Milo

JULY 25

Reading 206

MORE ON GREATNESS Matthew 19–20

“Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of man did not come to be served, but to serve, and to give His life as a ransom for many” (Matt. 20:26–28).The world has its own notions of how to achieve greatness in the spiritual realm. But each path the religious recommends is a detour away from the road taken by Jesus.

Overview

Jesus showed the fallacy in paths taken by the legalistic Pharisees (19:1–15) and a rich young man (vv. 16–30). He told a parable to show that greatness isn’t a matter of working harder (20:1–16). True greatness is found in doing the will of God by serving others (vv. 17–26), and putting our own needs aside to meet theirs (vv. 27–34).

Understanding the Text

“Some Pharisees came to Him to test Him” Matt. 19:1–9. As in the earlier dispute of Jesus with the Pharisees over Sabbath-keeping, the real issue here was the Pharisees’ approach to the Law, not the question they raised about divorce. In the first century two Jewish schools of thought on divorce existed. One school held that divorce should be permitted only in the case of unfaithfulness. The other permitted divorce for any reason at all. What school did Jesus follow? Jesus did not choose either, but pointed out that God’s ideal was a lifelong partnership. Anything less than the ideal involved sin, for one aspect of sin is falling short of God’s best. The Pharisees objected. Why then did Moses permit divorce? Jesus said, “Because your hearts were hard.” Understanding the hardness of human hearts, God knew that some marriages would be so destructive and marred by sin that He permitted divorce—even though it was not His ideal! This answer utterly destroyed the Pharisees’ reliance on Law, for it showed that God’s Law was not the highest spiritual standard at all! The Law itself contained the proof. God’s Law was a lowered standard, evidence of His grace in dealing with the human race. This lesson was driven home in the next incident. Little children were brought to Jesus, who announced that “the kingdom of heaven belongs to such as these.” In Judaism a child became responsible to keep the Law at 12 or 13. Not even the most strict Pharisee held the “little children” responsible to keep God’s Law! What Jesus said showed that God relates to us in grace, not through Law. God’s children respond to Jesus’ voice, rather than live by rules of “do” and “don’t do.” No Pharisee could achieve greatness, no matter how zealous he was to keep the rules and regulations that were observed as a way of promoting spirituality and pleasing God. What a lesson for us. Let’s not boast of all we do and do not do for Christ’s sake. Let us simply look into His Word, hear His voice, and respond. As little children, let’s remember that our life with Him is rooted not in what we do for God, but in the grace God showers on us. “What God has joined together, let man not separate” Matt. 19:6. Doesn’t this verse mean that Christians today are not to divorce? Actually, no. Jesus was responding to an assumption hidden in the Pharisees’ question. They debated divorce because they believed it was the right of an ecclesiastical court to decide who could and who could not divorce and remarry. In Deuteronomy 24 the Law simply said that, when a divorce takes place, the husband is to give the wife a “certificate of divorce.” This written document was proof that she was unmarried, and could (and in most cases did) remarry. In the first century courts of sages, referred to in Scripture as “experts in the Law,” sat in judgment on who could and could not divorce. At times they even forced husbands to grant their wives written bills of divorce. What Jesus meant when He said, “Let man not separate,” was that no ecclesiastical court had the right to sit in judgment on a divorce case. As the Old Testament decreed, this is a matter for the husband and wife alone to determine. What a reminder to us today, for we too have a tendency to sit in judgment in this most painful and tragic of situations. We cannot condone divorce. But, with Jesus, we must confess that in some cases it is necessary. No pastor, board, or denominational court of inquiry has the right to say to one couple no, and to another yes. And no such ecclesiastical court has the right to authorize one person to remarry, and to deny remarriage to another. The way of the Pharisee is unacceptable to God—whether in Jesus’ day or in our own. “What good thing must I do to get eternal life?” Matt. 19:16–22 The rich young man represents another approach people have taken in an effort to achieve spiritual greatness. When questioned, the young man showed that unlike many in his day he had consistently tried to do what is right in every human relationship. But each of the commands quoted by Jesus (vv. 18–19) came from the “second tablet” of the Ten Commandments. That tablet sets standards for man’s relationship with other men. What about the “first tablet,” and those commands which deal with man’s personal relationship with the Lord? Jesus’ answer, “Go sell your possessions and give to the poor. . . . Then come, follow Me” (v. 21), was designed to show the young man that his wealth came before God. That individual “went away sad,” for he was wealthy. In a choice between God, in the person of the Son of God, and money, this young man chose money. The first commandment of the Ten is, “You shall love the Lord your God.” No matter how benevolent or just a person may be in his relationships with others, unless he or she loves God supremely, there can be no spiritual growth or achievement. Let’s remember this when the humanist praises good works, and assumes all that counts is being or doing good. The best person in the world who does not love God has broken the first and greatest commandment, for our supreme obligation is to love the Lord. “Who then can be saved?” Matt. 19:23–26 When Jesus remarked that it is difficult for a rich man to enter the kingdom, the disciples were shocked. The ordinary man viewed the wealthy as blessed by God, for they had the opportunity to do good with their wealth and so gain merit with God. Jesus had a different perspective. The more we have, the more our possessions may possess us! The more we may consider how a choice affects our bottom line, rather than how that choice honors God. It is hard for a person with many resources tied up in this world to focus his or her attention on the next. Thank God that He can do what we cannot. We can be saved for eternity. And we can be saved from slavery to our wealth so that we can instead become slaves of God. “We have left everything to follow You” Matt. 19:27–30. Peter and the other disciples did not choose to follow Jesus for what they gained. But, like them, we sometimes wonder, “What will there be for us?” Jesus’ answer is reassuring. No one who follows Christ will lose! What we gain will be a hundred times as valuable as what we may be asked to give up (v. 29). All this . . . and eternal life too! “He agreed to pay them a denarius” Matt. 20:1–15. This story of Jesus troubles many. It’s obvious that the owner of the vineyard wasn’t fair. Oh, he paid the first workers fairly: we know that a denarius was a day’s wages in the first century. But we can understand why those who had worked all day for the agreed wage were upset when, at the end of the day, those who had labored just a few hours got as much as they did. So what was Jesus saying? Simply this. Some people want to put relationship with God on a work-for-hire basis. “I’ll work harder at being a good Christian than others. I’ll go to more meetings. Serve on more committees. Be out every night of the week.” And these folks often assume they’ll be rewarded for being so busy. The problem is, relationship with God is based on His generosity (v. 15). God relates to us in grace, not on the basis of works. The person who serves God out of love will, of course, be rewarded. But the person who serves actively because he thinks this is the way to make points with the Lord is doomed to disappointment. We don’t advance spiritually by being busy. This too is a lesson we need to learn. God calls us to love Him, and serve others. We can become so caught up in doing things for Him that we forget to simply love Him. And we forget to stop, listen to people, and try to respond to their needs. The person who is so active in church may very well be drying up spiritually, and spending his or her energies in an unproductive way. “So the last will be first, and the first will be last” Matt. 20:16. This is the second repetition of this saying in our chapters (cf. 19:30). What does it mean? Simply that those who appear to be first in the spiritual lineup, based on their strict religion, their benevolence, or their active involvement in church affairs, won’t be first when Judgment Day arrives. When we appear before the Judgment Seat of Christ to receive our rewards, those at the head of the line will be simple folk who have heard Christ’s message about greatness, and have taken it to heart. Those who, as Jesus taught in Matthew 18, seek out and rejoice with the lost, seek harmony within the body of Christ, and are ready to forgive others because they themselves have been forgiven by God.

DEVOTIONAL

What Do You Want Me to Do?(Matt. 20:17–34)

Somehow, we can’t seem to get it through our heads, can we? I suppose it’s all right. Even Jesus’ disciples took such a long time to comprehend the simple thing Jesus taught. You want to be great? Then serve. James and John didn’t understand. They asked their mother (or so the other disciples thought!) to lobby Jesus for the top positions in His kingdom. Jesus just shook His head, and told the two they didn’t know what they were asking. High rank in the kingdom of Jesus calls for drinking His cup (vv. 22–23). And that cup, in Jesus’ case, was death on the cross (vv. 17–19). Jesus tried to explain. High position in the secular world means having authority: it means lording over people. Jesus on the other hand came to be a Servant and, like a slave, to put the good of another before His own (vv. 25–28). I suspect the disciples still didn’t see what Jesus meant. Perhaps we wouldn’t see it either, if it weren’t for the incident with which this chapter ends. Jesus led His disciples away from Jericho, up the road that led to Jerusalem and His crucifixion. How heavy His heart must have been, for He knew what lay ahead. As He left, two blind men, hearing from the crowd that Jesus was near, cried out urgently. The crowd tried to hush them. But the men shouted all the louder. And Jesus stopped. He called them to Him, and He asked, “What do you want Me to do for you?” And at last we understand. Greatness in the kingdom of Jesus is stopping for the needs of others. It is setting aside for the moment our own hurts and concerns, to listen, and then to ask, “What do you want me to do for you?” We may be little in the eyes of other men. But if we follow Christ’s example of servanthood, we will be great in the eyes of God.

Personal Application

Begin each day asking God for an opportunity to serve.

Quotable

“Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can and as long as you can.”—John Wesley

JULY 24

Reading 205

KINGDOM GREATNESS Matthew 18

“Unless you change . . . you will never enter the kingdom of heaven. Therefore, whoever humbles himself as this child is the greatest in the kingdom of heaven” (Matt. 18:3–4).The question about greatness is important. Today too Christians need to understand Christ’s answer.

Overview

The mark of greatness in Christ’s kingdom is a childlike responsiveness to the Lord (18:1–5) that guards others (vv. 6–9) by seeking the lost (vv. 10–14), seeking reconciliation (vv. 15–19), and forgiving freely as we have been forgiven (vv. 20–35).

Understanding the Text

“He called a little child and had him stand among them” Matt. 18:1–5. The significance of so many Gospel stories and sayings depends on what has happened just before them. Matthew 16 reported the failure of Israel to respond to Jesus, expressed in the open rejection of leaders and in the failure of the people to recognize Christ as Son of God. Now, in response to a question about greatness, Christ “called a little child.” The child, unhesitating, came in response to Christ’s call and “stood among them.” The key to greatness in God’s kingdom is to respond just as unhesitatingly to the call of the King. You and I can “change and become like little children.” We can hear and obey Jesus’ voice. In the simple life of obedience we achieve what so many yearn for: greatness in God’s sight. What a tremendous blessing this is. Not many of us will become famous, or be remembered for notable achievements. Yet the simplest Christian can respond to God’s voice, and in responding be truly great. “If anyone causes one of these little ones who believe in Me to sin” Matt. 18:6–9. Outsiders (the “world”) will try to cause “one of these little ones who believe in Me to sin” (v. 6). Outsiders will actively try to cause Christ’s disciples to stumble. It would be better for them to have drowned before doing so (vv. 6–7), or to lose the member of the body used to cause sin (vv. 8–9). These words underline the importance of encouraging the attitude of “little oneness.” It’s difficult enough to maintain an attitude of childlike trust and responsiveness that is to characterize citizens of Jesus’ kingdom. In fact, one of the most important missions of the church is to nurture this attitude in its members. We must remember that children aren’t thrust out into the world alone. They are kept safe within the warm and loving context of the family. In the Christian family, the church, we can help each other become truly great. Sometimes Christians hinder rather than help others respond to Jesus in simple faith. One question we need to constantly ask ourselves is: How can I help others love and respond to Jesus Christ? If we’re uncertain about the answer to that question, then the rest of Matthew 18 is particularly important. Here we are shown just how to help others live in a “little one” relationship with Christ and His church! “If a man owns a hundred sheep” Matt. 18:10–14. The famous story reminds us that we human beings are very much like sheep. We are prone to go astray. Yet here Jesus pictured the shepherd hurrying off to find the one of his hundred sheep who was lost. Older versions beautifully capture the emotions of the shepherd who finds his lost sheep: he “brings it home rejoicing.” Nurturing “little oneness” in others means remembering that they too are likely to go astray, and that they too are precious. When one does go astray, we are to take the initiative and seek restoration. Perhaps most striking, when we find the straying little one we bring him or her home “rejoicing.” There are no recriminations. No attempts to make the person who strayed feel guilt. There is simply joy that one lost has been found. We need to remember and apply this principle in dealing with our children. Yes, they’ll go astray at times. When they come back let’s avoid recriminations. Showing our joy that they are home again will do more to prevent future straying than any punishment in the world! “If your brother sins against you” Matt. 18:15–20. A new analogy is introduced, to stand alongside that of Christ’s little ones as sheep. Jesus’ people are family. And, as in any family, the children are sure to sin against one another. There will be jealousy. There will be competition. There will be lies. There will be hurts given and received. How do we handle the family spats that are so destructive of Christian “little oneness”? Jesus gives a three-step procedure. Go to the person and show him his fault. If he listens (and here our forgiveness is implied, cf. v. 21), family harmony is restored. If he does not, bring along one or two others and try again. Finally, involve the whole church family. If the brother still refuses to listen, then “treat him as you would a pagan or tax collector.” This phrase points to church discipline: not one member of the Christian community is to have fellowship with that individual. How does this preserve “little oneness”? And who is the process designed to help? It helps everyone! It helps the person at fault, for the disciplinary process encourages confession and restoration. It helps the person hurt, for confession removes the obstacle to feeling close again. And it helps the congregation, which has shared in a process that affirms the importance of intimate, loving relationships as the context for our life together as little ones of Jesus. With that fellowship intact, we have a very special confidence in prayer (vv. 19–20). I know. It’s hard to go to someone and tell him what he did has hurt me. It’s hard to confront. But Jesus commands it. And remember, responding to the voice of the King is the key to greatness in the kingdom of God. “How many times shall I forgive my brother when he sins against me?” Matt. 18:21–22 Peter is such an attractive character. He’s a leader. He’s a risk taker. He’s quick to speak up, eager to please, and always very human in his strengths and weaknesses. This time Peter displayed what he must have thought was a special dedication. “OK, Lord,” he seemed to say. “I’m ready to try it. Why, I’ll even forgive my brother if he sins against me seven times!” Just how great a dedication this was is illustrated by rabbinic teaching of the time. The rabbis held that a person could be forgiven a repeated sin three times. But the fourth time, there was no forgiveness. Peter was saying he was willing to go further than anyone expected, in order to obey the Lord. Many times we’re like Peter. When you serve 25 church dinners, and no one even says, “Thanks,” by the 26th you wonder. You begin to feel you’re being taken advantage of, and it’s not quite a labor of love anymore. When you forgive a person for repeated sins, as the offenses mount you become more and more upset. You feel that, if the person were really sorry, he or she wouldn’t do it anymore. Yes, we’re ready to do more than anyone has a right to expect. But there are limits. Christ’s call for “seventy-seven times” established a totally new principle. In the community of faith, there are to be no limits on mutual forgiveness. There are to be no limits on obedience! We are to continue to live as “little ones,” responding to Jesus whatever others around us may say or do.

DEVOTIONAL

Canceled Debts (Matt. 18:18–35)

When our Lord called for brothers and sisters in God’s family to extend unlimited forgiveness to each other (vv. 15–22), He didn’t explain how this would help the repeat offender grow in holiness. That was left for the Apostle Paul to explain in 2 Corinthians 5. What Jesus did do was give us the most compelling reason of all to forgive one an other. That reason is expressed in the story of a servant who owed a king a great debt. When the servant could not pay, the king “took pity on him, canceled the debt and let him go” (v. 27). Then the servant met a fellow servant, who owed him a paltry sum, and “had the man thrown into prison until he could pay the debt” (v. 30). The king was angered when he heard. It was hardly appropriate for one who had been forgiven so much to make such an issue of a debt which was so little. The thrust of the story depends largely on the amounts of money Jesus mentioned. In the first century, a denarius was a silver coin representing one day’s wages for a working man. A talent was a sum equal to 3,000 denarii, so the first servant’s debt was the equivalent of 30,000,000 days’ wages! If the first servant had labored every workday for 50 years, and given every cent earned to the king, it would have taken him some 2,725 lifetimes to pay his debt! Yet each of us has but a single lifetime to live. By any measure, the debt owed the king was unpayable, and the 100 denarii owed by the second servant was insignificant. What a reminder when we find our hearts hardening toward a brother or sister after a few repeated hurts. God, the great King, has forgiven us an absolutely unpayable debt. He has forgiven our sins, simply because He took pity on us. In contemplating the forgiveness we have received from God, we find the grace we need to forgive one another.

Personal Application

Next time you find it hard to forgive, meditate on the forgiveness you have received from our Lord.

Quotable

“If you want to work for the kingdom of God, and to bring it, and to enter into it, there is just one condition to be first accepted. You must enter it as children, or not at all.”—John Ruskin

JULY 23

Reading 204

KING AND SON OF GOD Matthew 16–17

” ‘Who do you say I am?’ Simon Peter answered, ‘You are the Christ, the Son of the living God’ ” (Matt. 16:15–16).These chapters mark a turning point in Matthew’s Gospel. From now on, Jesus spoke less of the kingdom, and more of the Cross.

Overview

Jesus rejected an official demand for a miraculous sign (16:1–12). Only His disciples acknowledged Him as Son of God (vv. 13–16). Jesus commended Peter (vv. 17–20), and began to instruct the disciples concerning the Cross (vv. 21–28). Christ’s transfiguration displayed His glory to the disciples (17:1–13) before an unbelieving generation failed to see Christ’s glory in an act of healing (vv. 14–22). Even then Jesus did not insist on His rights as the Son of God (vv. 23–27).

Understanding the Text

“The Pharisees and Sadducees came to Jesus and tested Him” Matt. 16:1–12. These two groups were at odds theologically and politically. Yet both saw Jesus as a threat. As both were represented on the Sanhedrin, this is very probably another official demand that Jesus prove His claims by a “sign from heaven.” It’s amazing that this demand would be made, in view of the hundreds of healings and other miracles Christ had performed in Judea and Galilee. When I was in college I worked in a mental institution, and taught a Bible class there. One of the other attendants was a philosophy major at the University of Michigan like myself, and not a believer. I suggested that fulfilled prophecy provided the proof he said he needed of Scripture’s supernatural origin, and he took up the challenge. After studying for several months he agreed. Fulfilled prophecy did prove Scripture’s claims. But he still refused to accept Christ. He had not really been open or wanted to prove Christianity true. He had hoped to prove it false. Though all the evidence pointed in the opposite direction, he persisted in his unbelief. Don’t be surprised when some you witness to keep on in disbelief, even though they see answers to prayer and evidence of God at work in your life. Miracles didn’t produce faith in Jesus’ day. All we can do is what Jesus did. Confront unbelief and keep on ministering to those whose minds are not yet made up. “Who do people say the Son of man is?” Matt. 16:14 After years of ministry in Israel, Jesus sent His disciples to circulate among the crowds and listen to what people were saying about Him. They were full of praise of Jesus; all identified Him with some Old Testament great. It was a clear case of damning with faint praise. It’s as if you or I looked at a portrait by Rembrandt, and said, “Oh, it’s a nice picture.” This is almost worse than the religious leaders’ open hostility. And moderns take the same stand! “Oh, Jesus is all right. He was sure a good Man, and a wonderful Teacher. We’ve got a lot to learn from Jesus all right. Too bad He was crucified and died before His time.” People can respect Jesus as a good Person. But God calls us to acknowledge Jesus as Lord and Saviour. Anything short of worshiping Him as Son of God is rejecting Him completely. “Who do you say I am?” Matt. 16:15–20 Jesus didn’t send out His disciples because our Lord was curious about what the crowds thought. He sent them out to listen, so they would be forced to make a decisive personal decision. It doesn’t matter what others say about Jesus. It doesn’t matter if our parents, or our friends, or our whole family are Christians or if they are not. Each one of us must answer for himself or herself the question that Jesus asked His followers then. “Who do you say that I am?” If we say, with Peter, “You are the Christ, the Son of the living God,” and thus trust ourselves to Him, we experience salvation and pass from death to life. If we side with the crowd, no matter how much we may approve of Jesus as a moral and spiritual Leader, we are lost. There has been much debate about the meaning of Christ’s words to Peter, “On this rock I will build My church.” There has also been debate over the “keys of the kingdom of heaven” of which Jesus spoke. There is no grammatically compelling reason why Christ was not referring to Peter as the “rock.” What is important is that Christ said “I will build” and “My church.” Christ had been pouring His life into His disciples, including Peter, for years. Peter clearly was “first among equals” of the Twelve. Nothing Jesus said here suggests apostolic succession or that Peter was “pope.” The church was then, is now, and always will be Christ’s, and He its ultimate builder. What about the “keys.” The teachers of the Law in Jesus’ time had “taken away the key to knowledge” (Luke 11:52) and bound the Jewish people to multiple rules that actually “hindered those who were entering [God’s kingdom].” Peter, in preaching the first sermon to Jews (Acts 2) and Gentiles (Acts 10) used the key of knowledge of the Gospel and “loosed” those who had been bound, by directing them to Jesus. “Jesus began to explain . . . that He must be killed and on the third day be raised to life” Matt. 16:21–27. Peter, commended just above, is now rebuked by Jesus. Peter didn’t like the idea of Christ facing death by crucifixion. So he urged Jesus to avoid it! Jesus angrily pushed him away. Peter’s attitude lacked the perspective of God. Jesus went on to explain that every disciple must learn to look at his or her life from God’s perspective. Each of us must “take up his cross and follow.” Not that we will literally be crucified. Instead, each of us must, like Jesus, find and do the will of God for him or her. The believer’s cross does not represent suffering, or death, but the plan and purpose of God for him or her. Jesus went on to point out that God’s purpose frequently seems negative to us rather than positive. It often seems to us that if we do the will of God, we will “lose our life.” What we need to understand is that rather than losing our life, we will “save” it. Only in doing the will of God do we become our own better, purified selves. So let’s take up our cross. Daily. And gladly. If you and I determine to do God’s will each day, whatever the cost, we will each become what we most yearn to be. “See the Son of man coming in His kingdom” Matt. 16:28–17:8. The promise Jesus made was not that some would live until Christ’s second coming. It was that some who had believed in Him as Son of God would see the glory that was temporarily masked by His humanity. The chapter division is unfortunate, for 17:1 tells us that just six days later Jesus took Peter, James, and John to a mountaintop where He was “transfigured before them” (v. 2). In the rays that blazed from His familiar form, in the bright cloud that enveloped them, and in the voice announcing Jesus as God’s Son, Christ’s essential glory was glimpsed. It’s significant to note that only those who knew Him as Son of God were given this vision, and then not all of the disciples shared it. Sometimes believers today go through life without ever an intuition of the surpassing glory of Jesus, while others seem to live in His presence. Let’s take time to study and meditate on who Jesus is. As we do, Christ will show us His glory too. “They could not heal him” Matt. 17:14–21. When Jesus returned to the valley, He found the nine disciples left behind had tried to heal an epileptic boy and failed. Jesus healed the boy, and rebuked His disciples for their “little faith” (v. 20). The Greek word, oligopistia, is better understood as poor or defective faith. A number of failures of the disciples’ faith are mentioned in this section of Matthew (14:26–31; 15:16, 23, 33; 16:5, 22; 17:4, 10–11). It was not the size of the faith, but a flaw in the faith that was to blame. How do we know this? Because immediately Jesus said that “faith as small as a mustard seed” can move mountains! (v. 20) What then was the flaw? Here the flaw was in the object of the disciples’ faith: “Why couldn’t we drive it out?” The disciples had begun to trust the power Jesus had earlier given them, and to think of it as their own. Actually any power they had, flowed from Jesus, and Him alone. This is actually an encouraging story for us. Often we hesitate to reach out to help others, dreadfully aware of our inadequacies. It’s then we need to remember that our faith is in Jesus, not in our own strengths or resources. The flawed faith of the disciples serves as a reminder that even mustard-seed sized faith in Christ is enough to work miracles! The first-century priesthood required the use of this silver coin to pay the half-shekel temple tax required annually of every Jewish male. Jesus reminded Peter that kings only collect taxes from strangers, not family (17:24–27). If Peter had remembered this, he would have realized that Jesus, God’s Son, owed no temple tax to the Lord!

DEVOTIONAL

No One Except Jesus (Matt. 17:1–13)

The Christian mystics have an important contribution to make to each of our lives. This is illustrated in the story of the Transfiguration—and in its immediate aftermath. Notice how the disciples fell down before the transformed Jesus, and how when they looked up they “saw no one except Jesus.” What a mountaintop experience that was. They were deeply, completely, totally immersed in worship. They started back down the hill and almost immediately they became sidetracked. “By the way, Jesus,” you can almost hear one of them say, “I’ve always wondered about that Malachi 4 passage. Does it really mean what the teachers of the Law say: that Elijah must appear before the Messiah can?” The moment of worship had passed and was replaced by questions about the Bible and theology. I know. The Bible and theology are important. I’m so convinced of that that I spend my life studying and teaching Scripture. But there are times when getting another answer from the Book, or asking another question, detracts from a person’s spiritual life. Just like asking that question about Elijah must have drawn some of the wonder from the memory of their worship, and diluted some of their awe of our Lord. That’s what the mystics have to teach us. That ultimately what is vital is not having all the answers, but worshiping Christ. Not knowing more, but knowing Him. Not study, but kneeling in awe before the One we meet in God’s Word.

Personal Application

Study of God’s Word will nurture your spiritual life—if it is accompanied by contemplation and adoration of Jesus.

Quotable

“If you desire to know how these things come about, ask grace, not instruction; desire, not understanding; the groaning of prayer, not diligent reading; the Spouse, not the teacher; God, not man; darkness, not clarity; not light, but the fire that totally inflames and carries us into God by ecstatic unctions and burning affections.”—Bonaventura

JULY 22

Reading 203

MORE MINISTRY Matthew 14–15

“Great crowds came to Him, bringing the lame, the blind, the crippled, the dumb and many others, and laid them at His feet; and He healed them” (Matt. 15:30).In His healings and in feeding the 5,000 and then the 4,000, Jesus met the physical needs of His people. But would they let Him meet their spiritual needs?

Biography:

Herod

The Herod mentioned here is not Herod the Great, who died shortly after Christ was born. This is Herod Antipas, his son, who was only tetrarch of Galilee, though addressed by the courtesy title “king.” This Herod had married his half brother’s ex-wife, who was also his cousin, and was denounced by John the Baptist for incest. Herod imprisoned John the Baptist, but then vacillated. He wanted to kill John, but worried about the reaction of the people, and was himself in awe of the austere prophet. Herod and his wife Herodias remind us of Ahab and Jezebel. He, wicked but weak. His wife, wicked and brutally tough. In the end she saw to it that John, whom she hated, was killed. Later Herod’s guilty conscience and superstition combined to convince him that the Miracle-worker, Jesus, was John the Baptist come back from the dead.

Overview

Events moved rapidly. John the Bapist was beheaded (14:1–11). Jesus miraculously fed 5,000 (vv. 12–21) and walked on water (vv. 22–36). But official hostility grew. Jesus openly condemned a delegation from Jerusalem (15:1–20). In contrast to the doubt in His homeland, a Canaanite woman believed (vv. 21–29). Back in Galilee Jesus fed another great crowd (vv. 29–39).

Understanding the Text

“Because of his oaths and his dinner guests” Matt. 14:1–12.Herod had political as well as personal reasons for wanting John dead. Yet he held back from executing the prophet—until he made a drunken promise in front of dinner guests. The situation reminds us of an inner tug we all feel at times. We want to do something we know is wrong, but hold back. Until something pushes us over the edge. What provoked Herod to act against his better judgment? A foolish remark. And fear of what others might think. Herod wasn’t thinking clearly when he gave in to what clearly was peer pressure. He had other options. He might have rebuked his stepdaughter. He might have announced that the life of one of God’s prophets was not his to give. But under the pressure of the moment he did what he knew was wrong. That’s the danger in peer pressure. Our concern for what others might think or say so clouds our thinking we can’t come up with other options. We give in, and do what we know is wrong. The story of Herod and John the Baptist reminds us that there is always one option open when others pressure us to do what we feel is wrong. We can say no and choose to act on our convictions. Only if we make this choice can we avoid the sense of guilt—and the judgment—that Herod later faced. “When Jesus heard . . . He withdrew by boat privately to a solitary place” Matt. 14:13. The text tells us that after John the Baptist was beheaded, his followers came and told Jesus. It was then Jesus went privately to a “solitary place.” We’re not told why. But usually when the Gospels report that Jesus went to a “solitary place” it was to pray and commune with the Father. What a comfort talking with God is when tragedy strikes. If Jesus needed to withdraw and spend time with His Father just then, we surely need such a retreat when we experience hurt. “When Jesus landed and saw a large crowd, He had compassion on them and healed their sick” Matt. 14:14. Jesus tried to be alone, to meet His own need. But the crowds followed Him and were at hand when He landed! This time, as many others, Jesus set aside His own needs because He “had compassion” on the crowds. The word “compassion” is a significant one. It indicates not only a deep emotional concern for others, but also an effort to meet others’ needs. When the hurt others feel forces you or me to set aside our own concerns to meet their needs, we need not feel imposed on. We can rejoice. We are walking in the footsteps of our Lord. “You give them something to eat” Matt. 14:15–21. The disciples showed a concern similar to that of Jesus when they encouraged Jesus to send the crowd off to buy food. But there was a great difference, one underlined by Jesus’ suggestion that the disciples give the crowd food. The disciples felt for the crowd, but they could not meet their needs! You and I often find ourselves in a similar situation. We feel deeply for others who suffer in destructive relationships, who struggle financially, who are in the grip of illnesses, or who are experiencing the consequences of their own unwise choices. Yet again and again it’s driven home to us that there is really nothing, or so little, that we can do. That’s undoubtedly how the disciples felt when they objected, “We have here only five loaves of bread and two fish” (v. 17). What happened next is a great encouragement to us. Jesus took the little His disciples had, and miraculously multiplied it. Those five biscuit-sized loaves and two fish fed 5,000 men. Adding women and children, perhaps 20,000! Jesus still performs miracles. If we have the compassion and the willingness to offer what we do have to others, Jesus can miraculously multiply our little to meet the needs of many. “You of little faith . . . why did you doubt?” Matt. 14:22–35 This is undoubtedly one of the most familiar stories in the Gospels. The disciples saw Jesus walking on the waters of a stormy sea. Peter cried out, “Lord, if it’s You . . . tell me to come to You on the water.” Peter jumped out of the boat, and walked on the water toward Jesus. Then he took his eyes off the Lord and gazed at the frightening seas—and began to sink. The story is the basis of hundreds of sermons, most reminding us to keep our eyes on Jesus not our circumstances. But it’s important to note something else. Peter here is an example both of faith and unbelief. He alone trusted Jesus enough to step over the side and venture out on the waves. If later he flinched at the fearful waves, it was only because he had faith enough to dare. Faith isn’t a static thing in any of our lives. It is constantly tested by our circumstances as we journey through life. We should not be surprised if those with great faith sometimes falter. And we should not be too hard on ourselves if, at times, fright leaves us sinking and in doubt. When times like this come, we need to remember Jesus’ words to Peter: “Why did you doubt?” These words aren’t a rebuke, but a reminder. When we, like Peter, retreat for a moment to “little faith,” all we need do is ask, “Why doubt?” Jesus is here, with us, as He was there on the sea with Peter. The waves may crash all around us. But we will walk on them, not sink under them, if we keep our eyes fixed on our Lord. “Some Pharisees and teachers of the Law . . . from Jerusalem” Matt. 15:1–9. The note “from Jerusalem” suggests that this may have been an official delegation of members of the Sanhedrin, the Jewish ruling council, come to interrogate Christ. They challenged Christ directly, charging Him with not teaching His disciples to “wash their hands” before they ate. This washing was not hygienic, but a matter of ritual “cleanness.” By the first century many detailed rules for washing before eating had been developed. One entire tractate of the Mishnah, the codification of Jewish practices organized by Rabbi Judah the Prince in the last half of the second century, discusses “hands.” It tells just how they must be held when washing, the amount of water that must be used, etc., for a Jew to be ritually “clean” for eating. Christ sharply attacked the delegation, not on this one issue, but on the approach to biblical religion that they represented. He pointed to one area where such rabbinic hair-splitting served to avoid a clear Old Testament command given by God, and said, “You nullify the Word of God for the sake of your tradition” (v. 6). Jesus condemned these men who came to judge Him as hypocrites: They followed a pattern that Isaiah condemned long ago of honoring God with their lips, while their “hearts are far from Me.” If there is anything we learn from this incident, it is not to stand in judgment on others for their practices. Faith in Christ isn’t a matter of externals. It is a matter of the heart. Convictions may differ in Christian traditions and communities. But what counts is this: Do we love God, and does what we do express that love? If our hearts are right, our practices are irrelevant. “These are what make a man unclean” Matt. 15:10–20. In Old Testament religion to be “clean” meant to be in a state of ritual purity that permitted a person to approach and worship God. Such things as touching a dead body, having sex, or a body rash, made a person temporarily “unclean.” This disqualified him or her from attending worship at the temple until a state of ritual purity had been restored. The Pharisees and teachers of the Law (rabbis, or sages) had multiplied the rules governing ritual purity, and treated them as though their rules had the force of Scripture. Jesus directly attacked this whole way of thinking when He taught that “what goes into a man’s mouth” (externals) cannot make him unclean. What really disqualifies a person for worship are those things which “come out of the heart.” The list Matthew gave makes it clear that right living, not right ritual, is the key to a believer’s close relationship with the Lord. We need to make sure our own approach to faith mirrors the principle Jesus laid down here. Let’s keep our lives free of those sins that flow from the heart, and not be concerned about the “do’s” and “don’ts” that to some people are criteria of spirituality. “Son of David, have mercy on me!” Matt. 15:21–28 This story puzzles many. But the clues to help us understand are right there in the text. Jesus had temporarily withdrawn from Jewish territory. A Canaanite woman came and begged for mercy and healing for her daughter, addressing Jesus as “Son of David,” His Jewish, messianic title. At first Christ ignored her pleading. Then He seemed to reject her appeal, saying, “I was sent only to the lost sheep of Israel. . . . It is not right to take the children’s bread and toss it to their dogs.” In saying this Jesus reflected an important reality: no Gentile had a claim to Israel’s blessings, for God’s covenant promises were given to Abraham’s seed. The woman did not argue or plead special need. She simply noted that the children and dogs both eat bread at the table. The difference is that the children eat until they are satisfied, and the dogs receive the crumbs that are left. This display of faith was rewarded. The daughter was healed “from that very hour.” The incident emphasizes the priority Jesus gave to the Jews in His earthly ministry. He was their Messiah: They had first rights to every blessing He offered. Even today many believe that Paul taught Christians should give Jewish evangelism priority when he spoke of the Gospel being “first for the Jew, then for the Gentiles” (Rom. 1:16). Yet Jesus did heal, in response to the woman’s faith. Faith in Christ is the great leveler. Through the one principle of faith both Jew and Gentile are welcomed into the one family of God. Today no one can claim God’s favor exists beyond that claim established by faith. But do note this. Jesus had just been examined by the skeptical and antagonistic men who represented Israel. And, unexpectedly, he found faith in a Canaanite woman—a descendant of those pagan peoples Israel had been charged to drive from the land. That’s the exciting thing about faith. It crops up unexpectedly! Sometimes those who we think should believe hold back, and we become discouraged. And then, suddenly, faith appears in a person we would normally write off, and the revolutionizing power of God transforms his or her life. Then we thank God and, with fresh enthusiasm, continue to do His will.

DEVOTIONAL

Eat, but Don’t Be Satisfied(Matt. 15:21–39)

Food plays a part in the two incidents reported here. A Canaanite woman begged for crumbs from the table of God’s covenant people, and her strong faith was rewarded. Her daughter was healed “from that very hour.” Back home in Galilee Jesus was met by great crowds, who were amazed as He freely healed their lame, blind, crippled, and dumb. When they’d been with Him for three days without anything to eat, Jesus performed another miracle. He multiplied seven loaves and a few small fishes, and fed some 4,000 men “besides women and children.” And the text says, “They all ate and were satisfied.” And the crowd went away. What a contrast. The woman’s daughter, healed “from that very hour,” had her life changed forever. The Galilean crowd, satisfied with the meal, all left—and within a few hours would be hungry again. It’s wonderful that Christ in grace met the momentary physical need of the crowd. It’s grand that He satisfied their hunger. But it’s tragic that they then “were satisfied.” Yes. I know. All the text means is that they ate all they wanted; that they were full. Even so, it reminds me that so many people are satisfied if their material needs are met. If they have a place to live. Food to eat. A nice car. Money in the bank. How tragic that so many never feel the urgency that gripped the Canaanite woman and drove her to Jesus. Because in Jesus, and through faith in Him, we experience a spiritual transformation that makes life forever different, “from that very hour.”

Personal Application

Expect more from your relationship with Jesus than meeting your material needs.

Quotable

“It is as easy for God to supply the greatest as the smallest wants, even as it was within His power to form a system or an atom, to create a blazing sun as the kindle of the firefly’s lamp.”—Thomas Guthrie

JULY 21

Reading 202

OPPOSITION TO THE KING Matthew 12–13

“A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the Prophet Jonah” (Matt. 12:39).As it became increasingly clear that one must choose for or against Jesus, opposition to Him and to His kingdom hardened. Today too some reject Christ not because they know so little about Him, but because they do not like the little they know!

Definition of Key Terms

Sabbath.

The Sabbath Day was set aside as holy in Judaism. A person could do no work, but did worship, pray, and study the Scriptures. Over the years many rules of Sabbath observance had been propounded by the rabbis. These were intended to help the observant Jew keep from breaking the Sabbath inadvertently. But these rules, held by the Pharisees to be oral law given Moses on Mount Sinai and therefore just as binding as the written Law, were in fact only the notions of men. While Jesus was accused of being a Sabbath-breaker, He in fact only violated human rules that were not binding at all. It’s all too easy to raise our applications or interpretations of Scripture to the status of Scripture itself. This is a tendency each individual, congregation, and denomination must guard carefully against.

Overview

Jesus’ claim to be Lord of the Sabbath (12:1–14) and the Servant predicted by Isaiah (vv. 15–21) brought direct conflict with the Pharisees (vv. 22–37). Christ rejected their demand for a miraculous sign (vv. 36–45), but announced kinship with those who do God’s will (vv. 46–50). In a series of parables told to puzzled crowds (13:1–35), and in another series told to His disciples (vv. 36–52), Jesus explained the unexpected aspects of His kingdom.

Understanding the Text

“Your disciples are doing what is unlawful on the Sabbath” Matt. 12:1–13.Two Sabbath incidents led to open conflict with the Pharisees. The first was provoked by Jesus’ disciples, who plucked and ate grain on the Sabbath Day. In the first century grain was planted right to the edge of paths and trails. According to Old Testament Law a traveler might break off a stalk and eat as he walked along. The Pharisees objected because they classified this as “harvesting,” one of the 39 kinds of work the sages prohibited on the Sabbath. Christ answered in a familiar form of rabbinic argument. The Scripture says no layperson is to eat the temple showbread. But David ate, and was not condemned. If one wants to argue that David was special, all right: Jesus is more special. Again, the Law says not to work on the Sabbath. But the priests work then, offering sacrifices. If one wants to argue that the temple service is special, all right: Jesus is more special. The argument makes a double point. The strict legalism of the Pharisees was not supported by the Old Testament. The written Law showed that God is more concerned with mercy than with sacrifice (i.e., with relationships than with rules and ritual). And, in the person of Jesus, the God who gave the Sabbath cleared the disciples: they were innocent of the crimes charged (vv. 7–8). Shortly afterward Jesus entered a synagogue where there was a man with a withered hand. Looking for some crime to charge Jesus with, the Pharisees asked if it were right to heal (again “work”) on the Sabbath. Jesus’ reply was scornful. Even they would rescue an animal that had fallen in a pit on the Sabbath. Of course it is right to do good on the Sabbath. And then Jesus healed the man’s hand. What a revelation of the heart of Jesus—and of the Pharisees. These men who were so concerned over their rules cared nothing for the crippled man’s suffering. They only wanted to use his injury to attack Jesus. In contrast, Jesus cared about the man, and willingly faced criticism to help him. You and I are much closer to Jesus when we consider how we can meet others’ needs than when trying to force others to live by our convictions. “The Pharisees went out and plotted how they might kill Jesus” Matt. 12:14. Jesus’ sayings and actions exposed the cold hearts of the Pharisees, and the emptiness of an approach to religion to which they had dedicated their entire lives. When so exposed, only two courses of action are open. One can humble himself, confess, and repent. Or with cold fury one can strike out at the person who threatens his very identity. The Pharisees chose to strike back, and determined to kill Jesus. We must not be surprised when some are furious at the Gospel message. Like the Pharisees, many today have built their lives on a faulty foundation that they hold very dear. “Jesus withdrew from that place” Matt. 12:15–21. Jesus responded to their hostility by simply leaving the area. Matthew explained by quoting a passage from one of Isaiah’s “servant songs.” Messiah “will not quarrel or cry out.” He will be so gentle that He will not even snap a worthless reed flute, or discard a soot-filled candle wick. You and I seldom win those who are deeply antagonistic. It’s far better to leave them, as Jesus did, and go on healing the sick. Debate is never as effective as loving service. We win many more by showing compassion to those in need than by showing up those who want to argue. “Could this be the Son of David?” Matt. 12:22–29 The Greek suggests the question should read, “This can’t be the Son of David, can it?” There were doubts. But there was the growing awareness that Jesus might be the prophesied Messiah. The Pharisees must have been driven to distraction when they learned the crowds were asking such a question. The zealous Pharisees were respected by all and viewed as prime examples of godly, spiritual men. If Jesus were accepted as the Messiah, this Man who showed up the spiritual void of the way they had chosen would surely rob them of all respect. In desperation the Pharisees began a whispering campaign. They couldn’t argue that Jesus had performed no miracles. But they could plant doubt by suggesting He was in league with the devil. When people can’t do anything else to harm believers, they can lie about us. What is important is that our lives be so pure that everyone sees the lies are as ridiculous as the charge raised against Jesus. “Blasphemy against the Spirit will not be forgiven” Matt. 12:30–32. What is the unforgivable sin? It is a denial of that which one knows God must be doing, even as it was clear that Christ performed His miracles by the Spirit of God. The sin is unforgivable because the person who commits it has so hardened himself that he willfully rejects what he knows to be true. If you’ve ever worried that you might have committed this sin, relax. The very fact that you’re concerned shows that your heart is not hardened like the hearts of the Pharisees. “It finds the house unoccupied” Matt. 12:43–45. Self-reform is possible. Ben Franklin developed a list of desirable traits, and worked hard at developing them. But even if our bad habits are overcome, our lives are empty unless we invite Christ in, to empower us for godly living. The Pharisees were great at sweeping out. But their failure to welcome Jesus left them vulnerable to demons far worse than the ones they worked so hard to brush away. Let’s be careful to open our lives to Jesus, and let His love fill us with the compassion, mercy, and love these very religious opponents of Jesus lacked. “He told them many things in parables” Matt. 13:1–35. A parable is a story that makes one central point, and relates every element in the story to this point. The parables in this chapter concern Jesus’ kingdom, but are not obvious. In fact, Jesus said that He spoke in parables so that those who believed might understand and those who did not believe would not understand (vv. 11–15). What an illustration of God’s grace. Those who showed that they would not hear the King were spared the revelation of further truth, for which they would have been held responsible. Those who were willing to respond were given truth in a form they alone would grasp. This section of the Gospel closes with Christ’s return to Nazareth, His hometown. He was famous now, known all over Galilee and Judea too for His miracles and teaching. Did the hometown folks roll out the red carpet, to welcome the returning hero? No; instead they resented His fame. Wasn’t He just the carpenter’s Son? Weren’t His brothers just ordinary folks? How did Jesus get off, putting on such airs? Often the hardest people we have to minister to are those who know us well. Others are impressed. Our family and neighbors seem almost resentful. If this has happened to you, try not to be too upset. It happened to Jesus first. Of course, there’s also the rest of the story. Among those hometown folks who rejected Jesus were His own brothers (cf. John 7:3–5). Yet in Acts 1:14, on a list of those who were gathered in the Upper Room after Christ’s resurrection, praying and waiting for the coming of the Spirit, we find “Mary the mother of Jesus, and his brothers.” Yes, it hurt to be misunderstood and rejected at home. But in the end, all the family did respond. All came to know Jesus as Saviour and as Lord. What an encouragement for you and me. We may be misunderstood at home, or even scorned. But a faithful, loving witness will bear fruit.

Parables of the Kingdom

The Parable	Expected Form	Unexpected Form
1. Sower 13:3–9, 18–23	Messiah turns Israel and all nations to himself	Individuals respond dofferently to the Word’s invitation
2. Wheat/tares 13:24–30, 37–43	The kingdom’s righteous citizens rule over the world with the King.	The kingdom’s citizens are among the men of the world, growing together till God’s harvestime.
3. Mustard Seed 13:31–32	Kingdom begins in majestic glory	kingdom begins in insignificance; its greatness comes as a surprise.
4. Leaven 13:33	Only righteousness enters the kingdom; other “raw material” is excluded.	The Kingdom is implanted in a different “raw material” and grows to fill the whole personality with righteousness.
5. Hidden treasure 13:44	Kingdom is public and for all.	Kingdom is hidden and for individual “purchase.”
6. Priceless pearl 13:45–46	Kingdom brings all valued things to men.	Kingdom demands abandonment of all other values (cf. 6:33).
7. Dragnet 13:47–50	Kingdom begins with initial separation of righteous and unrighteous.	Kingdom ends with final separation of the unrighteous from the righteous.

DEVOTIONAL

Careless Words (Matt. 12:1–37)

The Pharisees just didn’t realize what they were saying until it was too late. They figured they had Jesus dead to rights when they criticized His disciples for picking wheat on the Sabbath. And then they rubbed their hands together in glee when they thought of tricking Him into healing a cripple on the Sabbath. Then, oops! They realized all they’d done was expose their own failure to understand God’s Word and their own cold hearts. They had accused the innocent (the disciples) and used the helpless (the man with the shriveled hand). They hadn’t been thinking when they spoke. That’s the meaning of the “careless words” that Jesus speaks of in verse 36. It wasn’t the mean, hateful accusations that the Pharisees hurled against Jesus that exposed them (vv. 22–32). Actually, each person’s heart can be read in his or her actions and words. Those things we say without thinking, like the Pharisees’ challenges of Jesus, reveal the heart. In the Pharisees’ case their words, so quickly uttered, revealed cold and uncaring hearts, totally unconcerned with the guilt or innocence of those they accused or with the suffering of the cripple they intended to use to trap Jesus. What people say coming out of church or in public does not reveal their hearts. It’s the words that slip out when they speak casually to their family, coworkers, or friends. It’s good every now and then to check on our own careless words. When we do, we’ll be able to tell a lot about the quality of our personal relationship with Christ.

Personal Application

Careless words can reveal a loving heart as well as a hard one.

Quotable
“What will it mean in practice for me to put God first? This much at least. The 101 things I have to do each day and the 101 demands on me which I know I must try to meet will all be approached as ventures of loving service to Him, and I shall do the best I can in everything for His sake.”— J.I. Packer