather than the ruling fathers of the earth. As children of the Father in heaven, they are all brothers and sisters (even with Jesus, the anointed son, as in 12:50). One of the blessings of the new kingdom is that all disciples who make peace will be called the sons (children) of God (5:9), making them brothers and sisters. (Often the Greek word for brothers is used for both Christian brothers and sisters in the New Testament.)

Jesus now warns the disciples: everyone who is angry with a brother or sister will be liable to the judgment. The liability of this anger is especially found in certain angry words spoken against a brother or sister. An angry disciple who says _raka_ (an Aramaic word) to a brother or sister (disciple) must face the council; an angry disciple who says _more_ (using the Greek word _moros_ ) to a brother or sister (disciple) could face the fiery hell.

Both words would be strong repudiations of a fellow disciple; either word could condemn a fellow brother or sister. (Jesus illustrates with an Aramaic and then a Greek word, perhaps pointing ahead to disputes between some Jewish and Gentile Christians.) The Greek word for fool in 5:22 ( _moros_ ) is also used in 7:26—for the one who hears Jesus' words but does not do them. Thus, to call a brother or sister a fool is to accuse them of not being a true disciple. Words of anger that condemn a brother or sister are the same as murder.

This specific context thus does not rule out all angry feelings or words—against anybody. In 23:17 Jesus angrily calls the scribes and Pharisees blind fools; this is not "murder" because they are not part of the family of the kingdom of heaven (see 23:13; 5:20).

Since Jesus' warnings for disciples in 5:22 have to do with the family of the kingdom of heaven, the council mentioned would be a "family council," not a council of the kingdom of Israel (led by chief priests or scribes and Pharisees). Compare the process in 18:15-17 that seeks the repentance of a brother or sister who sins. If the one sinned against fails to convince the sinner, the process leads to larger family circles: first two or three others, then—if that also fails—the whole church confronts the brother or sister who sinned.

In 5:23-24 Jesus elevates making peace with one's brother or sister above a ritual of the law of Moses. Some early Jewish Christians would give more weight to their traditional laws, at the expense of peace in the new family of Jesus' kingdom. For example, in Acts 15:1-5 some believers who continued to belong to the Pharisees said Gentile Christians must be circumcised. Circumcision was an initiation ritual for Gentiles who wanted to keep the whole law of Moses (compare Gal. 5:3). If a disciple is offering a gift at the (Jewish) altar, and remembers that a (Gentile) brother or sister has something against him—perhaps because he condemned them for being uncircumcised—he should leave the gift before the altar and go to the brother or sister and be reconciled. Peace in the new family should prevail over the "righteousness" of the old kingdom.

Jesus then tells a story about a delinquent debtor who should reconcile quickly with his accuser before he ends up facing the judge, jailer, and prison. At first it seems the story doesn't fit this context about disciples who murder (condemn) another disciple; it seems to be about a disciple accused of not paying a debt, and thus in danger of judgment from a Jewish court.

Most likely, however, this story is symbolic—like the earlier metaphor about tasteless "salt" (in 5:13). There is no Greek word for court in 5:25. The story simply says the debtor should be well-intentioned towards the accuser quickly, or the accuser will hand him over to the judge, who will hand him to the jailer, who will throw him into prison.

Jesus' longer story (parable) in 18:23-34 is in a similar context (about a brother sinning against another brother) (18:21)—and has similar characters: a debtor servant, fellow servant, judge (lord), and jailers. The lord who punishes the unmerciful servant portrays an angry God punishing a disciple who does not forgive another ("lesser") disciple (18:35). The servant's debt portrays a disciple's sin.

Thus the servant (disciple) in 5:25 must repent and become well-intentioned towards the brother who accuses him—if he is to escape the judge (Lord). Again, the example of some early Jewish Christians who condemned Gentile Christians (unless they were circumcised and kept the whole law of Moses) was a major reason for strife in the early churches. Jesus' warning would apply to such disciples who despise "lawless" Gentile Christians; the longer they linger in the "righteousness" of the Pharisees, the more danger they are in from the judgment of God.

The next command of Moses Jesus fulfills is: "Do not commit adultery." The scribes in the synagogues taught this also, and referred to the act of adultery. Jesus says every disciple who watches and covets a woman (as a sexual partner) is already committing adultery in his heart. The pure in heart who will _see_ God (5:8) do not _stare_ at women (who are not their wives), secretly plotting in their hearts (minds) to sexually possess them (outside of marriage, or after divorcing their current wife).

Jesus warns that such impurity would endanger their future in the kingdom of heaven. Just as angry, condemning words against a brother or sister can lead to hell, secret lingering lust for a sister or other woman can also lead to hell.

Then Jesus again uses metaphors to portray the eternal danger. As the metaphors of 5:25 are developed further in 18:23-34, so the metaphors of 5:29-30 are developed in 18:1-10. In fact 18:8-9 essentially repeat 5:29-30, referring to a hand or an eye that causes one to stumble (fall).

The same Greek word (that means "causes to stumble") used in 5:29-30 is also used in 18:6-9. The right eye or hand that causes you (the body) to stumble in 5:29-30 becomes in 18:6 a disciple who causes one of these little ones who believe in Jesus to stumble. Disciples who want to be great (as in 18:1)—and dominate—could cause ("lesser") disciples who submit to their authority to stumble and fall.

Jesus is primarily concerned here about disciples who seek a greatness inappropriate for (and destructive to) the family of the kingdom of heaven; the _right_ eye and _right_ hand are probably metaphors for more powerful disciples who dominate "lesser" disciples (like women in 5:28, and "little ones" in 18:2-5). Disciples who consider themselves great think they have the right to neglect, despise, exploit, or abuse disciples they consider the least.

The right eye of 5:29 relates especially to the overbearing eye that looks lustfully; the result is it (his eye) causes you (the body) to stumble, especially one of the little (least) ones in the body (18:6). Such "sisters" could stumble either by submitting and joining in the adultery, or by resisting and quitting the family (fellowship). Dominant leaders could also cause the whole body (family) to stumble and fall (from the righteousness of Jesus) if it continued to submit to their self-serving leadership.

Jesus tells the family of disciples: if their "right eye" causes them to stumble, get rid of that dominant, adulterous leader (5:29). They should _throw_ out that right eye, just like the salt that becomes tasteless is _thrown_ out (see 5:13). For it is better for them (the "body" or family) that one of their members (the "right eye") be lost than that the whole body (family) should be _thrown_ into hell. Likewise, if your powerful right hand causes you (the body) to stumble, cut it off and throw it from you; otherwise, the whole body (family) could be thrown in the fire (hell).

Leadership in the body of disciples is different from leadership in the (kingdoms of the) world. Later Jesus warns against the domineering, selfish leadership style of the scribes and Pharisees (23:1-11). They want to be great "fathers" of the earth, but deceive because within they are full of evil and impurity (23:27-28). Disciples who become leaders like that, and revert to that low level of "righteousness," will never enter the (final) kingdom of heaven (5:20).

Unfortunately, too many churches have preferred such "strong" leaders, who dominate the body—and neglect, despise, exploit, or abuse the least among them. Such pastors or priests rule with (and as) a strong right hand, look down (with and as a strong right eye) on many of those under them, and not infrequently look for women (or children) they can sexually possess.

Their public preaching or celebrations of "mass" put them front and center; everyone looks up to them and listens to them. Their dominant role as "reverend fathers" means most of the family typically remains silent, subservient to the pronouncements of these pious patriarchs. Even when these fathers commit sexual transgressions, they and their most loyal supporters (and superiors) try to cover up or downplay what happened. Churches that tolerate or support such leaders become dysfunctional families, lacking the new righteousness of Jesus.

Another law of Moses that relates to adultery is the requirement that whoever divorces his wife should give her a certificate of divorce (5:31; see Deut. 24:1). Since Deut. 24:1 only speaks of "some indecency" in the wife, rabbis around the time of Jesus decreed (oral) laws that defined what indecent behavior (by a wife) allowed a husband to give her a (legal) certificate of divorce. One scribe even ruled that a wife who burned her husband's food while preparing a meal could be divorced. When a Pharisee saw a woman he liked better than his wife, he could use their rulings to divorce her and marry the other woman. Once again, the rabbis of the Pharisees were much more than "religious" leaders.

Jesus tells his disciples that (in the new kingdom of heaven) every one (of them) who divorces his wife for any reason—other than sexual immorality—makes her commit adultery (by causing her to have to marry someone else, who can support her). And any disciple who marries a divorced woman commits adultery; an easily divorced woman should be considered as still married, since the grounds for her divorce were insufficient. (If the grounds for her divorce were sufficient, namely, her sexual immorality, and another disciple married her next, perhaps he would be considered as joining in her immorality, similar to 1 Cor. 6:15-18.)

Jesus next reminds his disciples they have heard (from the scribes in the synagogues) Moses' commands (to the men of old) about not swearing falsely (as in Lev. 19:12) and fulfilling their sworn oaths or vows (as in Deut. 23:21). Jesus boldly declares, "do not swear at all." The laws of Moses allow swearing oaths or vows; the command of Jesus does not. Jesus' fulfillment of these laws of Moses means these written laws in the scriptures are passing away, replaced by Jesus' new command.

As in 23:22, Jesus first mentions not swearing by heaven. The scribes and Pharisees evidently did not consider such oaths as binding (since heaven and the temple are linked in 23:21-22). But heaven should not be given less importance; it is the throne of God (5:34). Even oaths by the earth are not less important; it is the footstool of God (5:35). And Jerusalem is not less important; it is the city of the great king (see Ps. 48:2 where Jerusalem's "great king" is God). Even one hair of their head is not less important.

Thus swearing oaths by things other than God—as if God has nothing to do with them, and will not hold those swearing by such things accountable—is wrong. Just let their word be "yes, yes" (I will do it) or "no, no" (I won't do it) (5:37). Adding other words or oaths or promises (that can later be ruled as not binding) leads to deceit and manipulation, the tactics of "the evil one," the deceptive "serpent."

Another law of Moses the disciples have heard (from the scribes in the synagogues) is "an eye for an eye and a tooth for a tooth" (see Ex. 21:24; Lev. 24:20; and Deut. 19:21). A punishment appropriate for the crime was considered "justice" (righteousness) in the kingdom of Israel (and other kingdoms of the earth). Personal injuries like losing an eye or tooth are further examples of "civil" cases under the jurisdiction of the ruling scribes (especially outside Jerusalem). These judicial authorities of the national law of Moses would pronounce the appropriate punishment.

In contrast, Jesus says his disciples are not to punish at all. The righteousness of the kingdom of heaven is different from the righteousness of the kingdom of Israel. Jesus' new command means another command of Moses is passing away; this new fulfillment of the law surpasses the old law. Jesus is not just giving a new interpretation—he is providing a replacement for the old law.

A kingdom of earth with civil laws and punishments cannot function on Jesus' level. Only the kingdom of heaven—ruled by the heavenly Father, the Son (Jesus), and his Spirit—can require true disciples of Jesus to function on such a high (nonviolent, patiently gentle) level. (This contrast between how disciples react to evil, and how ruling authorities react to evil, is the main point of Paul in Rom. 12:14-13:10.)

Instead of reacting to an evil person by executing the same evil against them, Jesus' disciples are to respond with the righteousness of Jesus. Whenever an evil person slaps a disciple on the right cheek, the righteous disciple will turn the other cheek. Since most people are right handed, when they hit the right cheek of another it is with the back of their right hand. This is more of an insult than an injury. An evil person is insulting a disciple due to controversial prophetic words or unconventional righteous deeds (compare 5:10-12).

The Greek word used for slap in 5:39 is used again in 26:67 where, after the high priest and (national) council in Jerusalem condemn Jesus to death, some slap him. In Jn. 18:22, in the same context of Jesus before the high priest, a police officer of the high priest slaps Jesus because his words challenge the high priest. Jesus does not slap him back; he turns his face to the one who slapped him and challenges him (Jn. 18:23). Jesus asks the officer to tell him what he said wrong, and if it was not wrong, why did he slap?

Turning the other cheek thus means disciples of Jesus continue to speak boldly, even if it means they continue (to "offer" their cheeks) to be slapped. When slaps are meant to stop controversial mouths, the appropriate response is to continue to speak against evil, thereby offering one's cheek anew.

In 2 Cor. 11:13,20-21 Paul contrasts his "weakness" with domineering false apostles who strike Corinthian Christians in the face. Paul reacts to this with words—illustrating how his weakness (suffering) makes him a true servant of Christ (2 Cor. 11:23-30). Compare also the servant of the Lord in Isa. 49:2-4, whose mouth is (speaking) like a sharp sword, but meets rejection. In Isa. 50:4-11, the servant's tongue leads to "giving" his cheeks to enemies who pull his beard; yet he does not hide his face from such insults; instead he sets his face (and tongue) like a flint, because he knows God will vindicate him.

Jesus' next example is about disciples who are judged against (in the courts of synagogues or in the national council), with the judge(s) taking their undergarment (5:40). The righteousness of Jesus says to respond by giving up their outer garment also; this would result in nakedness, since the undergarment and outer garment were the only two garments worn. Like turning the other cheek, giving the outer garment portrays willingness to suffer further insults and shame for the sake of faithfulness to Jesus' words and deeds.

Jesus himself is again the chief example of what it means to do this. In 27:27-28 Roman soldiers strip (the clothes off) Jesus and substitute a scarlet cloak, to mock him. Then they put his clothes on again and lead him away to be crucified (27:31). After they hang him on the cross, they divide his clothes among themselves by casting lots. They have exposed Jesus to ridicule by hanging him naked on the cross (27:35); yet Jesus remains patiently gentle ("meek") to the end.

Jesus' next example is similar: if an evil person forces a disciple to go one mile, go two miles with him. The Greek word for force here was used especially for rulers or their soldiers who compelled certain men into service for them. The same word is used only one other time in this Gospel, in 27:32, where Roman soldiers compel Simon of Cyrene to carry Jesus' cross.

So, when persecution comes (for the sake of righteousness), continue to do and teach Jesus' righteousness—even though it means more persecution; do not get revenge. Jesus' righteousness does not punish evildoers (for now); it overcomes evil with good.

Even if evil persons ask disciples to give them something (they need), disciples should give; if someone wants to borrow from a disciple, the disciple should not turn away from evil ones in genuine need. Perhaps an evil one does something to a disciple, and later approaches the disciple to ask for help; the disciple should not refuse in order to get revenge ("justice"). Again, follow the example of Jesus (as in 4:23-24): he healed everyone who came to him, including those brought by Gentiles (from Syria), and probably those brought by (evil) scribes or Pharisees. He gave them what they asked (and needed).

Similar to the "justice" of revenge in the kingdom of Israel is another thing his disciples have heard (from the scribes): "love your neighbor but hate your enemy." The first phrase, "love your neighbor," quotes the law of Moses (Lev. 19:18). The neighbor of Lev. 19:17-18 is defined as "your brother," or "the sons of your own people." As with the rest of the law of Moses, this law applies to those in the kingdom of Israel; those outside, the Gentiles, are not neighbors or brothers since they are not "the sons of your own people."

The second phrase, "but hate your enemy," can also be found in the law of Moses (though not quoted word for word). A few laws of Moses do speak of doing good to enemies (as in Ex. 23:4-5), and not oppressing strangers (Gentiles) in their land, since they themselves were strangers oppressed in Egypt (Ex. 22:21; 23:9). But many laws speak of hateful actions against enemies: Israel is especially to fight and kill evil Gentiles in Israel's promised land.

Ex. 23:23-24 says when Israel reaches the promised land, populated by Canaanites and other Gentiles, God will destroy those idolatrous Gentiles; Israel is to utterly overthrow them. These are the enemies God will drive out of their land, and that Israel is to drive out, so they will not cause Israel to sin (Ex. 23:27-33).

Likewise, the love command of Lev. 19:18 is followed later by commands in Lev. 26:7-8, about Israel chasing (Gentile) enemies (in the promised land), who will fall before them by the sword. Deut. 20:1-20 is a whole chapter about rules for waging "holy war" against (Gentile) enemies of Israel.

The scribes during Jesus' time were eager to regain holiness for the kingdom of Israel; they pursued purity—unlike the polluted Gentiles, and unlike Jews who worked or associated with Gentiles. Laws of the scribes and Pharisees, like washing hands (in 15:2), served to separate them from their hated enemies ("unclean" Gentiles and Jewish "sinners"). They were concerned not simply for "religious" purity; they wanted the kingdom of Israel to be free from Gentile influence and become a holy theocracy, obedient to the law of Moses (as taught and enforced by the scribes).

Jesus' righteousness, however, again fulfills the law on a new level: he commands his disciples to love their enemies. What Jesus just taught in 5:38-42 relates to this: don't punish or get revenge; remain righteous (gentle and merciful) in the face of evil enemies. Respond to hate by praying for—and forgiving—those who persecute them (as in 6:12,14).

Disciples who patiently love their enemies and pray for them will be true children of their heavenly Father. The blessing for peacemakers is they will be called sons (and daughters) of God (see 5:9). Children of God imitate their loving heavenly Father, who gives sunshine and rain to both the evil and the good.

Until now, the law of Moses promised the kingdom of Israel that if it obeyed, God would give rain (to the good) and make its promised land fruitful and prosperous (for example, Lev. 26:3-4). But now the kingdom of heaven is coming to pass, fulfilling the law of Moses to the extent that its words about hated enemies and showers of blessing are passing away.

The new king will rule over disciples from many kingdoms (Gentiles as well as Jews), where God is giving everyone (evil enemies as well as righteous "children") rain and sun. Those prospering from God's gifts of rain and sun cannot now presume they are special "children" of God, in a land blessed by God. For the land Jesus promises his meek (gentle) disciples will be blessed with is the final (new) earth they will simply inherit in the end because they are true children of the heavenly Father (see 5:5).

If loving one's neighbor means only loving those who love you, even hated tax collectors (collecting taxes for the hated Romans) do that. And if loving one's neighbor means greeting only your brothers, even evil Gentiles do that. So if disciples love only their (Christian) brothers, or those who love them, their righteousness would not only be on the lower level of the kingdom of Israel; it would also be on the lowest level of the kingdoms of the Gentiles.

Unlike Lev. 19:17-18, where loving neighbors means loving Jewish brothers, Jesus says his disciples—who are children of the heavenly Father and thus brothers and sisters—should love even those who are not their brothers or sisters. Jesus concludes: "therefore, you (disciples) be perfect as your heavenly Father is perfect."

This "perfection" summarizes the preceding context of loving everyone, even enemies. Those who only show love to certain ones are not perfect as God is perfect. God's perfect love is not partial when beneficial rain and sun are given to both the righteous and unrighteous. Likewise, God's children must not be partial; they should show love both to their brothers or sisters and their enemies. _If they love (pray for and do good to) even those who persecute them, their love will be perfect, like that of their Father._

In contrast, loyal "children" (citizens) of earthly "fathers" (rulers) who hate and even kill their national or ethnic enemies have chosen the partial righteousness of their kingdom of earth. Jesus' new command for the kingdom of heaven rules out those traditional commands of the kingdoms of earth—including those of the kingdom of Israel.

Chapter 4

Earthly Appearances Versus Heavenly Realities (Mt. 6:1-7:29)

People like to put on appearances. Nobody wants to appear to be poor, weak, or evil; for the world glorifies the rich and powerful and "righteous." Since many domineering rich people are not really that righteous—even by earthly standards—they settle for doing religious acts that will make them look more respectable. But looks can be deceiving.

The earthly rewards of religious "actors" or heavenly rewards of secret actions (6:1-18)

Jesus now switches to the theme of not doing respectable religious acts of righteousness in order to be seen by others. Self-serving leaders in the synagogues (the scribes and Pharisees) are the main model of what not to do. (These religious issues come after 5:21-48, where Jesus opposed the same leaders because of broader issues relating to various areas of life in the kingdom of Israel.)

Jesus warns disciples that righteousness done before others—in order to be seen by them—merits no reward from their (unseen) Father, the one in the heavens. Jesus' first example is a disciple who does an act of mercy: giving alms to the poor. This act should not be displayed publicly (by "sounding a trumpet"). The hypocrites showcase their deeds of mercy in the synagogues (where the scribes and Pharisees rule), and even in the streets, so they will be glorified (as righteous and holy) by the people; that glory (from people on earth) is their only reward. The word hypocrite refers especially to an "actor" performing for an audience.

Disciples, on the other hand, who give alms to the poor should not let their left hand know what their right hand is doing; it should be done in secret, not as a public performance. Then their Father who sees in secret will reward them (in the end). Disciples who show mercy to the poor will be blessed in the end by receiving mercy (as in 5:7). Their righteousness must be greater than that of the scribes and Pharisees, who make philanthropy (and the poor) a means of personal repute and good public relations.

The kingdoms of earth and their religious organizations, including many churches, do expect their leaders to use some of their contributions (taxes or voluntary gifts) for good causes. Thus it is in the ruling fathers' best interests if they periodically meet some of those expectations—and make sure their people know about it. By doing good, they do well (for themselves). The leaders and their people then feel better about themselves; random acts of kindness help cover up the usual greed. But the Father in heaven is not impressed.

Churches often like to "recognize" or publicize those who give to the church (as a reward, and as an encouragement to continue giving). Such public recognition for a pious deed thus encourages further hypocrisy that publicly "acts out" a respectable "role" of generosity (like an actor on the stage) in order to gain applause. When pastors or priests stand on platforms before admiring audiences and applaud such givers, they participate in the hypocrisy.

Jesus' second example of self-serving "righteousness" is public prayer, another respectable religious act. Again, the hypocrites love to pray at the front of the synagogues and even on the street corners so they will be seen and admired by religious people. The scribes, the leaders of the Pharisees who rule over the synagogues, gain religious respectability among the people by praying in public places.

In contrast, a disciple who prays should go into a private room, shut the door, and pray to the Father, the one in secret; the Father who sees in secret will reward the disciple. Prayer should be an act of humble submission to the heavenly Father (not a proud display to others).

Worship in early Christian churches was mostly in private homes; teaching and prayer were informal, and all disciples present participated. Most later churches, however, hired professional priests or preachers to "perform" in front of paying spectators at formal services in impressive buildings ("theaters"). Eloquent prayers in elevated pulpits by reverend fathers impressed pious people—but not the heavenly Father.

Jesus tells his disciples: when they pray, do not multiply words like the Gentiles do in their prayers. The Gentiles think their many gods will only help them if they are all addressed (named) and informed (or persuaded) about their need. Disciples should not think (and pray) like that; their one God, their heavenly Father, knows what they need even before they ask.

Unlike Gentiles, who pray to all their ignorant and unconcerned gods, Jesus' disciples are to pray to "our Father, the one in the heavens." Note it is _our_ Father; children of the heavenly Father share this prayer together. It is an intimate expression of the family's submission to their heavenly Father, not a formal religious performance by an earthly "father." Appropriately, the earliest churches met mostly in homes, as a family of brothers and sisters; their only father was the one in the heavens.

Children of the heavenly Father should also pray, "let your name be revered;" it's your name (Father) that should be revered—rather than other names (fathers) who are revered. Only the heavenly Father is to be exalted as the holy father.

Earthly fathers and authorities (like those named in 1:2-16), and their families and kingdoms, consistently falter. The scribes of the kingdom of Israel who impress the crowds with their public prayers and giving alms (6:2,5) are revered as holy fathers by many in _their_ synagogues (see 23:8-9). Jesus says such reverence for patriarchal power and "purity" should belong only to the heavenly Father (23:9). In the kingdom of heaven, there is only one Father, the one in the heavens. All the others in this kingdom are just brothers and sisters.

The next thing disciples should pray for is, "let your kingdom come;" it's your kingdom that should come—rather than other kings and kingdoms that people want to come because they believe their promises (propaganda) and have faith in their power to improve their nation. Even within the kingdoms of earth, various political parties plot to gain power and rule over their kingdom; hope springs eternal for a great new leader who will rule a glorified kingdom.

Most Jews in Jesus' time resented the kingdom of Rome, which had come and occupied Israel. Jews loyal to their local synagogues, led by scribes and Pharisees, hoped for a coming kingdom liberated from Rome and ruled over by the scribes and Pharisees—especially their most powerful rabbis ("fathers"), like those already in the Sanhedrin (in Jerusalem). When Jesus' disciples pray for the kingdom of their heavenly Father to come, they also reject the hopes and dreams of those Jews who pray for their favorite national fathers to prevail as leaders of their Jewish kingdom.

The kingdom of heaven _comes_ first of all from heaven. As at Jesus' baptism, the Spirit comes from heaven; this Spirit will come to enlighten and empower new disciples on earth; they will then be part of the kingdom of heaven and please their Father, the one in the heavens. So this prayer asks the Spirit from heaven to come and enable them to be obedient children as part of the family (kingdom) of their revered heavenly Father.

Moreover, as disciples of king Jesus obey his commands, they will also be the light of the world. They will participate in a kingdom that comes to other kingdoms, the kingdoms of earth, and shines among them with the good works commanded by Jesus, so that some will glorify and revere their special Father, the one in the heavens. The prayer also looks forward to the final end of history, when the kingdom of heaven will become the only kingdom on (the new) earth.

In contrast, the ruling fathers of the earth use prayer and religion to seek God's "blessing" for their own kingdoms. They require their loyal "children" to revere them and do what their "commander-in-chief" says. They also believe God will bless their "righteous" kingdom as they come to conquer evil kingdoms. Thus a U.S. president declares war and ends his address to the nation with: "God bless America."

When disciples also pray, "let your will be done, on earth as it is in heaven," they continue to submit to their heavenly Father as _the_ authority; it's _your_ will that should be done. Rather than obeying the ruling fathers of earth, children of the heavenly Father pray that they and other brothers and sisters will do the will of their one Father. They are the new kingdom of disciples who know the Father's will through the teaching of the royal son—Jesus is Lord—and who do the Father's will through the power of the heavenly Spirit.

Earthly fathers and authorities (of families, societies, and kingdoms) use their power to enforce their will on those below them. Those who submit to their will are praised and rewarded; those who refuse to submit, because they serve a different king and kingdom, will be insulted and persecuted. Jesus teaches a controversial prayer for a controversial kingdom.

After focusing on the heavenly Father (your name, your kingdom, and your will), the prayer turns to focus on the Father's children (give us; forgive us as we forgive; lead us not; deliver us). Since their Father already knows what they need, this section does not need to be long (like the prayers of the Gentiles).

The first request is a simple one: give us our daily bread. It reflects the simple life of "the poor in the Spirit." The Spirit that enlightens and empowers children of the Father gives them self-control; they give up their former greed for great things and become content to have simply daily bread.

The prayer is not about just me; it's not about just giving me my daily bread; it's about giving us our daily bread. Children of the heavenly Father are part of a family of brothers and sisters who ask "our Father" to give us our daily bread. The Father gives bread to the family by leading some in the family to help others in the family—both near and far. If they give simple gifts like bread even to enemies (see 5:42), how much more should they share their bread with brothers and sisters in need. For they know that in this new kingdom it is not the rich who are blessed but the merciful—who show mercy and compassion to others in need.

The new family should also pray for forgiveness from their Father for their "debts." Their Father's forgiveness should then lead them to forgive the "debts" of others. As in the parable about debts in 18:23-35 (and in the story about the "debtor" in 5:25-26), "debts" mean sins (see 18:21-22). Right after this model prayer, Jesus will emphasize forgiving sins, substituting sins for "debts" (6:14-15).

Perhaps Jesus uses the word "debts" because one of the main sins among the families and kingdoms of earth is burdening others with heavy debts—and demanding they repay. Giving help to others is not really showing mercy if it is done to make them "indebted." If one gives others enough "loans," they will never be able to repay; they will remain indebted the rest of their lives. And the giver can then demand other favors; the giver can dominate their lives. That burden of indebtness will never go away unless it is forgiven. The rich and powerful in the world remain dominant because they refuse to forgive the debts of those they rule.

Some of those dominated by such debts decide to fight back; when lenders refuse to forgive debts, debtors likewise can refuse to forgive lenders. The result can be violent. Many major and minor wars have been fought due to the failure to forgive—on both sides.

In 6:12,14 disciples are to forgive everybody, not just a "brother" who sins (as in the metaphors of 5:25-26 and 18:21-35); forgiving enemies who persecute them is included in this prayer (see 5:44). Disciples who forgive because their Father is forgiving will continue to be forgiven by God. Blessed are the peacemakers, for they shall be called the children of God.

On the other hand, if disciples do not forgive "the people" their sins, their Father will not forgive them. God's final forgiveness is not unconditional. God's final judgment will be unmerciful towards those who refused to forgive. Blessed only are the merciful, for they will receive mercy in the end.

Forgiveness includes words and actions as well as attitudes: those who forgive react with gentleness, show mercy, and make peace (see 5:5,7,9). More specifically, forgiveness includes not "murdering" brothers or sisters (with condemning words), not divorcing wives (who displease for whatever reason), not punishing the "sinner" (no eye for an eye), and not hating (or killing) enemies (see 5:21-26,31-32,38-48). What disciples say and do to those who sin against them reveals whether they have forgiven or still harbor hatred. Disciples need not forget the sins, and continue to speak against such sins, yet do so without condemning brothers or sisters or punishing enemies.

Jesus ends his model prayer by telling disciples to pray, "do not lead us (to enter) into temptation, but deliver us from the evil one" (6:13; see 26:41). The Greek article ( _the_ ) is before the word evil, so the emphasis seems to be on _the_ evil (one), namely, Satan, as in 13:19. Righteous disciples are wary of the evil one, who wants to lead them into sin by entering into his temptations. So they ask their heavenly Father: "keep us from entering into temptation."

Jesus' temptations in the wilderness were unique for him as the son of God, yet also similar to what his disciples, the children of God, will face. Disciples who become "the poor in the Spirit" will be tempted by the evil spirit (who could use the law of Moses) to connect being children of God with: having abundant bread or rich food (material prosperity); or submitting to a popular and powerful "name" (an earthly father who is revered in holy places); or punishing evildoers and promoting a "righteous" kingdom of the earth. If they enter into such temptations, they will no longer be blessed with the kingdom of heaven.

Christians in the U.S. learn from churches, schools, and mass media that their nation—their beloved kingdom of earth—is special. They learn to exalt and revere famous national fathers, names like George Washington, Abraham Lincoln, John Kennedy, or Ronald Reagan. Their loyalty leads them to sacrifice themselves and their children, working, fighting, killing, and dying for the greater "good" of their country. They think God is the one who blessed the U.S. with power and wealth. But their ruling fathers say little about Jesus, and have even less understanding of his kingdom and righteousness.

Having taught his disciples about right and wrong ways of giving alms and praying, Jesus then introduces a third respectable religious act: fasting. Disciples should not fast like the hypocrites, who show off their sacrificial fasting by rubbing ashes on their faces. Their only reward will be the increased respectability, status, and power they get from those they impress. (On Ash Wednesday, some churches put ashes on foreheads and call for sacrifices for Lent, "sacrifices" like fasting or giving up certain foods.)

When disciples fast, they should not put on sackcloth or ashes (on their faces), but wash their faces and put oil on their heads, so others don't know they are fasting. Then only their Father will see in secret, and their Father will reward them.

The three examples of giving alms, prayer, and fasting are religious works widely admired by various religions. While they can be good works if done in secret, disciples will be tempted to do them in order to impress other people. Unlike these good works, those in 5:16—which are to be seen by other people—are good works that glorify only their heavenly Father.

The good works in 5:16 would be more unique to the kingdom of heaven: being "poor in the Spirit," remaining gentle despite violent enemies, and speaking prophetic words against pompous rulers (see 5:3-12). The greedy, violent, and proud kingdoms of earth do not consider such works to be good; they will not glorify those who do them.

Treasures in heaven versus treasures on earth (6:19-34)

Jesus contrasts treasures on earth—prized so highly by the kingdoms of earth—with treasures in heaven. Disciples, who are part of the kingdom of heaven, should not store up treasures on earth. Earth's treasures will not last: moths and other hungry insects destroy treasured clothes; thieves break in and steal treasured possessions. So disciples should store up treasures in heaven.

Disciples' hearts (their thoughts, wants, and joys) will be where their treasure is. Those who store up treasures on earth pursue and take pride in those treasures: the more they gain, the happier they become, and the more they want. But Jesus says earthly treasures are not blessings from God; the true blessings of the kingdom of heaven are the treasures in heaven.

The word treasures suggests expensive clothes or jewelry, luxurious houses, or lots of land or money. The poor have no such treasures. But what about the middle class? They likely have some such treasures. Pure hearts would sell or give away expensive treasures on earth in order to show mercy to the most destitute; note how Jesus commands this for all disciples in Lk. 12:33, in order for them to have treasure in heaven. Heavenly treasure for the pure in heart will be to see God (5:8); heavenly treasure for the merciful will be to receive mercy from God (5:7).

Middle-class disciples who have a change of heart will seek "downward mobility"—though not usually destitution—rather than the upward mobility of a greedy world. Instead of seeking more expensive houses or cars or land or clothes or jewelry, disciples will sell expensive treasures and live more simply. They can then give generously to the most destitute, not to help a few become middle class, but simply to soften the burden of poverty. There are different levels of poverty; even many of the poor have modest means to help the most destitute.

The poorest of the poor are found mainly in kingdoms and continents that have been overpowered and plundered by various world empires (like the Roman empire in Jesus' time, or European empires in more recent centuries, with the most recent empire being the U.S.). Such destitute poor lack basic necessities like clean water or a healthy variety of simple (plant) foods. Some have been forced from their homes because of violence on a national or regional scale.

Since there are many charities and philanthropies that pay social workers middle-class salaries using donations for the poor, it is better to give to the destitute directly—or via someone who gets paid little or nothing for helping. This would mean seeking out, and getting to know, some of the poorest people, both near and far; and it could mean discovering (and enabling) those who quietly and sacrificially care for them. James 1:27 says pure religion reaches out to visit (and help) widows and orphans (examples of the poorest poor at that time).

Jesus says the pure heart (that will see God) includes the healthy (pure) eye that is the light of the body; the impure heart includes the unhealthy (literally, "evil") eye that darkens the whole body. The evil eye will return in 20:15b—translated literally, "or is your eye evil because I am good?" The parable of 20:1-16 is about giving generously to those who come and work last in the vineyard; an evil eye rejects such generosity. Compare Deut. 15:9, where a bad thought in one's heart (mind) leads one's eye to be evil against a poor brother: nothing is given him.

Since 6:22-23 follows Jesus' teaching about not storing up expensive treasures on earth, Jesus is contrasting the "pure eye" that is generous to the poor with the "evil eye" that looks down on the poor. The pure eye is the light that inspires one's body to move into action and give to the poor; the evil eye leaves the body darkly detached from the poor.

Jesus then refers to mammon (possessions) as a rival lord to the one true Lord. A disciple who serves mammon as lord—and seeks or stores up treasures on earth—is not able to serve the Lord of heaven at the same time.

Most religious people want both earthly treasures and the heavenly Lord. Some Christians quote the law of Moses about God prospering obedient Israel. But the kingdom of heaven and the teaching of Jesus are now coming to pass; consequently, the kingdom of Israel and the law of Moses are passing away. Disciples of Jesus who love money and possessions cannot also love God; pure hearts will not seek to become, or remain, wealthy.

Jesus concludes that disciples should not be so concerned or anxious about the food that defines their life (as rich or poor) or the clothes that decorate their body. Is life not more than food, and the body more than clothes? Poor disciples are content to ask their heavenly Father for simple daily bread.

Jesus turns the disciples' attention to the birds of the "air" (the Greek word here is usually translated "heaven" elsewhere). These birds are part of "heaven," not the earth and its work of sowing, harvesting, and gathering into barns; and the heavenly Father feeds them. Aren't the disciples more important than these birds?

If disciples are part of the kingdom of heaven, they do not need to invest so much time and work (and worry) feeding themselves. Their heavenly Father knows what they need: simple daily bread (6:8,11). A concern that is anxious to spend so much time working for "better" (more expensive) food cannot add to the length of one's life (or body). (Indeed numerous important studies show that rich food like animal products usually shorten the length of one's life; more simple foods like plants—especially grains such as wheat (bread) or rice, supplemented by a variety of fresh fruits and vegetables—provide the best nourishment.)

As for concerns about (better) clothes, Jesus points to the lilies of the field: they grow and bloom beautifully, even though they don't work or spin (wool) to adorn themselves; they are even more beautiful than king Solomon in all his glory. Yet Jesus' disciples are much more important than such "grass" of the field that is here today and thrown into the fire tomorrow; if God clothes the flowering grass, how much more will God clothe them—in simple ways today, and gloriously in heaven (see 13:43). Anxiety about working more for better clothing shows little faith in God.

There is no need to be anxious about what they will eat or drink or wear. The nations of the earth are _seeking_ all these things; the kingdoms of the earth are working hard, anxious to earn the "best" (the most expensive) of all these things. People want to impress others (those above them and below them); they want to look their best as they work their way up. Disciples in the kingdom of heaven, however, have given up such earthly desires and pretentious appearances; they pray simply, for daily bread; their heavenly Father knows they need these simple things.

Disciples should be _seeking_ first his (God's) kingdom and his righteousness. They should pray (seek) first and foremost for the coming of God's kingdom, and for the doing of God's will on earth (see 6:10). They should hunger and thirst for righteousness (5:6). As they do that, all these things (simple food and clothes now, and glorious food and clothes in the new heaven and new earth) will be theirs also.

Because they are not anxiously seeking and working for a richer tomorrow, disciples do not worry about tomorrow. It is enough to contend with the trouble (literally, "evil") of the present day—temptations like greed, that seeks lavish feasts and luxurious fashions.

Churches that have promoted a strong work ethic, and its earthly rewards, preferred to seek the glory (wealth) of the kingdoms of the earth more than the kingdom of heaven and its righteousness. The so-called Protestant work ethic was primarily concerned about working hard at one's vocation (viewed as one's "calling" from God) in order to gain financial "blessing" (from God). This "ethic" was not, however, part of the righteousness of the kingdom of heaven, that blesses the poor in the Spirit. _Seeking_ _greater_ _and better material possessions is what the greedy kingdoms of the earth do, not the kingdom of heaven._

Condemn "logs," "dogs," and "hogs," not "specks" (7:1-6)

Jesus' next statement, "judge not, that you be not judged," is one of his most memorable sayings. But it is usually remembered by those who think Jesus was not judgmental. Jesus, however, is here warning disciples again (as in 5:21-26) about not condemning one's brother or sister, one's fellow disciple—in this case, because of a mere "speck."

If a disciple sees a "speck" (a small sin) in a brother's or sister's eye, and condemns that fellow disciple, then the disciple judging has a "log" (a big sin) in his own eye. Such condemnation will result in his own judgment (from God). In 5:22 Jesus said a disciple who calls a brother a "fool" (that is, someone who is not part of the family of God) is in danger of the judgment of hell.

Jesus calls the judging disciple (with the "log") a hypocrite, associating him with the hypocrites (scribes and Pharisees) in the synagogues. Later (in 23:23) Jesus will strongly judge such hypocrites: they make "mountains out of (small) molehills;" they overvalue specks like tithing the smallest garden plants while neglecting weightier matters like justice, mercy, and faith. This is like straining out a gnat and swallowing a camel (see 23:24). These actors perform dramatic scenes of denunciation, based on a speck of evidence.

In the early churches, minor issues like eating certain foods, celebrating certain days, or performing circumcisions led some Christians to condemn others (for example, see Acts 15:1-5, Rom. 14, and Col. 2:16-17).

After warning his disciples about "logs," Jesus portrays deceitful "dogs" and "pigs," whose interest in disciples turns into attacks against them. Disciples should not give what is holy to the "dogs." Since scribes and Pharisees have been the main antagonists so far, they are probably especially in mind here; in 7:15 Jesus will portray them as hungry "wolves."

What is holy? It relates to reverence, to what is revered. In 6:9 Jesus said only the name of the heavenly Father was to be revered; in 23:8-10 Jesus says the scribes and Pharisees love to be called father (and master), but disciples should not use such names, for they have only one Father, the one in the heavens. If certain disciples start calling scribes or Pharisees "father," they are giving that revered (holy) name to "dogs."

Similarly, disciples should not throw their pearls before "swine," lest they trample them (the pearls) and attack (the disciples). In 13:45-46 Jesus will compare the kingdom of heaven to a pearl of great value that a merchant finds, and then sells everything in order to buy the pearl. Throwing such pearls to "pigs" would mean not valuing this kingdom and its righteousness; they throw (give) it to "unclean" pigs like it was garbage. To welcome such "hogs" (and "dogs") into the righteous family of Jesus' kingdom is to welcome them trampling on what true disciples value—and attacking disciples who remain true to Jesus' righteousness.

Seek the good gifts of the heavenly Father (7:7-14)

Disciples might be tempted to welcome domineering "dogs" or "hogs" (of the kingdoms of earth) because they want to benefit from their prestige and prosperity. Jesus has already warned his disciples not to seek anxiously the "good life" of expensive food, clothes, and other treasures. He assures his disciples: if they remain faithful in asking and seeking his heavenly Father (and his kingdom and righteousness) they will receive and find.

Since even (evil) earthly fathers give their children bread or fish when they ask, how much more will the disciples' heavenly Father give _good_ _things_ when they ask. According to the prayer of 6:9-13, and the teaching of 6:19-34, the Father in heaven gives the following _good_ _things_ to those who ask: the coming of his kingdom (both in the present and in the future); the doing of his will (righteousness); simple daily bread; the forgiveness of sins; and the power to overcome temptations (not storing up treasures on earth or wanting to serve God and mammon). True disciples ask for (and receive) the things their heavenly Father considers good.

As for the bad things earthly "fathers" who hate disciples might "give" them, disciples would prefer of course that angry domineering fathers (and masters) not do evil to them. So if that's what they want "the people" (outside the kingdom) to do to them, then they should also not do evil to—and not retaliate against—those who hate them. This "golden rule" is a brief summary of 5:38-48, the climax of Jesus' fulfillment of the law and the prophets (in 5:17-48).

The word "everything" (or "whatever") at the beginning of 7:12 could relate to the emphasis (in 5:38-48) on loving "everyone," even enemies. This command in 7:12 also expands on the second great commandment, love your neighbor as yourself. Disciples naturally love themselves by not wanting evil people to attack them; so they should love others by not attacking them. Jesus' (two) great commandments sum up the law and the prophets (see 22:36-40).

In 7:13-14 Jesus contrasts two ways or roads: their gates or doors lead to destruction or "life" in the end. Jesus' little kingdom of righteous disciples has a narrow gate and road compared to the large kingdoms of earth. Most will prefer the wide gate and easy road of their kingdom of earth and its "righteousness." Only a few in each kingdom of earth will take the narrow gate and road of the kingdom of heaven and its righteousness. The few who find the narrow way will be those who seek it; and the few who find the narrow door will be those who knock at it (see 7:7-8).

The narrow, seldom-used "alley" of the kingdom of heaven turns out to be the way that leads to "the life" (of the age to come); the wide and popular "broadway" of the kingdoms of earth turns out to be the way that leads to destruction (in the end). Each way involves two opposing kinds of righteousness. No kingdom of earth will seek Jesus' way of life. His righteousness is too different, too hard. Only the few who continue to seek first Jesus' kingdom of heaven and righteousness will find the empowering Spirit from heaven and a new life.

Wolves pretending to be sheep (7:15-29)

Jesus next warns his disciples about false prophets: these prophets seem to be admirable "sheep," exhibiting religious righteousness and holiness; but they are actually hungry, greedy "wolves." Their admirable public acts—giving alms, praying, and fasting—are done to impress other people (see 6:1-18). Impressed people can then be manipulated into serving them and their greedy interests—personal status, family wealth, and national power.

When such wolves want to weasel their way into groups of disciples, these "alpha dogs" should not be given the holy name father (or any other form of authority) (see 7:6). Disciples should judge them rightly, according to their fruits; disciples should recognize they are not children of their heavenly Father. Earlier, when Pharisees and Sadducees came to John the Baptist, he refused to baptize or welcome them as those prepared for the kingdom of heaven.

On the final day (of judgment), false prophets will try to flatter Jesus: they will repeatedly confess Jesus, saying "Lord, Lord." But not every one who says "Lord, Lord," will enter the final kingdom of heaven; only the one who _does_ the will of Jesus' Father in heaven will enter.

More recent false prophets might respond: this is a "works" righteousness or salvation—and quote Paul's contrast between faith and works. Paul does emphasize salvation is by faith or belief, not works. But in Gal. 5:4-6,14,22 he describes true faith as working through love, the main fruit of the Spirit, in contrast to _works_ _of_ _the_ _law_ _of_ _Moses_ like circumcision. Only disciples who have received the Spirit from heaven are able to do the will of their Father in heaven; God's will is the works of Jesus' righteousness, works of love. Jesus will give the Spirit to those who seek and ask and knock; they seek first the kingdom of heaven and its righteousness.

False prophets will even try to fool the final Lord, claiming they were good disciples. Bowing before the final judge, they will boast: we prophesied in your name, cast out demons in your name, and did many miracles in your name. But the Lord will respond: I never knew you. He will refuse to let them enter; they were evildoers; they did not obey his commands.

False prophets who speak in the name of Jesus know his teaching, but don't do what he says. Jesus contrasts the wise person who both hears and does his words with the foolish person who hears but does not do. The one who _does_ what Jesus says is like a wise man who builds his house on a solid rock foundation. When the heavens open in the end, testing the house with rain, rivers, and winds, the house will not fall (into condemnation) because it is secure on the rock of _doing_ what Jesus said. In the context of 7:22 ("on that day"), the stormy imagery reflects former prophetic predictions of the great _day_ of the (judgment of the) Lord (for example, Joel 2:1-2).

The one who hears but fails to do what Jesus says is like a foolish man who builds his house on a sand foundation. At heaven's final judgment, this house falls (like the bad trees cut down and thrown in the fire in 7:19); great is its fall because it elevated itself into something great on earth. Clever false prophets can please religious crowds and flatter religious rulers so they themselves flourish and prosper in the kingdoms of earth. But the kingdom of heaven knows their evil fruit—and in the end will expose the rotten truth.

Jesus thus ends this extended teaching about righteousness by insisting his disciples must do what he says. Though his words are intended for his disciples (see 5:1-2), some of the crowds (of 5:1) have come close enough to hear his teaching also (7:28). The crowds were drawn to Jesus' power because of his miracles (see 4:23-25); now that they hear Jesus' teaching, they are amazed at his authority, an authority unlike that of _their_ scribes.

When _their_ scribes teach in the synagogues, they do so in the name of Moses and his (national) law, in the name of the prophets who interpreted that law, and in the name of their revered rabbis (fathers) who applied that law to their own kingdom. When Jesus teaches, he does so in the name of his heavenly Father and in his own name—and fulfills (most of) the law and prophets to the point they are now passing away. The admired righteousness of their scribes and Pharisees must give way to the commands and righteousness of the new king and kingdom.

While the powerful authority of the scribes in the synagogues rules over much of the kingdom of Israel, especially in Galilee, the authority of Jesus is different: he rules as the one and only king over his new kingdom of disciples. Jesus' authority, commands, and righteousness surpass those of Moses, the prophets, the rabbis, and the scribes. Yet the crowds' amazement at Jesus' authority is not obedience to his teaching, nor abandonment of _their_ scribes, their synagogues, and their kingdom.

Chapter 5

The Merciful Lord, the Royal Son of Man (Mt. 8:1-9:34)

After Jesus' retreat up the mountain to teach his disciples, he goes back down where the great ("many") crowds resume following him. As in 4:24-25, these great crowds come from all directions, and include Gentiles from Syria, the Decapolis, and beyond the Jordan. Jewish rulers in the synagogues of Galilee commonly condemn Gentiles as "unclean," and even denounce many Jews as "sinners;" they consider these outcasts to be the reason the kingdom of Israel is not yet "pure" and holy.

Healing outcasts—a sign of the future (8:1-17)

As Jesus makes his way from the mountain toward his hometown, Capernaum (see 4:13), a leper kneels before him and addresses him as lord. This address could simply mean "sir," but the leper clearly thinks this healer has a special status and power; he asks Jesus to heal him, and thus make him clean—if Jesus is willing (to help an outcast).

According to Lev. 13:45-46, a leper must avoid others and warn anyone who approaches him that he is unclean. For anyone who touches human uncleanness is guilty of sin (Lev. 5:3,5). Jesus surpasses these laws (of Moses): he puts his hand on the unclean leper, touches him (the untouchable), and tells him he is willing (to heal). This powerful lord wants to show mercy to this despised outcast, and heals him immediately, making him clean.

The mercy and power of this new lord means many of the laws of Moses are passing away. Jesus' authority is a contrast to the authority of the ruling scribes, who insist that the crowds of their synagogues and kingdom remain separate from uncleanness. Their vision is for a pure (holy) kingdom, as defined by Moses; the unclean are enemies to be shunned.

Although the leper addressed Jesus as lord, and expressed faith in his power to heal, Jesus tells him not to say anything more—just do what he says. The healed leper's understanding of this new lord is not sufficient to speak a faithful witness.

Jesus tells him to go and show himself to the priest, and offer the gift commanded by Moses, as a witness to them (see Lev. 14). Until a priest pronounced him clean (Lev. 13-14), he was still considered unclean. If the leper does as Jesus commands, and follows these laws of Moses, it will result in a witness to the priest and people that he is now clean, through the unlawful compassion of this new lord.

This outcast wants above all to be clean—and be restored to the respectable mainstream of the kingdom of Israel. He is mainly concerned about joining the crowds, not about becoming a disciple. Nevertheless, Jesus still shows mercy on him. This act shows Jesus' special power and righteousness (mercy); and it is a _sign_ of Jesus' power (Spirit) that will make righteous ("clean") his disciples in the future.

When Jesus arrives at his home base in Capernaum, a (Gentile) centurion approaches him: he addresses Jesus as lord and tells him he has a servant in much pain at his house. Most Jewish rulers, especially the scribes and Pharisees, would refuse to enter an "unclean" Gentile house. The centurion acknowledges he is unworthy (according to most Jewish lords) to host this lord in his home; so he suggests that Jesus simply say a word, and his servant will be healed. He compares his authority as a military officer with that of this powerful lord; his authority leads his soldiers and servants to obey him when he merely speaks a word of command.

For most Jews, the centurion represents Roman authority—the power of the Roman Empire that has occupied the kingdom of Israel. Jewish lords like the scribes condemned the Romans as ungodly sinners and hated enemies; indeed the Jews' national law (the law of Moses) decreed separation from, and sometimes destruction of, corrupt foreign influences.

This centurion, however, realizes that Jesus' authority and mercy are different from that of the ruling scribes. Jesus is amazed at his faith; the centurion believes this (Jewish) lord will show mercy to the lowly servant of a Gentile officer, and has authority to speak simply a word of command that will heal the servant. Jesus tells those (crowds) following him he has not found such faith in Israel. The (mostly) Jewish crowds that follow Jesus want to see him—not just hear him—heal the sick; their limited faith also believes he is a powerful Jewish healer sent by God for the kingdom of Israel (not Gentiles).

Jesus tries to turn their attention to the kingdom of heaven: in the future many will come from the east (like the Gentile wise men of 2:1) and west (like the Gentile centurion) and join Abraham, Isaac, and Jacob in the kingdom of heaven. The wise men and centurion _foreshadow_ later Gentiles who will come under the authority of Jesus, the son of Abraham. The promise to Abraham that all the peoples of the earth would be blessed through him now comes to fulfillment through Jesus, the son of Abraham, and his new international kingdom of heaven (see 1:1; Gen. 12:3; Gal. 3:13-16).

When this new Lord of the kingdom of heaven shows mercy on even the centurion and his servant, he gives a foretaste—a sign—of the wide scope of his future salvation. Nothing is said, however, about this centurion or his servant becoming a disciple. Moreover, while Gentiles from all over the world will join Abraham, Isaac, and Jacob in the shining bright heavenly banquet, the "sons of the kingdom" will be thrown out into the darkness outside that kingdom.

When John the Baptist warned the Jewish rulers, the Pharisees and Sadducees, about the wrath to come, they assured themselves they were the sons of Abraham; they would inherit the promises to Abraham. These "favorite sons" of Abraham and the kingdom of Israel thought they would be the favorite "sons of the kingdom" of heaven John foretold. But the truth was that every "tree," even a (ruling) child of Abraham, that did not bear good fruit would be cut down and thrown into the fire. In the future, the crying and grinding of teeth coming from their mouths (8:12) would be a strong contrast to the joyful banquet of those eating in the kingdom of heaven—and a strong contrast to their present laughter and enjoyment of rich food.

Jesus tells the Gentile centurion to return to his house; what he believed Jesus could do is going to be done for him: the servant is healed that very hour. The centurion's faith did go beyond what the (mainly Jewish) crowds believed; yet it was still a limited faith compared to what Jesus required from his disciples.

The Gospel of John reveals the limits of such faith (in signs or miracles): Jesus did not trust himself to the many who _believed_ in him due to the signs he did (Jn. 2:23-25). The Pharisee ruler, Nicodemus, is among those who _believed_ due to the signs; but Jesus tells him he must be born from above (from the Spirit) or he will not see the kingdom of God (Jn. 3:1-11). Thus while Jn. 3:16 is about God's love for everyone in the wide world, and about _believing_ _into_ (union with) the Son, it is about believing on a level different from that of Jn. 2:23-3:2. Jn. 3:36 concludes by contrasting those who are (continually) _believing_ _into_ (union with) the Son with those who are (continually) _disobeying_ the Son.

True belief (faith) in Jesus involves obeying the Son—as righteous disciples remain faithful, united with their Lord. Eternal life, the life of the age to come, results from a believing that includes obeying the Son, through the Spirit (see also Jn. 14:15-26).

Next in line for the powerful new Lord's mercy is Peter's mother-in-law; she is sick with a fever in Peter's house. Jewish women were mostly second-class citizens of the kingdom of Israel, though regarded more highly than ungodly Gentiles and untouchable lepers. (Touching someone who had a fever was also prohibited by certain rabbis.) Jesus touches her hand, heals her, and she begins to _serve_ him (with her hands). This woman thus _foreshadows_ future female disciples of the kingdom of heaven—like those in 26:6-13 and 27:55-56—who would _serve_ this merciful and powerful Lord, after often being treated unmercifully in the kingdoms of earth.

Evening comes and Jesus is at table; the crowds remain relentless, interrupting him by bringing many demon-possessed people to Jesus. But the merciful Lord does not become angry; he casts out the powerful spirits with a mere word (compare 8:8,13). He also heals _all_ who have sicknesses. (Compare 4:24, where _all_ includes those coming from Gentile Syria.)

Note also that, as in 4:24, bodily sicknesses are different from demon possession; demons are not the cause of most physical sicknesses. These exorcisms and healings are another fulfillment of Isaiah (8:17; see Isa. 53:4). As in 4:14-16 (where Jesus fulfills Isa. 9:1-2), Jesus is in Galilee of the Gentiles, shining like a light in the darkness. It is evening and the light of the world is showing mercy to _all_.

The vulnerability and authority of the son of man (8:18-34)

After healing all the sick and demon-possessed, Jesus sees the lingering crowds and tells his disciples to leave and go to the other side (of the Sea of Galilee). As Jesus is leaving, a scribe offers to follow Jesus. Yet unlike the leper and centurion, who addressed Jesus as lord, the scribe addresses him merely as teacher—a fellow teacher, who with his healing power could be an attractive ally for the Pharisaic movement. Jesus, however, rejects the scribe's plan; he contrasts the vulnerable wanderings of the "son of man" with the more secure territorial foxes (and birds).

Jesus earlier portrayed the scribes and Pharisees as (among the) "dogs" and "wolves" (7:6,15). These "dogs" (foxes) have holes or dens from which they go out to hunt "sheep" or "chickens." Jesus seems to associate this ruling scribe with other "foxes" in their headquarters (dens)—the synagogues, where they dominate (the "sheep"). (In 21:13 Jesus will portray the temple as a "den" of robbers; in Lk. 13:31-32 Jesus calls Herod Antipas a fox.)

Jesus also contrasts himself with the birds of the "air" (the Greek word here is usually translated heaven). They too have secure nests. As the foxes could portray the scribes, secure in their synagogues, the birds of "heaven" could portray those secure in heaven (like Abraham, Isaac, and Jacob in 8:11).

Unlike the "foxes" with their "dens" and the "birds" with their "nests," Jesus portrays himself as " _the_ son of man"—who has no place to lay his head. Note that Jesus refers to himself not as "a son of man" (an Old Testament way of referring to a mere human being, as in Ps. 8:4) but as " _the_ son of man." He has a special son of man in mind.

Later in 24:30 and 26:64 Jesus says the son of man will come with the clouds of heaven (in the end). This refers to Dan. 7:13-14, where one "like a son of man" comes with the clouds of heaven to "the Ancient of Days" and receives an eternal kingdom that includes (some from) all peoples and nations. This royal son of man, given an eternal kingdom, is not simply "a son of man" but "like" a son of man; he is more than a mere human being.

When Jesus uses the phrase " _the_ son of man," he has in mind this special son who will rule in the future. Moreover, like the ruling "foxes" Jesus opposes, Dan. 7:3-12,17 portrays four "beasts" (kings) who rule on earth before being destroyed. In contrast to the beastly rulers (and kingdoms) of the earth, _the_ ("humane") son of man will receive an eternal international kingdom, made up of righteous Gentiles as well as Jews. In the future, the son of man will be the great heavenly king; at present, on earth, he has heavenly authority and power, yet no secure stronghold; he could be "devoured" by "beasts."

The Greek phrase "the son of man" could also be translated more literally as "the son of the man." If Jesus is " _the_ son of (the) man," who is "the man"? So far Jesus has been described as the son of Abraham and the son of David (1:1,17)—but above all as the beloved son (of God) (3:17). As the promised ruler, Jesus could think of himself as the son of king David; more likely, Jesus could think of "the son of _the_ man" as "the son of _the_ Ancient of Days" of Dan. 7:13. The "Ancient of Days" is introduced in Dan. 7:9, where he is seated on his throne in heaven, with white clothes and white hair. The passage portrays God as _like_ an old (ancient) man (compare Ezek. 1:26), who gives his kingdom to one _like_ a son of man (in Dan. 7:13-14).

One of the disciples then asks Jesus to let him first go and bury his father. Unlike the scribe, this disciple addresses Jesus as Lord (of the kingdom of heaven); he asks permission to leave Jesus and his disciples temporarily because of his father's death.

Just as Jesus did not let the ruling scribe join his new kingdom (refusing to give what is holy to the dogs), he does not allow the disciple to leave and join his family in burying his (earthly) father. What is now coming to pass with _the_ son of (the) man and his heavenly Father is much more important than what has come to pass with the disciple and his earthly father. Jesus says, "let the 'dead' bury their own dead."

The living "dead" would include some of the disciple's family as well as those who oversee the burial—the scribes and Pharisees in the synagogue. In 23:27 Jesus will depict the scribes and Pharisees as "whitewashed tombs, full of dead men's bones." He will also call them hypocrites because they give decorated burials to true prophets they opposed when they were alive (23:29).

When Jesus gets in the boat, his disciples join him. While they are on the sea—the Sea of Galilee, headed to the other side, the Gentile Decapolis—there is a great shaking and waves flood the boat. Jesus himself, however, is very tired and continues to sleep; a flooded boat in a storm at sea is the vulnerable place the royal son of man lays his head. His anxious disciples wake him, begging him to save them from drowning in the sea. Although they address him as Lord, their fear of death reveals the truth: they have little faith.

Nevertheless, Jesus shows mercy on them. He arises from his sleep and rebukes the winds and the sea. This mere word of Jesus silences the great storm; his amazed disciples ask themselves what kind of "man" this is that even the winds and sea submit to his _word_.

While the storm of 7:25-27 portrayed God's final wrath in the end, the storm in 8:24-26 portends the present powers of death—and the dark depths of the watery abyss. The winds on the sea here are tools of Satan, intended to cause literal death (as in Job 1:12,19). This ancient foe goes back to the very beginning, when darkness was upon the face of the deep (Gen. 1:2). Yet the superior power of the Spirit was also present, hovering over the face of the (deep) waters, preparing for God's creation of light by merely saying the _word_ (Gen. 1:2-3).

The ancient serpent of Genesis is portrayed as the great dragon of the sea in Rev. 12:9,12,17. Rev. 13:1-2 then portrays a beast that comes out of the sea, and is given the power of Satan. That beast is a combination of the four beasts in Dan. 7:2-7 that come out of the sea, stirred up by the four winds; the beasts portray violent deadly kings and kingdoms of the earth that come via the sea to conquer others (see Dan. 7:17,23-24). It is over those kingdoms that the Ancient of Days sits in judgment, and gives the final eternal kingdom to the one like a son of man (Dan. 7:10-14).

In Daniel and Revelation, the sea in mind is the Mediterranean Sea; the sea for Jesus and his disciples is the Sea of Galilee; yet either sea can become a symbol for the depths of darkness. When Jesus began his ministry by the sea, 4:14-16 says this fulfilled Isaiah 9:1-2 (about a great light dawning in a dark land, "the way of the sea," in the shadow of death). Now it is evening, and Jesus and his disciples are out on the sea, threatened by the deadly winds and waves. Just as Jesus cast out the spirits with a word (and fulfilled Isa. 53:4) in 8:16-17, he now _arises_ and _rebukes_ the winds and sea with a word (and further fulfills Isa. 9:1-2).

But Satan's winds (spirits) will return, stirring up beastly rulers of Israel and Rome, full of deadly designs against _the_ royal son of man. Yet after Jesus' last dark day on the cross—when death seems to win—the earth will shake again and he will _arise_ , with authority over all the earth (27:45; 28:2,6,18). Then he will tell his disciples to go to all the nations—crossing land and sea—making disciples for his eternal international kingdom (28:19-20).

Arriving on the other side of the sea, Jesus goes into the area of the Gadarenes, southeast of the sea of Galilee in the Gentile region of the Decapolis. Two demon-possessed men come out from among the tombs—the "dead" among the literal dead—and confront Jesus. They are so violent no one has dared pass that way. But now the royal son of man who rebukes demonic winds and violent waves with merely a word comes their way.

Unlike the disciples (in 8:27), the demons know what kind of "man" this is. They address him as "son of God," and cry out that it is not yet their time (to be imprisoned and tormented in hell). As the disciples were afraid of the (demonic) deadly winds and sea, now the violent demons are afraid of God's last, greatest storm (judgment). The demons know and believe the truth about this royal son of God and future judgment, and about their own eternal torment after that judgment. Knowing who Jesus is, and believing what he says, however, will be useless on that final day unless one has done what he says (7:24,26; compare James 2:13-19).

The demons try to delay their dreaded future by begging Jesus to send them away now into a herd of swine (near the sea). Since it is not time for their final torment, the authoritative son of God says one word, "go"—and they go into the swine. The demonic violence then continues in the swine as they madly rush to their death, into the deadly sea.

Meanwhile, those watching over the swine see what happens, flee from Jesus, and go into the city to tell everything about Jesus and their pigs, and (secondarily) the things about the demon-possessed men. So the whole city goes out to "meet" Jesus (the same Greek word is translated "confront" in 8:28). They ask Jesus to leave them (and their pigs) alone.

Jesus has again shown his wide mercy and power by venturing into Gentile territory, and delivering two demon-possessed men. But here as well the rejection runs deep. While Jewish scribes would reject Jesus' contact with uncleanness (pigs, Gentiles, tombs, and evil spirits), these Gentiles reject Jesus' disruption of the profitable pig farm.

Jewish rulers oppose the royal son of man (9:1-34)

Jesus returns by boat to his own city (Capernaum), where some people bring him a paralyzed man lying on a bed. Jesus notes the faith of those bringing him (though it is not as great as the faith of the Gentile centurion who saw no need to bring his paralyzed servant to Jesus in Capernaum) (see 8:5-10). It seems the faith of the paralytic is less than the faith of those bringing him since Jesus tries to encourage him and tells him his sins are forgiven.

The burden of paralysis becomes an opportunity for Jesus to show mercy by first lifting the burden of sin. When some scribes hear Jesus' words of forgiveness, they complain among themselves: "this is blasphemy" (a very serious accusation). They are sure only God can forgive all his sins; these teachers and representatives of God in the synagogues know they don't have the authority to say something like that. Who does Jesus think he is? He might be a powerful healer, but they think his teaching should come under their authority.

Jesus is aware of their reaction and asks why they are thinking such evil thoughts (about him) in their hearts. (Unlike its use in modern English, the _heart_ here is especially the center of thinking.) Jesus asks what is easier to say, your sins are forgiven—or rise up and walk.

Jesus implies that if he has divine power to heal this paralytic, then he also has divine authority to forgive his sins. Jesus' power to heal points to his power to forgive. One should conclude that the unlimited power seen in his healing miracles points to his divine authority. _His miracles are therefore also parables that point to his divine power and authority._

While scribes accuse him of teaching blasphemy, Jesus affirms his authority to forgive sins as _the_ son of man. So again, his self-designation ( _the_ son of man) relates not to his humanity (as _a_ son of man), but to his divine authority as _the_ son of (the) man. Such authority again refers back to the one _like_ a son of man in Dan. 7:13-14, who will be given authority and power (by the Ancient of Days) over an eternal international kingdom.

The crowds, probably including some Gentiles again (see 4:24-25; 8:1), _see_ the healed paralytic rise up and go to his house, and are filled with awe (or fear). Their focus is on what they have _seen_ , and they glorify God for giving such authority "to the people" (through Jesus' healing power).

Jesus next sees a man named Matthew—sitting at his tax collector's desk. Jesus earlier refused to let a respected scribe follow him; now he calls a despised tax collector to join his disciples. Tax collectors were despised because they collected taxes for the Romans (or for Rome's designated rulers, like Herod Antipas in Galilee). So the royal son of man reaches out to another kind of outcast, telling Matthew to follow him.

This leads to a large gathering of outcasts (at Matthew's house, according to Lk. 5:29), where many tax collectors and "sinners" join a meal with Jesus and his disciples (9:10). The tax collectors have too much contact with "unclean" Gentiles, the Romans; the "sinners" would be some of the many Jews who couldn't or wouldn't honor all the rules of the scribes, and thus were condemned as sinners.

When the Pharisees (the main disciples of the scribes) see the "despicable" crowd eating with Jesus, they ask his disciples why their teacher is eating with such tax collectors and sinners. Jesus hears the question and the tone of rejection; he responds with a riddle: the "strong" have no need for a physician, but the "sick" have (need). Then he dismisses the Pharisees, telling them to go and learn what this (statement in Hos. 6:6) means: "I want mercy and not sacrifice" (9:13).

Jesus applies his riddle (and quote from Hosea) to himself: he came not to call the "righteous" but "sinners." The Pharisees think they are "righteous" (the "strong") and all other Jews (who fail to follow their laws) are "sinners" (the "sick"). The Pharisees teach that sacrifices commanded by Moses will purify and make holy. Jesus counters that God wants mercy shown to those who are condemned as sinners; this is what will fulfill the law and prophets (like Hosea). As in 9:2, Jesus' riddle again connects the "sick" with the sinners; his mercy for the sick points to his mercy for sinners; he even tells a tax collector to join his nucleus of disciples.

Another group of disciples, disciples of John the Baptist, then come to Jesus asking about fasting: Why do they and the Pharisees fast, but Jesus' disciples do not? Jesus uses another riddle to explain; the "sons" or guests at a wedding do not mourn while the bridegroom (Jesus) is with them; only later when the bridegroom is taken from them will they fast.

Jesus then adds another riddle: do not use a new piece of cloth to patch up a hole in an old garment. When John was taken from his disciples it left a gaping hole in their group. Now they are looking at Jesus as someone who might take John's place. Yet Jesus is different; among other things, he doesn't fast like John did. So Jesus would be like the new piece of cloth that could not replace John. Jesus' kingdom and righteousness will fulfill the law and prophets (including John) on a whole new level.

Jesus continues to contrast his new kingdom with the kingdom of Israel by using yet another riddle: do not put new wine into old wineskins; that would destroy the wineskins and spill the wine. If, however, the new wine is put in new wineskins, the combination will last.

In 11:18-19 Jesus will again speak of the contrast between John, who came neither eating nor drinking, and himself, who came eating and drinking with tax collectors and sinners. So this new wine (the wide mercy that eats and drinks with tax collectors and sinners) in the new wineskins (Jesus and his disciples, including the newest disciple, Matthew, the former tax collector) is not acceptable to the old wineskins (John's disciples as well as the scribes' disciples, the Pharisees). Only Jesus' merciful disciples will not spill or discard this new wine; indeed, their new (world)wide kingdom will itself be evidence of the wide mercy of the new king. The national kingdoms of earth, including the kingdom of Israel, do not show such mercy.

Jesus is then interrupted by a ruler who pleads for help. This ruler would be a scribe of the Pharisees, who rule the synagogues (see Mk. 5:22). Like their disciples, the Pharisees, the scribes reject Jesus' new wine and wineskins. Yet this scribe comes not to test Jesus but to taste a sip of his new wine (his wide mercy). He asks Jesus to heal his daughter who died; he wants Jesus to come and put his hand on his (dead, unclean) daughter so she will live. Since the wide mercy of the new wine includes showing love to enemies (see 5:43), Jesus shows mercy on him; Jesus and his disciples (the new wineskins) follow him to his house.

On the way, however, yet another interruption intrudes: a woman with a blood hemorrhage. According to the law of Moses, she is unclean (see Lev. 15:25-33); like the leper of 8:2, she is an outcast who needs to be made clean. She believes Jesus has the power to "save" her (from her bleeding)—if she can get close enough to touch his robe. When she succeeds, Jesus turns and looks at her. She probably is afraid this holy healer is going to condemn her for touching his robe while she was unclean. Instead, Jesus tells her to have courage (and not be afraid), for her faith has "saved" her. The word "save" suggests again that Jesus' miracles are also parables, signs pointing to Jesus' mercy and power to "save" (beyond just physical healing).

Arriving at the ruler's house, Jesus sees the flute players and the crowd, and hears the loud commotion from the music and mourning. He tells them all to leave; he says the daughter of the scribe is not dead but sleeping. They respond to this "physician's" diagnosis with derisive laughter. Once the crowd is outside, Jesus goes inside, takes her hand, and the girl is raised up (from the dead). Like Jesus touching the leper in 8:3, and his being touched by the woman with a hemorrhage in 9:20, his touching a dead person also makes him unclean according to the law of Moses (see Num. 19:11). When this story spreads into all that area, the lords of the law of Moses (the scribes and Pharisees) would again conclude that Jesus is an unclean "sinner."

The new Lord's wide mercy deals compassionately with these unclean females, a continuing contrast to the "purity" of the ruling scribes and Pharisees. Although the ruler who comes to Jesus shows faith in his power, Jesus only comments on the faith of the sick woman.

The Pharisee Nicodemus, a _ruler_ of the Jews, again illustrates this limited faith focused on Jesus' power to do miracles, while clueless to Jesus' new kingdom of God (Jn. 3:1-9). Like the crowds, Nicodemus sees the miracles Jesus does and _believes_ in him (Jn. 2:23; 3:2). But Jesus does not _believe_ (entrust himself) in them, for he knows the self-serving ways of sinful people (Jn. 2:24-25). Thus he challenges Nicodemus, a ruler of the kingdom of Israel, about his need to be born from (heaven) above, from the Spirit, if he is to enter the kingdom of God (Jn. 3:3-8). Nicodemus, "the teacher" (scribe) of Israel, does not understand and does not receive or _believe_ Jesus' witness about the Spirit and the kingdom of God (Jn. 3:9-12).

Matthew's next scene portrays two blind men following Jesus, crying out to him—"son of David"—pleading for him to have mercy on them. They are not asking for a mercy that is mere pity. They need the mercy they have heard so much about, the mercy that actually heals.

Probably they don't know Jesus is (legally) a son (descendant) of David, but address him as a powerful healer destined to become a great ruler like David. Jesus asks if they believe he is able to heal them; they affirm their belief, addressing him as lord. So Jesus touches their eyes and says they are healed according to their faith.

After their eyes are opened, Jesus strongly warns them, "see" that you do not let anyone know. While they now see with their eyes, they do not see what Jesus says; they go out and "campaign" fervently for this new lord in all that area.

Like many of the Jews in the crowds, the two men believed in this powerful healer and what he could do for Israel in the future; but they did not heed his warnings. Their "campaign" for this (supposed) future ruler of Israel will only deepen the opposition of present rulers. Their faith in Jesus is self-serving, focused on one who heals them, one whom they want to rule over their earthly kingdom. So they should not speak, since they do not yet truly see.

After the two talkative men leave, some men bring to Jesus a man who cannot speak; he is possessed with a demon. Jesus casts out the demon; the man speaks. Then the crowds speak: nothing like this has been seen in Israel.

Jesus' power to heal is unprecedented, and many in the crowds "believe." They have seen the answer to all their hopes—for themselves and their kingdom of Israel. On the other hand, the Pharisees react to this latest miracle (and to the words of the crowds) by claiming Jesus casts out demons by means of the prince (ruler) of the demons. They say this because they, especially their scribes, rule that area and much of the nation. They must react more strongly against the "political campaign" of the crowds on behalf of Jesus; this popular lord is a potential threat to their power and kingdom.

But the new Lord's wide mercy is not really about ruling the crowds or kingdom of Israel, or any other earthly kingdom. The merciful power of the royal son of man is instead a sign (on earth) of the arrival of the king of heaven and his righteousness. The new Lord has taught a mercy that does good to everyone, even outcasts, even enemies; now he is practicing—in a uniquely powerful way—what he preaches. And in the future, faithful disciples will extend that mercy throughout the earth, expanding the kingdom of heaven among small groups of disciples in many nations.

Chapter 6

The Lord Teaches His Disciples About Mission and Opposition (Mt. 9:35-11:1)

The summary in 9:35 of Jesus' widespread teaching and healing among all the cities and villages emphasizes his teaching in their synagogues and proclaiming the gospel of the kingdom—followed by mention of his healing. Their synagogues (led by Pharisees and their scribes) are the headquarters for Jewish rule outside Jerusalem. Jesus' teaching in _their_ synagogues about his new kingdom (of heaven) strikes at the heart of the kingdom of Israel.

When the crowds see Jesus healing, they are full of excitement and hope—for themselves and their kingdom of Israel. When Jesus sees the crowds, he is full of compassion (mercy) and sadness—for them and their kingdom. They are harassed and helpless under the weight of all the burdens their rulers require. When they lie down, weary and wounded from the domineering "wolves," they are like sheep without a shepherd; their "shepherds" are actually "wolves."

Jesus prepares his disciples for their initial mission (9:37-10:15)

Turning to address his disciples, Jesus compares the crowds to a large harvest field, where the workers are few. So Jesus tells the disciples to ask (pray for) the Lord of the harvest to send out workers into his harvest (field); so far Jesus is the only one "working" in the field.

Now his work of teaching (proclaiming) the kingdom and healing every sickness will be shared with other workers, his disciples. Disciples who pray for their heavenly Father to send more workers (and for their Father's kingdom to come—to new places—and for their Father's will to be done) will in fact be preparing themselves to go and work in the "field."

Jesus himself will also be the Lord of the harvest, and will soon send them out. So the Lord of the harvest calls together his twelve disciples and gives them authority to cast out unclean spirits, and to heal every sickness and disease. Jesus gives his heavenly power (the Holy Spirit) to them (temporarily) so they can continue Jesus' work of healing and exorcism (and, according to 10:20, Jesus' work of speaking rightly). Only after Jesus is risen will all disciples be given the Spirit permanently, part of the reality symbolized by baptism into the name—the presence and power—of the Father, Son, and Holy Spirit (28:19).

Because Jesus is about to send his disciples as workers into his harvest (field), they are now called the twelve apostles ("sent ones"). Jesus gives them specific instructions: unlike their earlier trips with Jesus around Israel and outside Israel, their first mission as apostles (without Jesus beside them) is to go only to the lost "sheep" of the house (kingdom) of Israel; as they go around Israel, they are to announce that the kingdom of heaven has arrived; and they are to demonstrate the power and wide mercy of this kingdom by healing the sick, raising the dead, cleansing lepers, and casting out demons.

Because the apostles receive their authority (to speak, heal, and cast out demons) freely from Jesus, they are to give freely. They might be tempted to impress the lost "sheep" with their healing power so they can fleece them (like the "foxes" do). But since they received their authority freely from Jesus—and because their authority is above all the Spirit—they should give freely and remain poor, the poor in the Spirit. The gift and gifts (like speaking and healing) of the Spirit are not given for the purpose of self-promotion.

Unlike the kingdom of Israel, the new kingdom of heaven does not require tithes and offerings to support its workers. Later however, many church pastors and priests presided over prayers and programs only if there were enough tithes and offerings. They assured the sheep this was the biblical way: workers work; sheep pay. When church workers seek a profitable, professional career from pastoring sheep, they act more like wolves. Their churches are more like synagogues (of scribes and Pharisees) than like groups of disciples who give freely.

Apostles should not acquire (before they go, or as they go) gold, silver, or copper (in order to put it) in their (money) belts; and they should not acquire a bag (for food), or extra (two) shirts or sandals or staffs. They should be content to live very simply.

Yet the worker (in the harvest) is worthy of his _food_ (the parallel verse in Lk. 10:7, "the worker is worthy of his wages," has the same context, namely, eating and drinking what is provided). As they seek first the kingdom of heaven, these simple "wages" (what they eat or drink or wear) will be added to them as needed (see 6:25-33).

Jesus' words in Lk. 10:7 are used by Paul in 1 Cor. 9:14 to say those who proclaim the gospel should live by the gospel. In 1 Cor. 9:9 Paul uses the example of an ox eating some of the grain as it works in the field. As workers walk (like the ox) throughout the harvest field, they can eat from the field; but they are not to devour most of the field (or sheep).

Jesus' words (and the ox in the field) are found again in 1 Tim. 5:18; elders who work at preaching and teaching are worthy of their "wages" (indeed of "double honor" in 5:17). 1 Tim. 6:5-8 shows these "wages" are not about godliness as a means of "gain" but about godliness with contentment—content to have food and clothing. Jesus and Paul are not talking about middle-class wages (for professional preachers).

The simplest necessities of life (not tithes or treasures on earth) will be added by those the apostles stay with as they travel around to various cities or towns. Jesus says when they arrive in a place, they should seek (ask about) someone who is worthy; a worthy host would consider these workers worthy of their food and lodging.

A city's leaders and rulers, who value wealth and status, would not likely think such poor travelers deserve such hospitality, especially if they are promoting some new kingdom. Jesus tells the apostles to remain with the worthy host until they go out (to another city or town). After the apostles cast out demons or heal many sicknesses, some leaders might then be interested in hosting them. But Jesus says not to change hosts in the same city (since it would be due to self-serving motives, so they could receive better food, drink, and lodging, and so the new hosts could be associated with miracles that impress crowds).

After arriving in a place, and asking around about who is a worthy (godly) host—known for their hospitality—they are to go and greet (introduce themselves to) that host. If a household turns out to be worthy (by offering them hospitality), the apostles should let their peace come upon that house; if a household becomes unworthy (by refusing hospitality), the apostles will withdraw their peace.

When a house or a city does not receive the apostles and rejects their words (about a new kingdom), as they leave that house or city they are to shake the dust from their feet. Mk. 6:11 says this act would be a witness against them. Their judgment will be worse than Sodom and Gomorrah on the final day of judgment; at least in Sodom there was one man, Lot, who offered hospitality to (and washed the feet of) the two visiting angels (Gen. 19:1-2). If no one receives apostles (or washes their feet), they are to leave that city, shaking its dust from their feet.

Jesus prepares his apostles for opposition (10:16-11:1)

Houses that refuse hospitality will be only the beginning of their opposition. Jesus warns his workers he is sending them out like defenseless sheep in the midst of fierce wolves. As the apostles go to the lost sheep of Israel, they themselves will be stalked by the "wolves"—and the "wolves" (false prophets) will be disguised as "sheep" (claiming to speak for God) (see 7:15).

Scribes and Pharisees, who doggedly dominate the kingdom of Israel, will not tolerate new prophets promoting a new kingdom. Moreover, when apostles raise (and touch) the dead or cleanse (heal) lepers, they will (like Jesus) be touching unclean outcasts, a violation of the law of Moses. Likewise when apostles cast out demons, Pharisees will repeat their accusation against Jesus: the demons are cast out by the power of Satan (see 9:34).

Therefore the apostles must be wise like the serpents, while remaining pure (innocent) like the doves. John the Baptist portrayed the Pharisees and Sadducees as a brood of snakes, fleeing from the wrath (fire) to come. Being prudent like serpents could include fleeing when opposition becomes intense (see 10:23). The apostles must be wise enough to recognize the poisonous plots of the scheming serpents; yet they should not react with similar serpentine schemes; they should remain pure like doves.

At Jesus' baptism, the Spirit of God descended from heaven like a dove; after the pure (holy) Spirit led Jesus into the wilderness to be tempted, he prevailed over the serpent spirit. Jesus remained pure, the beloved son who pleased God. He refused to use spiritual status or power to impress Jewish rulers and take over the kingdom of Israel—or even all the kingdoms of the world. Likewise his apostles must not use their authority in order to please rulers of the cities and towns where they go. Purity remains true to the kingdom of (the "dove" from) heaven, not the kingdoms of (the "serpents" that slither on) the earth.

The scribes and Pharisees who rule most of Israel's cities and towns have deceived much of the kingdom of Israel; the people think these rulers are holy and righteous. So Jesus warns his apostles to watch out not only for the leaders, but also for the people—those loyal to their leaders. When the apostles speak on behalf of the kingdom of heaven, and against the kingdom of Israel, some people will respond by handing them over to (be judged by) the city (or town) council, which could lead to being whipped in _their_ synagogues. This will be done in the name of God (yet against the kingdom of heaven).

When apostles are dragged before local councils in synagogues, they will come under the judgment and punishment of the rulers there, the scribes and Pharisees. (Acts 26:5,11 describe how before his conversion the apostle Paul traveled among many synagogues as a leading Pharisee, punishing Christians.)

Most translations use the word governors in 10:18; but the same Greek word is used twice in 2:6 for rulers in Judah (like King Herod, the chief priests, and scribes in 2:3-4) and for the (new) ruler from Bethlehem (Jesus). Although this Greek word is used later for the Roman governor Pilate, so far it has been used in this Gospel for Jewish rulers. Since the apostles did not face Pilate at this time, the word probably should be translated rulers in 10:18, referring to Jewish rulers. When the people of 10:17 hand over apostles to local councils in synagogues, they would be putting them under the authority of the ruling scribes, who interpret and enforce the law of Moses throughout the kingdom of Israel.

In addition to the rulers of 10:18 are kings. In 14:9 Herod (Antipas), a son of King Herod, will be referred to as a king, though 14:1 notes that technically he was just a tetrarch. This Herod ruled over Galilee (and Perea); and around A.D. 20, he built a new capital city, Tiberias, by the Sea of Galilee. Apostles sent only to the lost sheep of Israel might end up facing Herod. They could give a witness to (and against) him—and to Gentiles around him in Tiberias.

Herod brought in many Gentiles to help populate Tiberias, but the city also had many poor Jews. Various other cities under Herod in Galilee likewise had many Gentiles, as well as Jews (like the Gentile centurion in Capernaum in 8:5-10); in 4:15 Jesus quotes Isaiah concerning "Galilee of the Gentiles." As apostles travel around Galilee, staying on roads that lead to the lost sheep of Israel, they could also secondarily come into contact with Gentiles. Yet the mention of kings and Gentiles in 10:18—as part of Jesus' mission instruction to disciples in Galilee—could also be included in this Gospel as another foreshadowing of their future mission to all nations.

When patriotic citizens hand them over to the powers that be, apostles should not be too concerned or anxious about how they will defend themselves; what they should say in response to their accusers will be given to them (by heaven). Instead of anxiety about their own difficulties, or about (the authority of) the ruling fathers who accuse them, disciples should focus instead on pleasing the authorities of heaven: the Spirit and _their_ Father in heaven.

The Spirit from heaven will speak through them; the same Spirit that descended from heaven like a dove upon Jesus—and led him into the wilderness, helping him overcome Satan's tests—will be given to them (temporarily) so they can be pure "doves," remaining calm before scary snakes, speaking boldly on behalf of the kingdom of heaven. When tested by the ruling fathers in the synagogues, the Spirit of _their_ Father will help them "speak truth to power," just as Jesus has.

Some houses where apostles are welcomed will also be split apart: one man in the house receives them and their words, while his brother later hands them over to rulers and they face death; or a father hands over his child; or children rise up against their parents and have them killed. Those joining the kingdom of heaven will sometimes be hated by their own family. The "family values" of the kingdom of heaven value the Father in heaven and fellow disciples of Jesus (as brothers and sisters) more than any other father or family.

Jesus then warns his apostles: when they go out on mission, they will be hated by all on account of him. Even when they are received with love into a household, some in that house could come to hate them. The vast majority in all the cities and towns they enter will reject them; every council and synagogue they are handed over to will accuse and condemn them; the ruling "wolves" will demonize disciples who speak on behalf of a different ruler and kingdom. Some apostles will be tempted to escape such suffering by changing their message and trying to serve both kingdoms at once.

Only the few who remain true to the end—of that narrow road (to eternal life)—will be saved. Indeed, one of Jesus' twelve apostles will fail to endure to the end; when Jesus and his apostles face their greatest danger in Jerusalem, Judas Iscariot will end up handing over Jesus to the chief priests in Jerusalem (see 26:14-16); Judas will not be part of the final kingdom of heaven; it would have been better for him if he had not been born (see 26:24).

Because every city will come to hate them, when they are persecuted in one city, they should flee to another. The time for this travel to various cities is limited; Jesus tells them they will not finish going to the cities of Israel before " _the_ son of man" comes.

Many interpreters think Jesus says (in 10:23) he will "come again" (from heaven) very soon. But Jesus could simply mean he would _come_ to gather the apostles back into one group again before they finish going to all the cities. In 11:1, after Jesus finishes the instructions of 10:5-42, he goes from there to teach and proclaim "in their cities;" Jesus will also be traveling around and _coming_ into their cities. Then in 12:1 Jesus and his apostles are back together again. He has _come_ before they finish, and gathered them once again.

Jesus' reference to himself as _the_ son of man in 10:23 is another reason some say he refers to the "second" coming of the heavenly son of man (as in Dan. 7:13). But Jesus first referred to himself as _the_ son of man in 8:20—in connection with traveling around and having no place to lay his head. He now sends his apostles to expand his earlier mission, traveling around from city to city. _The_ son of man also continues to travel among their cities and will _come_ to gather them before they finish visiting all the cities.

If apostles think they should not be suffering, Jesus tells them a disciple is not above the teacher—nor is a servant above his lord. As Jesus sends them out, it is enough for the disciple to be like his teacher and for the servant to be like his lord. If their Lord, _the_ son of man, reaches out in mercy to misguided "sheep" and receives opposition, they should expect more of the same when they expand his mission.

If some have called the lord (Jesus) of the house _Beelzebul_ (Satan), how much more will they slander those (serving) in his household. Jesus portrays himself as the Lord of a household made up of his servants. When he sends his household (kingdom) to the lost sheep of the house (kingdom) of Israel, some suspicious sheep and domineering wolves will slander them just like they did him. Some Pharisees already concluded that Jesus casts out demons by means of the prince of demons (see 9:34).

The apostles must not be afraid of such opposition. Like their Lord, they are to expose the truth about the ruling wolves: they pretend to be sheep yet misguide the lost sheep of Israel. Although revealing the truth will anger the volatile wolves, and those who support them, apostles should not be afraid to speak. What Jesus tells them privately about the kingdom of heaven and kingdoms of earth must be spoken publicly among the cities of Israel.

The opposition could become deadly; yet apostles still should not be afraid of those who kill the body, since they have no power to kill the soul (the inner person, who knows the truth and seeks first the kingdom of heaven). Apostles who are afraid to speak should fear more the final judge (God) who has the power to destroy the soul as well as the body in hell.

Apostles in danger might think God will not even notice if they die in some remote village. So Jesus assures them their death would not be trivial with their heavenly Father: even when one tiny sparrow—that is sold for almost nothing—falls (dead) to the earth, the apostles' Father notices. Indeed all the hairs of the apostles' heads are numbered (by their heavenly Father). So they should not be afraid of suffering or death, since their Father values and notices them more than many sparrows.

Every one who now bravely confesses that Jesus is their exclusive Lord (in the presence of earthly lords and judges, and those loyal to them) can be sure Jesus will confess they were true servants (and brothers and sisters)—in the presence of his Father in heaven, the final judge. But whoever (like Judas) becomes afraid (or envious) of earthly lords and judges, and those loyal to them, and denies Jesus, should also know Jesus will deny that one before his Father in heaven, the final judge. Yet certain persons, like Peter, who deny Jesus at first in a dangerous situation, may later repent and then be continually confessing Jesus—through the power of the Spirit—in equally dangerous situations (see 26:69-75; Acts 4:1-31; 5:17-42).

Despite the wide mercy manifested in the mission of Jesus, his disciples should not think he came to bring peace to the earth (or "land," of Israel). Jesus' purpose in coming is not to reform or transform the kingdoms of the earth (including the kingdom of Israel); he comes not to bring peace to kingdoms, cities, or even households—but a sword.

This does not mean Jesus came to bring a "just war" (against evil kingdoms of the earth), as various "Christian" rulers and false prophets have asserted. Jesus goes on to explain what he means by the sword: he comes to separate, to divide in two, members of the same family; his "sword" will cut between family members, so that a man will end up against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law. The enemies of a disciple will include her own household. As in 10:21, families will be divided over conflicting loyalties to different kingdoms; the opposition between the kingdom of heaven and kingdoms of earth will disrupt the most familiar relationships.

Jesus' disciples must love him more than their beloved father or mother: those who love their father or mother more than Jesus are not worthy of him; those who love a son or daughter more than Jesus are also not worthy of him. A family member might even decide to kill another member who chooses loyalty to Jesus over loyalty to the family; or a certain citizen of a kingdom might seek the death of another citizen who chooses exclusive loyalty to Jesus over loyalty to the national fathers.

In Israel during Jesus' time, the Roman Empire crucified dissidents who strongly denounced (or fought) them—leaving them on crosses for days as a warning to others. Jesus tells his apostles that whoever does not _accept_ his cross and follow Jesus is not worthy of him; true disciples will remain outspoken, nonviolent dissidents, a kingdom distinctly different from all other kingdoms. To be worthy of Jesus and his new kingdom, disciples must accept that they will be opposed, perhaps crucified.

Many churches have emphasized _accepting_ Jesus as one's Savior, who died on the cross for their sins. The deadly cross is only associated with Jesus, not later Christians. The only thing sinners need to do, supposedly, is _accept_ Jesus and they will be forgiven and saved for eternity. It's so easy. Some churches add Jesus' role as Lord, but often relate that to the joy or comfort of Jesus' presence and help in time of trouble (bearing "crosses").

Few connect Jesus' cross or their cross with opposition from a powerful kingdom, an opposition due to disciples speaking against that kingdom—and on behalf of Jesus' kingdom. In 10:38 Jesus warns would-be disciples that if they do not _accept_ their own cross (death from the most powerful kingdom of the earth) as a possible outcome of being true prophets like him, then they are (false prophets) not worthy of him.

American churches today live in the most powerful kingdom on earth. This kingdom dominates rival nations by expanding its economic and military power around the world. U.S. multinational banks and corporations weave a web of poverty and death over many nations, including their own. At the heart of this brutal kingdom now are the largest investment banks (like the Goldman Sachs bank on Wall Street); the most elite bankers (banksters) create and control the flow of dollars (the main currency of the world), and rob everyone they can via predatory loans, imposed austerity, and manipulation of financial markets and other national currencies. The result is devastating: daily deaths of thousands of destitute children (and mothers and fathers).

Seductive corporate "contributions" (bribes) and economic "development" (loans) enable the takeover of other nations' treasures, like their central banks or best land or oil or gold; if some resist, assassinations or wars overpower "rogue" (independent) politicians and nations; then military industries and reconstruction corporations, and their financiers, end up laughing all the way to the bank.

Dissidents around the world who speak out against violent militaries and greedy businessmen "disappear," victims of "national security." Disciples of Jesus have also been slandered and killed because they spoke in the name of Jesus against such evil. Meanwhile, too many churches throughout the world refuse to accept such dissidence and deaths as worthy of respectable church members. The question then becomes: are those churches worthy of Jesus?

Jesus warns his disciples: the one who finds his life (now) will lose it; but the one who loses his life for Jesus' sake will find it. Whoever _accepts_ (the possibility of) death from the kingdoms of the earth due to being a true prophet of the kingdom of heaven is the one who loses his life on earth for Jesus' sake. The true disciple who does that will find his life in the eternal kingdom of heaven. The kingdoms of the earth can only kill the body; the kingdom of heaven can destroy both body and soul in hell.

Loyalty to one's kingdom on earth can lead to a comfortable life, supported by family, local leaders, and national rulers. That is the broad and easy way many take; that road leads to destruction. Disciples who are loyal only to the one true Lord—and who thus oppose the self-serving agendas of family, local leaders, and national rulers—are on the narrow road that leads to life. Only a few take that road; salvation is not so easy after all.

While most households will not receive Jesus' apostles or accept their message, the one who does receive them is at the same time receiving Jesus; and the one receiving Jesus is receiving the one who sent him. Jesus himself is an "apostle" _sent_ by his Father in heaven. Those who receive Jesus and his words (about the kingdom of heaven) are at the same time receiving Jesus' Father in heaven; and those who receive an apostle (sent by Jesus) and his words (about the kingdom of heaven) are likewise receiving Jesus and his Father in heaven.

Similarly, anyone who receives a (true) prophet will receive a reward of (such) a prophet; and anyone who receives a righteous person will receive a reward of a righteous person. In 13:17 Jesus refers to many prophets and righteous men who lived too soon to see the new kingdom Jesus brings. Those who received a prophet would be like the widow who received Elijah during the famine (see 1 Kgs. 17); in Lk. 4:24-26, after saying no prophet is accepted in his own country, Jesus contrasts the many widows in Israel with the Gentile widow who received Elijah.

Jesus also speaks like a prophet, and his disciples will do the same—and receive the same general rejection. Not only Israel, but all the kingdoms of the earth reject true prophets; for they speak against the evil of those kingdoms and are loyal only to the king of heaven. Nevertheless, blessed are disciples who are slandered and persecuted for the sake of Jesus; their reward is great in heaven, for thus they persecuted the prophets before them (see 5:11-12).

As Jesus prepares to send out his apostles to Israel, there will also be some houses that receive them (10:12-13). The places that do not receive them, that do not accept their words, will receive their punishment on the day of judgment (10:14-15). Later, Jesus tells the scribes and Pharisees he will send them prophets, which they will reject and persecute—and even kill; this righteous blood will come back to haunt them (23:34-36). Their house (kingdom) will be forsaken (by God) and left desolate (23:38).

As for receiving a righteous man, this could refer to righteous people before Jesus as well as to his disciples in the future. In 1:19 Jesus' father Joseph is called a righteous man. Perhaps when he takes his young family into Egypt (2:14), those who receive him there and offer him hospitality would be examples of those receiving a righteous man.

In 13:38 Jesus says the "good seed" in his parable are the children of the (new) kingdom; in the end, these are the _righteous_ who will shine like the sun (13:43). So Jesus' disciples are also the righteous. As Jesus teaches his disciples near the sea, there is a house that (receives them and) provides hospitality (12:46; 13:1,36); those receiving these righteous men will receive their appropriate reward in the end.

Finally, Jesus encourages even the least of his disciples—one of these little ones—about the eternal significance of their _mission_. Whoever gives one of these little ones even a simple cup of cold water because he is a disciple (of Jesus), will not lose her reward (in the final kingdom of heaven). Such hospitality is given to a poor thirsty disciple because he is a disciple; those who give such lowly disciples refreshment after hearing about the new king and kingdom of heaven will receive their appropriate reward in the end.

Indeed even the _least_ (of the little ones) in the kingdom of heaven (that started with Jesus) is greater than the greatest of the prophets of the kingdom of Israel (11:11). The mission of even the least—poor disciples traveling to other places, dependent on the hospitality of others—will be pivotal for the eternal outcome of those to whom they go; those who receive them, receive the one who sent them (this will also be the point of Jesus' famous, but often misunderstood, words in 25:31-46 about the "sheep" and the "goats").

After Jesus teaches _his_ twelve disciples about expanding his mission in Israel, and facing opposition, he (also) goes out to teach and proclaim in _their_ cities—cities in Israel, that belong to other lords like the scribes. Although the mission of Jesus and his apostles manifests many acts of mercy, the focus remains on teaching.

Chapter 7

The Controversial Son of Man in the Kingdom of Israel (Mt. 11:2-12:50)

After Jesus sends his twelve apostles to the lost sheep of Israel, John the Baptist (in prison, see 4:12) sends his disciples to Jesus. John has heard about the widespread deeds of mercy done by this one he hailed as the Christ. John, however, expected the Christ (king) to take over the kingdom of Israel: he expected one much stronger than he to come and punish those who didn't repent, those like the ruling Pharisees and Sadducees; and he thought the Christ would replace his baptism unto repentance with a baptism of the Spirit (for those in Israel who repented) and of fire (for those who didn't) (see 3:11-12).

Is Jesus the Christ of John the Baptist? (11:2-15)

John's predicted baptism of the Spirit and fire for Israel has not happened; so, through his disciples, he asks Jesus if he is "the coming one." Or should they expect someone else?

Jesus tells John's disciples to go and tell John what they hear and see: the blind are seeing; the lame are walking, lepers are being cleansed (healed), and the deaf are hearing (all a fulfillment of Isa. 35:5-6). The climax of what they see is the dead being raised; the climax of what they hear is the poor being told good news, the gospel (of the kingdom, as in 4:23 and 9:35). Jesus' gospel about a new kingdom is (or should be) good news for poor oppressed "sheep" (see 9:36), but bad news for rich domineering "wolves" of the kingdom of Israel.

Jesus says the one not "scandalized" by him—not stumbling and falling away because of what he does and says—is blessed. John's disciples leave, probably still stumbling over Jesus' response; he seems to be only a healer and prophet, not the powerful new Christ (king) of the kingdom of Israel.

As they leave, Jesus asks the crowds what they went out into the desert to see: Was John a "reed" blown back and forth by the wind? When stormy gusts (of Pharisees and Sadducees) swept into the desert, did John react with fear and trembling? No, the crowds know John stood strong before those ruling authorities.

Jesus continues, "But what did you go out to see?" Was John dressed in "soft" (clothes)? Jesus reminds the crowds that those wearing expensive soft (clothes) are in the houses of kings. False prophets prefer to share the fashion and profits of kings like King Solomon, dressed in all his glory (see 6:29). The kingdoms of earth anxiously seek fine clothes and food (see 6:31-32). John, however, was not a fashionable "house prophet;" he refused to cater to the kings and rulers of Israel. In fact, "King" Herod (Antipas) arrested John and threw him in prison (see 14:3,9).

Again Jesus asks, "But what did you go out to see?" Did crowds go to the desert to see a prophet? Jesus affirms this, but adds that John was more than a prophet. Jesus quotes Mal. 3:1 and says it is about John: he is the messenger sent by God to prepare the way of the Lord.

There is no leader—among those born of women—greater than John the Baptist. Among all the generations of prophets who boldly spoke as God's messengers to the kingdom of Israel, John was the greatest; yet according to Jesus, even the least in the new kingdom of heaven is greater than John.

Though John heralds the new king and kingdom, he remains part of the old kingdom (of Israel). Earlier, John's disciples asked why they fasted but Jesus and his disciples did not (see 9:14). Jesus responded that his new wine did not belong in old wineskins (9:17): John and his disciples were part of the old wineskins; Jesus and his disciples were the new wineskins.

Nevertheless, like Abraham, Isaac, and Jacob (and the prophets), John will be part of the final kingdom of heaven (see 8:11; also Lk. 13:28). John was the last and greatest in a long line of prophets who called the kingdom of Israel to repentance; the focus of the law and the prophets was on God's covenant with Israel. The last written prophecy—at the end of Malachi (4:5-6)—predicts Elijah the prophet will come before the great and terrible day of the Lord comes; he will turn the hearts of the people of Israel (so they repent). Jesus says John fulfills that prophecy; John is "Elijah." Yet even the least of Jesus' disciples will be considered greater than John; they will (come to) understand that the new kingdom of heaven is not about transforming the kingdom of Israel, or any other kingdom of earth.

From the days of John (who proclaimed the kingdom of heaven was near at hand) until now (when Jesus proclaims the new kingdom has arrived), the kingdom of heaven suffers violence (mainly from the kingdom of Israel, so far). When Jesus casts out demons, violent evil spirits confront him—and malicious Pharisees demonize him (8:28; 9:34). When Jesus forgives sins, scribes slander him (9:3). Jesus and his disciples will be hated by all, even opposed by some from their own families (10:21-22).

Israel's rulers and cities react to the son of man's mercy and power (11:16-30)

If John is (like) Elijah, who is "this generation" like? Jesus says they are like children sitting in the markets, rudely shouting at others. These bullies pick on smaller "children" who don't do as they say. They shout, "we played the flute and you did not dance; we sang a sad song and you did not mourn."

The bullying children "played the flute" when John came neither eating nor drinking—eating only locusts and wild honey (see 3:4), and drinking no wine (see Lk. 1:15). But John would not listen to the ruling scribes and Sadducees; he refused to "dance to their tune." (Lk. 7:30-31 identifies "the men of this generation" as the Pharisees and scribes who rejected John.)

On the other hand, when "this generation" (of domineering "children") sees _the_ son of man come eating and drinking, it claims he is a glutton and drunkard, a friend of tax collectors and sinners. Of course this claim (about gluttony and drunkenness) is false; the current generation of ruling "children" exaggerates because Jesus eats and drinks with outcasts (and others) who break their rules. But Jesus does not sympathize with their sad song about such despicable "sinners" (see 9:10-13).

For Jesus is the royal son of man who will rule over an eternal kingdom that includes outcasts, even Gentiles (fulfilling Dan. 7:13-14). He is not just another domineering son of the generations of ruling fathers; he is not even just another prophet of the generations of prophets climaxed by John, the greatest of those born of women. He is the royal son in the new kingdom of heaven, conceived and anointed by the heavenly Spirit. Even the least of his disciples will likewise become the poor in the Spirit—born from above.

What this generation of bullying "children" considers foolishness, the merciful son calls wisdom: wisdom is justified from (by) her works. This generation of ruling sons condemns Jesus' actions of eating and drinking with tax collectors and sinners. But the wise son pleases his special Father, the one in the heavens. Jesus even seems to personify his wisdom ("her" works), perhaps pointing to the Spirit who works in him (the Hebrew word for spirit is feminine). (Like the heavenly Father, and unlike human flesh, the Spirit is neither male nor female, but works in diverse ways, from conceiving Jesus in Mary to compassionately befriending tax collectors and sinners. And the son of man is likewise more than just a man; Jesus is the son of God.)

Jesus did many mighty works of mercy in his home city, Capernaum, and in surrounding cities like Chorazin and Bethsaida. These actions manifested the merciful power of the royal son; they confirmed his teaching that the kingdom of heaven had arrived. But these cities did not repent; they preferred the current generation of ruling sons over the new royal son of man.

These cities that refused to repent now receive Jesus' words of woe: they are in danger of God's judgment. Jesus contrasts them with major Gentile cities like Tyre and Sidon. Because the unrepentant cities of Israel received more works and words from Jesus than Gentile cities, they will be worse off in the final day of judgment than those Gentile cities.

Then Jesus focuses on his home city, Capernaum. Will it be exalted to heaven—to join its forefathers Abraham, Isaac, and Jacob in the kingdom of heaven? No, they will go down to Hades. Even infamous Sodom will receive less judgment from God in the end.

So Jesus exposes and opposes the proud cities and bullying "children" of Israel. The merciful son and his Father, however, are on a far different level: Jesus praises his Father as the Lord of heaven and earth; this son's new kingdom will come from heaven, and spread out over all the earth.

This generation of "wise" (older) "children," who bully Jesus, cannot see the wisdom of Jesus' words (about the new kingdom) or works (of mercy among "sinners"). Jesus praises his Father for hiding these things from the "wise" and "understanding" (the scribes, as authorities of the law of Moses), and revealing them to "little children." Only the "little" ones—the lowly, vulnerable disciples—see the wisdom of Jesus' words and works.

The ruling sons of Israel claim to be wise and judge that Jesus is evil; but no one knows the full truth about the son except the (heavenly) Father. The sons of Israel also claim to understand God; but no one understands the heavenly Father except _the_ son, and those ("little children") to whom the son wants to reveal the Father. The revered name, and wisdom, of the Father will not be given to the "wise" sons of Israel; for they revere their earthly fathers.

The royal son invites the crowds to come to him; he offers rest from the burdens required by the ruling sons. The scribes and Pharisees multiply burdensome rules and show no mercy to the (poor) crowds who can't fulfill their laws (see 23:4); for example, their meticulous rules about tithing burden the poor and benefit the rulers.

When churches then require tithes and offerings to support their leaders (and buildings), they likewise pile on burdens that benefit leaders—at the expense of the poor. Not only are the poor expected to give money to the "church;" in addition, because the church uses most of its money for paying leaders (and contractors who build churches), it has little left to give to the poor. Such church "rulers" thus keep their poor "subjects" busy bearing the weight of their heavy budgets.

Jesus offers his yoke (law) as a replacement for the heavy yoke of the scribes. The crowds should learn from him instead of the "wise" and "understanding" (scribes), because he is gentle (meek) and humble (lowly) in heart, and they will find rest for their souls. In contrast to the proud overbearing scribes, who impose on the poor, the poor gentle son's yoke is _kindness_ (to those in need).

Most translate the Greek word in 11:30 as _easy_ , since that is the opposite of the hard burdens of the scribes. But the word is more often translated as _kind_ or _loving_ : for example, in Lk. 6:35 Jesus tells disciples to love their enemies, do good to them, and lend to them (when they need help) because God is _kind_ to such ones; in Lk. 6:36 Jesus concludes, "be merciful as your Father is merciful."

Who is Lord of the sabbath? (12:1-14)

Jesus' home city, Capernaum, and surrounding cities like Chorazin and Bethsaida, mostly reject the mission of mercy and yoke of kindness of the gentle son and his sent apostles. Now Jesus has gathered his twelve apostles back together, and they walk through the fields on the sabbath. The disciples are hungry and start to pick heads of wheat to eat (as allowed by Deut. 23:25). As usual, law enforcement officials (Pharisees) are watching, waiting for another chance to harass these rivals; these spies inform Jesus his disciples are doing what is not lawful (according to their scribes) _on_ _the_ _sabbath_.

The law of Moses does say not to plow or harvest on the seventh day, because the purpose of the sabbath is rest (see Ex. 34:21). The laws of the scribes then added the details of what (they thought) defined work on the sabbath; picking a few heads of wheat (before or after the harvest) was now against the sabbath laws of this ruling generation.

Jesus asks the Pharisees if they haven't read what David, and those with him, did when he was hungry. David went into the house of God, where he and those with him ate loaves of bread (the "bread of the presence," that was to be eaten only by the priests). As a result, David ate what was not lawful for him and those with him.

Jesus' point seems to be that a ruling priest had mercy on David and made allowance for the hunger of David (and those with him); in contrast, this generation of ruling scribes remains malicious toward Jesus and his hungry disciples. This principle of allowing the written law of Moses to be broken in order to show mercy also applies to Jesus touching and healing the unclean leper in 8:3, and to Jesus touching (and raising) the dead girl in 9:25. Touching those unclean people was unlawful; yet like the priest who gave bread to David, such actions are appropriate in order to show mercy.

Jesus also asks the Pharisees (who remember the oral laws of their scribes) if they haven't read the (written) law (of Moses) about priests working in the temple on the sabbath. Priests do not rest on the sabbath, yet are innocent.

Jesus asserts that _something_ (the Greek word is neuter) greater than the temple is here. What that _something_ is becomes clear when Jesus quotes Hos. 6:6 (again, as in 9:13): the main thing God wants is mercy, not sacrifice. If the Pharisees had understood Hos. 6:6, they would not have condemned the innocent (plural): Jesus and his disciples. Showing mercy to the hungry is greater than sacrifices on the sabbath or offerings in the temple.

Moreover, Jesus is the royal son of man, who knows his Father wants mercy, kindness, gentleness, and humility (11:29-30). Unlike the ruling scribes and their sabbath laws, the royal son of man is the true Lord of the sabbath. The _something_ that is greater than the temple includes _someone_ who is greater than this ruling generation.

As he debates with the Pharisees, Jesus goes from the field into _their_ synagogue; the Pharisees (especially their scribes) dominate the synagogues. In this synagogue is a man with a withered hand. So the Pharisees ask Jesus if it is lawful to heal on the sabbath.

When Jesus disregards their law and heals the man, they leave their synagogue so they can meet privately; they are upset Jesus thinks he has more authority than their scribes. Who does he think he is? They cannot allow such subversion of their ruling authorities; this is a matter of life and death; the Pharisees (secretly) plan together how they will destroy Jesus.

What has gotten into the son of man? (12:15-50)

Jesus knows they are gathering evidence against him and planning to get revenge, so he leaves their synagogue. Many follow him, and he heals them all. Earlier, when the crowds were "many" (great), they included Gentiles from the Decapolis and beyond the Jordan (see 4:25; 8:1).

Since Jesus is now escaping the deep hostility of the Pharisees in Israel, he could be heading toward Gentile territory again (as in 8:28). At least the Isaiah prophecy quoted next in 12:18-21 refers to Gentiles twice.

But after Jesus heals everyone around him, he warns them not to make him known. That would add more fuel to the furious fire of the angry Pharisees. Besides that, the crowds do not understand who Jesus is; they wonder if this healer will be their ruler.

Jesus' healings and warnings fulfill the word (of God) that came through Isaiah the prophet (Isa. 42:1-4, the famous "servant" passage quoted in 12:18-21). Jesus quotes Isa. 42:1, which describes God's chosen servant, God's beloved—with whom God is pleased and on whom God puts the Spirit. These particular things were already fulfilled at Jesus' baptism.

The servant of Isa. 42:1 pleases God by announcing _justice_ to the nations (Gentiles). In Isa. 11:2-4 the Spirit will rest on one who will judge (rule) the needy with _righteousness_ , and with _justice_ decide for the poor of the earth. Another servant passage (Isa. 49:6) also refers to making the servant a light to the Gentiles, so that God's salvation—associated in Isaiah with _justice_ _and_ _righteousness_ —may reach the ends of the earth. So Jesus' _justice_ in 12:18 is not judgment against Gentiles, but righteousness and mercy for needy Gentiles.

Jesus now pleases God by healing even Gentiles; as earlier, these Gentiles are a foretaste, a sign, of Jesus' future international kingdom. In the end, "many" (Gentiles) will come from the east and west and join the kingdom of heaven (8:11). But these particular Gentiles, while receiving Jesus' justice now, are not (yet) part of this new kingdom.

In 12:19 the servant (of Isa. 42:2) does not cry out in the streets to contend against others on his own behalf. After healing many, Jesus tells the crowd not to make him known (see 12:16). He is not a politician seeking public support among impressed crowds; he is not running a political campaign against his rivals so he can rule in their place—in Israel or beyond. This servant will not be a ruler like the others.

The servant remains gentle, not "breaking a bruised reed" (as in Isa. 42:3). The gentle servant will not recruit oppressed and bruised crowds to fight on his behalf so he can be the ruler of Israel or even the larger region. And he will not become overbearing towards the poor, the weak, and the outcasts, like other rulers when they take over power.

Instead, Jesus will fulfill the prophetic emphasis on justice (for the poor and weak) through his new kingdom of heaven: justice and mercy prevail among Jesus and his disciples. Because the servant (king) begins a new international kingdom, even (some) Gentiles will find hope in his name.

A demon-possessed man, who can neither see nor speak, is then brought to Jesus. Jesus heals him; he speaks and sees. After seeing Jesus' power, the amazed crowds ask, "Is this is the son of David?" Their question (in the Greek text) includes a small word used when the expected answer is negative. The irony is that the healed man sees and speaks, while the excited crowds do not see correctly who Jesus is, and do not speak confidently on his behalf.

When the crowds say "the son of David," they mean the promised Messiah who will rule and restore Israel to glory (even expanding its borders, like David did). Jesus, however, has described himself mostly as _the_ son of man—the future ruler of an eternal international kingdom. It is also true he is a son (descendant) of David (see 1:1,16-17), and is the promised Christ (king); but the kingdom he proclaims is not the restored kingdom of Israel; he is the royal son of the new kingdom of heaven. The crowds wonder if Jesus might be the great future king of Israel, yet the form of their question (in Greek) reveals their doubt.

At least the crowds are not hostile to this compassionate healer. The same cannot be said for the always lurking Pharisees, the law enforcers who try to stifle the crowds by saying Jesus casts out demons by (the power of) Beelzebul, ruler of the demons (as also earlier in 9:33-34). From the viewpoint of the Pharisees, what has gotten into this annoying rebel is Satan himself.

Jesus knows their thoughts as they maliciously mumble such slander at the edge of the crowds. So he confronts them and exposes the foolishness of what they say: every kingdom divided against itself is destroyed; every city or house divided against itself will not stand; if Satan casts out Satan, he is divided against himself—and his kingdom will not stand.

The truth is that what has gotten into Jesus is (the power of) the Spirit of God; it is God's power at work, not Satan's. Thus it is the kingdom of God, not the kingdom of Satan, that has come upon them when Jesus casts out demons. Note the use here of "the kingdom of God," a phrase used often in other Gospels but replaced mostly in this Gospel by "the kingdom of heaven." The reason for using kingdom of God here seems to be that the focus now is not the usual contrast between the kingdom of heaven and the kingdoms of earth, but between two spiritual powers, God and Satan. The power of the Spirit of God in Jesus, the new king, is linked with the coming of the kingdom of God—and contrasted with the (lesser) power of the spirits (demons) of Satan, the kingdom of Satan.

In this spiritual power struggle, the kingdom of God (Jesus and the Spirit) is able (powerful) to enter into the house (kingdom) of the strong one (Satan), bind him, and take his possessions. As soon as Jesus was anointed by the Spirit at his baptism, the Spirit led him into the desert to contend with his strongest foe, Satan. After the son and Spirit overpowered the strong one, Satan, they began to take away his "possessions" by casting out demons (see 4:24).

Whoever is not (united) with God's son is against him; whoever is not gathering with him is scattering. The Pharisees are certainly not with him; they try to scatter the crowds with their slander about him. Jesus tells the Pharisees that every sin and blasphemy among the people will (can) be forgiven, but blasphemy against the Spirit will not be forgiven.

A certain level of blasphemy, a word against _the_ son of man, can be forgiven. But the worst blasphemy, speaking against the Spirit, will not be forgiven—in this age or in the age to come. In 9:2-3 scribes privately accused Jesus of blaspheming when he forgave (all) the sins of a man. Jesus responded by healing the man so the scribes might know that _the_ (royal) son of man did have authority on earth to forgive sins (9:6). The secret words of the scribes against this son of man could be forgiven if they later submitted to his authority.

Less severe words of doubt, like those expressed in the questions of John's disciples in 9:14 and 11:2-3, or in the question of the crowd in 12:23, can also be forgiven. Even Peter's rebuke of Jesus in 16:22 and three denials of Jesus will be forgiven. But the intensified level of blasphemy of these Pharisees—declaring that the Spirit that empowers Jesus is Satan—will not be forgiven. This is deliberate, calculated blasphemy by powerful men in the kingdom of Israel who are desperate to maintain their authority over the crowds at any cost; demonizing Jesus and his Spirit exposes their deep hatred and fear. (Did the Pharisee Saul commit such blasphemy before he became the apostle Paul? If he did, he was an exception to the rule of no forgiveness.)

Rulers often demonize their strongest opponents, innocently pretending to defend themselves against abhorrent evildoers. Now "righteous" Pharisees pronounce their verdict of guilty against this "demonic" healer and exorcist. Such (bad) blasphemy by "good" leaders leads Jesus to say, "make the tree good and its fruit good, or make the tree bad and its fruit bad." The "tree" will be known (as good or bad) by its fruit. The fruit here is especially the words. How can this "brood of snakes" speak good words when they are full of evil?

Jesus says the good person produces good things because of the good "treasure" inside; the evil person produces bad things because of the evil "treasure" inside. On the day of judgment, some will be justified (judged righteous) due to their (good) words. Jesus' good treasure, the Spirit of God, leads him to speak the truth, even about the deadly Pharisees. What has gotten into this controversial son of man? It is by the Spirit of God that Jesus proclaims and produces justice for the Gentiles (see 12:18-21).

He warns the Pharisees they will be accountable for every careless and worthless word on the day of judgment; these "tall tress" that produce poisonous fruit will be cut down and thrown in the fire (of hell) (see 3:10 and 7:19). Bad words of blasphemy reveal what is inside, a "treasure" full of an evil spirit.

These "snakes" are a brood (generation) of the ancient serpent; what they say Jesus is (empowered by Satan), is what they are; they thus proceed to test (tempt) Jesus. They ask for proof that Jesus is right (and they are wrong), and has the authority to judge them. They undermine his authority by continuing to address him as teacher—he's just another teacher, with no special authority.

When they ask Jesus for a sign, they are not asking for another healing or exorcism; they have seen too many of these already. Such miracles do not necessarily prove Jesus has the authority and righteousness to judge them—as even Jesus would agree, given his words in 7:21-23. They demand a sign that would prove Jesus' authority comes from heaven rather than hell. If he is the royal son (of God), prove it by doing something like jumping off the temple and being rescued by angels from heaven (see 4:5-6).

Jesus rejects their demand; an evil and adulterous generation seeks a sign. No sign will be given to it except the sign of Jonah the prophet. Jesus defines the sign of Jonah as being in the belly of the fish three days and three nights. The only sign Jesus will give them is that _the_ (royal) son of man—who will rule over an eternal kingdom—will be (dead) in the heart of the earth three days and three nights.

When Jonah went to (Gentile) Nineveh and told them to repent, they did so (temporarily). Jesus has traveled among the cities of Israel, telling them to repent, and they refuse (see 11:20). Jesus concludes that the people of Nineveh will stand up at the (final) judgment with this (evil) generation (of Israel) and condemn it; for the one telling this evil generation to repent is greater than Jonah. Jesus thus asserts his superior prophetic authority, not only over Jonah but especially over these ruling scribes and Pharisees. Jesus is not just another teacher or scribe.

Not only someone, but "something" greater than Jonah is here, namely, the new kingdom of heaven, where even the least is greater than Jonah or John the Baptist (see 11:11).

Likewise the (Gentile) queen of the south will be raised at the judgment with this generation (of Israel) and condemn it, because she came from the ends of the earth to hear the wisdom of (king) Solomon (see 1 Kgs. 10:1-10). And _the_ (royal) son of man is greater (and wiser) than Solomon. Jesus thus asserts his superior royal authority over all the kings and rulers of the kingdom of Israel, including this present evil and adulterous generation.

Jesus then contrasts his present casting out of demons all over the house (kingdom) of Israel with a future gathering of demons in Israel. He describes an unclean spirit that is cast out, and goes through desert places seeking rest, but does not find it. So the spirit decides to return to its original house; going in, it finds the house empty, clean, and in order. Yet now it goes and brings with it seven other spirits more evil than itself; they all go in the house and stay there. Jesus concludes that the last (days) of that house are worse than the first.

This story is about Israel: this evil generation (of Israel) is the house (kingdom) that is being "cleansed" of its evil spirit(s) by Jesus. But later on, even more evil (spirits) will enter this generation; its last days will be worse than before Jesus came.

When the royal son cleans the house (kingdom) of Israel, it is only temporary. When Jesus casts out demons all over Israel, those cleansed are in danger of a worse state after Jesus leaves. Evil spirits will eventually lead Israel to use deadly violence against Jesus, and then against his followers (thus storing up great judgment for this evil generation) (see 23:32-26). Finally, increased violence against Roman soldiers will result in destruction of their kingdom. This evil generation will not pass away until all this happens (see 24:34).

Nevertheless, even when this generation gets rid of _the_ (royal) son of man, there will still be a special "generation" (of children of God) that will remain. While his mother and brothers stand outside, asking to speak to him, wondering what has gotten into him (see Mk. 3:21,31), Jesus responds by revealing a more special "generation."

He asks who his mother and brothers are; then, extending his hand over his disciples, he calls them his mother and his brothers. A (male or female) disciple who does the will of Jesus' heavenly Father is his brother and sister and mother. This special "generation" is all the _obedient_ _children_ of the one Father, starting with _the_ (royal) son of man. This Father's family is the new kingdom of heaven.

Chapter 8

Parables About the Coming of the Kingdom of Heaven (Mt. 13:1-52)

When Jesus leaves the house and walks to the sea, a large crowd gathers around him. So he gets in a boat (with the disciples) while the great crowd stands on the shore, listening to him teach. This is similar to 4:25, where "many" (great) crowds, including even Gentiles, follow Jesus, who then goes up the mountain to teach his disciples (5:1-2); yet at the end of the teaching (in 7:28), the crowds have been listening on the periphery and are amazed at the teaching.

Note how Jesus teaches in places like a boat, a house, or a mountain. This kingdom of heaven has no need for "holy" buildings where esteemed leaders predominate. When Jesus does enter synagogues to teach, the ruling scribes and Pharisees reject his challenge to their authority.

The parable of the sower and the purpose of these parables (13:3-23)

Jesus' first parable is about "the sower" who goes out to sow seed. Some seed falls on the way (the road or path), where birds come and eat it. Other seeds fall on rock, where there is not much soil (above the wide, flat rock); immediately plants spring up through the shallow soil—but when the sun rises, it scorches and shrivels them since they have no root. Other seeds fall around thorny weeds; the weeds prevail and choke them. Yet other seeds fall on good soil and yield fruit, some one hundred (grains of seed), some sixty, and some thirty. Jesus concludes, "whoever has an ear (to hear), let him hear."

Jesus' disciples ask why he speaks to the crowds in parables. He replies that to know the mystery (secret) of the kingdom of the heavens has been given to them (the disciples); but to those (crowds) it has not been given. Although the crowds have believed in Jesus' power to heal, have seen many healings and exorcisms, and have listened to Jesus' teaching, they have no ears to hear. Jesus adds that whoever has (an ear to hear), it will be given to him and he shall abound (with knowledge of the mystery of the kingdom). Thus the kingdom of heaven has to do especially with Jesus and his disciples.

As for the crowds, even what (teaching) they have will be taken from them; they hear this new parable but will not understand. Jesus says the reason he now speaks to them (the crowds) in parables is because they see (his miracles) yet do not see (the truth about his new kingdom); they hear yet do not hear (understand). These parables will hide—rather than illustrate—the truth for "this people," whose closed eyes and ears are a fulfillment of Isaiah 6:9-10. Indeed, Jesus' parable about the sower will reveal (to his disciples) that the crowds are unfruitful "soil."

But blessed are his disciples' eyes and ears because they see and hear the truth about Jesus' new kingdom of heaven. Before now, many prophets and righteous people desired to see and hear what Jesus' disciples are seeing and hearing, but did not. Unlike _this_ people, who never understand, Jesus will save _his_ people ( _his_ disciples) from their sins (see 1:21).

Focusing on his disciples, Jesus says, " hear (the meaning of) the parable of the sower." Jesus will reveal the truth to them: the parable begins with everyone who hears the word of the kingdom (of heaven) and does not understand because the evil one (Satan) comes and takes away the seed (the word of the kingdom) in his heart (mind).

The sower is Jesus (and his apostles), walking around teaching the kingdom of heaven. The crowds, however, prefer the familiar broad way (path) of the kingdoms of earth (see 7:13); they want Jesus to rule a kingdom of earth and have no ear to understand the mystery of this new kingdom. So even the word they have heard will be taken from them—by Satan, using his brood of serpents (see 12:34); the crowds will submit when ruling scribes and Pharisees come and denounce that word and demonize the sower.

As for the seed sown (and sprouting in the shallow soil) above the rock, this one (soil) receives the word (seed) with joy, but has no root in himself (in the shallow soil); he lasts only a short time. When tribulation or persecution develops on account of the word, this one quickly abandons the word. After joyfully spreading the word of the new kingdom at first, hot anger from those who rank above him in his kingdom of earth leads to silence.

The seed sown (and growing) among thorny weeds portrays another one (soil) who receives the word (seed). But the focus of the acquisitive world (about what they will eat or drink or wear, as in 6:25-34) and the seduction of wealth (money and treasures, as in 6:19-24) choke the word; it becomes unfruitful. Thorny weeds—personal fears about whether they can escape poverty, or family plans about working hard to attain wealth—choke the word of the kingdom (that blesses the poor in the Spirit and warns against storing up treasures on earth). So the soil that begins to reproduce the seed (word) of the sower is overcome by the "thorns" and becomes unfruitful (silent).

Thus the first three "soils" are silenced; the "seed" they receive does not end up producing fruit; the initial word of the kingdom is not multiplied into many later words. The main obstacles are Satan and his rulers of the kingdoms of earth. In Israel, especially the words of the scribes in the synagogues rule over the crowds; these wolves silence the lost sheep of the house of Israel, and seek to destroy the good shepherd.

When later leaders, even leaders of churches, dominate the speaking of words, in front of silent crowds, they also silence the lost lambs; the crowd sits back, hears little, and says nothing. Meanwhile, the talkative preacher (performer) tries to please the crowd (the paying public); he speaks highly of the church seeking "success;" this success is full of "thorns."

Jesus' parable ends, however, with good news about the seed sown on or in the good soil: this one hears the word, understands, and bears fruit. Some of the good soil bears one hundred, some sixty, and some thirty. So some of the sower's word (seed) ends up in faithful and true prophets of the kingdom of heaven—who reproduce the word (seed) they have heard. The fruit here is like the fruit of 12:33-37; it is especially words.

These prophets will be the good part of the soil ( _earth_ ) that produces various amounts of good fruit (more grains or seeds). Some will pass on Jesus' word (seed) of the kingdom a hundred times; others will pass it on sixty or thirty times. They are the disciples who go among the nations of the _earth_ and teach all that Jesus commanded them (see 28:19-20). While this mission will make new disciples, the fruit in Jesus' parable is especially the reproduced word (seed): passing on the sower's teaching about the kingdom of heaven. Whoever has ears to hear this word will be given more—and will abound with (understanding and spreading) the word.

More parables about the kingdom of heaven, and its obstacles (13:24-52)

After explaining the parable of the sower to his disciples (in the boat), Jesus turns again to the crowds (on the shore) and tells several new parables. His next parable again compares the kingdom of the heavens to a man sowing good seed in his field. But now Jesus introduces this parable to the crowd by identifying it as a story about the kingdom of heaven.

The new parable depicts an enemy of the man who sowed the good seed: while the people sleep, the enemy comes and secretly sows weeds in the midst of the wheat. Only later after the "grass" (wheat) sprouts up and produces fruit are the weeds revealed (due to their different fruit). When the weeds are recognized, the servants of the landlord ask him, "Lord, didn't you sow good seed in your field? Why then does it have weeds?"

The "lord" tells them a certain man, an enemy, did this; so his servants ask if he wants them to pick these things (weeds) out of the field. The lord says no, never, for while picking the weeds they might uproot the wheat with them; let both grow together until the harvest. At that time the lord will tell the harvesters to pick first the weeds and bind them into bundles to be burned; but the wheat they will gather into his barn.

As with the first parable of the sower, Jesus will explain this parable (spoken to the crowds) later to his disciples privately (in 13:36-43). In the meantime, Jesus continues by telling the crowd another parable about the kingdom of the heavens: the kingdom of heaven is like a mustard seed that a man received and sowed in his field. It is the least of all the seeds, but when it is grown it is greater than the (garden) vegetables and becomes a tree; the birds of the "air" (the Greek word is usually translated heaven) come and dwell in its branches.

Then Jesus adds another brief parable about the kingdom of the heavens: it is (also) like leaven that a woman put (hid) in three measures of flour until all the flour was leavened.

In 16:6-12 Jesus will explain that his words about the "leaven" of the Pharisees and Sadducees portrayed their _teaching_. So in this earlier parable about the leaven, there is probably a connection between the "leaven" that will leaven _all_ the flour and Jesus' _teaching_ that will go out into _all_ the earth (see 28: 19-20).

This does not mean all the kingdoms of earth will be receptive to this teaching. Jesus' first parable showed how the seed (word) was spread over all the "earth" (soil), yet most of the "earth" (including the crowds attracted at first to Jesus) failed to produce good fruit.

After the brief parables about the mustard seed and leaven, Jesus explains the parable about the weeds in the field to his disciples (back in the house): the one sowing the good seed is _the_ son of man; the field is the world; the good seed is the sons (children) of the kingdom; the weeds are the sons (children) of the evil one; the enemy who sowed these (weeds) is the devil; the harvest is the end of the age; and the harvesters are angels.

Note that the field is not the church or a holy place—it is the whole world. The "field" is thus similar to _all_ the flour (that could symbolize all the earth) in 13:33, and similar to the "earth" where the "sower" of 13:4-8 sows.

Jesus is _the_ son of man—the eternal king given an international kingdom, as in Daniel 7:13-14—who sows (sends) the good seed (children) of the kingdom of heaven throughout the field (world) (see 28:19-20). As in the first parable of the sower, there are also numerous obstacles: the kingdom of heaven will continue to meet strong resistance and subtle temptations from Satan's weeds (children) among the kingdoms of earth.

Jesus' explanation of the parable then focuses on the future authority and final judgment of _the_ son of man (see also 24:30-31). The weeds are picked and burned in the fire at the end of the age. That is when _the_ son of man will send his angels, who will pick out of _his_ kingdom all the obstacles and those doing evil. Basically the same Greek word used for obstacles in 13:41 was also used in 13:21, where the scandals (obstacles) were those who opposed and persecuted the ones who received the word of the kingdom.

_His_ kingdom here is all the good seed (children): _his_ righteous disciples. All the rest, the weeds (children) of Satan, will be picked out and kicked out of the (new) earth in the end. Only the patiently gentle (meek) children of the heavenly Father will inherit the (new) earth (see 5:5).

Because the field is the world, not the church or body of disciples, this parable is not about letting evil people remain in the church or body of disciples until the end; it is about letting evil people remain in the world until the final judgment. There are to be no "holy" wars that rid the world of evildoers.

Only at the end of the age, at the "harvest," will the angels throw the "weeds" into the burning fire, where there is crying and grinding of teeth. Until then, the children of the kingdom of heaven will be the ones crying—mourning due to persecution and slander from the kingdoms of earth (see 5:4,10-12; 13:6). Yet in the end, the righteous seed (children) will shine like the sun in the kingdom of their Father; the rest end up in darkness and dismay.

Jesus' explanation of the parable of the weeds in the field also helps to explain his parable about the mustard seed. The mustard seed is mixed with various vegetable seeds in the field (the world, as in 13:38); in this large field (earth), the mustard seed is smaller and more insignificant than all the other seeds. Since this is another parable about the kingdom of heaven, the mustard seed is that kingdom, while the rest of the seeds of the field would be the kingdoms of the earth. The man receiving and sowing the mustard seed would be first _the_ son of man (as in 13:37), and then all the children of the kingdom—who teach the kingdom of heaven throughout the earth.

Observe the various connections between seed and the kingdom of heaven: the mustard seed is the kingdom; in 13:38, the plural seeds are the children of the kingdom; and in 13:19 the seed is the word of the kingdom.

The mustard seed (kingdom) will continue to be small groups of disciples wherever it is on the earth—insignificant compared to all the other seeds (kingdoms) of the earth; the children of the evil one grow like weeds. Yet, as with the parable of the weeds in the field, the focus is on the future: the mustard seed will grow high above the earth and become a "tree." Then it will be greater than all the seeds (kingdoms) of the earth. The seed becomes a tall tree so that the birds of the "air" (heaven) come and dwell in its branches; this end is comparable to the "harvest" time of the parable of the weeds and wheat.

The final mustard tree (kingdom of heaven) will be full of the "birds" of heaven. In Jesus' first parable of the sower, the "birds" were explained later as "the evil one" (Satan); but the "birds" that end up in the grown mustard seed (kingdom of heaven) would not be "the evil one." The "birds" of heaven would be especially the righteous ones (and angels) dwelling and shining like the (heavenly) sun in the kingdom of their heavenly Father (as in 13:41-43). The tiny despised mustard seed (kingdom) on earth will end up being the greatest kingdom of all .

Jesus concludes these parables of the kingdom by telling his disciples three more brief stories. All three begin with "the kingdom of the heavens is like," similar to the three parables before them.

He says the kingdom of heaven is like a treasure that has been hidden in the field, which a man finds and hides (again) until he can (joyfully) go and sell all that he has and buy that field. This treasure (the kingdom of heaven) is more valuable than any other—and leads one to give up other treasures for the sake of this greatest treasure (see 6:19-20).

Similarly, the kingdom of heaven is like a business man seeking good pearls (to sell): he finds one very valuable pearl, and goes and sells all he has and buys it. In this case, the man is at first seeking to grow richer, but the discovery of the special treasure (pearl) leads to selling all he has in order to end up with simply the pearl. Again, the kingdom of heaven is the very valuable treasure (pearl) that is more valuable than the literal treasures or pearls of the world—and can be possessed by those selling their former "pride and joy," their treasures on earth.

Jesus' seventh parable about the coming of the kingdom of heaven portrays a large net thrown into the sea: it _gathers_ out every kind of fish. In 12:30 Jesus responded to Pharisees who demonized him in order to scatter the crowds, which his healing and casting out demons had _gathered_. The power of the kingdom _gathered_ excited crowds, as well as devoted disciples; indeed when Jesus begins to call former fishermen to become his disciples, he tells them he will make them fishers of men (4:19).

At the end of the gathering process—when the net is full—it is pulled to shore: the good (fish) are put into containers; the bad are thrown away. Jesus explains to his disciples: "thus it shall be at the end of the age." The angels will go out (from heaven), separate the evil (ones) from the righteous, and throw the bad people into burning fire, where there is crying and grinding of teeth. While the bad weeds in the parable of the weeds and wheat were all the bad people in the field (world), the bad "fish" have been _gathered_ _with_ the good fish (in churches or with groups of disciples), but then are revealed as bad in the end and separated out. Sympathetic crowds that are gathered with devoted disciples in churches could in the end be separated out of the kingdom of Jesus.

After his parables about the kingdom of heaven, Jesus asks his disciples if they understand all these things; they answer yes. So Jesus concludes that every scribe (teacher) in his kingdom—who has been his disciple, trained for the kingdom of heaven—is like a landlord who takes out of his (treasure) storehouse new things and old things. Jesus' disciples who understand his parables of the kingdom will become "scribes" (teachers) like him, full of the knowledge (treasure) he gives them, new things as well as old.

In his parables, Jesus includes _old_ things that earlier prophets taught: the main old thing is the future final judgment when bad or useless "plants" are thrown into the fire. John the Baptist warned about the coming wrath, when every tree that did not produce good fruit would be cut down and thrown into the fire.

The _new_ things are especially about the new kingdom of heaven that is coming already in Jesus—and will continue to come in and through his disciples all over the earth, before the final consummation of that kingdom and the final judgment. These new things are the _mysteries_ of the kingdom that Jesus reveals to his disciples (see 13:11). There will be a long process of sowing (sending) children of the kingdom into the field (world), who then sow (spread) the word of the new kingdom all over the field (earth), where the mustard seed kingdom remains small, seemingly insignificant. All during this time, the coming of the kingdom will continually face powerful obstacles and be despised by the kingdoms of earth.

So the new kingdom does not come with a power and glory that overpowers the kingdoms of earth, whether suddenly or gradually. Only when the end comes will all obstacles be thrown out, and the final glorious kingdom of heaven will continue forever in a new heavens and new earth.

Because of these numerous new things that come with the kingdom of heaven, Jesus is not an "apocalyptic" prophet like John who thinks the end will come soon. The old things about future final judgment will not happen until all the new things happen. Disciples who understand these new mysteries of the kingdom will not say the end is coming soon; they will remain patient and continue to spread the good word as they face the obstacles of the kingdoms of earth.

Chapter 9

The Bread of Jesus Versus the Leaven of Jerusalem (Mt. 13:53-16:12)

After explaining his parables about the kingdom of heaven to his disciples, Jesus returns to the vicinity of Nazareth, where he was raised. In 12:46, just before the parables, Jesus' family comes (from Nazareth) and stands outside a house where he meets with his disciples, asking to talk to him (that is, talk some sense into him). Jesus replies that his true family is his disciples.

Now, after finishing his priority of teaching his disciples the parables about the kingdom of heaven, he heads back toward Nazareth, teaching in their synagogues. Jesus' teaching amazes them; yet questions arise: Where did this man get this wisdom and these mighty acts? Isn't he the son of the carpenter? Aren't his mother Mary and brothers and sisters all with us? So where did _this_ man get all these things?

Prophets versus rulers (13:57-14:12)

The skeptical synagogue—with its ruling scribes and Pharisees and their loyal townspeople—is thus "scandalized" by Jesus' teaching. Jesus replies that a prophet is not without honor except in his hometown (or home country) and in his house (home); Jesus does not do many mighty acts (miracles) there on account of their unbelief. They lack even the limited faith (in Jesus' power) of the great crowds.

After being amazed at Jesus' words, synagogues end up scandalized by questions and unbelief—no doubt led by the scribes and Pharisees. The people there are like the rocky soil that receives the seed (word) with joy but then becomes _scandalized_ when opposition arises, especially from their rulers in the synagogues (see 13:20-21).

The next ruler to hear about the famous "prophet" is Herod (Antipas) the tetrarch—a son of the king Herod who tried to kill the infant Jesus. Herod tells his servants this (prophet) is John the Baptist, who has risen from the dead; that would explain his mighty powers.

Does Herod have a guilty conscience? For John was also a prophet without honor in his own kingdom, arrested and imprisoned by Herod on account of Herodias, the (former) wife of his brother Philip. John was dishonored because he denounced Herod; he said it was not lawful (according to Lev. 18:16 and 20:21) for Herod to have Herodias as his wife (after they fell in love and Herod divorced his first wife, and Herodias left Philip). Herod, therefore, wanted to kill John; but he was afraid of the reaction of the people, because they considered John a prophet.

Then on Herod's birthday, when the daughter of Herodias danced and pleased Herod, he made an oath to give her whatever she asked. After consulting her mother, she asked for the head of John, on a platter. This surprised Herod, but due to his oaths and the (sympathetic) guests he consented; John was beheaded.

Jesus and his few disciples feed the great crowd (14:13-21)

When Jesus hears what happened to John, he withdraws to a safer place—as he did in 12:14-15 after Pharisees plot secretly to kill him. He escapes in a boat to a remote desert place. The crowds hear about it and follow him on foot from the cities.

It appears this dishonored prophet departs from his home country, and its deadly rulers, and is now on the east side of the Jordan and the Sea of Galilee. The _great_ crowd that follows him would be like the _great_ crowds in 4:25—"from Galilee, the Decapolis, Jerusalem, Judea, and east of the Jordan" (and thus include Gentiles as well as Jews).

After Jesus exits the boat, he sees the crowd and has compassion on them, healing their sick. Despite deep opposition against him in his home kingdom, this controversial prophet continues to reach out to the crowds (from his own kingdom and other kingdoms).

When evening comes, Jesus' disciples advise him: since they are in the remote desert (the deserted "back country") and the hour is late he should send the crowds away so they can go into the towns to buy food. But Jesus does not take their advice: he replies there is no need for the crowds to go; the disciples can give them something to eat. The astonished disciples object; they have nothing, only five loaves of bread and two fish.

How can these few disciples and their little food feed such a great crowd? They are like a tiny mustard seed. Yet Jesus' parables about the kingdom of heaven revealed that his little (mustard seed) kingdom of disciples would have an effect (like leaven) among all the kingdoms of the world. The disciples will in the future spread the tiny leaven that is the kingdom of heaven throughout all the "flour" (world); the great crowd now _foreshadows_ that wider world. Jesus is about to demonstrate what he has taught in the parables.

In 9:37, before Jesus sends his disciples out on mission to the lost sheep of the house of Israel, he tells them the harvest is great, but the workers are few. Now his few disciples are faced with feeding the great crowd; the task seems too great for these few workers.

Jesus tells the disciples to bring the little bit of food to him; he commands the crowds to _recline_ on the _grass_. The helpless crowd, like sheep without a shepherd, now has a shepherd (king) who makes them lie down in green pastures (as in Ps. 23:1-2).

Jesus takes the five loaves of bread and two fish, looks up into heaven, and blesses (his heavenly Father); then he breaks the bread and gives it to his disciples, who in turn give it to the crowds. Miraculously, all get something to eat and are filled. There is even an abundance of fragments of bread left over, which the disciples collect, filling twelve baskets. The number of those eating is around 5,000 men, apart from women and children.

The three groups—men, women, and children—comprise the great crowd that foreshadows "the world." Perhaps these three groups that eat the bread are comparable to the three measures of flour in which the woman put leaven (see 13:33). Like all the flour (of the woman), the great crowd (including women and children) represents the wider world that will come into contact with the tiny leaven—the teaching of the few disciples.

For the parable of the leaven is related to Jesus' later portrayal of the _teaching_ of the Pharisees and Sadducees as "leaven" (see 16:6-12). In 16:9 Jesus links this with understanding the meaning of the five loaves for the 5,000. Like the tiny leaven that leavens all the flour, the few loaves Jesus multiplies to feed the great crowd point to Jesus' _teaching_ about the kingdom of heaven that will extend to all the earth—through the teaching of his few disciples.

This miracle about multiplying bread is thus also a parable about the future reproducing of the message of the kingdom. Just as Jesus now gives the bread to his disciples, who then give it to the crowds, the disciples will be the ones going out and teaching among all the nations (kingdoms) in the future (see 28:20). That is the climax of this Gospel, toward which various parables and miracles point.

In 13:23 the sower's seed (word) on good earth can lead to the fruit of a _hundred_ more grains of seed (words). Good disciples are the good earth that receives the seed—the word of the kingdom of heaven—and they pass it on many times among the kingdoms of earth. Here Jesus multiplies the five loaves (of grain) so that his disciples can feed a _thousand_ times five.

Jesus' feeding the 5,000 is the only miracle found in all four Gospels. Jn. 6:14 describes the miracle as a _sign_ that Jesus is the prophet who is coming into the world; Jesus goes on to distinguish between literal food and the food that leads to eternal life (Jn. 6:27). In Jn. 6:35 Jesus says he is the bread of life; the one coming to him and believing in him will never hunger. This believing includes believing his words, which are the Spirit (speaking through him) and (eternal) life (Jn. 6:63); in Jn. 6:68 Peter confesses that Jesus has the words of eternal life. So the miracle of bread is a sign that points to Jesus and his words (teaching).

Though the current crowds have only a limited level of faith (focused on Jesus' power to heal), and are not given an understanding of Jesus' teaching about the kingdom of heaven, they foreshadow the wider world that will also hear that teaching. Jesus' disciples, who have already received significant teaching from Jesus, will be given even more and will abound (with his teaching, as in 13:12). Even after the crowd eats and is filled, the disciples collect the abundant fragments and fill twelve baskets; the twelve disciples will abound with Jesus' bread (teaching); there will be enough bread for the whole world. And the twelve apostles will continue to be the main link between Jesus' teaching and the teaching of all other disciples after them—by means of the written New Testament, written by them or by those in direct contact with them.

Jesus' presence despite danger and Jesus' power to save (14:22-36)

After Jesus sends the disciples and crowds away, he goes up the mountain (near the sea) to pray. Evening comes and his disciples are in the boat far from shore. Strong winds blow against them; large waves torment them. This frightening experience is similar to 8:24—where the deadly wind and depths of the sea pointed to the demonic abyss and forces of darkness.

Near the end of the dark night, Jesus comes to them, walking on the sea. This time, instead of rebuking and calming the storm, he shows his power over these deadly (demonic) forces by walking on the waves. When his disciples see him, they are terrified and cry out: it is a ghost! But immediately Jesus tells them to be brave, for "it is I" (literally, "I am").

Peter (the "rock") suddenly becomes brave; he steps out onto the sea to join Jesus, and thus participates in this miracle over the forces of death, a forecast of his future boldness before deadly Jerusalem rulers—after Jesus rises from the dead. But for now Peter soon becomes afraid again; he begins to sink like a rock.

Peter cries out to his Lord; he begs him to save him (from death). Immediately Jesus reaches out and grabs him. When the (deadly) wind dies down, the disciples in the boat kneel before Jesus, saying: "truly, you are the son of God." This powerful son of God shepherds them even through the valley of the shadow of death (as in Ps. 23:4). He is _Emmanuel_ , God with us (see 1:23). Just as God is "I am" in Ex. 3:14, so the son of God is "I am" in 14:27. Death can not conquer the divine son.

After Jesus and his disciples cross the sea, they go to Gennesaret in Galilee; all that region brings him all those having illnesses. They beg Jesus to let them simply touch the hem of his robe; as many as touched are healed. The Greek word for healed in 14:36 can also be translated saved. Jesus' power to heal, to save from sickness and death, points to his power to save from sin and death. As the miracle of multiplied bread was also a parable about Jesus' teaching being spread by his disciples—even among Gentiles—the miracles of healing are likewise parables about Jesus' power to save a wide diversity of people from their sins.

Jerusalem rulers join the reaction against Jesus (15:1-20)

The scribes and Pharisees of Galilee lead the way in opposing Jesus; Herod the tetrarch (in Galilee) also has his eye on Jesus. Now Pharisees and scribes from Jerusalem come to Jesus.

These Pharisees and scribes come from the capital city, Jerusalem, the center of political power. The primary Jewish leaders of Jerusalem are the chief priests (the leaders of the Sadducees) and scribes (the leaders of the Pharisees). While the scribes and Pharisees (in the synagogues) dominate daily life in Israel outside Jerusalem, the chief priests and Sadducees are more predominant in Jerusalem (and the temple complex). Yet Pharisees like Nicodemus also serve in the Sanhedrin, the national ruling council in Jerusalem (see Jn. 3:1; 7:45-52).

The Pharisees and scribes come from Jerusalem in order to confront Jesus; they question why his disciples keep disobeying the tradition of the elders. That tradition includes the (spoken, not yet written) laws of former Pharisaic elders (scribes); these earlier rabbis legislated and taught new applications of the written law of Moses. As the legislative and judicial authorities of their national law, they warn Jesus: his disciples do not wash their hands when they eat bread.

This rabbinic tradition probably arose from Moses' law about priests washing their hands before they entered the tabernacle or before they burned an offering on the altar (see Ex. 30:17-21). Some Pharisaic elder(s) then extended the application of this law to all in the kingdom of Israel; everybody must wash their hands before every meal in order to cleanse themselves from ceremonial defilement. A specific "religious" law for priests thus became a more general law for the kingdom of Israel; the goal of the scribes was for Israel to become a "kingdom of priests" (as in Ex. 19:6).

The Jerusalem Pharisees and scribes consider Jesus' disciples "sinners," transgressors of their national law. They tell this to Jesus because he is the main "outlaw"—due to his regular "civil disobedience" of Moses' laws (when he touches lepers or dead people) as well as their traditions (when he eats with tax collectors and other sinners, or heals people on the sabbath).

Jesus responds with a question of his own: Why do they keep transgressing the commandment of God in order to follow their tradition? Jesus reminds them what God said (to Moses) about honoring one's father and mother (see Ex. 20:12) and about putting to death the one who speaks evil of father or mother (see Ex. 21:17). He contrasts these commandments of God with a tradition of the scribes.

Some scribes have ruled that (adult) children can tell their father or mother that what they might have given them (to help them in their old age) is instead a (special) gift (to God). So they never (need to) honor their parent(s). Jesus accuses these rulers from Jerusalem of making void the word of God on account of their tradition. Their new laws appear to give greater honor to God—by dedicating (with a vow) a gift to God—but at the expense of doing the word of God about honoring father and mother (with gifts of help).

Jesus calls them hypocrites; he says Isaiah prophesied concerning them when he wrote, "this people honors me with the lips, but their heart is far from me, worshiping me in vain, teaching instruction that is commandments of men." Turning to the crowd, Jesus tells them: listen and learn; it is not what goes into the mouth that makes one unclean, but what comes out of the mouth (that makes one unclean).

Jesus thus rejects the food laws of the scribes (as also in 9:11 and 11:19); yet his words even affect the law of Moses. Mk. 7:19 adds that these words of Jesus thus declared all foods clean. In the law of Moses and kingdom of Israel, clean and unclean foods are important. In the teaching of Jesus and kingdom of heaven, what makes one unclean (unrighteous) is what comes _out_ of one's mouth. The righteousness of Jesus' new kingdom of heaven surpasses the righteousness of Moses and the kingdom of Israel.

When his disciples see how the "authoritative" Pharisees from Jerusalem react to Jesus' words, they tell him the Pharisees are scandalized by his words. Jesus responds, "every plant that my heavenly Father did not plant will be uprooted." In Jesus' earlier parable about the wheat and the weeds, he spoke of not _uprooting_ the weeds presently, but waiting for the final harvest (see 13:29-30). So the future uprooting of 15:13 would be the final harvest (judgment) when the weeds (the children "planted" by the devil) are gathered and burned.

That future, final punishment will also fulfill on a new level (and take the place of) the punishments of the law of Moses (like the punishment of death in Ex. 21:17, quoted by Jesus in 15:4). The final judgment will give the verdict of (eternal) death to (Pharisaic) children who say (the evil that) they don't need to show mercy to their father or mother.

Jesus says to leave the Pharisees alone; disregard their words and reactions. These blind guides will lead their blind followers and they will all fall into a pit.

Peter still does not see clearly and asks Jesus to explain the "parable." Jesus says they should know that the things coming out of the mouth come out of the heart; these will make one unclean. For out of the heart come evil plots, murders, adulteries, sexual immoralities, thefts, false witnesses, and blasphemies; these things, not unwashed hands, make one "unclean."

_Evil_ _plots_ that plan _murder_ come out of the mouths of hard-hearted Pharisees in 12:14 when they discuss how they might kill Jesus—who disobeys their sabbath laws. After Jesus casts out a demon, _false_ _witness_ and _blasphemy_ come out of the mouths of heartless Pharisees in 12:24 (see 12:31). The oral laws of the Pharisees even allow _stealing_ from parents in order to "give" to God (15:5-6). As for _adultery_ or _sexual_ _immorality_ from the heart, see 5:28,32. John's witness against the adultery of Herod the tetrarch leads to Herod _plotting_ his _murder_ (see 14:4-5).

All such evil comes from the evil one, the devil, the ruler of the kingdoms of the world. The rulers of the kingdoms of earth pursue personal power and prosperity by means of deceptive plots, diabolical murders, false witness, and slander against rivals. Since most of the rulers (and their armies) are men, the possessions they covet include certain women (in addition to their wives). All these evils come to a climax in wars, with their evil plots, murders, rapes, thefts, lies, and slanders. Written histories, mass media reports, and patriotic sermons that glorify certain rulers or soldiers or wars are all false witnesses coming from the evil hearts of false prophets.

In contrast, Jesus' commands and righteousness come from a pure _heart_ (see 5:8). He does not glorify evil kingdoms of the earth, but mourns; he only blesses the meek (gentle), the merciful, and the peacemakers (5:4-5,7,9). Instead of thanking God for "blessings" of material abundance, Jesus blesses poor disciples who have the (fruit of the) Spirit (5:3). Jesus speaks the truth—and suffers persecution from the rulers of the kingdom of Israel (and their loyal followers). His true disciples will speak and act likewise, out of a pure heart.

The widespread crumbs and bread of Jesus (and his disciples) (15:21-39)

After upsetting powerful Pharisees and scribes from Jerusalem, Jesus escapes to the Gentile region of the cities of Tyre and Sidon. A Canaanite woman approaches him, shouting, "have mercy on me, lord, son of David; my daughter is tormented by a demon."

Early on, word spread to Syria (the province of Tyre and Sidon) about this Jewish healer, and Jesus healed all the sick they brought to him (4:24). But now Jesus wants to test the faith of the (Gentile) woman. At first he does not answer her, and his annoyed disciples beg him to send her away; then Jesus says he is only sent to the lost sheep of the house (kingdom) of Israel. Finally he says it is not good to take the bread of the children and throw it to the (pet) dogs.

In 15:13-15 Jesus' disciples did not understand his previous parable; but here the woman understands; she is the lowly "dog" (Gentile) in Jesus' metaphor, kneeling before him. So she turns the unfavorable metaphor in her favor: "yet even the dogs eat from the crumbs that fall from the table of their lords."

Jesus applauds the Gentile woman for her great faith (similar to his applauding the Gentile centurion in 8:5-10). He heals her daughter that very hour (as in 8:13). So Jesus is willing to heal Gentiles; his initial reluctance and even derogatory word (Gentile "dog") test her faith in this foreign lord. She passes with flying colors.

This story also builds on the theme of bread. When Jesus and his disciples earlier gave bread to the great crowds (from everywhere), they still had twelve baskets full of fragments (crumbs) left over. The disciples should not ask Jesus to send hungry crowds away (as in 14:15) or send bothersome Gentile women away (as in 15:23); the little they have to offer will be multiplied—even among Gentiles; there will always be more to give.

Jesus then returns to the area around the Sea of Galilee (which Mk. 7:31 identifies as the Gentile Decapolis, on the east side of the sea). He goes up a mountain, where he sits and heals the "many crowds" that come to him there. As with the great ("many") crowd in 14:14, Jesus again shows mercy to a crowd that includes Gentiles and heals their sick. From the beginning, the "many crowds" that follow Jesus (in 4:25) include Gentiles as well as Jews, and are focused on Jesus healing their sick.

The sick include the lame, the blind, the crippled, the mute, and many others. When Jesus heals them all, the crowd is full of awe: the mute speak, the blind see, and the crippled and lame walk. Even the Gentiles among them glorify the God of Israel.

When Jesus tells his disciples about his compassion for the crowd—because they have remained with him three days and have nothing to eat—the disciples again think (as in 14:15) nothing can be done for them in the desert. Jesus tells them he doesn't want to send the crowd away hungry since they might collapse on the way (after three days of fasting in the desert).

This time, when Jesus asks how much bread they have, they say seven (loaves), and a few fish. So Jesus tells the famished crowd to sit (recline) on the ground. After taking the bread and fish, and giving thanks (to his Father), Jesus breaks it and gives it to the disciples, who give it to the crowds. Everyone eats and is filled, and the disciples fill seven baskets with leftovers. This time the number of those eating is 4,000 men, besides women and children.

As with the earlier feeding of the 5,000, this new miracle of multiplied bread is another parable about the teaching of Jesus and his disciples—teaching that will expand out among all the kingdoms of earth. But for now, Jesus returns to Galilee, in the vicinity of Magadan.

The leaven of Jerusalem rulers (16:1-12)

Jesus has caught the attention of Jewish powers in Jerusalem. After high-ranking Pharisees and scribes from Jerusalem came to confront Jesus in 15:1, he exposed their ungodly tradition—and escaped into Gentile territory. Now Pharisees and Sadducees come to test him.

Since the Sadducees are concentrated in Jerusalem, and their chief priests are the primary Jewish rulers there, this new group probably also comes from the capital city. They test Jesus by asking him to show them a sign from heaven. Jesus responds as he did earlier to sign-seeking Galilean scribes and Pharisees (see 12:38-39): no sign will be given to this evil and adulterous generation of powerful leaders—except the sign of Jonah (see 12:40-41). Instead of an obvious sign descending from heaven, these high-ranking officials will only be given what everybody else is, namely, prophetic words about repentance, and then a temporary descent into the heart of the earth for three days.

After quickly dismissing the request of the haughty officials from Jerusalem, Jesus turns and walks away. They are left standing—no doubt plotting their next move against him.

When his disciples arrive from across the sea, Jesus immediately warns them to be careful and watch out for the leaven of the Pharisees and Sadducees. The word leaven reminds them they forgot to bring bread with them; their focus on literal bread forces Jesus to explain that his word leaven was a metaphor for something else.

Jesus associates understanding his use of the word "leaven" with understanding the miracles where a few loaves fed thousands—with baskets of bread left over. Jesus says their faith is still at a low level, or they would not be talking about literal bread. They act like the crowds that focus on physical healing, while Jesus continues to focus on his teaching about the kingdom of heaven. Only when Jesus repeats his metaphor about the "leaven" of the Pharisees and Sadducees do the disciples understand. Now they see that Jesus is not talking about literal leaven; leaven here stands for the _teaching_ of the Pharisees and Sadducees.

Jesus' metaphorical use of leaven, and his associating it with the miraculous bread multiplied earlier, point to the true understanding of Jesus' bread: it is his teaching, given to his disciples, who give it to thousands—and still gather baskets of bread left over (for still others). Faithful disciples will not pass on the leaven of the Pharisees and Sadducees; they will pass on the bread of Jesus, teaching new disciples in every kingdom of the earth to obey all that Jesus commanded them (see 28:19-20, the climax of this Gospel).

Chapter 10

Will the Kingdom of Heaven Become Great on Earth? (Mt. 16:13-20:28)

After healing and feeding great crowds around the Sea of Galilee—and confronting high-ranking authorities from Jerusalem—Jesus withdraws. He leads his disciples north to the area around Caesarea Philippi. In this Gentile territory, far from Jerusalem, Jesus must prepare his disciples for what lies ahead in Jerusalem, and beyond.

For the future of the new king and kingdom is far different from what the disciples expect: they think their powerful king will prevail in Jerusalem, and they will help him rule over the greatest kingdom of Israel ever; it's going to be great.

Numerous later disciples have also presumed that the kingdom of heaven would become great as it spread over the earth. Great kingdoms of earth called themselves Christian nations; missionaries and soldiers conquered other kingdoms in the name of their powerful king, Jesus.

But Jesus will now make clear to his first disciples that he will not be a great ruler on earth; he will be the opposite: he will suffer and die in Jerusalem. And he will make clear that his kingdom will not be great on earth (until the end); it will be the opposite: true disciples will give up their preferred life (of pursuing greatness in a kingdom of earth) and be found among the lowly, the despised, serving the least.

The shocking future of the great Messiah and his kingdom of disciples (16:13-27)

Jesus begins to question his disciples privately, "Who are people saying _the_ son of man is?" The disciples reply that some say he is John the Baptist; others say Elijah; and others say Jeremiah or (another) one of the prophets. Indeed, like those prophets, Jesus has spoken the word of God that challenges the rulers and people of the kingdom of Israel.

Jesus then asks his disciples: "But who do you say I am?" Peter again takes the lead: "You are the Christ, the son of the living God." Peter believes Jesus is the great new king, the Messiah (Christ). This heavenly anointed ruler would be the preeminent (royal) son of God (as in Ps. 2:2,6-7, a passage alluded to by the heavenly voice at Jesus' baptism). Peter knows the living God is active in this powerful ruler and healer; he thinks Jesus will begin his glorious rule on earth by transforming the kingdom of Israel.

Jesus is indeed more than a prophet; he has done things no man ever did. After seeing him walk on the sea, Peter joined the other disciples in kneeling before Jesus and confessing him as the awesome son of God (14:33). Perhaps Peter has even understood some of the significance of the son of man title: _the_ son of man has authority to forgive (all) sins (9:6); at the end of the age _the_ son of man will send his angels, and throw evildoers into the fire (13:41-42).

Jesus calls Simon (Peter) blessed because ordinary flesh and blood did not reveal this (superhuman) son of the living God to him; the heavenly Father of the son has revealed him. If Peter had been listening instead to the ruling fathers of Israel, the scribes and Pharisees, he would have concluded Jesus was a blasphemer.

Jesus then refers to Simon's special name (and identity): Peter (Rock). On _this_ rock Jesus will build his church. The first Rock of 16:18 (the name Peter) is masculine in Greek; the second (rock) is feminine. This difference has led most Protestant interpreters to distinguish between the two rocks, so that Peter is not the first (Catholic) pope. Yet the second rock is identified with the first—"on this rock," that is, on the (first) Rock.

Probably the second rock is feminine because it's then identified as a foundation stone of the (feminine) church. The (feminine) rock would point not only to Peter (Rock) himself but also to his foundational leadership in the early church. In the early chapters of Acts he will lead the way in teaching boldly the truth revealed to him about Jesus and the new kingdom. Of course this has nothing to do with being the first pope.

Jesus tells "this rock" that the gates of Hades (that enclose or imprison the dead) will not be able to overpower this church. The future destination of Jesus and his church (of faithful disciples) is not death (in Hades or hell) but heaven (right after death)—and ultimately, the new heaven and new earth (see 5:12; 8:11-12; 13:40-43). Even when deadly kings and kingdoms of earth kill some of them, others will always remain to carry on the church's mission.

The foundational rock is likewise linked with (receiving from Jesus) the "keys" of the ("gates" of the) kingdom of the heavens. Often this was portrayed by later churches as Peter in heaven at the "pearly gates" (or Peter on earth as the first pope). But Jesus is portraying Peter's pivotal role on earth as a foundational rock (stone), on which other "living stones" (as in 1 Pet. 2:5) will be added or subtracted. Eph. 2:20 similarly portrays the "house" (household) of God as built on the foundation of the apostles and prophets—with Christ Jesus as the cornerstone (as also in 1 Pet. 2:6, with both verses reflecting Jesus' reference to himself as the cornerstone of Ps. 118:22 later in 21:42).

The "keys" of the kingdom of heaven mean both "binding" (securing) and "loosing" (releasing) certain ones on earth. Peter's leadership among the apostles—as one who teaches the truth about Jesus and the kingdom of heaven—will lead to drawing many into the earliest church (see Acts 2-5 and 10). But that church is not the kingdom of heaven; certain ones will also be released when they show themselves unworthy of that kingdom.

Whoever is "bound" on earth (by Peter, who understands the kingdom of heaven and welcomes others into it) will also be "bound" in heaven; whoever is welcomed into, and remains faithful to, the new kingdom will be retained by the "rock." Others, however, who join the early church and then show themselves unworthy of the kingdom, will be released—cast out by Peter (like Ananias and Sapphira in Acts 5:1-11, and the sorcerer Simon in Acts 8:14-24). In 18:18 Jesus will give the authority of binding and loosing to all the disciples.

The church is thus similar to the mixture of fish _gathered_ into the net in Jesus' parable (see 13:47). In 13:48-50 securing the good fish and throwing out the bad happens at the end of the age (the final judgment). What Jesus now reveals to Peter is that even before the end, as he fishes for people, he will have authority from Jesus to release from the church certain bad "fish." (Yet the parable also teaches that there will still be bad fish in the net until the end.)

Until then, the kingdom of heaven is at work in part of the church; nevertheless, many who receive the word of the kingdom will not remain faithful (as in the parable of the sower in 13:3-9, explained in 13:18-23). (Note again that the parable about the wheat and weeds in 13:24-30, as explained in 13:36-43, is not about letting "weeds" grow in the church but in the _world_ , followed by the final judgment of all evildoers in the world.)

Presently, Peter himself is more concerned about the kingdom of Israel than a church. This is why Jesus commands the disciples not to tell anyone he is the Christ (Messiah). It is best they not talk about him as Messiah until it is clear that the Messiah (king) of the kingdom of heaven will not be the king of Israel.

Jesus then reveals to his disciples that it is time for him to go to Jerusalem, the capital of Israel—but not to take over as king. Instead, he will suffer many things from the rulers there: the elders (of the aristocracy), chief priests (of the Sadducees), and scribes (of the Pharisees). Jesus will not remove them from power; they will torture him and kill him.

The disciples are shocked, too shocked to hear Jesus' added comment that he will also be raised (from the dead) on the third day. A perplexed Peter pulls Jesus aside; he assures Jesus such suffering will never happen to the great Messiah.

Jesus tells Peter to get behind him—and follow his lead. For Peter is talking like Satan, who in the desert tempted the newly decreed son of God to choose earthly power and glory over obedience to God and suffering. Jesus tells the shocked Rock he is now a stumbling block. His mind is set on the things of men, things like great earthly kingdoms and kings. Jesus, however, seeks the things of God: the kingdom of heaven and the will of his Father in heaven.

If disciples are to remain in the kingdom of heaven, they must count the cost: deny themselves (and the prized things of men), take up their crosses (imposed by rulers that have power over life and death, the power to crucify "rebels" on crosses), and follow Jesus. Those who want to save their lives (by pleasing themselves and the lords of earthly kingdoms) will lose their lives in the kingdom of heaven; those who lose their lives in the kingdoms of earth (by becoming poor, persecuted prophets like Jesus) will keep their lives in the kingdom of heaven.

How does a person benefit if one gains the whole world yet loses one's life (in the kingdom of heaven)? Or what will a person give in exchange for one's life (in the kingdom of heaven)? For life in the kingdom of heaven is more valuable than any treasure on earth (see 13:44-45). The king of the kingdom of heaven even rejected Satan's generous offer of all the kingdoms of the world and their glory (4:8).

So at present, life in the kingdom of heaven is hard (see 7:14); it includes suffering among all the kingdoms of earth. That's not so great. But in the future, _the_ son of man will come with his angels in the heavenly glory of his Father; then the ruling son of the heavenly Father will give to (judge) everyone according to their deeds. As Jesus taught earlier (in 7:21), not everyone who says "Lord, Lord" will enter the (final) kingdom of heaven, but (only) the one who _does_ the will of Jesus' Father.

Protestants misread Paul when they preach that merely an inner faith or belief or trust in Christ will justify them (now and in the end). The works Paul disputed were primarily works of the law (of Moses); true faith, however, is working—through works and words of love, as defined by Jesus and empowered by the Spirit; the final judgment will take into account these deeds (see Gal. 5:6,22-23; 6:8-9; 2 Cor. 5:10).

Some disciples see the son coming in his glorious kingdom (16:28-17:13)

The disciples are now confused: maybe the cost of this new kingdom is too much; this is not going to be so great after all; this new king seems to have a death wish. After hearing Jesus' words about suffering and dying, Peter is too shocked to hear the final word about rising from the dead (16:21-22). And Jesus' words about the disciples denying themselves and taking up their crosses would affect their hearing his final word about the reward in the end (16:24-27).

So Jesus will let some of them see (briefly) the future glory of his kingship and kingdom of heaven; he assures them: some of those standing with him will not taste death until they see _the_ son of man coming in his kingdom. Although 16:28 follows Jesus' promise in 16:27 (about _the_ son of man coming in the glory of his Father and bringing the final judgment), the verses after 16:28 will be the fulfillment of this particular coming of the son in his kingdom that some disciples will see.

After six days, Jesus takes some of his disciples—Peter, James, and John—up a high mountain by themselves. The only other use of this phrase "high mountain" is in 4:8, where Satan takes Jesus to a high mountain in order to show him all the kingdoms of the world and their glory. The highest mountain in this part of the world is Mt. Hermon, located near Caesarea Philippi, where one can see some of the glory of the great kingdoms of earth (see 4:8). It is here that Jesus will now reveal the even greater glory of his kingdom of heaven.

Here Jesus is transfigured (by his Father) in front of the three disciples: his face begins to shine like the sun (see 13:43); his clothes become white like bright light. Later, 2 Pet. 1:16-18 refers to eyewitnesses of the power and _coming_ and majesty of our Lord Jesus Christ on the mountain. So this is a _coming_ of the son of man in glory in 17:2, seen by some of his disciples (before they taste death). And in his kingdom, sharing some of that glory, are Moses and Elijah.

The disciples also see Moses and Elijah; they are talking with Jesus. Peter interrupts them all in order to suggest he build a shelter or tent for each of the three; this is the glory on earth Peter has been looking forward to; this is the great king and kingdom he believes in. While he is still babbling, a shining cloud appears and a voice from the cloud says: "This is my beloved son, with whom I am pleased; listen to him."

Peter is talking too much; he is not listening carefully to Jesus. When the disciples hear the voice, they fall on their faces and are very afraid. The next voice they hear is Jesus telling them to rise and not be afraid. When they look now, their eyes see _only_ _Jesus_. Jesus says not to tell anyone about what they have seen until he is raised from the dead; for the reaction of others would just be like Peter's: they would become excited about a glorious kingdom for earth.

The glorious kingdom has vanished; the great lawgiver and prophet have disappeared. But the voice (of God) from heaven has spoken the crucial message the disciples need to hear. They must raise their sights beyond the (hopes for the) kingdom of Israel, beyond the glory of Moses and Elijah; they must look and listen now only to Jesus.

Now that they have been privileged to see the heavenly glory of Jesus' kingdom, they must listen more carefully to his words about rising from the dead and about the final reward for disciples—and about denying themselves and leaving behind their hopes and dreams for themselves in the kingdom of Israel. For later disciples, this likewise means listening to Jesus—via the apostolic witness in the New Testament—who fulfills and surpasses Moses (and the kingdom of Israel in the Old Testament). Moreover, belief in the future glory of Jesus' heavenly kingdom helps to encourage disciples as they face hardships among the kingdoms of earth

Right after this great revelation from heaven, however, these disciples are thinking more about Elijah (and the kingdom of Israel): the scribes have said Elijah must come before the Jewish Messiah rules (probably due to Mal. 4:5). Perhaps if the ruling scribes could hear about their vision of Elijah, this sign from heaven would convince them Jesus is the Messiah—and help lead the way for a new kingdom of Israel under Jesus' reign.

Jesus responds that Elijah is coming and will restore all things (see 11:13-14). Yet again the fulfillment of prophecy is on a whole new level than what was expected, for Jesus adds: "But I say to you that Elijah already came—but they (the rulers of Israel) did not know it (John the Baptist) was 'Elijah' and did to him whatever (evil) they wanted." And now _the_ son of man is also about to suffer at their hands.

Deadly power among the great kingdoms of earth (17:14-23)

When Jesus and the three disciples go down the mountain to the crowd, a man comes to Jesus with an urgent request; this is still the area around Caesarea Philippi, so the man is probably a Gentile. He asks Jesus to have mercy on his son, who is "moon-struck" (a lunatic) and suffers severely; he often falls into fire or water; he adds that Jesus' (nine) disciples were unable to heal him. Jesus becomes upset; what an unfaithful and wayward generation.

Unlike the other three disciples, these nine disciples have been left at the bottom of the mountain, left to ponder Jesus' shocking words about his coming suffering and their suffering, if they continue to follow Jesus. What does this mean for their hopes for the kingdom of Israel?

So when a Gentile man asks them to show mercy on his son who suffers greatly, they are still full of doubt and preoccupied with their own suffering and kingdom (of Israel). What can they do about this powerful deadly demon that produces such suffering in this Gentile kingdom?

When Jesus arrives, he takes charge and rebukes the demon in the boy, casting it out, healing the boy at that hour. The disciples ask privately why they could not cast out the demon. Jesus says it was because of their little faith.

Their growing doubts place them in the precarious position of those in Nazareth who took offense at Jesus' lowly family (see 13:53-58); not many mighty works are done where there is unbelief. Likewise, earlier the disciples showed "little faith" when faced with the deadly (demonic) power of the sea (see 8:26; 14:31).

Jesus goes on to assure them that if they have faith like a mustard seed, they will say to this (high) mountain, "Go from here to there," and it will move. Perhaps Jesus is reminding them of his parable about the tiny, insignificant mustard seed sowed in the field (the whole world) that in the end becomes the greatest tree (see 13:31-32). If so, the message is that Jesus' lowly mustard seed kingdom (of heaven) will in the end become greater than all the kingdoms of earth. Because this mountain overlooks all the great kingdoms of earth, coming and going nearby (see 4:8), it could represent the greatest power and glory on earth. And, as in 4:8, that power includes Satan's power, which could link the mountain with the deadly demon of the Gentile son.

Yet if fearful doubtful disciples have the faith of the mustard seed kingdom, they can face the power of Satan among his great kingdoms of the world—and overcome this mountain. This faith can believe and speak with confidence, casting out deadly demons now; and in the future this faith can believe and speak with confidence, casting out all these deadly powers on earth from the final, glorified kingdom of heaven.

When Jesus and his disciples return to Galilee, he warns them again (as in 16:21 and 17:12) that the son of man is about to be delivered into the deadly hands of men; the more general word "men" could now include Gentile as well as Jewish rulers (see 20:19). Kings of the earth will join together to rid the earth of this "charlatan" (see Acts 4:26); they will kill him, but on the third day he will be raised.

As before, the disciples are very upset at hearing the first part of that warning and fail to appreciate the last part, the part about being raised from the dead. Their focus is on (the things of) mighty _men_ who will kill their Messiah and ruin their dreams for the kingdom of Israel; they fail to listen fully to _the_ son of man, who says he will be raised. Indeed _the_ son of man will become the eternal king of a future international kingdom (fulfilling Dan. 7:13-14): the little mustard seed kingdom will sprout up all over the field (the whole world); and the field will be full of obstacles—obstacles as big as the high mountain—and these will remain a deadly force until the end; yet in the end Jesus' kingdom will displace Satan's kingdoms of earth.

The temple tax and the sons of the king (17:24-27)

After Jesus and the disciples return to their home base in Capernaum, Peter is questioned by those collecting the (Greek coin) _didrachma_ (for the Jewish temple). They ask Peter if Jesus pays the _didrachma_. Peter answers that he does, then goes into the house where Jesus is.

Jesus knows about the discussion outside and begins to ask Peter about "the kings of the earth." (In the case of the temple tax, the "kings" requiring it would be the chief priests, the rulers of the temple in Jerusalem.) Jesus asks if the kings collect their various taxes from their own sons (children) or from the others. When Peter says "from the others," Jesus concludes that the sons (children) are thus free (from paying).

If the sons of the men who rule the earth are thus free, how much more is _the_ son of man—and the sons (children) of his heavenly Father—free from paying taxes, even for the temple of God. There is no need for the children of the Father in heaven to contribute to the wealth of the ruling fathers in the temple.

Yet Jesus is also concerned about those collecting the (temple) tax. He does not want to "scandalize" these tax collectors (so that they stumble, because they think he is not supporting God's temple). Perhaps some of them, like Matthew before (as a former tax collector for Herod Antipas), are now attracted to Jesus, yet still are devoted to the temple in Jerusalem.

Since Capernaum is on the shore of the Sea of Galilee, Jesus tells Peter to go over to the sea and throw in a fishhook. When he opens the mouth of the first fish he catches, Peter will find inside a _stater_ (a silver coin worth two _didrachmas_ ). This can then be given to the tax collectors as payment (of the temple tax) for both Jesus and Peter.

The lowly disciples on earth are the great ones in the kingdom of heaven (18:1-14)

Earlier, Jesus celebrated the imprisoned and harassed John the Baptist as the greatest of those born of women (11:11); but he also added that even the least in the kingdom of heaven is greater than John. When John is beheaded by "king" Herod, he will join Abraham, Isaac, and Jacob in the heavenly kingdom (see 8:11; also Lk. 13:28); yet the lowliest disciples of Jesus will be greater than John, for they are part of the new kingdom of heaven on earth.

But what does this greatness mean? When Jesus' disciples discuss who is the greatest in the kingdom of heaven, they hardly have in mind the least or lowliest disciple. They could care less about lowly disciples, or about denying themselves and giving up ambitious dreams on earth.

Jesus responds by calling a little child to come and stand among them. He tells the disciples: "Unless you turn (repent) and become _like_ the little children, you will never (even) enter the kingdom of heaven. Whoever therefore humbles himself, _like_ this little child, is the greatest in the kingdom of heaven."

To be _like_ the little child means to be humble. To become humble—like the lowly children whose status is the least among the kingdoms of the earth—is to become great in the kingdom of heaven. The disciples' status on earth, among the kingdoms of earth (including the kingdom of Israel), must be lowly if they are to be great in the kingdom of heaven.

The more they humbly refuse earthly status, and challenge those who seek to rule over and profit from others, the more hardship and persecution they will receive on earth—and the more honor they will receive from heaven. Humble disciples who endure the worst hardships and persecution might be pitied (or despised) by even some other disciples; but the most humble will be the greatest in the kingdom of heaven.

Humility here is more than an attitude; it is a lowly status, a lowly life. Those with high status on earth will never enter the kingdom of heaven, unless they begin to turn from what the world values and glorifies. This is true even for disciples, who want to be great on earth.

Moreover, whoever receives or welcomes one such "child" in Jesus' name, receives him. That is, whoever welcomes a humble, lowly disciple (who is like that child) also welcomes Jesus. Indeed, whoever welcomes and gives one of the "little ones" (poor, persecuted disciples) a cup of water because she is a disciple of Jesus will not lose his reward in the final kingdom of heaven (see 10:40-42).

On the other hand, whoever should scandalize (cause to stumble and fall away) one of these little (humble) ones (disciples) who believe in(to) (union with) Jesus—and thus follow him closely—it would be better if a large millstone were hung around his neck and he was drowned in the depths of the sea. Woe to the world for such scandals.

In the earlier parable of the sower, the rocky ground portrayed those hearing and receiving the word (about the kingdom of heaven) with joy (13:20). But they were soon "scandalized" by the tribulation and persecution that resulted from spreading the word (of the kingdom of heaven) (13:21). Rulers of the kingdoms of earth (like the scribes and Sadducees) intimidate and silence those who speak on behalf of a rival kingdom.

Jesus then warns that even one's own "hand" or "foot" could scandalize; in 5:29-30 Jesus depicted a (strong) right hand as a "member" that scandalized the "body." Now Jesus again says to cut it off and throw it from them; it is better to enter into the life (of the final kingdom of heaven) without that "hand" or "foot" than to have two hands or two feet and be thrown into the fire. Jesus adds that if an "eye" scandalizes you (your body), take it out and throw it from you; it is better to enter into life with one eye than to have two eyes and be thrown into the hell of fire.

Jesus also depicted a "bad" eye in 6:23—in a context of treasures on earth and loving such wealth (6:19-21,24). The Old Testament background was Deut. 15:9 (about an evil eye that despises and looks down on a poor brother, and refuses to give aid). The combination of a bad hand and bad eye (in 18:8-9) is matched in Deut. 15:7-8 (shutting one's hand and not helping a poor brother in need) and Deut. 15:9. Thus, don't refuse to welcome such "little ones;" don't scandalize them (18:5-6); instead, welcome them; give these poor little ones a cup of water because they are disciples of Jesus (see 10:40,42).

Due to the similar metaphors in 5:29-30, the bad hand and eye could also portray "members" of the body (of disciples). If a member (a "hand" or "eye") of the body causes other members (the "little ones" of the body) to stumble and fall, they should throw the scandalizing "member" out—so that the rest of the members can remain true to the lowly, humble Jesus and retain life in the kingdom of heaven. If a powerful member looks down on poor members and refuses to help, and refuses to repent when confronted, that bad "hand" and "eye" should not be allowed to continue its actions and attitudes in the body of disciples. And if a powerful male eye looks for females or children in the body in order to satisfy sexual lust, and refuses to repent when confronted, that bad "eye" should not be allowed to continue its actions and attitudes in the body of disciples. Of course, flirting female eyes can also scandalize.

Those who want to be great in the church are often the rich and powerful (in the kingdoms of the earth)—and those who cater to them; they neglect or abuse the lowly little children (disciples). They use the money of the greatest among them to produce the greatest buildings and salaries possible; they want to show off their greatness; as for the least, they are mostly ignored or patronized (treated as inferior).

Jesus tells ambitious disciples to _see_ that they do not despise little ones (among the body of disciples), because their angels in heaven always _see_ the face of his Father who is in heaven. Most think of guardian angels who protect literal children from harm; more likely the angels would bring before God the plight of little ones (disciples) who are despised on earth.

Jesus uses another metaphor to illustrate his point to the disciples, "Does not a shepherd who has a hundred sheep, and one wanders away, leave the ninety-nine and search for the one?" If the shepherd finds the wandering sheep, he rejoices more over it than over the rest. Jesus then explains the metaphor: it is not the will of their Father in heaven that one of these little ones should perish. Good shepherds pay attention to the little ones; bad shepherds could care less.

Retaining or releasing those who sin in the new family (18:15-35)

Jesus tells the little "children" that if a brother (or sister, in the family of God) should sin, go to them alone and try to correct them privately. The sins emphasized in this context have been the despising and scandalizing of little (lowly, humble) disciples so that they stumble and fall (wander) away. While the little brother or sister who wanders away needs to be found and welcomed back, the bigger problem is the one who caused them to leave.

If the corrected brother (or sister) should listen and turn from his sin, the one going to him privately will have gained back a family member. But if he does not listen and change, Jesus says to go back again with one or two others, so that he is convicted by the testimony of two or three witnesses. Especially for a disciple who wants to be great, the testimony against him by one little sister could easily be ignored.

Yet if the sinning brother (or sister) does not even listen to the two or three, then the sin should be discussed before the whole church. And if he does not listen to the church—despising the correction of any little ones—then the church should let him be as the Gentile and the tax collector (in the kingdom of Israel). That is, the sinning brother (or sister) who continues to disrespect "lesser" disciples, even when they expose that sin, is to become an outcast (just as the Gentile and tax collector are outcasts from the kingdom of Israel).

This example further illustrates the metaphors of 18:8-9, about a hand or foot or eye that scandalizes (sins) and endangers the whole body (church). If that leader or member refuses to repent, even when the whole body (church) witnesses against them, then he must be thrown out in order that the whole body will not suffer God's judgment against it.

In 18:18 Jesus gives all disciples the responsibility first given to Peter in 16:19. Whatever they bind (retain) on earth shall be bound in heaven, and whatever they loose (release) on earth shall be loosed in heaven.

The brother or sister who sins and refuses correction from other disciples should be released from the church on earth; their Father in heaven will consider that one also released from the kingdom of heaven. But the sinning brother or sister who listens and repents should be bound (retained) in the church on earth; their Father in heaven will consider that one also retained in the kingdom of heaven. Such churches would be composed mainly of disciples—as opposed to churches that are mainly "crowds," with maybe a few disciples also. This Gospel contrasts the crowds that gather around Jesus with the disciples, who are close to Jesus.

Jesus assures disciples their heavenly Father will retain or release those they retain or release: " _Again_ , I tell you that if _two_ of you should agree on earth concerning any dispute about which you are asking, it will be done for them by their Father in heaven." The word _dispute_ translates a Greek word found also in 1 Cor. 6:1—where one church member has a dispute (lawsuit) with another. Most translations use the word _anything_ in 18:19 and miss the context of disputes over sin in the church.

When two (witnesses against a sinning brother or sister, as in 18:16) agree that a repentant family member should be retained in the church, then that one will likewise be retained in the kingdom of heaven by their heavenly Father. In this case the two would be asking (praying to) their Father in heaven for forgiveness of the repentant family member, and it would be done (see 6:12). But if two agree that an unrepentant brother or sister should be released from the church, then that one will likewise be released from the kingdom of heaven by their heavenly Father. In this case the two would be asking (praying to) their Father in heaven to be delivered from the evil one (Satan, who is at work in the one sinning) (see 6:13).

Jesus concludes that "where two or three are gathered in my name, there am I in their midst." Often this verse is interpreted as meaning even a small group of two or three can still feel Jesus' presence with them.

Yet the preceding context has mentioned two or three witnesses who go to a sinning brother or sister in order to regain that one for the kingdom (and church) (see 18:16). Likewise in 18:19, two agreed on a dispute in the church, as to whether to forgive and retain, or to release the sinning family member. So the two or three in 18:20 would again be witnesses who are gathered to deal with a similar dispute. Jesus assures them he is with them—giving them strength to confront sin (like the ambition of leaders or others who want to be great), and answering their prayers for forgiveness (of the sinner) or deliverance (from the sinner).

Peter then comes to Jesus and asks how many times he should forgive a brother (or sister) who sins against him; seven times maybe? Probably Peter is concerned about his own personal honor, since he asks specifically about one sinning _against_ _him_ , a leader of the disciples.

Jesus, however, extends forgiveness to seventy-seven times. Peter should be thinking more about retaining the brother or sister who sins against him than about retaining his dignity as a leader of the disciples.

Jesus illustrates this with another parable about the kingdom of heaven: the kingdom of heaven is _like_ a human king who decides to do something about the debts of his servants. Beginning with the worst debtor, the king confronts a man who owes him a huge sum of money. Since the servant can not repay such a debt, the lord orders that the man be sold, along with his wife, his children, and all his possessions, so that (some of) the debt can be repaid. Falling on his knees, the servant pleads for patience; he promises to repay the whole debt. So the lord has compassion on the (repentant) servant and forgives him the huge debt.

But then that servant goes out and finds a fellow-servant who owes him a significant (though not huge) debt. He grabs the fellow-servant (by the throat), demanding that he pay the debt. Falling on his knees, the fellow-servant pleads for patience; he promises to repay the debt. But the servant does not agree, and throws the debtor into prison until he pays the debt.

Seeing all this, the servant's other fellow-servants become upset and go to the lord to tell him what happened. Then his lord orders the servant to return, and denounces him as an evil servant. The lord says that since he had mercy and forgave the huge debt of the servant—after hearing his pleas and promises—should not the servant have shown mercy to his fellow-servant? Full of anger, the lord turns the servant over to those (jailers) who torment (torture) until the whole (huge) debt is paid.

Jesus concludes that his Father in heaven will do (the same) to you (disciples) if one of you does not forgive his brother or sister from his heart. Arrogant disciples who sin greatly by condemning fellow-disciples because of their small sins are in danger of judgment from the Father (see 7:1-5). Even if the "little" brother or sister sins (and repents) repeatedly against "big" brother, the latter must not scandalize or release these "little ones."

Can a man divorce his (little) woman? (19:1-12)

After teaching his disciples at length, Jesus leaves Galilee and walks to the region of Judea; he is on his way to Jerusalem. Great crowds follow him, and he heals them. Some Pharisees infiltrate the crowds and decide to test him again. Jesus' popularity remains a threat to _their_ kingdom.

The Pharisees ask if it is lawful for a man to divorce his wife for any reason; they want to trap Jesus. In 5:31-32 Jesus disagreed with their interpretation of the law of Moses (in Deut. 24:1). Jesus responds here by returning to the beginning (Genesis); he quotes Gen. 1:27, and asks if they don't know that the Creator "made them male and female" from the beginning. He then quotes Gen. 2:24: "For this reason a man will leave the father and the mother and be joined closely together with his wife, and the two will become one flesh." These foundational texts give more importance to the wife than did certain scribes and Pharisees, who used Deut. 24:1 to divorce the "little woman" whenever she displeased them (for any reason).

Jesus concludes from the Genesis texts that the husband and wife are no longer two—where one stands apart and rules over and divorces the other—but one flesh. Therefore, what God has joined together, let no (domineering) man separate. The Pharisees, however, remind Jesus about Deut. 24:1 and ask why Moses _commanded_ (a husband) to give a certificate of divorce in order to release a wife (who displeased him). Jesus answers that it was because of their hardness of heart that Moses _allowed_ them to divorce their wives; but from the beginning it was not so.

In contrast to the law of Moses and the laws of the Pharisees—all part of the civil law for the kingdom of Israel—Jesus does not make allowance for hardhearted husbands. He rules that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery. Men who divorce for any little reason so they can marry a more desirable or attractive woman simply commit adultery. On the other hand, if a (hardhearted) wife commits sexual immorality with another man, Jesus allows the possibility (but not the necessity) of divorce.

Jesus' disciples decide that his ruling against divorce means it is better not to marry. A husband could be stuck for life with a wife who often displeases him (but does not commit sexual immorality). Jesus says their word (about not marrying) actually can be an option; yet it is an option only for those to whom it is given (by God). Some men do remain (unmarried) eunuchs all their lives. Some others are made eunuchs by men (especially by kings and rulers). And some (like Jesus) become (unmarried) eunuchs on account of the kingdom of heaven. Jesus concludes that whoever is able—whoever is given the understanding and power by God—to comprehend and accept this, let him accept it. Remaining single for the sake of the kingdom of heaven is a viable option for certain disciples empowered by God.

Jesus confronts the great who neglect the least (19:13-30)

Some little children are then brought to Jesus so that he can put his hands on them and pray. This gentle scene, however, is ruined by the harsh rebuke from Jesus' disciples (against those bringing the children). The Greek word for "rebuke" here is the same as in 16:22, when Peter rebuked Jesus for saying he would suffer and die, right after Pete confessed him as Messiah (king). So the disciples continue to value (the world's) greatness, and look down on lowliness. Their master is the great Messiah and has more important things to do—like go to Jerusalem and rule—than spend time with little children.

As in 18:1, Jesus again confronts disciples, who pursue "greatness" at the expense of the least. He tells his disciples to let the little children come to him; do not forbid them, because the kingdom of heaven is (made up) of such _as_ these. Compare 18:3, where Jesus told his disciples that unless they became _like_ (as) the little children, they would never enter the kingdom of heaven. Becoming _like_ them meant becoming humble _like_ the child Jesus called over to stand among them (18:2,4). In 18:6 Jesus then spoke of the "little ones" who believed in him. Disciples who believe in him, and humble themselves to follow him in his lowly servant role, are the "little ones" who enter the kingdom of heaven. The kingdom of heaven is made up of such ("little ones" who are humble) _like_ these (little children).

After Jesus leaves there, (a great) "one" comes to him with a question: "Teacher, what good thing should I do in order that I might have the life of the (new) age?" This great one in the kingdom of Israel believes Jesus can tell him the one good thing he needs to do. Jesus questions his question: "Why do you ask me about the (one) good thing?" Jesus changes the narrow focus from the one good thing to "one there is who is good."

Jesus says that in order to enter into the life (of the new age), keep the (plural) commandments (of the One who is good). But the man still wants to narrow down what is good and asks "Which ones?" So Jesus begins to list some of the "ten" commandments—namely, the sixth, seventh, eighth, and ninth, followed by the fifth: do not murder; do not commit adultery; do not steal; do not bear false witness; honor the father and the mother. He then quotes Lev. 19:18: "love your neighbor as yourself."

The young man claims he has kept all these commands. Yet he is still not sure if he has a bright future in the new age that might be led by this messianic teacher. So he asks what he still lacks; he has good reason to be worried. Jesus says if he wants to be "perfect" (lacking nothing), he should go and sell his (expensive) properties (his fields and houses), and give (the money gained from them) to the poor. If he gives up these treasures on earth, he will have treasure in heaven (see 6:19-20). Jesus thus points the young man in the opposite direction, away from his ambitious hope to play a leading part—with Jesus—in a glorified life in the kingdom of Israel in a new age.

Selling his properties and giving to the poor would free the young man to become a disciple of Jesus, to follow him. His righteousness would no longer be lacking if he joined Jesus' vulnerable little kingdom of lowly (humble) disciples. But the young man dreams of a different future; treasures in heaven are just "pie in the sky." He prefers the "meat and potatoes" of wealth and power in the coming great kingdom of Israel.

The young man thinks he is blessed by God with all his properties and possessions in the promised land of God's chosen people. When he heard about Jesus, he thought maybe the Messiah had come to restore the former glory of the kingdom of Israel—and begin the life of the new age. Maybe he could do a good thing for Jesus and secure an honored place in that new kingdom as well. But to sell his treasured properties, give the money to the least honored, and follow a poor teacher around are not his idea of the "good life" in the (new) age.

Jesus then turns to his disciples (who also want to be great in the new kingdom) and assures them it is hard for a rich person to enter the kingdom of heaven. How hard is it? It is so hard that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God. (Note the basic equivalence in 19:23-24 of the kingdom of heaven and kingdom of God.)

The disciples are very surprised; they ask who then is able to be saved. For in the law of Moses, those who keep the commandments will be rewarded with _blessings_ like property, wealth, and long life (for example, Deut. 6:1-3,10-13). So if the rich are not _blessed_ by God in the new kingdom of God, is anyone blessed? The disciples have forgotten Jesus' first beatitude. _Blessed_ are the poor in the Spirit, for theirs is the kingdom of heaven (see 5:3).

Jesus looks dejectedly at his disciples; they still value wealth and greatness as blessings from God. Then he patiently teaches them that no one is able to be saved, not even the rich; it is _impossible_ for people. That is the point of his metaphor about a camel that cannot pass through the eye of a needle. It is not only hard; it is impossible. It is impossible for any person (in his own power) to enter this kingdom and do its righteousness.

Yet with God all things are possible. God has the power to save some people, even a few rich people—who will sell treasured properties, give to the poor, and follow Jesus (like Zacchaeus in Lk. 19:1-10 or Barnabas in Acts 4:33-37). Throughout Acts, the power of the Spirit produces such perfection (righteousness) among disciples of Jesus. That is why Jesus redirected the focus of the rich young man from his doing one good thing to the only One who is good—and _able_ to make a few rich people good.

Indeed Jesus' disciples have already given up valuable things to follow Jesus. Peter speaks for the others when he reminds Jesus they have left everything and followed him. He asks what their sacrifice for Jesus will mean in the future. Jesus assures them they will be rewarded in the future "rebirth" or "regeneration" of the world (not just Israel) in the new age. Then _the_ son of man (the prince of the eternal king) will sit on his throne of glory (fulfilling Dan. 7:13-14); and they will sit on twelve thrones, judging the twelve tribes of Israel (see Dan. 7:22,27). They will be featured rulers (judges) in the final kingdom of heaven, speaking the same judgment against Israel that led to their suffering on earth.

Not only them, but all who leave behind houses or brothers or sisters or father or mother or children or fields for his sake, will receive much more, and finally _inherit_ —from their heavenly Father—the life of the (new) age. The parallel passage in Mk. 10:30 defines the "much more" (or "hundred times more") received during this (present) time as (other) houses, brothers, sisters, mothers, children, and fields, along with persecution.

This relates back to Jesus' teaching in 12:49-50 (and Mk. 3:34-35) about his disciples, who do the will of God, being his "brothers" and "sisters" and "mother(s)." Similarly, the many "houses" they receive would be the houses that receive them and provide hospitality as they travel from town to town (as in 10:11-13). The many "fields" they receive now could be the grain fields that provide food (as in 12:1), or perhaps the harvest "fields" where Jesus is sending them as workers (as in 9:37-38). Yet this expansion of the kingdom will also multiply enemies and mean persecution.

Jesus concludes that many who are now first will be last, and the last will be first. The first now would be the rulers of the kingdoms of earth and their rich patrons, like the young man of 19:22. When the final kingdom of heaven comes, the first will become last; they will receive the worst judgment. For they prevailed at the expense of the poor and powerless.

Those who are now last would be disciples who leave houses, families, and fields. When the final kingdom of heaven comes, they will become first. Poor disciples who suffer at the hands of powerful rulers will in the end rule and judge those who persecuted them.

The first versus the last in the kingdom of heaven (20:1-16)

Jesus' statement about the first and last in the world (19:30) can also be applied to different groups of disciples in the kingdom of heaven. He illustrates this with a parable: the kingdom of heaven is _like_ a landlord who leaves early in the morning to search for workers for his vineyard.

The landlord agrees to pay some workers a wage of one (Roman) _denarius_ for the day—and sends them to his vineyard. Later in the morning, around the third hour (nine o'clock), he sees others standing in the marketplace. He tells them to go to the vineyard, and he will pay them what is right; so they go. Again he goes out around the sixth and ninth hours (noon and three o'clock) and does the same. Even at the eleventh hour (five o'clock) he goes and finds others standing around, and asks why they stand there doing nothing the whole day. They answer that no one hired them; so he tells them also to go to the vineyard.

When evening (six o'clock) arrives, the lord of the vineyard tells his foreman to call the workers together and give them their wages, beginning with the last (ones hired) and proceeding until the first. Those coming last, around the eleventh hour, receive a _denarius_. Then the first, who came to the vineyard at the beginning of the day, think they will receive more, even if they originally agreed to a _denarius_. Yet even they also receive a _denarius_ ; so they complain to the landlord. They point out that the last ones hired worked only one hour, yet the lord made them equal to them (the first), who bore the burden and heat of the whole day.

The landlord answers one of the first hired—who is complaining bitterly; he addresses him as "friend." The Greek word translated "friend" is used two other times in this Gospel. In 22:12 a wedding guest who is not wearing proper clothing is addressed as friend. In 26:50 Jesus addresses his betrayer Judas as friend. The "friend" in 20:13 is thus another "villain."

The landlord insists he did not cheat his "friend" by giving him a _denarius_. He asks the bitter worker if he didn't agree to a _denarius_ as the wage; he should just take his agreed upon pay and go. The landlord simply wants to give the last worker the same as the first worker. He asks the complainer if he doesn't have the right to give what he wants (to the last).

Then he challenges the first worker: "Is your eye evil because I am good?" (This is a literal translation of the last question in 20:15.) The evil eye of the complaining worker makes him the villain of this story. Jesus concludes that the last shall be first and the first last.

The evil eye of 20:15 recalls Jesus' warnings for disciples who want to be great (in 18:1-10). Such ones scandalize "little ones" who believe in him and cause them to fall away (18:6). Their (evil) eye looks down on and disparages the "little children;" this causes even themselves to stumble (18:9). Compare Deut. 15:9 (using a more literal translation, like the RSV), where one's _eye_ is not to be evil or hostile toward a poor brother. The evil eye refuses to give to the needy brother, or complains when something is given (Deut. 15:9-10).

So disciples who value being "first" must not despise the "last." In the end, the "first" ones who think they are great will stumble and fall out of the kingdom (becoming "last") because their evil eye despised the least.

Church leaders who labor long and hard to build "successful" churches expect to receive good wages. When they read in the New Testament that their "lord" wants to give generously to the poor among them, most cannot imagine that their church should be as generous to their "undeserving" poor as they are to their hard-working pastor. Are their eyes not evil?

Greatness in a kingdom of earth versus greatness in the kingdom of heaven (20:17-28)

Jesus then contrasts the first and last in the kingdom of Israel. He takes his twelve disciples aside, on the way to Jerusalem, and warns them again about the suffering he expects there. He says he, _the_ (royal) son of man, will be handed over to the chief priests and scribes, the rulers in Jerusalem; they will condemn him to a humiliating death. Then the Jewish rulers will hand him over to the (rulers of the) Gentiles (Romans), who will mock him, whip him, and crucify him—and on the third day he will be raised (from the dead).

After Jesus' repeated warnings, the disciples should not be expecting greatness when they reach Jerusalem. They should not expect to replace the rulers of Jerusalem (both Jewish and Gentile). They should not expect the kingdom of heaven to operate like the kingdoms of earth. They should not expect Jesus, the Christ (Messiah), the son of the living God, to take over the kingdom of Israel, with them as his fellow rulers (the "first" ones ruling over the rest).

They should not; but they do. The mother of the sons of Zebedee—along with her two sons, James and John—approaches Jesus with a special request. She kneels before Jesus and asks him to declare (rule) that these two sons should sit, one at his right hand and one at his left, in his kingdom. Jesus responds that they don't know what they are asking; he asks if they are able to drink the cup he is about to drink.

The cup alludes to his warnings about what will happen to him in Jerusalem. Perhaps James and John think of a cup of celebration after their conquest of Jerusalem; they answer that they are able. Jesus tells the ambitious brothers they will indeed drink his cup, but to sit at his right hand or left hand is not his to give. Those honored places are for those prepared by his Father. When the other ten disciples hear (about the request of the two brothers), they are upset; they also want to be the greatest in the kingdom (see 18:1).

So Jesus calls all the disciples together and reminds them how the rulers of the nations (kingdoms of the earth) lord it over the nations, and how the "great ones" exercise their authority (like tyrants) over them. This is how all the kingdoms of earth work, including the kingdom of Israel. If the disciples want to be great like that, they would be no different from the evil rulers of the earth (who will be last in the end).

Jesus emphasizes that this is not to be the case with them. Instead, whoever wants to become great (in the kingdom of heaven) should become a servant. Whoever wants to be first must become last. Jesus himself is _the_ (great) son of man; yet he did not come to be served but to serve and give his self (life) as a ransom for many. So who wants to become last (among the kingdoms of earth)?

The word ransom relates to rescue, setting free, redemption. For Israel, the word ransom related to their great escape from the kingdom of Egypt, when God redeemed them from slavery (see Deut. 13:5). Now Jesus is going to Jerusalem, to suffer and die at the hands of rulers of Israel and Rome; he will give his life as a ransom for many. This ransom will set free the many (Gentiles as well as Jews) from submission or devotion to their great rulers; those redeemed will then follow Jesus and his servant example.

While there will end up being many disciples—from all the many nations of the earth throughout all the many generations before the end—in each nation and each generation Jesus' way remains narrow and few find it (see 7:13-14). Jesus' ransom for many, his suffering and dying, is unique; yet he also connects his redemption with following him in the narrow way of sacrificial service among the lowly little children of the heavenly Father. His disciples must also serve and suffer on earth; for fearsome forces will prevail on earth until the end.

Chapter 11

Jesus' Fearless Judgment Against Fruitless Jerusalem (Mt. 20:29-23:39)

Jesus and his disciples are now on the final leg of their journey to Jerusalem, the capital and headquarters of the kingdom of Israel. As they leave Jericho, headed for Jerusalem, a great crowd follows Jesus.

The heralded king and his crowd shock Jerusalem and its temple (20:30-21:17)

Two blind men sitting along the road hear that Jesus is passing by; they cry out to him, "Have mercy on us, son of David!" Probably the blind men heard the crowd shouting about the son of David (see 21:9). The crowd believes Jesus will follow in the footsteps of king David: this powerful healer is the promised Messiah (king); he will restore the kingdom of Israel.

As Jesus approaches the city of David, the crowd hears the two blind men shouting at Jesus, so they rebuke the men; it's a bad time to bother the famous healer; he has more important things to do right now. The blind men, however, cry out even louder: they address Jesus as lord and son of David, and plead for mercy (healing).

Unlike the kings of the earth—and their ambitious crowds—this son of David is full of compassion for even the most pitiful; he shows mercy and touches their eyes. They regain their sight and follow him.

As Jesus, his disciples, and the crowd draw near to Jerusalem, they come to the village of Bethphage and the Mount of Olives. Jesus sends two disciples ahead into the village. He says they will quickly find a donkey—and her colt with her; they are to bring them to Jesus. This will fulfill the word of the prophet (Zech. 9:9): "Say to the daughter of Zion, look, your king is coming to you, meek and sitting on a donkey, even on a colt, the son of a donkey."

Zion is Jerusalem, the capital, and the new king coming to it now is Jesus. Yet unlike the domineering and violent kings of the earth, this king is humble and meek (gentle): he does not come charging in riding a war horse; he will ride in slowly on a lowly donkey.

The disciples go to the village and bring the donkey and colt, put garments on them, and Jesus sits on them (the garments). Jesus rides on the colt (as suggested by Zech. 9:9; see Jn. 12:14-15), with the colt's mother walking alongside—a striking scene that demonstrates the new king's gentleness and lowliness, in contrast to the (adult, male) stallions other kings prefer.

The large crowd with Jesus begins to put their garments on the road; others cut branches from trees and put them on the road. (Compare 2 Kgs. 9:13, where garments are laid before the newly anointed king Jehu.) The excited crowd cries out, "Hosanna to the son of David; blessed is the one coming in the name of the Lord; Hosanna in the highest."

The two Hebrew words that combine to form Hosanna mean "save, we pray." Yet in 21:9 Hosanna seems to be more a proclamation of praise, since the Savior is now coming (see Lk. 19:37-38). The crowd cries out with joy, heralding the coming of the son of David, the Messiah.

This event is commonly known as the "triumphal entry." It seems all Jerusalem is excited about Jesus. But the great crowd crying out is not from Jerusalem. They have followed Jesus to Jerusalem and become excited when they approach the city. This celebration is not in Jerusalem; it's more of a "triumphal approach." Jerusalem itself will react quite differently.

When Jesus enters Jerusalem, the whole city is shaken—as if an earthquake has struck. The Greek word for shaken here is similar to the word "shaken up" used in 2:3. This reaction in Jerusalem to a strange new king is similar to 2:1-2, when the wise men went to Jerusalem with news about a newly born king of the Jews. The ruling fathers of Jerusalem (King Herod, the chief priests, and scribes), along with all (their loyal "children") in Jerusalem, were upset then also (2:3-4). From the very beginning, Jesus was a threat to the powers that be in Jerusalem, and their loyal citizens in the city of David.

Instead of joining the crowd's celebration, the people of Jerusalem skeptically ask, "Who is this?" The crowd seems to sense the negative response of Jerusalem. They stop shouting about a (powerful) son of David and answer the question more hesitantly, "this is the prophet Jesus, the one from Nazareth of Galilee."

Jerusalem's fears are confirmed when Jesus goes to the temple (the outer court) and fearlessly throws out all those selling and buying there. The meek (gentle) rider of the colt now uses violence—but only against the furniture. Jesus is pushing tables (or the contents on tables) of the money-changers, and benches (seats) of the dove merchants. (Only Jn. 2:14-15 mentions a whip, and is best translated: "And in the temple he found those selling oxen and sheep and doves, and the money changers sitting. And making a whip out of cords, he drove them all—the sheep and the oxen—out of the temple, and he poured out the coins of the money-changers and pushed over their tables." In other words, the whip was only for the animals.)

Jesus explains his angry prophetic actions by alluding to two former prophets: Isa. 56:7 ("my house will be called a house of prayer") and Jer. 7:11 ("but you are making it a den of robbers"). The money-changers in the temple outer court (of the Gentiles) take advantage of the great crowds (that include Gentiles) coming from outside Jerusalem, exchanging currencies needed to buy sacrifices, and profiting at their expense. Those selling doves take advantage of the poor, who cannot afford more expensive sacrifices. They are robbing the same kind of poor outsiders that make up the crowd that follows Jesus to Jerusalem.

Jesus is not trying to "cleanse" the temple. His "rearrangement" of the temple furniture is a preview of the temple's future—not one stone will be left on another (see 24:2). Through this provocative act, Jesus boldly forewarns Jerusalem that its treasured temple is a lost cause. His act is a prophetic "sign," a symbolic act of judgment that foreshadows God's future punishment of Jerusalem and its temple. Compare the similar sign of Ezekiel, whom God told to act out symbolically the coming destruction of Jerusalem, as a sign to the house of Israel (Ezek. 4:1-3).

While in the temple courts, Jesus also continues to show mercy to Jerusalem's "outsiders" when he heals blind and lame people who come to him. Although the crowd that followed Jesus to Jerusalem is now more careful about what they say, their children in the temple (court) resume the former shouting ("Hosanna to the son of David") when they see Jesus' miracles. When the chief priests and scribes see and hear all this, they ask Jesus if he doesn't hear what these misguided children are saying.

Jesus replies that he does hear what the children say. Then he asks the powerful adult rulers of the temple and teachers of the law if they have never read (in their scriptures) about how the Lord prepared praise out of the mouths of babes and infants (quoting Ps. 8:2, especially the Septuagint version; indeed that verse goes on to say this praise comes "because of your enemies"). So, as in 11:25, Jesus again contrasts the "wise and understanding" ruling fathers with the "babes." (In 11:29-30 "little ones" learn from the heavenly Father's son that he is meek (gentle) and lowly, and his yoke is kindness.)

The "outrageous" words and acts of Jesus, the children, and the crowd jolt all of Jerusalem—especially its esteemed rulers, the chief priests and scribes. So for now, Jesus leaves his enemies behind in the temple, leaves Jerusalem, and retreats to the village of Bethany to spend the night.

Judgment against a fruitless tree and fruitless tenants (21:18-46)

The next morning, as Jesus bravely returns to the angry city, he is hungry. He sees a fig tree along the way, but finds nothing on it except leaves. So he tells the tree no fruit would grow on it again—and the fig tree immediately shrivels.

The disciples wonder what happened and ask Jesus how the tree shriveled so quickly. Jesus solemnly assures them they can do the same thing: if they have faith and do not doubt, not only can they do the same to the fig tree; they can even say to this mountain, "Be taken up and thrown into the sea," and it will be done. Jesus concludes that all such things that they ask in prayer, if they believe, they will receive.

Jesus' example of confident prayer uses passive forms: "be taken up;" "be thrown." These are "divine passives," pointing to what God will do. The prayer is that God will take up "this mountain" and throw it into the sea. Jesus assures his disciples that God will answer _such_ _a_ _prayer_ , so they should believe God will act. The question then becomes, what exactly is _this_ mountain in the prayer? And how does the mountain relate to the fig tree?

In 7:16 Jesus used figs to depict good fruit, but warned that every tree not bearing good fruit would be cut down and thrown into the fire (7:19). This metaphor was a warning against false prophets (7:15,22-23). Earlier John the Baptist used a similar metaphor, saying the ax was at the root of the trees; every tree that did not bear good fruit would be cut down and thrown into the fire (3:10). John said those words to Pharisees and Sadducees (3:7).

When Jesus enters the temple in Jerusalem, it is the chief priests (leaders of the Sadducees) and scribes (leaders of the Pharisees) who confront him (21:15-16). Jesus' words in the temple court have exposed the business practices managed by the chief priests as "a den of robbers;" and his actions against their tables and benches have foreshadowed God's future judgment. They have not been bearing good fruit; they face God's coming wrath—being "cut down" and "thrown into the fire." _Jesus' words against the fruitless fig tree and its quick demise are another prophetic sign of that coming_ _destruction_.

Similarly, "this mountain" is a metaphor for Jerusalem; it will be "taken up" and "thrown into the sea." When Jesus tells his disciples they can pray (ask) that _this_ mountain be taken up (by God) and thrown into the sea (by God), he is referring to the mountain on which they stand (or approach) in Jerusalem—Mount Zion. God will overthrow this exalted mountain (city).

The evil city and its fruitless fathers—that will kill Jesus, and other disciples later—will be "thrown" into the deadly sea by God. Vengeance belongs to God; eventually God will repay "this mountain." Disciples who believe this can patiently wait (and pray) for it. Praying is a way to remember that God, not they, will do it. In the meantime, disciples will also pray for forgiveness for those specific individuals who sin against them (as in 6:12), and thus forgo any revenge (as in 5:38-48).

Jesus proceeds to the temple (courts) and begins to teach. The angry chief priests and elders of the people interrupt him, "By what authority are you doing these things? And who gave you this authority?" Because Jesus has challenged their official authority and practices in the temple, they challenge his authority.

Jesus obviously did not receive his authority from the kings of earth. Unlike the chief priests and elders, who received authority from Roman rulers and former Jewish rulers (and relatives), Jesus has no such (earthly) office. But Jesus decides to raise the question of where John the Baptist received his authority. Was John's authority from heaven or from men?

This is a tricky question for the rulers to answer: if they say from heaven, Jesus will then question why they didn't believe in John (and his authority); if they say from earth, they will provoke the crowd, which believes John was a prophet (with authority from heaven).When they refuse to answer, Jesus replies that he also refuses to answer their question.

What Jesus can say is a little parable that will further expose these powerful ruling fathers as disobedient "sons:" A father of two sons tells the first son to go and work in the vineyard; the son replies that he does not want to (go), but later changes his mind and goes; when the father goes to the other son and tells him to go, he answers submissively, "I (will), lord;" but then he does not go. Jesus asks which of the two did the will of the father; they answer, "the first (son)."

Then Jesus compares the first son, who ends up pleasing his father (after a bad beginning), with the tax collectors and prostitutes who are now (changing their minds and) going into the kingdom of God. And the second son, who speaks pleasing words but has no good works, is like "you" (the chief priests and elders of 21:23). Like the fig tree of 21:19, they have promising leaves but no fruit; they speak like preeminent fathers, but turn out to be "the disobedient son."

Jesus then returns to the subject of John the Baptist, the one given authority from heaven (to baptize and proclaim repentance) (see 21:25). He says John came to you (the chief priests and elders of Jerusalem) in the way of righteousness; the ruling fathers of Jerusalem heard the word of God through John, but did not believe in him (John). On the other hand, outcasts of the kingdom of Israel—tax collectors and prostitutes—believed in John and his message; they recognized John's authority came from heaven and repented (turned away) from their sins.

Indeed the rulers of the kingdom of Israel had a long history of rejecting God's servants the prophets. Jesus will now use a parable to portray how the present rulers are part of that sordid history: a landlord planted a vineyard, put a fence around it, dug a wine press in it, and built a watchtower; then he rented it to tenant farmers, and went away. (Jesus' description of the _vineyard_ reflects Isaiah's parable about _Israel_ in Isa. 5:1-2.)

Jesus continues the parable by saying when the time for fruit (harvest) was near, the landlord sent his servants to the tenant farmers. But the tenant farmers abused his servants, beating one, killing one, and stoning the other one. Again the landlord sent other servants, more (or greater) than the first, and they did the same things to them. Finally he sent his son, saying, "They will respect my son."

When the tenant farmers saw the son, they said to themselves, "This is the heir; come, let us kill him and get his inheritance." So they took the son, threw him outside the vineyard, and killed him. Jesus concludes with a question for the chief priests and elders: "When the lord of the vineyard returns, what will he do to those tenant farmers?" The rulers respond that the landlord will severely punish (and kill) the evildoers. They add that the landlord will then rent the vineyard to other tenant farmers, who will give him the fruits at their (harvest) times. Israel's rulers sympathize with the landlord in the parable—since many of them are landlords.

Jesus asks these lords if they have not read in the scriptures, "A stone that the builders rejected became the head of the corner; this came from the Lord, and is amazing in our eyes." Jesus is quoting Ps. 118:22-23. This changes the metaphor from a vineyard to a building. Yet it clarifies that the landlord (of the vineyard) Jesus has portrayed is the Lord (of heaven) who will now build something new. Jesus concludes that the kingdom of God will thus be taken from _you_ (fruitless rulers of the kingdom of Israel) and given to a "nation" (people) that does its fruits. There will be a new nation (kingdom), a new people who will do the fruit (righteousness) required by the Lord (God).

Like the previous parable of the two sons—and the prophetic sign against the fruitless fig tree—this parable exposes and condemns the lack of good fruit from the ruling fathers.

As in 21:31, Jesus again refers to the kingdom of God (not heaven) in 21:43. In the earlier parable of the two sons, the ruling fathers would have identified with the father of the sons. So Jesus clarified he was talking about the kingdom of God, where God is the father; the ruling fathers were actually the second son in the story (who said he would go and didn't). Now in the parable of the landlord and tenants, the ruling fathers would identify with the landlord. So Jesus clarifies he was talking again about the kingdom of God, where God is the landlord (whose new kingdom will be given to a fruitful "nation"); the ruling fathers were actually the ruthless and fruitless tenants.

Jesus' quote of Ps. 118:22-23 in 21:42 uses the stone as a metaphor for himself; he is the stone the builders (the ruling fathers) reject. But the Lord has made him the head of the corner of a new building (of living stones). This new "building" replaces the old (fruitless fig tree), and becomes the nation (people) that does the fruits of the kingdom of God.

The fruitless vineyard (kingdom) of Israel and its ruthless tenants are being replaced by the son—the heir of the landlord (God)—who heads up a new kingdom, the kingdom of God. The one falling on this stone (son) will be broken to pieces; the one on whom the stone (son) falls will be crushed. As the rulers continue to judge against Jesus, they will find that Jesus' judgment against them will mean the end of their fruitless kingdom.

Jesus says all this to the chief priests and elders in their stronghold (see 21:23). They are now aware the parables were about them; so they plot to arrest Jesus. The elders here are probably rich aristocracy (landlords) in Jerusalem. Although Pharisees had elders, whose traditions (rulings) were prized (see 15:2), the elders in Jerusalem seem to be linked especially with the chief priests (who were Sadducees), as in 21:23 (and 26:3,47; 27:1,3,12,20; 28:12).

Judgments from the king of the kingdom of heaven (22:1-14)

Jesus responds to their secret plotting by openly speaking to them again in parables. He boldly confronts these angry rulers; he tells them a parable about the kingdom of heaven.

Jesus says the kingdom of heaven is like a king who gives a wedding celebration for his son. The king sends out his servants to confirm their previous invitations to the celebration; but those invited do not want to come. So he sends other servants to tell the invited guests he has prepared his meal. But the invited guests don't care about the special celebration. They continue their usual daily work: one goes to his own field; another goes to his business.

The king has invited those who rank just below him: aristocratic landlords and wealthy businessmen. But they insult the king and his son (prince) by disregarding this celebration in order to pursue their own financial interests. Moreover, the rest of those invited by the king grab his servants, arrogantly insult and mistreat them, and kill them.

So this parable is similar to the earlier parable about the landlord and the tenant farmers. One difference, however, from the earlier parable is that the son here—whose wedding is being celebrated—is present from the beginning. The servants here do not precede the coming of the son (like Old Testament prophets, portrayed in the other parable); they announce the future celebration of the son (like disciples of Jesus).

The king is very upset by the violence of the invited guests (the ruling fathers) against his servants (disciples of Jesus). So he sends his armed soldiers, who destroy the murderers (the ruling fathers) and burn their city. Their city would be Jerusalem—where Jesus now confronts the chief priests, Pharisees, and elders about their plots against him and their future persecution of his disciples. _As the angry fathers conspire against Jesus now, he warns them through this parable that the "king's" wrath will come against them and their city in the future_.

Who are the king's armed soldiers that destroy and burn the city? Within a generation, Roman armies will destroy the ruling fathers in Jerusalem (and their loyal children), and burn the temple and other buildings near it. Just as God temporarily used evil foreign empires (like Assyria and Babylonia) to punish Israel in the past (see 1:11-12,17), so "God's army" (the evil Roman army) will come and punish Israel—especially Jerusalem and its rulers—for their rejection of Jesus and his disciples (and former prophets before Jesus).

Then the king tells his servants the wedding is (still) prepared, but those invited were not worthy. So go to the outskirts, to the streets on the periphery; invite as many as you find to the wedding celebration. The servants go out to the edge of (and even outside) the city and _gather_ everyone they find—both evil and good. Finally the wedding hall is filled.

Gathering both good and bad links with an earlier parable of the kingdom: in 13:47-48 the net _gathered_ all kinds of fish—both good and bad. And the bad are "cast out" later in both parables. For when the king comes in and sees those reclining at table, he notices a man not wearing wedding garments. Similar to the angels in 13:49, the king (God) comes finally to separate the evil from the good, among those gathered by the servants (disciples).

The king addresses the man not wearing wedding garments as "friend" (the word used elsewhere for one who turned out to be bad, like Judas in 26:50). This "friend" represents the bad who were gathered for the wedding. The king asks the man how he got into the wedding hall without wedding garments. This is comparable to the lack of (good) fruit on the fig tree (of 21:19), and to the son who told his father he would go but then did not carry through later (in 21:30). When the man realizes the king knows the truth about him, he is speechless.

The king tells his servants to tie the man's hands and feet and throw him out into the outer darkness, where there is weeping and grinding of teeth. As in 8:11-12, Jesus is referring again to the final judgment. The wedding celebration is the final feast in the end—in the kingdom of heaven. Joy and feasting in the final kingdom of heaven is contrasted with grief and (foodless) grinding of teeth in the outer darkness.

Jesus concludes that many are called (invited) but few are chosen (to enjoy the final feast). Of course the invited ruling fathers and their loyal children reject Jesus—and end up rejected (not chosen) by God. Yet even many among the crowds _gathered_ by Jesus' disciples will end up rejected (not chosen). As Jesus said in 7:14, the gate and way that lead to life (in the final kingdom of heaven) are narrow, and only a few find it. Even many gathered in churches will be rejected in the end.

The idolatrous things of Caesar (22:15-22)

Jesus' parables exposed and opposed Jewish rulers in Jerusalem: chief priests, elders, and Pharisees. Now Pharisees leave Jesus in order to plot further against him. Since Jesus speaks so openly against them, they decide to set a trap: ask him about the hated Roman emperor, so he will incriminate himself.

Pharisees (the scribes) send some of their disciples, along with some Herodians, to Jesus. Herodians would be loyalists of the Herodian dynasty that started with Herod the Great and continued through his two sons: Herod Antipas (ruling Galilee and Perea) and Philip (ruling regions northeast of Galilee). They all approach Jesus, address him as teacher, and assure him they know he is truthful; he teaches the way of God according to the truth. They also affirm that Jesus "cares for no one, for he does not look at the face of men." Jesus does not back down when he faces powerful men.

They flatter Jesus in order to encourage him to speak boldly when he responds to their next question: So, by the way, what do you think about paying taxes to Caesar? Since Jesus has condemned Jewish leaders, how much more a Gentile leader—indeed the supreme Gentile leader. Most Jews hated the brutal Romans, and despised the arrogant emperors.

Jesus knows their evil (plotting and deceiving); he asks why they are testing him. He calls them hypocrites (actors): they pretend to honor him as a bold and truthful teacher; but it's only a pretense. They want Jesus to openly denounce Caesar's taxes; then the Romans can silence him.

Jesus knows the Herodians (who accompany the Pharisees) are pro-Roman (rule), and possess plenty of Roman coins. So he asks the Pharisees to show him the coin used to pay the tax (to Caesar); Jesus has no such coin. When the Pharisees bring Jesus a Roman _denarius_ , he asks them whose image (face) and writing are on it. They answer, "Caesar." Caesar's picture was on the _denarius_ , and the inscription read, "Tiberius Caesar, son of the divine Augustus."

Jesus says they should give (back) to Caesar the things of Caesar (his idolatrous coins); but give to God the things of God. This makes clear above all that the things (coins) of Caesar are not the things of God. The deified Caesars are not God and their idolatrous coins are not the things of God. Why would any faithful Jew want to keep such coins? If Caesar wants these blasphemous coins back—to pay his tax—by all means give them back.

Many loyal (Christian) citizens of the kingdoms of earth have thought "the things of Caesar" included his laws and decrees. But the context here is Caesar's coins: these are the things of Caesar, the things that flaunt his image.

So what are the things of God that one should give to God? In 21:41 the same Greek word for _give_ was used in a context of _giving_ the landlord (God) the fruits due him. The Jewish rulers refused to _give_ (to God) those fruits (the things of God) despite the servants and son sent to them; they refused _to give (do) the things God requested_ (see 21:28-31). Jesus, the son of God sent to Israel, has told them the things (the fruits of righteousness) God wants from them—but they have rejected him and plot to arrest him. Now they try to deceive him into denouncing the emperor's taxes.

Other wise guys test the wiser teacher (22:23-46)

Now it's the turn of some Sadducees to question Jesus. These are the most powerful Jews in Jerusalem, led by the chief priests; they believe there is no resurrection.

They approach Jesus, address him as teacher, and try to teach him (that they know more than he does). The Sadducees quote Deut. 25:5 (and allude to Deut. 25:6 and Gen. 38:8) about a man who dies without children; his brother is to marry his wife in order to raise up children for the dead brother. The Sadducees then apply this law to seven brothers and a wife. The first brother married and died. Having no children, he left his wife to the second brother. The same thing happened to the second, and the third, indeed to all seven; then the wife died. So in the resurrection, whose wife among the seven will she be? For all seven married her.

The Sadducees use this story to embarrass those (like Jesus) who believe in resurrection. What the law of Moses prescribes in this case cannot be continued if all are raised from the dead. So one should stick to the law of Moses—and not contradict it with new ideas about resurrection.

Jesus replies that the Sadducees are mistaken, deceiving themselves; they do not know the scriptures or the power of God. He informs them that in the resurrection they are neither marrying nor being married, but are like angels in heaven; the power of God will transform them into heavenly beings, like angels. It will not just be an extension of life on earth.

Jesus asks the Sadducees if they have not read (in the scriptures) the word of God to them about resurrection from the dead. He quotes God's words to Moses in Ex. 3:6: "I am the God of Abraham and the God of Isaac and the God of Jacob." Jesus concludes that God is not the God of the dead, but of the living. God not only _was_ the God of Abraham, Isaac, and Jacob, but _is_ (continues to be) the God of Abraham, Isaac, and Jacob—who are living with God in heaven. Indeed the Hebrew verb can also be translated, "I _will be_ the God of Abraham, Isaac, and Jacob." In 8:11 Jesus alluded to all this when he said Gentiles (from east and west) will eat with Abraham, Isaac, and Jacob in the (final) kingdom of heaven.

When the Pharisees hear Jesus has silenced the Sadducees, they plan their next test. One of them, an expert in the law, asks Jesus what is the great(est) commandment in the law. Jesus quotes Deut. 6:5: "Love the Lord your God with all your heart and all your soul (self) and all your mind." He says this is the great(est) and first commandment; then he adds that the second is like it, and quotes Lev. 19:18: "Love your neighbor as yourself." Jesus concludes that all the law and the prophets "hang" (depend) on these two commandments.

By adding the second command about loving one's neighbor, Jesus confronts the scribe; for he is part of a conspiracy to do away with Jesus (and thus hardly loving this neighbor).

Jesus then directs a question to all the Pharisees gathered behind the scribe: what do they think about the Christ (Messiah)? Whose son is he? They all know the answer: David's (son).

Everybody knows the coming Christ will be a descendant of king David—and rule over a restored kingdom of Israel. But Jesus' next question goes beyond this understanding: "How then does David, in the Spirit, call him Lord, saying, 'The Lord said to my Lord, sit at my right hand until I put your enemies under your feet'"? Jesus is quoting a psalm of David (Ps. 110:1). This raises another question: if David calls him Lord, how is he his son?

None of the Pharisees (or their "experts" in the scripture) is able to answer him; like the Sadducees, they are now silenced. From that day on, none dare to question him again. Their testing of Jesus ends because it always ends up with Jesus testing them.

Even the crowd that followed Jesus to Jerusalem—praising the son of David as Israel's coming Messiah—does not understand the Christ is David's Lord, and will rule at God's right hand until God puts his enemies under his feet. He is not only the son of David; he is the future Lord over all. The royal son of man will rule in heaven over his international kingdom of disciples. This son will rule on a very different level than David. In the kingdom of Israel, his days are numbered; but he knows the power of God and the future resurrection—he will rule in heaven at God's right hand forever.

Jesus strongly denounces the ruling scribes and Pharisees (23:1-39)

After Jesus' enemies leave, he warns the crowds (the sympathetic crowds, mainly those who followed him to Jerusalem) and his disciples about those enemies: the scribes (teachers) and Pharisees sit on the "seat" of Moses (the seat of authority at the front of the synagogues); they are the authoritative interpreters of the law of Moses, the law(s) of the kingdom of Israel.

Jesus tells his followers: everything (in the law of Moses) these authorities say to them, they should do and keep. The initial Greek phrase of 23:3 includes a conditional particle (untranslated) that could limit the "everything" to "all such things." The same particle is found in 21:22 ("everything you should ask"), where the context is asking God to move "this mountain" or wilt "the fig tree" (21:21). The point of 21:22 is that _all such requests_ —to remove (judge) the mountain city, or to wilt (destroy) the fig tree (Israel)—would be done by God. If they believed Jesus, and asked for these particular things, they would receive them from God.

Similarly, in 23:3, the word everything is not all-inclusive. Since Jesus has often rejected the teaching of the scribes and Pharisees, the meaning of the word everything here is again limited to "all such things." In this context "all such things" are the main things (commands) in the law of Moses that Jesus just summarized for the expert (scribe) in 22:35-39; indeed all the law and the prophets "hang" on these two commands (22:40).

The scribes and Pharisees also teach all such things (these two commands); but they do not do them. Because the scribes and Pharisees have been testing Jesus and seeking his arrest, they are clearly not loving their neighbor (a major commandment of Moses that they teach to the people). So do as they teach (such things)—not as they do.

In addition to teaching the major commands of Moses, the scribes and Pharisees multiply heavy burdens: their esteemed rabbis teach (legislate) numerous interpretations and applications of lesser laws of Moses about such things as tithes and the sabbath. They put them on the shoulders of the people, and refuse to lift even a finger to help move (or remove) these burdens. Again, they are not loving their neighbors.

For example, rabbis demand that the smallest plants must be tithed; this means heavy burdens for the majority, the poor farmers. Most can not comply with such a time-consuming burden. Moreover, instead of helping those (at harvest time) who want to comply, or forgiving those who tithe all but the smallest plants, the scribes condemn most farmers as "sinners."

All the works of the scribes and Pharisees are done so others will see them—and praise them, and submit to their rule (see 6:1-18). They expand the size of their phylacteries (tiny boxes, containing scripture verses, bound on the forehead and arm during prayer) to impress people with their observance of Deut. 6:8. They increase the length of the tassels on their garments in order to impress people with their observance of Num. 15:38-39. But Jesus sees the truth; they want to impress people in order to glorify themselves and their rule.

Jesus adds that the scribes and Pharisees love the main seats (at the head table) at banquets, and the main seat (at the front) of the synagogues (the authoritative "seat of Moses"). They also love special greetings from people in the marketplaces, and to be called rabbi—a Hebrew word meaning "my lord (master)," used in order to honor the ruling scribes of the kingdom of Israel.

Jesus' disciples hope they themselves will become among the greatest in the kingdom of heaven (see 18:1); they could replace the scribes and Pharisees (and chief priests and elders), ruling at the side of the new king (Jesus). So Jesus tells them (again) not to think of his kingdom as similar to the kingdoms of earth: they (disciples) should not be called rabbi, for only one person is _the_ teacher, and _all_ of them are brothers.

The one teacher is of course Jesus. Jesus is _the_ teacher, the ruling rabbi; all his disciples are united together under him as brothers and sisters. None of them should try to elevate themselves by being called ("the") teacher, since _the Christ_ is their one teacher. The Christ rules through teaching and commanding those in his kingdom of heaven, just as the rabbis ruled through teaching and commanding those in their kingdom of Israel.

So why do most churches look like synagogues? Everybody faces the main seat(s) at the front, where the one teacher talks while everybody else listens. Why do many church members submit when the authoritative "professional" teacher (pastor) speaks? Why do many new members choose a church based on how great the teacher (pastor) is? This is how religions of the kingdoms of earth operate; true disciples of Jesus prefer the kingdom of heaven—where Jesus is the great teacher and the rest are brothers and sisters.

I was once pastor of a church, put on a pedestal, preaching from a pulpit. Being in the spotlight meant receiving glory from some members (and insults from others). Every Sunday morning and evening service I was _the_ teacher. My church even pressured me to be a more impressive and dramatic orator (preacher). That was not my style or personality; yet my "weakness" helped me see the problem with putting so much emphasis on one teacher or preacher. Indeed, Jesus' word hypocrite was especially about an "actor" who put on a "show" to impress his (paying) audience.

I also taught a Sunday school class and Wednesday night bible study. In those I was still the teacher, but part of a more informal setting where others participated, commenting and questioning. We sat together—more like a circle of brothers and sisters—reading the New Testament and seeking to interpret and apply it rightly.

Presently I attend Sunday schools and evening bible studies (in churches) that allow participation. I prefer small informal bible studies that meet in homes. I seldom attend formal worship services, leaving after Sunday school; sometimes other Sunday school members talk about how great their teacher (pastor) is, and how I should join them in the worship service. They think the service is the major event. Sunday school is a mere preliminary, since there are usually no important (professional) teachers there.

Jesus also cautions his disciples not to call anyone among them father on earth; there is only one father, the heavenly Father. The name of Father is to be "sanctified" (see 6:9), set apart and reserved for the one in the heavens. All disciples who pray to the one Father are children of the Father—and thus brothers and sisters. To elevate and revere one disciple as the father figure, _the_ authority, is again to act like the kingdoms of earth (and their religions).

Pharisees gave the honored title "the fathers" to their past great rabbis. Of course, Catholic priests have been addressed as (holy) fathers—by their trusting "children." The title father was seldom used for Protestant pastors, yet similar dynamics prevailed: paternalistic reverends impressed their listening "children" with their personal authority.

When Paul refers to himself once as the father of Corinthian Christians (1 Cor. 4:14-15), he is not talking about a title of honor, but about the beginning of the church there through his bringing them the gospel. The context in fact is one of warning them not to boast about human leaders, including himself, since they are all _servants_ of Christ (1 Cor. 3:21-4:1). Even when he compares them to little children, because they boast about their favorite leader (father), he continues to address them as "brothers (and sisters)," his usual title for those in all his churches (see 1 Cor. 1:10-12; 3:1-4; 4:6). Paul insists he came to them not as a powerful, eloquent preacher (father), but in weakness, dishonor, and suffering—as a disciple of the lowly crucified Christ (1 Cor. 2:1-3; 4:9-13).

Jesus says the greatest among his disciples will be their servant. Whoever elevates himself over others will be humbled (by the Father in the end); whoever humbles herself now will be exalted (by the Father in the end). Disciples who want to be great in his kingdom must become lowly servants, serving just as Jesus did (see 20:25-28).

After addressing the crowd, and especially the disciples (in 23:1-12), it seems Jesus speaks directly to some scribes and Pharisees who have infiltrated the crowd (23:13). More likely he just continues to depict the ruling "fathers" (indirectly) for the sake of warning his disciples (and the crowds).

He calls the rulers hypocrites because they (use their authority to) shut the door of the kingdom of heaven in their people's faces; they are hypocrites because they are _actors_ who act as if they are protecting their people. Actually they are protecting their own power and place in the kingdom of Israel.

The scribes and Pharisees themselves do not enter (the kingdom of heaven)—and they do not allow those under their authority to enter. Jesus speaks a woe of judgment against such stumbling blocks, that cause little ones who believe in him to fall away (see 18:6-7).

Not only are scribes and Pharisees everywhere in Israel, spying on "sinners" and enforcing their rule(s). They also go out among Gentile nations as missionaries, crossing sea and land to make one convert. Such dedication merely leads to another word of woe from Jesus: they are still hypocrites; they use their missionary zeal to exalt themselves. And whenever they make a convert, they actually make him a son of hell, like themselves.

Another woe (word of judgment) Jesus speaks against scribes and Pharisees is they are blind guides, leading people astray in what they say (swear). They say if someone swears (an oath) by the temple, it is not a true oath—so the one swearing is not bound to keep it. But if someone swears by the gold of the temple, that one is bound. Such blind guides are _fools_.

Unlike 5:22, calling these rulers _fools_ in 23:17 is a true judgment against evildoers. Judgment or condemnation of evildoers is wrong only among the family of disciples—for example, calling a brother or sister a _fool_ because of a small speck (sin) (see 5:22; 7:1-5).

Jesus asks what is greater, the gold or the temple that makes the gold holy? Their foolish rules show they value gold more than the temple.

Similarly, they say if someone swears by the altar, they are not bound; but if someone swears by the gift that is on the altar, they are bound. Again Jesus asks, what is greater, the gift or the altar that makes the gift holy? Greedy rulers value gold more than the temple, and gifts more than the altar. So they make deceptive rules about swearing in order to be free from certain oaths, from certain promises to pay. Their free enterprise flourishes at the expense of others, based on their golden rule—those who have the gold are the ones who rule. Jesus, however, says there should be no legal loopholes for rulers to escape such oaths.

Anyone who swears at all should be bound to his oath. In 5:34-35, however, Jesus told his disciples not to swear at all, whether by heaven or earth or by Jerusalem or anything else. They should simply tell the truth (5:37).

Jesus' next word of woe has to do with (rabbinic) laws on tithing for the kingdom of Israel. The scribes and Pharisees are hypocrites because they make a big show of tithing—tithing even the tiniest spices, like mint, dill, and cumin. This impresses other people, who think they are holy fathers.

At the same time, they neglect more important matters of the law (of Moses), like justice, mercy, and faith (faithfulness). Those under the law of Moses should have been doing the most important matters of the law, while not neglecting tithes. Jesus is saying what scribes and Pharisees should have been doing under the law of Moses in the kingdom of Israel. Jesus never commands his disciples to give tithes for the kingdom of heaven. The kingdom of heaven is not about tithes or supporting priests serving in a temple; it is about a faithfulness to God that emphasizes justice that does good to the weak and shows mercy to the needy. Churches that emphasize tithes and supporting pastors are more like the kingdom of Israel.

The Pharisees also had a history of disagreement with Jerusalem authorities about tithes: they argued that agricultural tithes did not need to be sent to the Jerusalem temple; instead, they could be distributed locally among provincial priests—who would only travel to Jerusalem for their set time of service in the temple; some (or many?) of these local priests became Pharisees.

Doing justice—understood by Israel's prophets as showing kindness to the poor, weak, and outcasts, including Gentiles—was more important than sacrifices in the temple. The justice, mercy, and faithfulness of 23:23 reflect famous prophetic oracles like Mic. 6:8 (What does the Lord require of you but to do justice, love kindness, and walk humbly with your God?) and Amos 5:22,24 (I will not accept your offerings . . . but let justice roll down like waters, and righteousness like an ever-flowing stream.). Unlike those prophets, the scribes and Pharisees are blind guides; they strain out the tiny gnat (focusing on tiny spices to tithe) and swallow the large camel (ignoring justice, mercy, and faithfulness).

Jesus' next word of woe reveals another kind of hypocrisy: they clean the outside (of the "cup" and "dish"), but inside they (the "cups") are full of _greed_ and self-seeking. Or, the Greek text could mean literally what is inside their cup and dish (expensive drink and food) is the result of their greed and self-indulgence. Either way, Jesus accuses them of hidden greed and selfishness—while seeking to impress others that their cleanliness is next to godliness. Jesus exposes the truth: they cannot love God and mammon at the same time.

The rulers of Israel (and other kingdoms) used religious rituals to mask greed. Christian leaders often did the same: emotional (solemn or celebrative) rituals and rhythms and rhetoric mesmerize the admiring audience. Instead of encouraging generous gifts to help the most needy, greedy leaders expect or require "tithes and offerings" in order to maintain professional salaries and prim and proper sanctuaries.

Jesus tells the "blind Pharisee" to cleanse first the inside of the "cup" so the outside might then be clean. After cleaning out inner greed and self-seeking, outer actions become clean—through generous deeds of mercy, given to those most in need. Such actions come from pure hearts if the givers are as anonymous as possible, not seeking to impress others or gain favors in return (see 6:1-4). Such givers reject self-serving philanthropy.

Jesus' next woe compares the ruling scribes and Pharisees to whitewashed tombs: they look nice and clean on the outside; but inside they are full of bones of the dead and all uncleanness. Appearing to be righteous, they are full of hypocrisy and lawlessness. While they emphasize the law of Moses and the traditions of their elders, they fail to do the most important matters of the law: justice, mercy, and faithfulness (emphasized by the prophets) (see 23:23).

Their lawlessness even included a history of killing true prophets—piling up the dead bones of those who criticized the uncleanness of their greed and self-seeking. Then these hypocrites made a show of honoring dead prophets by building and maintaining their (whitewashed) tombs. They now claim that if they had lived during the days of their fathers, they would not have joined them in shedding the blood of the prophets.

The truth, however, cannot remain hidden. Jesus says their admission that they are sons of those fathers who killed the prophets is already a witness against themselves; they are not really different from their fathers. As sons of the former fathers, they are now the ruling fathers and they seek to kill the current prophet, Jesus. So Jesus says to go ahead and fill up (complete) the (bloody) measure of their fathers; they are bloodthirsty "snakes," a brood of poisonous "vipers." Jesus asks how they will escape the judgment of hell.

In order for these exalted sons to fill up the full measure of their fathers, Jesus will send them more prophets and wise people and scribes (teachers). These scribes will not be scribes of the Pharisees, but scribes discipled (by Jesus) for the kingdom of heaven (see 13:52). Jesus has already sent his twelve disciples on mission, warning them to be wise as (Satan's) serpents and pure as (the Spirit's) doves (see 10:16). In the future Jesus will send more wise scribes (teachers) to continue his prophetic words against the rulers of the kingdom of Israel.

Jesus predicts they will kill and crucify some of those he sends them; others they will whip in _their_ synagogues (the headquarters of the scribes and Pharisees) and pursue from town to town (see 10:17,23). These things will happen soon so that all the blood of the righteous shed on earth throughout history will come down on the heads of these current ruling fathers.

Jerusalem has been the capital and headquarters of the highest ruling fathers through much of Israel's history. Jesus has come to Jerusalem to confront them a final time—after which he will send his disciples to Israel until their measure of blood is full. Now Jesus mourns over Jerusalem, because it has killed the prophets and stoned those sent to it (see 5:4). Jesus remembers how often he wanted to gather the children of the city (fathers), like a gentle mother hen gathers her chicks under her wings; but the domineering fathers would not allow it.

Jesus concludes that all these blind fathers (and their loyal children) should look and see that their house (city) will be abandoned and left desolated (deserted by God). On the heads of this final generation of fathers and sons and daughters will come all the blood of those sent to them. God's judgment will include destroying their house (the city and its temple) and household (the exalted fathers and loyal children). As I alluded to earlier (in 22:7), God destroyed the temple and city by means of Roman armies in A.D. 70.

The ruling scribes and Pharisees (who help kill Jesus) will never see him again until the future day when they (might) say, "Blessed is the one coming in the name of the Lord." This was the greeting of the crowds who followed him into Jerusalem (see 21:9); but it was never echoed by the exalted fathers and their loyal children in Jerusalem. If the conditional "might say" is the focus, then that condition might never be met.

But if Jesus is confirming what they will say in the future, he is predicting the final day when everyone—even that present evil generation in Jerusalem—will bow their knees and confess Jesus is Lord. That would be the final day of judgment, when the Lord's enemies are put in subjection under his feet (see 22:44). Those final confessions would be automatic; it would be plain to all—even to his enemies—who rules in the end. Desperate words of blessing will only confirm his authority as their judge; that evil generation of shrewd snakes would still not escape the judgment of hell (see 23:33).

Chapter 12

The Earth's Future Tribulations and Heaven's Final Judgment (Mt. 24:1-25:46)

After his woes against elite scribes and Pharisees, Jesus leaves the elegant temple (courts). His disciples gather around him to admire the magnificent structures of the temple. The disciples hope they will soon rule over the majestic Jerusalem temple, but Jesus foresees a different future for the temple. He challenges his starry-eyed disciples, "Are you admiring all these things?" Then he solemnly assures them: in the future not one stone will be left on another.

Holy buildings are important to most religious people. This includes many Christians, who often view their "holy" buildings with reverence. Such Christians think their "church" is a sanctuary, a "house of God;" it is comparable in their minds to the Jerusalem temple—the special place of God's presence. Indeed, those "officiating" in the church building could be compared to former Jewish priests or scribes: the "minister" of the church either oversees the (Catholic) "altar" (like a Jewish priest with his sacrifice on the temple altar), or presides over the prayers and teaching (like a Jewish scribe in the synagogue).

Almost all the ministry of Jesus (and his disciples) in this Gospel is outside such buildings; he teaches in homes or outside in the open air. When Jesus does appear in synagogues or the temple courts, he speaks and acts on behalf of the kingdom of heaven; he exposes and opposes Israel's exalted leaders—the chief priests and scribes—and their kingdom.

This will continue with Jesus' apostles among the earliest churches; they all meet regularly in homes. When they appear temporarily in synagogues or the (outdoor) temple courts, they too speak and act on behalf of their new king and kingdom. They call their hearers to repent—and suffer for it, just like Jesus.

The beginning birth pangs: deceptive kings and deadly kingdoms (24:3-8)

As Jesus sits on the Mount of Olives, in the open air, his disciples come to him privately. They ask him when these things will be; "these things" are the destruction of "all these things (buildings)," foretold by Jesus as they left the temple courts (see 24:2). The disciples also ask Jesus what will be the sign of his coming and of the end of the age.

Earlier Jesus told them about the future coming of the son of man, in the glory of his Father with the angels, leading to the final judgment (16:27). He also has spoken about the end of the age, when the son of man would come with his angels, gather out all the "weeds," and burn them in the fire (13:40-41). Now, with Jesus' prediction about the destruction of the temple, the disciples seem to think Jesus is "coming" (soon) to destroy the temple and end the evil age (of the kingdoms of earth). Then they would rule with Jesus in the new age.

Jesus, however, warns them: watch out for those in the future who will try to deceive, exploiting ambitious hopes. He predicts many will come in his name—claiming to be the promised Christ (the anointed king)—and will deceive many. False Messiahs will insist God has anointed them (as king) to liberate Israel, God's chosen nation, and will advocate violent warfare in the name of God. Jesus' disciples will thus hear about wars and rumors of wars; false Messiahs will even predict the end of the evil age, and the beginning of a new age.

There is no reason to become excited; they are false, after all, and the end (of the age) is not yet. Deceptive kings and their deadly wars must come (before Jesus "comes" in the end), but they are simply part of the old evil age. Ambitious politicians always promise new beginnings.

Instead of a war to end all wars, the future will continue to look like the past—one nation rising up against another nation, a kingdom against another kingdom. The kingdom of Israel will again rise up against a powerful Gentile kingdom, this time the mighty Roman Empire. False Messiahs will persuade much of Israel to fight against Rome. But so-called "holy wars" against evil empires are merely a continuation of the old evil age.

_Disciples who remain true to Jesus and the kingdom of heaven recognize such foolishness and refuse to fight for a kingdom of earth_. Blessed are the meek (gentle), for they shall inherit (not conquer) the earth (in the end) (see 5:5).

Jesus adds that there will be famines and earthquakes in various places. All of these disasters and wars, however, are _not_ signs of the end (of the evil age); they are merely the _beginning_ of birth pangs. Even after Jerusalem is destroyed by the Roman armies, and the people face famine as they flee, the birth pangs will continue. The "birth" will only come at the end of the age, when the son of man "comes" in the glory of his Father with the angels.

Jesus has begun this new kingdom now, but in a preliminary way. This tiny (fetal) kingdom—like a little mustard seed, sown in the earth—begins in the kingdom of Israel, and will soon suffer birth pangs due to the deception and violence of this evil age. But these birth pangs do not mean the birth will happen soon. For these pains will stretch out into the future, as the mustard seed kingdom is sown in (all) the earth.

The prolonged birth pains: hatred from all the kingdoms of earth (24:9-14)

After describing the beginning birth pains, Jesus expands the scope of the coming tribulation his new kingdom will face. His disciples will face opposition, hatred, and even death from all the nations. The mustard seed kingdom will be sent ("sown") into all the earth.

Jesus says the (loyal citizens of those) nations will hand them over (to the authorities). Because disciples' words and actions are loyal to their one king and kingdom (from heaven)—and denounce the deceitful kings and deadly kingdoms of earth—they will suffer tribulation. Those loyal to their own kingdom of earth will hate them and see to it that these despicable disciples get what they deserve. The ruling authorities will even kill some disciples.

True disciples will be hated by _all_ the nations on account of Jesus' name. No kingdom of earth will become a "Christian" nation. Later nations, and their rulers, might claim to be Christian and righteous, but this will be a false claim of false prophets and false "Messiahs;" they also will hate, and sometimes even kill, disciples who speak and do the truth. The danger is that the "salt of the earth" will lose its distinctive "flavor" due to such tribulation; when the darkness deepens, the "light of the world" might hide its light under the cover of darkness (see 5:13-16).

The light could attract inquisitive crowds at first. But when crowds who sympathize with Jesus and his disciples see increasing tribulation against them, many will stumble and fall away. At first these crowds receive the word of the kingdom (of heaven) with joy; but when tribulation or persecution come because of the word, they quickly fall away (see 13:19-21). They resume their former loyalty to a kingdom of earth. Some even become enemies of true disciples, handing them over to authorities and hating them for their opposition to their beloved kingdom of earth.

"Successful" churches have these big crowds. As long as there are no true disciples who speak difficult truths about their own evil nation (kingdom) and its exalted fathers (authorities), the crowds are happy to hear about the kingdom of heaven. The crowds pray that the kingdom of heaven will bless their kingdom of earth; when disciples speak about the opposition of the kingdom of heaven to all the kingdoms of earth, some become suspicious, even angry.

Because of the increase of lawlessness, the love of the great crowds will grow cold. In 7:23 lawlessness is connected with false prophets: they bear bad fruit (7:15-20); they prophesy in Jesus' name—but do not do the will of the heavenly Father (7:21-22). They will talk about Jesus' law of love, and then lead religious crowds to rise up against their enemies, including the outspoken disciples of Jesus.

Despite the dangers of false prophets and their loyal crowds, Jesus encourages his disciples: whoever _endures_ to the end (of these tribulations) will be _saved_ —and enjoy the life of the new age in the eternal kingdom of heaven. Those who do not remain faithful, who do not _endure_ through tribulations, cannot be assured they will be _saved_ in the end. Only false prophets give crowds quick assurances of future salvation.

Until this evil age ends, Jesus says his gospel of the kingdom (of heaven) will be proclaimed in _all_ the world, as a witness to _all_ the nations. This witness to the kingdom of heaven will not win over any nations (kingdoms)—including the kingdom of Israel; it will face tribulations from all the kingdoms of earth. Only after this does the end of this evil age come.

So this worldwide witness must be fulfilled before the end comes. But who can know when this is fulfilled? Even computers that keep track of unreached "people groups" throughout the world cannot know when this is fulfilled. For no one can know whether the gospel proclaimed in all these places was Jesus' gospel of the kingdom (of heaven). Many "evangelists" would not connect "the gospel" with Jesus' teaching about his new kingdom (of disciples).

True disciples will not wait passively for the end to come; they will not presume the end (of the evil age) will come soon; much must happen before the end comes. Only after the widespread witness to Jesus' kingdom throughout the world—and the extended birth pains of tribulations due to that witness—will the (full) birth of the new age come. So far, the pains have lasted around two thousand years.

Destruction of the temple and great tribulation (24:15-28)

The disciples' question in 24:3 connected the destruction of the Jerusalem temple with Jesus' coming at the end of the age. Now Jesus separates the two: the destruction of the temple and city will mean great tribulation for the kingdom of Israel—but not the end of the (evil) age.

The evil abomination predicted by the prophet Daniel (see Dan. 9:27; 11:31; 12:11) will cause the "holy place" to become _desolate_ ; a foreign (Roman) invader will defile and destroy the Jerusalem temple and its altar. In 23:35-38 Jesus already predicted God's judgment on this especially evil generation of Israel: its house (the temple and the city) would be left _desolate_.

Jesus warns his disciples: when they see the foreign abomination in the temple, those in the province of Judea should flee to the mountains; they should not try to protect or fight for that "holy place." God's judgment is coming against Israel through that detestable invader. The desolation will come quickly, so the escape must be quick; a quick escape would be hard for pregnant women and those nursing babies, and difficult during bad weather in (the rainy, muddy) winter or on a sabbath (when most Jews would rest and be unwilling to help travelers).

The desolation and destruction of the temple and city will be a great tribulation (for Israel)—greater than any other since the beginning of the world until now, and greater than any in the future. This invasion will be worse than the earlier Babylonian invasion of Jerusalem and Judea because it is God's definitive judgment on this worst of many evil generations.

The incomparable _desolation_ of 24:15,21 thus links with the house (the temple and the city) of the worst generation that is left _desolate_ in 23:38. Tribulation from the beginning of the world until now (in 24:21) also links with all the righteous blood shed on the earth from the blood of righteous Abel to the blood of Zechariah (in 23:35). And the gravity of the imminent great tribulation (in 24:21) links with Jesus' ominous warning that all the righteous blood shed earlier will fall on the heads of this evil generation (in 23:36).

Thus the coming great tribulation for Israel is not only destruction from Rome; above all, it is a climactic judgment from God. Israel has continually broken its special covenant with God; now a very patient God says the time is ripe for the final covenant curses to come down on a contrary nation. The broken covenant will never be repaired again.

Unlike Old Testament prophets, Jesus does not speak of a future national repentance or returning remnant or rebuilt temple (after this great tribulation and desolation). In 24:21 he says there will be no similar future tribulation (judgment). The coming great tribulation is God's great judgment against the kingdom of Israel. God is rejecting this fruitless nation and replacing it with Jesus' new kingdom; the kingdom of God will be taken from them and given to a "nation" (an international kingdom) that does its good fruits (see 21:43). Israel's "house" will be left desolate—under God's covenant curse—until Jesus comes in the end (see 23:38-39).

Even in Rom. 11, Paul's words about a saved remnant of Israel, that includes himself, and about "all Israel" in the end, are not about a rebuilt nation or regained covenant. Paul simply describes Jews who become part of the new covenant and kingdom of Jesus.

Of course over the last few centuries many Jews have returned to Israel and Jerusalem. As a result, many (false) prophets presumed this return fulfilled Old Testament prophecies—as if God was again honoring their former covenant. But most of those prophecies were already fulfilled when some Jews returned from Babylonia; others were fulfilled on a new level by Jesus and the kingdom of heaven. Jesus' strong words of judgment against the "final" generation show that any future generation that returns to their "holy land" is not the result of God's doing.

The holocaust of millions of Jews by Nazi Germany was also a terrible tribulation; but the great tribulation Jesus warns about is unique: the kingdom of Israel has filled up the full measure of its long historical disobedience to God's covenant (see 23:32). This national covenant from God (through Moses) promised curses (judgments) if they disobeyed God's specific laws for the nation. The Roman destruction and desolation of Jerusalem would be God's final curses, due to its lengthy disobedience. It means the end of God's special presence (with this kingdom) in a holy temple or in holy prophets that call their _nation_ to return to its covenant and be faithful. Jesus has begun a new kingdom (and new covenant) that will spread out among all the nations (kingdoms) of the world—and face tribulation from those evil nations (including modern Israel).

According to Jesus, if those days of tribulation were not cut short, "not all flesh would be saved" (a literal translation of 24:22); but on account of the elect, those days will be cut short. Most translations interpret this as "no human being would be saved" (from death) if those days of destruction were not cut short. This interpretation suggests the great tribulation is at the end of the age and would kill everyone if it were not cut short.

My literal translation ("not all flesh"), however, points back to "all the nations" in 24:14. Jesus could mean those days of deadly tribulation (especially against disciples) will be cut short so the gospel of the kingdom can be proclaimed (by disciples, who are not put to death) to "all the nations;" thus "all flesh"—those (elect) from all nations, as also in Acts 2:17 and Jn. 17:2—would be saved (from sin). If so, the days of tribulation to be cut short include not only the limited days of great tribulation in Jerusalem and Judea (24:15-21), but also the much longer time of tribulation all over the world (24:9-14).

The phrase "those days," in 24:22, is also used in 24:19 for the days of (Israel's) great tribulation. Yet Jesus goes on in 24:23-26 to warn again of (ongoing) false Messiahs and false prophets (as in 24:5,11). So 24:22 could be a transition from Israel's great tribulation in 24:15-21 to various tribulations before and after that, tribulations that include death for disciples among all the nations (see 24:9). If so, "those days" in 24:22 could include the great tribulation in Israel due to Rome and the ongoing tribulations of disciples throughout the world until the end; both will endanger the elect (disciples). God will shorten (limit) the deadly days that reduce the number of disciples; they will not all be wiped out; their mission in Judea and around the world will continue; thus all flesh (the elect from all nations) will be saved.

Jesus tells his disciples these things before they happen so that when they hear false prophets calling them to go out to (join forces with) "the Christ" in the wilderness, they should not go (24:23,25-26). Nor should they listen to any gossip about a would-be Messiah hiding in an inner room somewhere, plotting his takeover of the evil kingdom.

The future coming of heaven's Messiah will not be part of a secret conspiracy or hidden rebellion or surprise revolution against evil kingdoms; that is what deceitful false Messiahs do, the power hungry warriors of the earth. Jesus' coming will instead be like lightning that flashes from east to west; everyone will see it.

Jesus concludes with a metaphor: wherever the body is, there the vultures (or eagles) will be gathered. This could portray the body of the heavenly Messiah coming in the sky (in the end), accompanied by many "eagles" (the angels of 24:31?). Or the "body" could be a false Messiah, especially in the desolate wilderness (as in 24:24-26), where "vultures" gather—to "eat" dead bodies. If so, the point is would-be Messiahs who secretly plan to take over kingdoms of the earth usually lead a lost cause; they will be carefully watched and probably killed by violent "vultures" already in power—who gather to oversee the body's demise.

The sign of Jesus' coming and the end of the age (24:29-31)

Immediately after the tribulation of "those days," the end will come. The tribulation of those days would be "those days" from 24:22: "all flesh"—the elect from all nations—will be saved, after enduring tribulation from evil rulers, false Messiahs, and false prophets (24:22-26). Once every part of the world has heard—and reacted against—Jesus' gospel of the kingdom, the end will come quickly (24:14,29).

Then earlier general tribulations like the shaking of the earth (see 24:7) will pale in comparison to the final shaking of the powers of the heavens: the sun will be darkened; the moon will not give its light; and the stars will fall from heaven. Then will appear the sign of _the_ (royal) son of man in heaven; on earth, all the tribes will mourn when they see _the_ son of man coming on the clouds of heaven with much power and glory.

So Jesus now answers the earlier question of his disciples (in 24:3) concerning the sign of his coming. Unlike false signs such as secret deceptive plots of false Messiahs and false prophets, the true sign will be the spectacular coming of _the_ heavenly son of man, seen by everyone. Unfortunately, all the tribes of the (kingdoms of) earth—except for the disciples in them—will mourn when they see him. For when Jesus' world mission reached the tribes of the earth, they still preferred their (favorite) earthly rulers and kingdoms more than the heavenly ruler and kingdom proclaimed by Jesus' disciples.

A great trumpet will send the angels of the coming king; they will gather his elect from the four winds, from one end of heaven to the other. (Mk. 13:27 has "from the four winds, from the ends of the earth to the ends of heaven.) The trumpet, like the one in 1 Cor. 15:52 and 1 Thes. 4:16, openly heralds this final public event. So 1 Thes. 4:16 is not about a secret coming, and the "rapture" doctrine developed over the past few centuries has little basis. All of the elect—from all over the earth and heaven, that is, those still living on earth (who now receive resurrection bodies and rise up to meet Jesus in the air) and those now in heaven—will be gathered by Jesus' angels and join Jesus in this "triumphal entry" (to earth).

The fig tree of this generation (24:32-35)

In 24:32 Jesus returns to his metaphor of the fig tree. He tells his disciples to "learn the parable from the fig tree." Earlier, Jesus "condemned" a fig tree that had no fruit, only leaves; he said no fruit would be found on it again; and the tree withered immediately (see 21:19). The context there was a fruitless Jerusalem. Now Jesus again uses the metaphor of the fig tree—for the kingdom of Israel—with its special time (almost summer) when "leaves" appear.

The special time when Jesus' disciples see leaves on the "fig tree" is connected with the special time when they _see all these things_ (24:33). In 24:1-2, when the disciples were admiring and showing Jesus the buildings of the temple (complex), Jesus noted how they _saw_ _all these_ _things_. After Jesus said a stone would not be left on another, the disciples asked when _these_ _things_ would happen (24:2-3). In 24:7-8 Jesus said _all these things_ —nation fighting against nation, and kingdom against kingdom, and the famines and earthquakes of the earth—were just the beginning of birth pangs. When, however, disciples should _see_ the foreign invader (the abomination) in the temple (courts), they should flee to the mountains (24:15).

Thus in 24:33, when disciples should _see all these things_ , they will know the desolation from Rome is near, at the door of Jerusalem and its temple. It will be time for the fruitless "fig tree" (with only leaves) to wither, and for the mountain (city) to be thrown into the sea (see 21:19-21). Just as the fig tree withered quickly, Jesus assures his disciples: this generation of disobedient Israel will not pass away until _all these things_ happen (24:34).

This generation of Israel—led by the sons of former rulers who killed the prophets (see 23:31)—would kill, crucify, and whip the witnesses Jesus sent them (23:34). Upon this final generation would fall all the righteous blood shed by their forefathers (23:35). The time has come for the final curses (judgments) in the law of Moses to be fulfilled; this final generation of fruitless Israel will be abandoned by God and lose their temple, city, and land. These words of Jesus did not pass away unfulfilled; this generation (of the kingdom of Israel) was destroyed by Roman soldiers in A.D. 70.

No one knows when the son of man will come (24:36-44)

After these things (when this generation of Israel is abandoned by God and destroyed by Rome) will come that day and hour (of the end). But no one knows when that will be; neither the angels of heaven nor the son (on earth) know when the end (and his coming) will happen.

There are two separate questions (as in 24:2-3): when all these things (about Jerusalem and the temple) happen; and when Jesus returns at the end (of history). Only the Father knows when the final end will come. Throughout chapter 24, Jesus interweaves answers to both questions: for example, "the end" in 24:14 is followed by the (earlier) destruction of Jerusalem in 24:15-21; and "the end" of 24:29-31 is followed by the (earlier) destruction of the "fig tree" in 24:32-34.

Jesus compares the time of his final coming with the days of Noah: in those days before the flood, people were eating and drinking (as always), marrying and giving in marriage (as always), up until the day Noah went into the ark. They did not know (or acknowledge that) God's judgment was coming until the flood engulfed them. Jesus says it will be like this at the coming of _the_ son of man: the only sign of his coming will be his sudden spectacular appearance from heaven in power and glory. (So before Jesus' coming, the world will not be suffering great tribulation or cataclysmic upheaval or apocalyptic disasters. But what about the book of Revelation? Too many false prophets have misinterpreted it.)

When Jesus comes at the end, two will be in a field; one will be taken and one will be left behind. Or two will be grinding grain with the hand-mill; one will be taken and one left. The context is still about Jesus' final coming in great power and glory, seen by all. This is no secret invisible coming of Jesus, no rapture of suddenly invisible Christians while life on earth continues as usual. This is the very end; Jesus and the angels (and the risen saints of his kingdom) will be seen and heard by all.

Because that day (time) of their Lord's coming is unpredictable, Jesus' disciples must stay alert and remain faithful to their Lord. Although they do not know the time of that coming, Jesus says they need to be prepared. He gives an example: if the owner of a house had known at what time of night the thief was coming, he would have been awake and watching; he would have been prepared, and the thief would not have entered his house. Jesus concludes that like the thief, _the_ son of man is coming at an hour they do not know; so they must be prepared.

How to prepare for the final judgment from the king of heaven (24:45-25:46)

Jesus illustrates what it means to be prepared for his final coming: a faithful and wise slave (servant), with responsibility over the household of the lord (master), gives the household its food at the appropriate time. When his lord comes and finds him doing these things, that slave will be blessed; his reward will be responsibility over all the lord's possessions. That wise slave was prepared for his lord's coming, faithfully doing acts of mercy—like giving food—just as his lord had commanded.

On the other hand, an evil slave says in his heart (mind): my lord is taking a long time (to return). So he abandons his responsibilities: he beats his fellow-slaves; he takes their food and drink, and hosts wild parties for others, who become drunk. The lord of that slave does return, however, on a day the slave does not expect, at an hour he does not know. Instead of a reward, that slave will be punished (the Greek word suggests "cutting him up," or perhaps "cutting him off"); he will be separated from his fellow-slaves (of the lord), and put among the hypocrites. His final place will be among those hypocrites who—like the rulers of the kingdoms of earth—seek to impress (important) others rather than serve (the less important). In the end, their former laughing and drinking and gorging on food will be replaced with crying and grinding of teeth.

Church "servants" can likewise become lords who belittle the most needy, forgetting their true Lord—who is taking a long time to return. Rather than using most of the church's money to show mercy to the needy among them (and elsewhere), hypocrites want to impress their religious crowds, especially those among them who are more wealthy and powerful. So most of their church's money goes to impressive buildings and professional salaries, for the admirable ministers (themselves) who administer such important "houses of God." Such churches are pleasing the wrong lords; they will not be prepared for the coming of the true Lord.

Jesus then compares the kingdom of heaven to ten (female) virgins who take their torches (or lamps) and go out to meet the bridegroom. Five are foolish and five are wise: the foolish take their torches but no oil (reserves); the wise take oil in jars, along with their torches. When the bridegroom doesn't come as soon as expected, they all fall asleep. Suddenly, around midnight, a voice near them cries out, "Behold, the bridegroom; go out to meet him."

So all the virgins rise and prepare their torches; the foolish ones, however, ask the wise to give them some oil because their torches are getting weak. But the wise ones reply that there is not enough for everybody, so the others should go and buy more. After the foolish virgins leave to buy more oil, the bridegroom comes. Those prepared for him go into the wedding feast with him and the door is shut. Later, the rest of the virgins come and call out, "Lord, lord, open for us." But he answers, "Truly I tell you, I do not know you."

At the end of this story, Jesus emphasizes the main point: be ready and prepared for his coming, because no one knows the day or the hour (as in 24:36). This story is similar to another parable (of the kingdom of heaven) about a marriage celebration (in 22:1-13). The man who had no wedding garment (in 22:11) is similar to the virgins who have no oil. The lack of a "garment" or "oil" is likewise similar to the lack of good "fruits" by a nation (or church) with a law that requires loving God and one's neighbor (see 21:43, 22:37-39, and 24:45-51).

Moreover, in 25:11, as in 7:21-22, not everyone who says "Lord, lord" will enter the (final) kingdom of heaven (when Jesus returns); in 25:12, as in 7:23, the Lord answers, I do not know you. The language of wise and foolish (virgins) also relates to Jesus' story in 7:24-27: the wise person not only hears Jesus' words (and commands) but does them (7:24); the foolish person hears Jesus' words but does not do them (7:26). The foolish virgins know about the bridegroom, but are not prepared for his coming in the end—because they lack "oil" (good fruit). The foolish have been gathered with the wise; but in the end the evil are _separated_ from the righteous (as in 13:47-50 and 22:10-12).

The bridegroom (king) of the kingdom of heaven will be the final judge of who in the churches will enter the final kingdom of heaven. The kingdom of heaven is more than just hearing (about) Jesus' words and joining churches.

Jesus' next parable says it (the kingdom of heaven, as in 25:1) is _like_ a man (lord) who is going away and calls his slaves (servants) to meet with him so he can give them his possessions. To one slave he gives five _talents_ , to another he gives two, and to another he gives one. (The _talent_ was the largest unit of weight, and sometimes used as money. In Ex. 38:25-26, about 600,000 men pay half a _shekel_ , and the total is around 100 silver _talents_ ; so a silver _talent_ was then about 3,000 _shekels_ , a huge amount of money.)

The slave who receives five _talents_ immediately goes and "works" with them, gaining another five. Likewise, the slave with two _talents_ gains another two. But the slave who receives one _talent_ digs a hole and hides the money of his lord. After a long time the lord comes and meets with them (about what they did with the _talents_ ).

The lord meets first with the slave who received five _talents_ : that slave brings the five other _talents_ also, saying, "Lord, you gave me five _talents_ ; look, I have gained five other _talents_ as well." So his lord responds, "Good work, good and faithful slave. You were faithful with a few things, so I will give you responsibility over many things. Enter into the joy of your lord." Compare 24:45-47, where the returning lord gave his _faithful_ slave—who gave food to the lord's household—responsibility over all his possessions.

Also coming before the lord is the slave given two _talents_ : he says, "Lord, you gave me two _talents_ ; look, I have gained two other _talents_." And his lord responds, "Good work, good and faithful slave. You were faithful with a few things, so I will give you responsibility over many things. Enter into the joy of your lord."

The last to come before the lord is the slave who received one _talent_ : he says, "Lord, knowing that you are a hard (harsh) man, harvesting where you (yourself) did not sow and gathering where you did not scatter (seed, or the chaff and grain at harvest), I was afraid and hid your _talent_ in the ground. Look, you (can) have what is yours." But his lord responds, "Evil and lazy (or hesitant, due to fear) slave, did you know that I harvest where I did not sow and gather where I did not scatter? Then you should have put my money in the hands of the 'bankers,' and when I returned I would have gotten back what is mine with interest."

So the lord takes the _talent_ from that slave and gives it to the slave who has ten _talents_. The lord concludes, "For to everyone who has (received), he will be given (more) and will abound. But from the one who has (received) nothing, what he has will be taken from him. Throw the worthless slave into the outer darkness, where there is crying and grinding of teeth."

The hidden _talent_ is similar to the virgins' worthless torches (with no oil), and to the hidden lamp (of 5:15, the good works that are to be done for all to see in 5:16). The slave thrown _outside_ because he hid the _talent_ is also similar to the virgins left _outside_ the door because they had no oil (25:11-12), and to the man with no wedding garment who is thrown out into the outer darkness, where there is crying and grinding of teeth (22:11-13).

And the two slaves who entered into the joy of their lord are similar to the virgins who went into the wedding feast (25:10), and to the good guests (with wedding garments) in the wedding hall (22:10). These parables are all about the final judgment from the Lord of the kingdom of heaven—and how to prepare for it.

Jesus has made it clear he does not want disciples to keep lots of money for themselves (see 6:19-21,24; 19:21-30); so the parable of the _talents_ is not about making money. Like the parables about the wedding garment, the oil, and the lamp (of 5:15), this parable about the _talents_ is an extended metaphor about bearing fruit from what one receives (from the lord). The slaves who receive _talents_ are thus also similar to the slave in 24:45 who receives responsibility to give food to the other servants.

The responsibilities disciples presently receive from their Lord, and the work or fruit that results from those gifts, are actually minor compared to the Lord's final gift: entering into the joy of their Lord. The final kingdom of heaven is the greatest gift of all; yet disciples must be faithful and bear fruit now so they can enter the glory of the final kingdom; they will then abound in the new heavens and new earth, because they were prepared for their Lord's return.

Note also that these final parables about the future judgment of the kingdom of heaven include the notion that it is a long time before the lord returns (see 24:48; 25:5,19). In 24:14 Jesus says the end will not come until the gospel of the kingdom is taught among all the nations (peoples). _So Jesus does not teach that he is coming soon for the final judgment_.

When _the_ royal son of man comes in his glory, and all the angels with him (25:31), he will come on the clouds of heaven, sending out his angels to gather the elect (24:30-31). This is _the_ sign of his final coming and the end of the (evil) age (24:3,30). As he sits on his throne of glory, all the nations (peoples) will be gathered before him; he will separate them from one another, like a shepherd separates the sheep from the goats.

To those (sheep) at his right hand, the king will say, "Come, blessed ones by my Father, inherit the kingdom prepared for you from the foundation of the world." _Blessed_ are the meek (gentle), for they shall _inherit_ (from their Father) the (new) earth (and new heaven), the final kingdom of heaven (see 5:5; 2 Pet. 3:13; Rev. 21:1). Gentle sheep, that are peacemakers in a violent world of greedy goats, will be called children of God—and receive their final inheritance from their Father (see 5:9). The Father's true children love their enemies, pray for (forgiveness for) those persecuting them, and refuse revenge against them (see 5:38-45; 6:12-15).

The king informs the sheep: when I was hungry, you gave me food; when I was thirsty, you gave me something to drink; when I was a stranger, you gathered (invited) me into your homes; when I was naked (or poorly clothed), you gave me clothes to wear; when I was sick (or weak or poor), you visited (and cared for) me; and when I was in prison, you came to me. (The Greek word for sick in 25:36 can also mean weak or poor. The Greek word for visit is also used in James 1:27 for visiting widows and orphans during their "trial" of poverty.)

The future king and judge, Jesus, says the righteous (sheep) will answer him: Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you as a stranger and gather (invite) you in, or naked and clothe you? And when did we see you sick (or weak or poor) or in prison and go to you?

These righteous sheep have come from every nation (kingdom)—due to the world mission of Jesus' disciples over a long time—and do not think they have ever seen or helped Jesus himself. But the king (Jesus) will assure them: when they helped one of the _least_ of these his brothers (and sisters), they helped Jesus himself (25:40).

Earlier Jesus says disciples who do the will of his Father are his brothers and sisters (see 12:49). When Jesus sent the twelve disciples to the lost sheep of Israel, they took no money with them; they had to depend on the hospitality of those to whom they went (see 10:9-11). Whoever welcomed one of these brothers of Jesus was worthy of God's blessing (10:11-13). In 10:40 Jesus says anyone who welcomes these disciples welcomes Jesus himself. Indeed anyone who gives one of these _little_ _ones_ (the _least_ of these) a cup of cold water because he is a (thirsty) disciple will not lose her reward (10:42).

Those among the kingdoms of earth who welcome the mission of Jesus' disciples, showing hospitality to the least (the most needy or persecuted) among them, welcome Jesus himself and become part of the family of God. In contrast to most—who hate and insult strangers speaking and acting on behalf of the kingdom of heaven—these become righteous sheep because they respond to Jesus' disciples with gentleness, (acts of) mercy, and peacemaking. They receive the teaching of Jesus and his disciples about the kingdom of heaven and act accordingly.

They thus become brothers and sisters in the international family of God, continually seeking to help the least of their brothers and sisters. While they try to help everyone they can, even enemies (as in 5:42,45-46), they especially help those of the family of Jesus and his Father (see Gal. 2:10; 6:10; Rom. 15:25-27). In a family that features the poor in the Spirit, the least among them would include the most destitute.

After judging favorably the righteous sheep from all the nations, the king turns to those (goats) on his left: they are cursed and must go away from him, into the fire (of the age to come) prepared for the devil and his angels. In contrast to the blessed (sheep), these cursed (goats) did not give Jesus something to eat when he was hungry, or something to drink when he was thirsty, or invite him in when he was a stranger, or clothe him when he was naked, or visit (and care for) him when he was sick (or weak or destitute) and in prison.

Like the sheep, the goats also do not remember seeing Jesus; in their case, they do not remember refusing to help him. Jesus answers by again associating himself with the least—of his brothers and sisters, as in 25:40. Because they did not help one of the least of these, they did not help Jesus himself. So they will go away to their punishment (in the age to come), but the righteous to life (in the new age, the age to come).

When poor disciples travel as strangers to other nations and face rejection and persecution from the kingdoms of earth, they should not become discouraged. Jesus reveals that a few in every nation will welcome and help such disciples—and become part of the family of Jesus. Since these lowly disciples represent Jesus and his kingdom, receiving their teaching and helping them are the same as receiving and helping Jesus. And rejecting them is the same as rejecting Jesus.

This should encourage disciples to continue their difficult mission throughout the world; because the final judgment of the peoples of the world will be based on their response to Jesus' disciples. Disciples who are judged negatively by most of the world will not stop their mission, because they know the more important judgment belongs to Jesus in the end.

Many reject the humble, lowly, gentle, merciful way of Jesus now—in order to enjoy the pride, privilege, power, and prosperity of the kingdoms of earth. But such earthly "blessings" are temporary; they will turn into "curses" at the end; for the strange king they can now reject will be the final judge they can not escape.

Chapter 13

Kings of the Earth Kill the King of Heaven (Mt. 26:1-27:66)

After preparing his disciples for future tribulation in Jerusalem and around the world, Jesus reminds them he himself must suffer soon. The Passover is coming and _the_ (royal) son of man will be handed over (by Jewish rulers) to be crucified (by Roman rulers).

The chief priests and elders—the primary Jewish authorities in Jerusalem—are gathering at the (princely) palace of _the_ chief (high) priest, Caiaphas. They are plotting how to arrest Jesus secretly and kill him. Their conspiracy must be carried out secretly, since many at the festival (like the crowds that came to Jerusalem with Jesus) might intervene on behalf of Jesus.

A perceptive woman prepares the body of Jesus for burial (26:6-13)

Jesus is just outside Jerusalem in the village of Bethany, at Simon the leper's house. A woman with an alabaster flask of expensive perfume comes to see him; she pours the perfume on his head while he reclines at table. When the disciples see this, they become angry and ask why she wasted the perfume. They complain that it could have been sold for a large amount, and the money given to the poor. Wasn't this what Jesus had taught them (as in 19:21)?

Jesus knows his disciples are upset; but he asks why they are bothering the woman. He says she did a good work on his behalf, and they will always have the poor with them (and so can go on helping them as always); but they will not always have him (see Deut. 15:11); this woman used the perfume to prepare him for burial.

She visits Jesus at a crucial time and shows compassion on this vulnerable man—who is about to be crucified and buried. Probably she heard Jesus or the disciples discuss his prediction of death; unlike the disciples, she understands the dire situation and helps prepare him for his imminent demise. Her extravagant act is not unrelated to the poor, for she prepares this poor prophet for his untimely death and burial.

As Jesus' gospel is spread around the world, what this woman did will also be spread as a remembrance of her. Those who welcome the mission of Jesus' poor, persecuted disciples—and show hospitality to them—will hear about her righteous example of showing mercy on poor, persecuted Jesus. The Gospels of Matthew, Mark, and John all have accounts of this merciful woman in Bethany.

One of the twelve disciples betrays Jesus (26:14-25)

Jn. 12:1-8 reveals that the disciple who becomes most upset at the woman's "wasteful" use of the perfume is their "treasurer," Judas Iscariot. He does not really care about the poor; he just wants more money for himself; he regularly takes out money for himself.

An angry and greedy Judas decides to go to the chief priests. He asks them what they will give him if he hands over Jesus; they decide on thirty silver coins. So Judas will now look for the right time and place to hand Jesus over to the chief priests privately.

On the first day of the Passover festival of unleavened bread, the disciples ask Jesus where he wants them to prepare the Passover meal. Jesus says to go into Jerusalem and tell a certain man, "The teacher says, my time is near (or, has arrived); at your place I would observe the Passover with my disciples." The disciples do as Jesus says, and prepare the Passover.

When it is evening, Jesus is reclining (at table) with the twelve and says, "Truly I tell you, one of you will hand me over (to the authorities)." This makes them very upset; every single one begins to ask, "It is not I, Lord, is it?" Jesus replies that the one who will hand him over is the one who dips his hand into the bowl with Jesus.

Jesus assures them: _the_ son of man is going (to suffer and die) as it is written concerning him; but woe to _that_ man through whom _the_ son of man is handed over; it would be better for him if _that_ man were not born. For _that_ man, Judas, will hand over _the_ royal son, Jesus, who will come finally in great power and glory—and judge all the nations (see 24:30; 25:31-32).

So an anxious Judas asks Jesus, "It is not I, rabbi, is it?" Unlike the other disciples, who addressed Jesus as "Lord," Judas addresses him as rabbi. Like Judas, the scribes commonly refer to Jesus as rabbi or teacher (see 8:19; 12:38; 22:36). So like the scribes, it appears Judas thinks Jesus is just a teacher (not _the_ royal son of man). Jesus' reply to the question of Judas is, "you said it;" this seems to mean, what you said (asked), expecting a negative answer, is actually the truth; what you said is what it is. You are the one who will betray me.

The blood of the covenant (26:26-29)

As they eat, Jesus takes bread, blesses (God for) it, breaks it, and gives it to the disciples. He tells them: "take, eat; this is my body." Just as the bread is now broken, so Jesus' body will soon be broken. In Jn. 13:30, after Judas receives the bread, he leaves; Jesus' reply to his question has upset him; Jesus knows his secret.

Jesus then takes a cup, gives thanks (to God), and gives it to them saying, "drink from it, all of you; for this is my blood of the covenant that is poured out for many for the purpose of forgiveness of sins." The phrase "blood of the covenant" recalls Ex. 24:8, where Moses sprinkled blood on the people (Israel) and said, "This is the blood of the covenant that the Lord has made with you." That covenant was the book (words) of the covenant Moses had just read to the people, who promised to obey (the commands in) it (Ex. 24:7-8). The blood of the covenant concluded the making of the covenant, ratifying or inaugurating the whole covenant (of commands and rewards or punishments) (see Heb. 9:16-20).

Jesus' cup represents his blood, the blood of the covenant he has taught—a new covenant with new commands and rewards or punishments. His blood will bring forgiveness of sins; and it will ratify or inaugurate Jesus' new covenant for all future disciples (compare Heb. 10:11-36). Jesus is the mediator of a better covenant with better promises (Heb. 8:6). The new covenant makes the old one (given to Moses and Israel) obsolete (Heb. 8:13; also 10:8-9).

Under the first covenant, if the kingdom of Israel obeyed the commands of (God through) Moses, they were promised the blessings of a bountiful land and prosperity on earth (see Lev. 26:3-13). But if the nation disobeyed the commands, God would punish them for their sins (see Lev. 26:14-33). God's curses for disobedience would come to a climax by scattering Israel among the nations—leaving its cities, sanctuaries, and land _desolate_ (Lev. 26:31-33).

When Jesus comes to Jerusalem, he says the nation's judgment is near—due to all the blood it shed throughout its history (23:35). The city is going to be left _desolate_ , including its house or temple (23:38). The _desolating_ sacrilege will soon be standing in the holy place (temple) (24:15), coming to the gates of the city before that generation passes away (24:33-34). The kingdom of Israel was indeed scattered among the nations, and its city and sanctuary were left desolate; its covenant was broken and the worst curses of the covenant came due.

The new covenant of Jesus' new kingdom of heaven comes at the right time; the kingdom of Israel is ripe for judgment. The old covenant is coming to an end; the new makes the old obsolete; the old covenant will soon disappear (Heb. 8:13).

Yet that old covenant remains in the Bible; indeed that covenant with the kingdom of Israel makes up most of the Old Testament, the majority of the Bible. Disciples of Jesus need to make sure which covenant they are under.

This is what Paul means when he writes: you are not "under the law" (of Moses) but "under grace" (the new covenant) (see Rom. 6:14; Gal. 3:23-26). The Jewish people were not able to keep the law of Moses (Rom. 2:17-24). Because they were weak, they sinned against the "old written law," laws like "you shall not covet;" but those who are under the strong grace of the new covenant have the new life of the Spirit (Rom. 7:5-7). The new covenant brings a new righteousness and life—given by the gracious Spirit—that surpasses the old law of Moses (2 Cor. 3:2-11). Those led by the Spirit are not under the law (of Moses) (Gal. 5:18); the Spirit empowers them to fulfill the law of Christ (Gal. 6:2); the fruit of the Spirit is the new righteousness Jesus commands: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Gal. 5:22-23); this fruit leads to the greatest reward of all: inheriting the kingdom of God (in the end) (Gal. 5:21).

Those who want to honor the whole Bible by following parts of the old covenant (testament)—like hating or killing national enemies—must recognize how Jesus' new righteousness surpasses Moses' old commands. Jesus replaces the national kingdom of Israel with the international kingdom of heaven.

The new covenant is "for many, for the purpose of forgiveness of sins." The Greek word for _many_ here reflects the earlier "many crowds"—from not only Israel but also Syria, the Gentile Decapolis, and elsewhere beyond the Jordan (4:24-25). After Jesus gives his commands (of the new covenant, in contrast to what they had heard before from Moses) on the high mountain (like Moses in Ex. 19 and 24), the "many crowds" follow him (8:1, after Jesus' teaching in 5-7). Their following is only temporary, but they do foreshadow the future people who will enter the kingdom of heaven, a (minority of) people out of every kingdom of earth (including Israel).

The mention of the _many_ in the context of this (last) meal also remembers earlier meals where Jesus feeds the _many_ crowds. When Jesus feeds the crowds in 14:19—described in 14:14 as the "many" (great) crowd—he blesses the bread, breaks it, and gives it to his disciples (similar to 26:26), who give it to the crowds. Compare also the _many_ crowds of 15:30, whom he feeds via a similar miracle (in 15:32-38). These miracles are also signs of the future gift (of forgiveness and the new covenant) to the _many_ , when the disciples go to all the nations (kingdoms) to teach what Jesus gave (taught) them (see 24:14; 28:19-20). Because God is now showing kindness and offering forgiveness to Gentiles as well as Jews, those who become children of their heavenly Father forgive others, showing mercy and making peace with former enemies (5:7,9; 6:9,12,14).

Jesus' cup not only represents his blood of the (new) covenant; it also looks forward to future glory—the great reward of his new covenant. He tells his disciples: from now on he will not drink from this fruit of the vine until that day when he drinks with them new in the kingdom of his Father. Jesus looks beyond this last supper to his great future banquet in the kingdom of heaven (see 22:1-14). In 8:11 Jesus promised _many_ (from many nations over many generations) will come from east and west and sit at table in the (final) kingdom of heaven.

The Father's will, and the temptation to resist it (26:30-56)

After singing a hymn, Jesus and the disciples go to the secluded Mount of Olives—where Judas and the national authorities will secretly carry out their plan. But first, Jesus prepares his (eleven) disciples one last time for his dreaded end (on earth), and for their faltering faith.

Jesus says all of them will stumble (be "scandalized") because of him on this night. He quotes Zech. 13:7: "I will strike the shepherd, and the sheep of the flock will be scattered." Jesus tells his shocked disciples: after he is raised he will go ahead of them into Galilee (gathering his flock anew). His death and their scattering will both be brief.

Peter focuses on the scattering (and misses the reuniting). Even if all are scandalized by Jesus, he will never be scandalized. Jesus responds that on this very night, before a rooster crows, Peter will deny him three times. But Peter insists that even if he has to die with Jesus, he will never deny him; all the other disciples then say the same thing.

Jesus goes with them to a place called Gethsemane; he tells them to sit while he goes a little farther away to pray. Taking Peter and the two sons of Zebedee (James and John) with him, he is sad and troubled. He prays, "My Father, if it is possible, let this cup be taken from me; yet not as I want but as you want." Jesus knows very well his Father wants his cup, his blood of the covenant, to be poured out. He understandably wishes another way were possible.

Meanwhile, the three disciples sleep. They are not strong enough to watch with him even one hour. Jesus orders them to watch and pray so they do not enter into temptation; the spirit is willing, but the flesh is weak. This prayer could remind them of what Jesus taught them earlier (in 6:13): keep us from (entering into) temptation; deliver us from the evil one. When Jesus says the spirit is willing, he could mean the Spirit of God is willing (wanting) to help them endure this suffering—and resist the temptation to avoid or inflict suffering.

Jesus' next prayer shows his submission to his heavenly Father: if it is not possible that this (cup) be taken away unless I drink it, let your will be done. The Greek words of his final phrase—"let your will be done"—are exactly the same as in his prayer in 6:10; so this prayer repeats the same words. Jesus is not trying to persuade God to do what he wants (see 6:7); he is persuading himself to do what God wants.

When Jesus returns to his disciples, he jolts them awake: the hour has arrived; the son of man is being handed over to sinners; and the one handing him over has arrived. While Jesus is still speaking, Judas arrives. With him is a great crowd with swords and wood clubs, (sent) from the chief priests and elders of the people (of the kingdom of Israel). Judas and the temple police, and their posse, have arrived.

The armed crowd rushes forward to grab Jesus and arrest him. Suddenly one of the disciples (Peter, according to Jn. 18:10) grabs his sword and strikes the slave of the high priest, cutting off his ear. Jesus quickly stops this rash reaction; he tells him to put his sword back, for all who take the sword will die by the sword.

Peter has entered into temptation (see 26:41). In the prayer of 6:12-13, a primary temptation is not forgiving others. Now, through prayer, Jesus is overcoming that temptation, and refuses to fight against his armed enemies. He instead is ready die for the sake of his new covenant—which will spread forgiveness to many: forgiveness from God will lead to forgiveness of other people, even enemies.

Those who instigate hatred and violence against the police or armies of ruling authorities often lose that battle in the end. In general, those who take up the sword to overthrow "the powers that be" end up dying by the sword (of the powers that be).

This is Paul's point in Rom. 13:1-4. There is good reason to fear ruling authorities and their "sword" (that punishes the evildoer). Christians are not the ones (designated by God) to punish evil people on earth (including evil authorities). Instead, they should let everyone who does evil be subject to the ruling authorities (like the Romans); for God can use (evil) authorities to punish evildoers with the "sword." Indeed, God will use the evil Roman armies to punish and destroy violent Jewish rebels and the kingdom of Israel within that same (evil) generation of Israel. So when Christians are persecuted by evil people, they should not try to overcome evil with evil; rather than punishing their persecutors, their new covenant calls for forgiving, peacemaking, and loving enemies (Rom. 12:14-21; 13:8-10).

Christians will be tempted to join those who "take up" the sword to fight for what is "right" (getting rid of evildoers). Peter thinks he should fight to protect Jesus; he must defend his close friend, the Christ, the future king of Israel. But Peter is wrong again. Jesus has already defined what is "right" for his kingdom: it is a forgiveness that includes patient kindness and gentleness. Jesus has also commanded his disciples to "take up" their cross and follow him in the way of suffering (see 10:38; 16:24).

Jesus says he could have asked his Father for twelve legions of angels to protect him; but that is not what God wants. Jesus instead prays for his Father's will to be done. His Father's will is that he suffer, rather than inflict suffering on others. When children of the heavenly Father face persecution or threats, and prepare to react violently to protect their beloved brothers and sisters, they should ask their Father to forgive them—as they forgive those who sin against them.

Jesus then turns to address the crowd that has come to arrest him: why did they bring swords and clubs, as if they were coming to capture a "robber" (armed rebel)? He has been sitting and teaching in the temple (courts) the past few days, openly and unarmed. When his disciples see and hear these things—especially that Jesus is not going to defend himself—they scatter and leave Jesus behind.

The rulers of Israel condemn Jesus to die (26:57-27:10)

The temple police arrest Jesus and lead him to Caiaphas, the high priest, where the scribes and elders are gathered. Peter follows from afar until he reaches the court(yard) of the high priest; he even enters (the courtyard) and sits with the servants to see what will happen.

The chief priests and the whole council seek false testimony against Jesus in order to put him to death. This council is the Sanhedrin—the national governing body of the kingdom of Israel—headed by the high priest; it includes other chief priests (the most elite Sadducees), scribes (ruling teachers of the Pharisees), and elders (rich aristocrats).

The council has trouble at first finding credible false witnesses; then two come forward to claim Jesus said he was able to destroy the temple of God and rebuild it in three days. Jesus remains silent; the high priest asks if he is not going to respond; he asks Jesus to say something about the witness against him. Jesus refuses.

Caiaphas reacts angrily to this insubordination; he orders Jesus to swear under oath to the living God and tell them if he is the Christ (Messiah), the son of God. The high priest uses the phrase "son of God" as another way to refer to the Messiah (king); this reflects scriptures like Ps. 2:2,6-7 (where God addresses the anointed king in Jerusalem as "my son").

Since the issue now is not the false witness but Jesus' identity as the Christ, Jesus responds, "You (yourself) said." Jesus does not need to swear under oath since he always tells the truth (see 5:33-37)—unlike the two false witnesses. It is true he is the Christ, the son of God; but Jesus clarifies his royal identity: his rule will be different from what everybody expects. The rulers of the kingdom of Israel will not recognize his rule until they see _the_ (royal) son of man sitting at the right hand of the "power," and coming on the clouds of heaven.

His kingship will be even more powerful than expected; his rule will not be over Israel, or any kingdom of earth, but over the kingdom of heaven, ruling in heaven alongside the "power," namely, his Father. And in the end, _this_ royal son of man will come to earth on the clouds of heaven with great power and glory (see 24:30). At that time, all the tribes and kingdoms of earth will mourn, because they preferred the ruling sons of men more than _the_ royal son of man (24:30).

This Messiah will not rule over the kingdom of Israel, or any other kingdom of earth. Yet

numerous Christians still think that if they humble themselves and pray, this Christ will come and heal their nation. This misguided hope seeks to apply the old covenants (with Moses and David) to one's beloved nation; such hopes and prayers seem to prefer the old covenants and a kingdom like Israel over Jesus' new covenant and his international kingdom of disciples.

The high priest of the kingdom of Israel hears Jesus' "delusional" claims and tears his clothes in disgust. How dare Jesus claim he will rule and judge at God's right hand, superior over all earthly kings and rulers—including the high priest. Caiaphas considers Jesus' claim to be blasphemy; only God will rule and judge over all the earth. Caiaphas concludes they have no need for other witnesses; everyone has heard Jesus' blasphemy. God's honor—and the honor of the high priest, of course—must be upheld. This obviously fake Messiah must be condemned.

Caiaphas asks the ruling council what they think; they answer that Jesus is worthy of death; this is the judgment they planned all along. He must be silenced (in order to quiet his sympathetic crowds who flood Jerusalem from everywhere). Law and order must prevail; national security is at stake.

The council begins to spit in Jesus' face and hit him with their fists. The anger and rage of the high priest spreads throughout the whole council: they slap him (on the cheek), and taunt him. The Greek word for slap here is the same as in 5:39 (about a disciple slapped on the right cheek by an evil one). The covenant (law) of Moses allowed limited retaliation: an eye for an eye, as quoted in 5:38, and thus a cheek for a cheek. But Jesus fulfills that law by transcending it; he commands no retaliation; his new covenant makes the old law obsolete.

Jesus refuses to attack his enemies with hateful words or actions. This is part of what it means to forgive: forgiving enemies means not hating them, and not trying to get revenge against them. Forgiving does not mean agreeing with the enemies, or condoning their deeds.

While the council abuses Jesus, Peter sits outside in the courtyard. A slave girl approaches Peter; she accuses him of being with Jesus the Galilean. Even lowly female slaves in Jerusalem look down on this man, his disciples, and his crowds—who come from outside, many from Galilee. But Peter denies it before everybody, "I don't know what you're talking about."

As Peter moves (slowly) toward the gate (to escape), another (slave girl) exclaims, "This one was with Jesus of Nazareth." Again the big city Jerusalem looks down on the false Messiah from outside, from little Nazareth. And again Peter denies this accusation, now with an oath: "I do not know the man." Note how an oath is used (similar to our use of a "promise") when people doubt one's word. Indeed Peter's word here is unreliable. Earlier, Jesus told his disciples not to use oaths; just tell the truth (see 5:33-37).

After a little while, those standing (near the gate) approach Peter and accuse him again, "Truly you also are one of them, for your speech (accent) gives you away." Peter is now desperate, and begins to curse and swear an oath (again), insisting "I do not know the man." Immediately a cock crows. Peter remembers Jesus' words (about denying him three times before the cock crows), goes out (the gate), and cries bitterly.

The next morning a formal meeting of the council—with _all_ the chief priests and elders of the people present—confirms that Jesus must be put to death. So they bind him and lead him away, handing him over to Pilate, the (Roman) governor. While Jewish rulers could carry out some punishments, evidently only the Roman rulers could enforce the death penalty.

Judas has been hanging around to see what happens. When he sees Jesus is condemned to die, he regrets what he did; he returns the thirty silver coins to the chief priests and elders. Judas tells them he has sinned and handed over innocent blood. The council could care less and rejects the money; it's his money now. So Judas throws the silver coins into the temple (court) as he leaves, goes out, and hangs himself. Judas' regret is not true repentance; for he murders himself.

The Roman ruler condemns Jesus to be crucified (27:11-26)

The powerful Roman governor Pilate asks Jesus if he claims to be the king of the Jews—as accused by the rulers of the Jews. Similar to 26:63-64, where the high priest asked Jesus if he was the Messiah (king), Jesus responds: "You (yourself) say." But unlike 26:64, Jesus does not try to tell Pilate what kind of king he is. (In Jn. 18:33-37, however, Jesus explains to Pilate that his kingship is not from this world since his servants do not fight to protect him from the Jews. In contrast to his kingdom, the servants of the kings and kingdoms of earth fight to gain or maintain power for their king.)

Pilate is probably puzzled at this point; so the chief priests and elders shout more (false) accusations against Jesus. When Jesus remains silent, Pilate asks if he doesn't hear how they accuse him. Pilate can only stare in amazement at the quiet self-control of Jesus; this is no hate-filled, big-mouthed revolutionary.

Pilate is now suspicious of the accusations; he has no sympathy for the increasingly desperate rulers of the Jews. So when the crowd gathers, Pilate plans to give them a choice: release the notorious prisoner Barabbas, or free Jesus—who is _called_ Christ (Messiah).

Pilate has decided the Jewish rulers are merely jealous of Jesus and his popularity with the crowds. Pilate has probably heard stories about crowds in Jerusalem calling Jesus the son of David, the Messiah (as in 21:9); he thinks this crowd might be sympathetic to Jesus.

As Pilate sits on his judicial bench, waiting for the crowd's decision, he is briefly sidetracked by a message from his wife. She sends him a warning not to become involved with that righteous man (Jesus), because she had a bad nightmare because of him. Meanwhile, the chief priests and elders appeal to the crowds, inciting them to ask for (the release of) Barabbas, so that Jesus would be left to die. Probably these are mostly Jerusalem crowds—and include some of the crowd the Jewish rulers sent to arrest Jesus; they are accustomed to letting their intimidating rulers have their way. Pilate would not be able to distinguish between crowds he had heard about (from outside Jerusalem, who are sympathetic to Jesus) and crowds from Jerusalem (who remain loyal to their rulers).

Pilate can't believe his ears; he asks again which one the crowds want him to release; again they say Barabbas. So Pilate asks them what he should do with Jesus, who is called Christ (Messiah). All of them—the Jewish rulers and the crowds they incite—say let him be crucified.

Yet Pilate is not easily intimidated; he voices his doubts about the accusations against Jesus; he asks what evil Jesus has done. But the Jewish rulers and their crowds are now beyond any discussion of accusations. They intensify their shouting, crying out for crucifixion.

When Pilate sees he cannot reason with them, and that things are getting out of hand, he gets some water and washes his hands before the crowd, saying, "I am innocent of this blood; you yourselves see to it." Then all the people answer, "His blood be on us and on our children." So Pilate releases Barabbas to them, but flogs (whips) Jesus and hands him over to be crucified.

Pilate is not really innocent. He tortures Jesus and agrees to his crucifixion, however reluctantly. It is not possible to separate good intentions from evil actions. Even if one does not hate an opponent, an act of violence against the opponent is not an innocent act—according to Jesus' new ethical standard of loving and doing good to one's enemy, as in 5:38-48.

Roman soldiers mock, torture, and crucify "the king of the Jews" (27:27-54)

Pilate's soldiers take Jesus into the praetorium (the governor's official Jerusalem residence, that included rooms for his soldiers and prisoners). There the whole company of soldiers gathers around Jesus, strips him of his clothes, and puts a scarlet cloak on him. The scarlet cloak is close to the purple color of royalty, but probably comes from a military officer, and is meant to mock this false Messiah. They make a "crown" out of thin, thorny branches and place it on his head; they put a stalk ("staff") in his right hand. They bow before him and mock him, saying, "Hail, king of the Jews." They spit on him and grab the stalk (staff) in order to hit him on the (crowned) head. After this torture and mockery, they put on his own clothes again, and lead him away to be crucified.

After they crucify Jesus, they divide up his clothes by casting lots. Jesus is left exposed, naked on the cross. This reflects his earlier teaching in 5:40, where disciples are called to give up the outer garment as well as the undergarment to someone persecuting them, rather than try to get revenge for taking the undergarment. And 27:32 uses the same Greek word for "force" (someone to carry) as in 5:41. Jesus' teaching about not getting revenge in 5:38-42 is thus an ethic of the cross: deny oneself, and take up one's cross; gently accept shame or mockery from powerful rulers and their soldiers. Armed violence even in self-defense—or in defense of treasured possessions—does not agree with this new ethic of Jesus.

Above Jesus' head they put the written charge against him: "This is Jesus, the king of the Jews." Two "robbers" (armed rebels) are crucified with him, one on his right and one on his left. Putting Jesus between them showcases his guilt by association—with "revolutionaries" who want to overthrow present rulers and take over power. Jesus earlier asked the crowd coming to arrest him why they were well-armed, as if he were a "robber" (armed rebel).

Some who pass by Jesus blaspheme him, "You who would destroy the temple and build it (again) in three days, save yourself, if you are the son of God, and come down from the cross." They thus join the false witnesses (about the temple) of 26:60-61, and the temptations of Satan in 4:3,5-6 (to save himself, if he is the son of God).

Likewise Jewish rulers—the chief priests along with the scribes and elders—mock Jesus: "He saved others but has no power to save himself. He is the king of Israel, so let him come down now from the cross and then we will believe in him. He trusts in God, so let him deliver him now if he wants, for he said 'I am the son of God.'"

At the sixth hour (noon), darkness covers the land until the ninth hour (three o'clock). This darkness on the land of Israel—an Israel represented at the cross by mocking crowds, rulers, and rebels—could be similar to Ex. 10:21, where darkness over the land of Egypt plagued that sinful nation. Around the ninth hour Jesus cries out in a loud voice, " _Eli, Eli, lema sabachthani_?" These Hebrew (and Aramaic) words mean, "My God, my God, why did you forsake me?"

Jesus has not forgotten that his Father gives him this "cup" of suffering; and Jesus still calls out to the one who remains his God (my God, my God). Yet he suffers evil mockery and deadly torture, like one forsaken by God. What probably best explains all these things is Ps. 22.

Jesus' cry uses the words that begin Ps. 22:1. For Jesus and the psalmist, the words are the cry of an innocent man who suffers greatly from his enemies. Nevertheless, the psalm goes on to speak of God's deliverance. So Jesus' words do reflect his current agony, yet they also quote from a psalm where God ends up vindicating the righteous sufferer. Earlier, when Jesus told his disciples he was going to Jerusalem and would suffer and die at the hands of the rulers there, he added that he would be raised on the third day (16:21; 17:23; 20:19).

Various passages from Ps. 22 could have come to Jesus' mind during his final hours of suffering. Ps. 22:6-8 depicts the scorn and mockery of those shaking their heads and calling on God to deliver him. Ps. 22:18 says his enemies divide his clothes among them and cast lots for them. Ps. 22:24 goes on to affirm that God does not despise him, and listens to his cry for help. So Jesus' quote from Ps. 22 acknowledges his suffering, but also reaffirms his knowledge that this scripture predicts both his suffering and deliverance.

Jesus again cries out with a loud voice and gives up _the_ Spirit (or spirit). Jesus' body is now dead, having neither his human spirit nor the divine Spirit. Then lo and behold: the curtain of the temple is split in two from top to bottom; the earth is shaken; and the rocks are split. As a result, tombs are opened and many bodies of the saints who had fallen "asleep" are raised. Coming out of the tombs after his (Jesus') resurrection, they appear to many in Jerusalem.

After Jesus gives up (releases) the Spirit and dies, it seems the power of the divine Spirit virtually explodes onto the scene. The holy of holies in the temple has been the focus of God's presence (Spirit) in Israel; now that heavenly presence (Spirit) tears the curtain enclosing the holy of holies (or the curtain enclosing the holy place) and reveals the divine presence and power over the "earth" by shaking the earth, splitting rocks, opening tombs, and raising dead saints. All this temporarily quiets the mockery; the Roman centurion and other soldiers fearfully exclaim, "Truly this one was the son of God."

Friends and foes of Jesus watch out for his dead body (27:55-66)

Many women are also there, watching Jesus from afar; they have followed Jesus from Galilee in order to _serve_ him. In Lk. 8:2-3 these women _serve_ Jesus (and his disciples) with their material possessions. Among them now are Mary the Magdalene (named first also in Lk. 8:2), Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

That evening a rich man from Arimathea named Joseph, who also became a disciple of Jesus, goes to Pilate and asks for the body of Jesus. Joseph wraps it in clean linen, puts it in his new tomb, rolls a large stone to the door of the tomb, and leaves. Mary the Magdalene and the other Mary observe these proceedings but do not leave; they remain near the tomb. Perhaps it is significant that the mother of the sons of Zebedee, who is so ambitious for her sons in 20:20-21, has now disappeared from this "hopeless" scene.

Mk. 15:43 says Joseph of Arimathea is an important member of the council (Sanhedrin), and is expecting the kingdom of God. Lk. 23:50-51 describes Joseph as a good and righteous man, who did not agree to the decision of the council. Jn. 19:38 also says Joseph is a disciple of Jesus—but secretly because he is afraid of the (other leaders of the) Jews. In Jn. 19:31 these (leaders of the) Jews do not want the crucified bodies to remain on crosses during the Jewish sabbath. So Joseph's request to bury the body does not expose him as a secret disciple; it fits in with what the other Jewish leaders want. Even Joseph's preparation of the body is according to Jewish custom (Jn. 19:40). Joseph's act is not a confession of discipleship.

Jn. 12:42 notes that many Jewish leaders believed in Jesus, but because of the Pharisees they did not confess it—so they would not be thrown out of the synagogues (ruled by the Pharisees). Even a ruler of the Pharisees, Nicodemus, seems to be a secret sympathizer of Jesus; he is mentioned with Joseph in Jn. 19:39 (see also Jn. 3:1-2). In Jn. 7:50-52 Nicodemus argues in the Sanhedrin that according to their law Jesus should be heard before they judge him. Although others in the council ask sarcastically if Nicodemus is from Galilee (and thus a disciple), Nicodemus has mainly stood up for following their Jewish law before judging Jesus. So despite their sympathies for Jesus, hidden under their devotion to Jewish law and customs, Jn. 12:43 concludes that such secret believers love the glory of men more than the glory of God.

Compared to most Jewish rulers, Joseph and Nicodemus are more righteous and secretly hope Jesus will reform their kingdom of Israel; Joseph is expecting this king to bring in the kingdom of God. Yet unlike the twelve, Joseph has not heard Jesus teach the mysteries of his new international mustard seed kingdom of disciples. And when Nicodemus came secretly at night to talk to Jesus, he could not understand (or believe) what Jesus said about the kingdom of God (see Jn. 3:1-12).

Even when they bury Jesus they do not stand out as disciples of Jesus. Their _public_ words and actions remain to the end in accord with their Jewish law and customs and fellow rulers. They could still hold on to their human (political) glory, rather than suffer for the glory of God; they do not (yet) deny themselves.

It is possible they end up like the shallow soil over large rocks (in 13:20-21): they joyfully receive Jesus' word of the kingdom, but fall away (or remain secretive) when persecution comes. Moreover, since they are rich and powerful, they could also resemble the soil among the thorns, which does not produce the fruit of further words of the kingdom—due to remaining secret sympathizers—because of their fondness for wealth (13:22). These two men disappear in the rest of the New Testament, notably in the book of Acts and its early history of the disciples in Jerusalem facing threats and death from the Sanhedrin. (In Acts 5:33-39, it is the Pharisee Gamaliel who stands up in the Sanhedrin and speaks against killing Jesus' apostles. Flattering stories about Nicodemus and Joseph of Arimathea do arise in later centuries, but they are unreliable legends.)

On the next day, the chief priests and the Pharisees gather before Pilate, saying, "Lord (governor), we remember that deceiver said while he was still alive that 'after three days I will be raised;' so secure the tomb until the third day in case his disciples try to steal him." They add that his disciples would then tell the people, "he was raised from the dead," and the last deception would be worse than the first. Pilate tells them to take a guard and secure the place. So they go with the guard and secure the tomb by sealing the stone.

Thus kings of the earth, the Jewish rulers and Roman governor, kill and bury the king of heaven. They even secure the tomb and guard it because of the disciples of the dead king. They have no idea two of their own rulers—Joseph of Arimathea and Nicodemus—are _secret_ disciples; for these two remain _secret_ disciples, so they can retain their lofty positions.

True disciples are a light that is not hidden or secret (see 5:14-15). Their good works—works like showing mercy to outcasts, speaking prophetically to rulers and their loyal citizens, and patiently suffering persecution (see 5:7,10-12)—will glorify their Father in heaven, not the ruling fathers of earth, and not themselves (5:16). The women who bravely monitor the tomb will be the disciples who experience the glory of God.

Chapter 14

The King of Heaven Rises and Rules Forever (Mt. 28:1-20)

At dawn on the first day of the week, Mary the Magdalene and the other Mary again go to see the tomb. Suddenly there is a great earthquake; an angel of the Lord comes down out of heaven, rolls away the tomb's stone, and sits on it; his appearance is like lightning and his clothing white as snow. In 17:2, when Jesus was transfigured, his face shined like the sun and his clothing was white like bright light. That was a preview of his heavenly glory: this glory also shines over the angels (like this angel in 28:3); and it will shine over (righteous) people, after they are raised from the dead and become "like angels" in heaven (see 22:30; 13:43).

This brightness terrifies the sleepy guards who keep watch over the tomb; they are so shaken they become like dead men—they are afraid to move. The shining angel addresses the women: "You yourselves should not be afraid, for I know you are seeking Jesus who was crucified. He is not here, for he has been raised, as he predicted. Come, see the place where he lay." Then the angel tells the women to go quickly to Jesus' disciples, tell them he has been raised from the dead, and remind them that he goes before them to Galilee, where they will see him (see 26:32).

So the women leave the tomb quickly—with fear and great joy—and run to tell his disciples. Then suddenly Jesus is in front of them, greeting them with a "hello" ("hail," the equivalent of "good morning" at this time of day). Recognizing him, they go over and grab his feet, and worship him. Jesus accepts their worship and repeats the angel's words about not being afraid and telling his disciples to go to Galilee; but now he refers to his disciples as his _brothers_ (see 12:46-50).

As the women go to tell the disciples (brothers), some of the guards go into the city to tell the chief priests what happened. So the chief priests meet with the elders and decide to give the soldiers enough money so they will say Jesus' disciples came at night and stole him while they were sleeping. Meanwhile, the eleven disciples go to Galilee, to the mountain where Jesus commanded; there they see him and worship, though some (others) doubt.

Jesus is now the new king in heaven and on earth (with final instructions and a final promise): _all_ authority in heaven and on earth is given (by God) to him. This man who was just crucified by the authorities of Israel and Rome now says he has been promoted (by his heavenly Father) to share _all_ authority (with God) in heaven and on earth. This affirms his earlier prediction to the high priest: from now on _the_ son of man will sit at the right hand of the "power" (26:64). The royal son of man is now co-ruler of heaven and earth with his Father; he is the all-powerful Messiah and Lord of the kingdom of heaven, ruling in heaven and on earth.

Jesus then tells his disciples what it means for him to have all authority on earth: " _Therefore_ , go and make disciples (among) all the nations (kingdoms or peoples)." As Jesus said in 24:14, "This gospel of the kingdom will be proclaimed in all the world as a witness to all the nations, and then the end will come." It is clear in 24:9 that all the nations will not then become disciples; for he says his disciples will be hated by all the nations on account of him.

His authority over the earth will not mean becoming Lord of all nations—but becoming Lord of disciples from all nations (kingdoms or peoples). His kingdom (of heaven) on earth will not be a tribal or ethnic or racial or national kingdom, or coalition of national kingdoms. His kingdom will be an international kingdom of disciples, that is present like a tiny mustard seed in the field (world) (see 13:31,38). Jesus will show _all_ authority over the earth by sending his disciples to _all_ the nations; they will make new disciples among _all_ the kingdoms (peoples).

The Greek word for _go_ in 28:19 is a participle, as are the following words for baptize and teach; yet Greek participles can be used as imperatives. The Greek word for "make disciples" is imperative. That imperative, and the rest of the context here, with the new Lord giving his final instructions, point to all the participles being imperatives (commands) from the new king. (Compare 17:27, where the same Greek word for go as in 28:19 is again a participle, and is clearly used as an imperative in a context that again includes an imperative verb, in this case both "throw (cast)" and "give.")

In the end, the little mustard seed kingdom that will be planted among all the kingdoms of the world will finally become the greatest of all kingdoms (13:32). For in the end _the_ royal son of man will come in power and great glory—and be seen (and feared) by all the tribes of the earth (24:30). He will then rule over a new earth, where there will be no evildoers (13:41). Only the meek (gentle) brothers and sisters of the son of God will inherit the new earth from their Father (5:5). Ultimately, this is what it means for Jesus to be given all authority on earth.

Jesus tells his disciples to baptize new disciples, among all the nations, in (into) the name of the Father and Son and Holy Spirit. John the Baptist predicted the more powerful one coming after him would baptize with the Spirit (3:11). Thus the all-powerful risen Jesus will baptize new disciples with the Spirit, whose personal presence and power will enable them to keep Jesus' commandments. Water baptism in (into) the name of the ruling Father, Son, and Spirit _affirms_ —and _reveals_ to other disciples—the presence of this baptism with the Spirit, the beginning of their new discipleship of Jesus, and the privilege of being children of the Father.

Disciples of Jesus are thus to baptize in water new disciples who have been baptized with (into) the Spirit. Churches that baptize in water (in the name of the Father, Son, and Spirit) those who are not baptized with the Spirit, not righteous disciples of Jesus, and not obedient children of the Father give them a false affirmation. This obviously should rule out baptizing babies, as well as many adults who simply want to become members of a respectable church.

The early church leaders in Acts use water baptism—and baptism with the Spirit—in a variety of new contexts and combinations. More important than those unique historic _experiences_ is what Paul _teaches_ in Rom. 6:3-4; he links baptism _into_ Christ with dying to sin and rising to new life. This dying to sin means being freed from the power of sin in order to live (as instruments of righteousness) to God with Christ (Rom. 6:6-11).

Under the old covenant or law (of Moses), the people of (the kingdom of) Israel were slaves of sin (Rom. 2:17-3:20). But new disciples who belong to the ruling Lord (Christ), are freed from that covenant (law); they have the new life of the Spirit the risen Jesus pours out (Rom. 7:4-6). The problem of not being able to obey the old law (covenant) (Rom. 7:7-25) is solved by living under the new law (covenant) of the Spirit of life in Christ Jesus (Rom. 8:2). Anyone who does not have the Spirit of Christ does not belong to Christ (Rom. 8:9). All who are led by the Spirit are children of God (Rom. 8:14).

Baptizing people who do not yet belong to Christ, and thus are not yet led by the Spirit, cannot affirm that new relationship and righteousness; it is a mere formality for those who are still slaves of sin. Baptizing people who want to be part of the kingdom of heaven and remain loyal to a kingdom of earth falsely proclaims one can love two masters. Baptizing people, even in Acts, is connected with saving them from the corrupt generation (of the kingdom of Israel) (see Acts 2:40-41); it also is linked with the apostles teaching new disciples and leading them to obey Jesus' commands about practical love, such as sharing their bread and other possessions while they meet in homes as the new family of their heavenly Father (Acts 2:42-46).

Jesus commands his disciples to teach them (the new disciples) to obey everything he commanded them. All future disciples are to pass on this teaching; but this command has special significance for Jesus' first disciples, the apostles. They are the original eye-witnesses who heard him and can pass on faithfully his commands—especially through the New Testament documents they write or influence. These written testimonies, like this Gospel, remain the foundation for what Jesus said and did, _the_ guide for all new disciples who want to teach others what Jesus commanded.

Jesus' command in 28:20 elevates the importance of _teaching_ for those leading new disciples. This teaching is necessary if new disciples are to keep (obey) _all_ Jesus commanded. A quick evangelism that results in new _decisions_ for Jesus means little if it lacks extensive teaching that results in new _disciples_ of Jesus. Evangelistic decisions for Jesus focus on accepting him as Savior, believing he died for our sins; making disciples for Jesus focuses on obeying him as risen Lord (king), doing everything he taught so that we no longer sin like before.

As Jesus' teaching spreads from generation to generation, and from nation to nation, he promises to remain with his disciples all the days (time) until the end of the age. He will no longer be limited to one place or time; not just his teaching will remain with them, but he himself as well. As the transcendent son of God, he—along with his omnipresent Father and Spirit—will be present with those who belong to him. The ongoing presence of Father, Son, and Spirit will empower them to be faithful children of the family of God. (This presence and empowerment is primarily what Paul means by grace.) Their presence and power create and sustain the new kingdom of heaven, the new family of the heavenly Father. The glorified Son is truly _Emmanuel_ , God with us.

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