The Gospel According to ST.
MATTHEW, Chapter 1
St.
Matthew begins his story with a genealogy of one side of Jesus’ “family
tree”. You may feel inclined to skip
over this section, but I urge you not to.
Genealogies are more than just “lists of names”; they are a shorthand
for human history. Every name
represents a lifetime of stories, and many of those in St. Matthew’s list can
be found in the Old Testament if one simply follows the cross-references (in a
Bible, Concordance or Bible dictionary; some are given, below).
The
genealogy is of “Jesus Christ, the Son of David, the Son of
Abraham.” Each of these titles
conveys something significant about who Jesus is: 1) The Christ - Greek for the
Hebrew “Messiah”, literally the “Anointed One”- and the Son of David - a
reference to one descended from the great king, inheritor of God’s promises to
him - are both titles describing the long-anticipated Saviour of Israel,
promised by God through His prophets. 2) Abraham was the father of the Hebrew
people, and so the Son of Abraham is one of his descendants, in this case the One
through whom God‘s promises to that Patriarch will be fulfilled. It is to these Hebrews - the Jews - that St.
Matthew’s Gospel clearly is directed,
as we will see in the weeks to come: Jesus is the Promised One.
We
would expect the genealogy of so great
a figure to be studded with noble ancestors,
any “shady” characters being strategically overlooked. Such is not the case here. Jesus is the great Redeemer of the whole of
history and sinful humanity, and His “family tree” is peopled by many fallen
figures and imperfect circumstances - yet God works through each, reclaiming
and redeeming, inexorably working His perfect will.
Jacob
was the “deceiver” who cheated his brother and lied to his father, wrestled
with the LORD’s angel and became “Israel”, father of the twelve tribes (Genesis
25:21ff; 27, 32:24ff).
Perez was the son of Judah by Tamar, his daughter-in-law (Gen.38), while
Obed was born of Boaz and Ruth - Ruth was one of the Moabites, pagan descendants of Lot, whom Israel was to
avoid (Ruth 4:13ff; Numbers 25,
Deuteronomy 23). Solomon’s mother was
Bathsheba, whose husband Uriah was, in effect, murdered at King David’s command
so that that sovereign might take her as his own (2 Samuel 11 & 12). Then there are two kings in succession,
Manasseh and his grandson Josiah, who represent, respectively, one who
reintroduced pagan worship and rejection of the Lord’s ways, while the other led
the people into righteous reforms and deeper obedience to God’s laws (2 Kings
21-23).
The
story of Jesus’ birth follows: a) Mary and Joseph are betrothed. In that time and culture this “engagement”
was a legal bond which could not be broken save by a form of divorce, although
they were not yet married nor physically intimate with each other. b) Joseph learns that Mary is pregnant,
but knows that he is not the father.
Concerned not just for his own reputation but for Mary’s as well, he
wrestles through the night regarding a decision to break the bethrothal
quietly. c) God speaks to him through a dream, revealing the true state of
affairs, as well as what he is to do next:
Joseph shall take this child as
his own, a descendant of David’s line, inheritor of the promises, and name Him
JESUS - “The Lord is salvation”- for the promises will be fulfilled in
Him. So, the Virgin conceived...
The
Gospel According to ST. MATTHEW,
Chapter 2
“Now
after Jesus was born in
Bethlehem...” It was then that the Magi - “wise men”;
“Three Kings” - arrived to see the infant Jesus. St. Matthew relates that
they came to the house to see the Child - no longer a Baby in a
manger. In fact, King Herod’s focus
upon boys two years old or younger(v.16), suggests that as many as twenty-four
months may have passed since the Birth.
What about these visitors who
arrived: how many were there? who were
they? The gifts were threefold, but the
persons are not numbered. Later
traditions name three, or refer to as many as twelve; St. Matthew is
silent. He identifies them as
“Magi”-the Greek word is magoi, the
same term used of “Simon Magus”(Acts 8:9-24), a practitioner of magic, who had
to repent of his art to come to Christ.
These may have been “wise men”, i.e. advisors and magicians to royalty;
or members of a sect which practised occult arts; but neither was welcome in Israel
(Deut.18:9-14). It is significant that
these, who had had no part in the promises to Israel, would make so long and
hazardous a journey to honour this foreign King. We may recall God’s promise to Abraham, “And in you all the families of the earth shall be blessed.”(Gen.12:3).
In stark contrast to the Magi, we
see King Herod, the Jewish “king”, who is far more concerned with his own power
than with the promises of God. His “wise men” are the chief priests and the
scribes, who know the Scriptures and their prophetic words, yet show no desire
to seek out their Saviour. Do they
share the king’s rage when the Magi fail to report back to him? Do they concur with his orders for the
slaughter of the innocents? When the
king was troubled, “all Jerusalem [was
troubled] with him”(v.3). Was this
because he took out his anger and frustration upon his people? Was it because the Magi rode in with a large
entourage, looking foreign and dangerous?
Was it because some feared that they had failed to recognise the coming
of the Messiah?
Once again we read that Scripture
was fulfilled: There is the location of
the Birth (v.6;
Micah 5:2), the return from Egypt (v.15; Hosea 11:1), Rachel’s lamentation
(v.18; Jer. 31:15 Rachel was Jacob’s
second wife, mother of Joseph and Benjamin), and the reference to the
“Nazarene” (v.23; it is unclear where this prophecy is to be found). Also, the magi’s gifts may reflect Isaiah
60:6 - part of a chapter which could supply the background for the legendary
three kings upon their camels.
As in Chapter One, dreams play a
significant role, this time for the Magi (v.12), as well as for Joseph (vs.13,
20, & 22). They come as divine directives: “an angel of the Lord”,
“being warned by God in a dream”. We are not told how God spoke, but the
biblical accounts regularly depict the Lord’s angels speaking His words
directly. When people respond, they
respond to God Himself as the One who has spoken-i.e. the messenger and the
message are one; together they are God’s word spoken and delivered.
New Life is born; innocents
die. Promises are fulfilled; Herod’s
ambitions are frustrated. A long
journey ends with the glimpse of the Hope for all nations; a new journey begins
with dreams, and fear, and flight, before settling down as the Child grows up
in relative obscurity. “...And His own received Him not.”(Jn.1:11)
“…Bethlehem…out
of you shall come a Ruler who will shepherd My people Israel.”
The
Gospel According to ST. MATTHEW,
Chapter 3
Chapter 2 faded out with the Holy
Family coming to dwell in Nazareth.
Now, nearly thirty years later, the scene opens upon the “wilderness
of Judea” and the
strange figure who has appeared there near the Jordan River. John “the
Baptist”, “clothed in camel’s hair, with a leather belt around his
waist”, fire
in his eye and a bold exhortation bursting forth from his lips -
“Repent, for the kingdom of heaven is at hand!” - appears as a prophet of old, like
Elijah himself (see
description of Elijah given at 2 Kings 1:8; cf
Malachi 4:5,6). Son of
Zechariah and Elizabeth, he is Jesus’ cousin, six months his senior (Luke 1:36) and he too is one in whom Scripture is fulfilled: “The
voice of one crying in the wilderness...” (Isaiah 40:3). God is moving; no longer far off, His
kingdom is “at hand”.
John has come to the river to cry out God‘s
message, to turn hearts from sin, and to plunge willing souls beneath the very
waters which Israel had crossed into the Promised Land. His baptism is a sign of repentance: a
willingness to acknowledge sin, to turn from it, and to prepare for what - and
especially Who - is to come. “Then
Jerusalem, all Judea, and all the region around the Jordan went out to him.” (perhaps, like “all Jerusalem” being troubled with King Herod in Chapter 2, there is some exaggeration in
this sweeping statement, but we may still assume that the crowds were quite
large.)
All the true penitents are welcomed
to the waters, but the Pharisees (the “rabbis” or “teachers”) and the Sadducees
(generally upper class, leaders of the priestly line) -the religious leaders -
are challenged, criticized and rebuked.
John questions the sincerity of their repentance. It’s not enough to claim one’s status
or ancestry; one must live up to
it. Fruit trees exist to bear fruit
and, whatever their stock, the fruitless will be uprooted and destroyed. He warns that the kingdom comes with
judgement, not just deliverance. The
One who is coming will baptize, “with the Holy Spirit and fire”. As the “winnowing fan”
(fork) was used in those days to lift up the harvested grain from the threshing
floor, that the wind might blow away the chaff for burning, while the good
kernels dropped again to the ground; so will His coming separate the harvest of
souls, by the wind of the Spirit and the fire of His cleansing wrath.
It is not clear what John perceived
of Jesus’ identity when first he saw Him coming to the river. Did he recognize the One “whose
sandals I am not worthy to carry”?
or did he see only
his cousin whom he knew to be possessed of a godliness beyond his own? Later, the Baptist would recall for his
disciples the testimony given as Jesus emerged from the water (John 1:33,34) “And I have seen and testified that this is the Son of God.”
Why, given John’s protestations, was
the Lord baptized that day? He declares
that it is “to fulfil all righteousness”, i.e.
it’s the right thing to do. Jesus has no sin of which to repent, but He
with His whole heart, and mind, and soul and strength, declares His willingness
and readiness for all that the Father wills to do. The Son of God submits His humanity to the rule of the Kingdom.
Here is the way of the sons of God - all,
male and female, who will follow and be made like Him: little sons as He is the Son of God. Christian baptism is Jesus’ baptism: with
water, the Holy Spirit, and the Father’s witness that we are His beloved
children in Christ Jesus.
A
voice came from heaven, saying, “This is My beloved Son, in whom I am well
pleased.”
The
Gospel According to ST. MATTHEW,
Chapter 4
Immediately following His baptism
and the affirmation of the Father, “This is My beloved Son, in whom I am well pleased.”, Jesus is led “by the Spirit” into the wilderness
where He is tempted by the devil. It is
not uncommon for Christians to find that, immediately following a time of
blessing and spiritual growth, Satan tries to snatch away our confidence in the
Lord by a barrage of temptations.
Notice that Jesus fortifies Himself by fasting: physically He is hungry
and weakened, but spiritually His dedicated fast has placed Him firmly in the
Father’s hands. The Spirit has led Him;
He is the Father’s Son.
The baptism ended with the Father’s
word: “This is My beloved Son...”; the temptations begin, “If You are the Son of
God,...” Like Eve in the garden of
Eden, Jesus is encouraged to doubt God’s word (“Has God indeed said...?” “You will not surely die.” Genesis 3:1, 4). The first
temptation is simple and understandable: to feed His hungry body with
bread. There is only one problem: there
is no bread, only stones. No problem, “If You
are the Son of God”, simply to turn one into the other; but for Jesus there
is something higher at stake: He will not do anything which is not the Father’s
will, whether for Himself or for others.
As George MacDonald put it,
“The
Father and the Son are of one mind. The
Lord could hunger, could starve, but would not
change into another thing what His Father
had made one thing. There was no such
change in the
feeding of the multitudes. The fish and the bread were fish and bread
before.”
(“The
Temptation in the Wilderness”; Unspoken Sermons, First Series).
Jesus
responds with Scripture (Deut.8:3);
the second temptation features Scripture on the devil’s lips (Psalm 91:11,12). The evil one will quote, out of context,
often twisting the meaning, but Jesus is steeped in the Word and confident in
His Father; He responds with authority, “You
shall not tempt the LORD your God.”
Okay, He will not deviate from the
Father’s plan; but surely He came to rule the world: to be King. “Have it now!” the Tempter declares, “Follow my plan and you cannot fail! Do it my
way; worship me!” We will hear a chilling echo of Christ’s
response later, in chapter 16, as Peter tries to dissuade Him from treading the
way of suffering and death; it is His response to those who would have Him
follow other than the Father’s will: “Away
with you, Satan! For it is written,
‘You shall worship the Lord your God, and Him only shall you serve.’”
John the Baptist had come to prepare
the way, now his imprisonment appears to herald the next step for Jesus: He
moves to Galilee, settling in Capernaum.
Once more, St. Matthew sees this as fulfillment of the Scriptures
(vs.15,16). The message is the same as
John had proclaimed, “Repent, for the
kingdom of heaven is at hand.”, but there’s a difference in what
follows. John called people to turn
from sin and be baptized in preparation for the One who was to come; Jesus
calls people to Himself: He is the Promised One. Fishermen leave their old life to devote their skills to the work
of the Kingdom: following Jesus, catching souls instead of fish. Further, in Jesus are manifested not only
the words but the works of the kingdom: healing the sick, casting out demons,
raising up the paralytics. And “Great multitudes followed Him” from
throughout the whole region, for in Him the Kingdom of God is at hand.
“The people who sat in darkness have seen a great
light…Light has dawned.”
The
Gospel According to ST. MATTHEW,
Chapter 5
Chapter 5 introduces us to what is
commonly called “The Sermon on the
Mount”. It runs over three
chapters, 5, 6 & 7, and you are encouraged to read it as a whole. Perhaps read the three chapters first, then
come back and pay particular attention this week to Chapter 5; next week read
the three, but focus on Chapter 6;
likewise with Chapter 7 the following week. Many commentators assume that these chapters are simply a
collection of “sayings of Jesus” gathered from various sources. Dr. John Patrick has argued, I think
convincingly, that it is, in fact, one whole: a clear, coherent sermon.
Try reading it as such.
St. Matthew informs us that Jesus sat down to teach - the standard
rabbinical posture for teaching - and “His
disciples came to Him”. This group
was not the curious crowds looking for miracles. It was made up of those who were eager to follow and to learn
from Jesus, to be His disciples. The
teaching that follows is not just wise words: it is the heart of Christian
discipleship.
I understand the whole to be a vision
of the Kingdom of God. The Kingdom is
not so much a place as it is the state of God’s will being clearly known
and willingly done: the “Reign of God”. In its perfected form, that is the reality of heaven. In this sermon, Jesus describes what it
means to put that Kingdom into effect here and now in the lives of those who
would follow Him. The focus is not
simply upon being good people, nor upon finding the way of inner peace or
success; it is about being like our Father in heaven. We are to share His heart, His will, His ways - to be transformed
inside and out - and to be truly “sons”
of the Father. Once again, that
“sonship” applies to male and female alike: it entails our likeness to the Son, Jesus Himself. He is the model .
Again and again the standards of the
Kingdom turn the world’s standards upon their heads. Disciples of Jesus are called to be different and to make a
difference. The “Beatitudes”(vs3-12)
set the tone for all that follows. We
begin with the poverty of spirit(v.3) whereby we acknowledge our sinfulness and
our need of God’s grace. We are to
repent of our sins - to mourn for the effect of those sins(v.4; cf
The Service of Compline, B.C.P. p.727, the 2nd prayer re: sorrow for our sins
“which were the cause of Thy passion…”) - to put off our strength and
self-sufficiency - to become meek, i.e. to humble ourselves - and to hunger and
thirst for God’s righteousness. This
will result in a change of actions (showing
mercy v.7, and making peace v.9),
attitude (purity of
heart: single-minded focus on God’s righteousness v.8), and the way in which the world responds to Christ’s
disciples (persecution
vs.10-12).
Followers of Jesus are not simply to
blend in with the world; they are to preserve (as salt was used in the ancient
world), and to bear light - Christ’s light which helps us to discern His will
and His ways and to recognize sin for what it is. They are freed from “legalism” - trying to justify oneself by
scrupulous obedience to the letter of the Law - by God’ grace; now they are to live in submission to the
heart/spirit of the Law - a deeper obedience to the Father’s righteousness.
Try reading each section, from v.21
to v.48, in the context of the Beatitudes (i.e. read a few verses, say 21 &
22; then re-read vs.3-12; repeat
following vs.23-27, etc.). Do we bear
the “family resemblance” to our Father?
“…that
you may be sons of your Father…you shall be…as your Father in heaven is…”
The
Gospel According to ST. MATTHEW,
Chapter 6
Chapter 5 had much to say about
fulfilment of the Law, not simply following the letter, but in acquiring a
righteous attitude of the heart. In
fact, the focus is less upon our relationship to the Law and its requirements,
and more upon our relationship to the Father.
It is not about the rewards and punishments of doing what the Law
requires, but about the way that the “sons of God” are to live, following the
Father’s heart.
Chapter 6 continues to explore our
relationship with the Father, how we honour Him with our almsgiving and
disciplines of prayer, and how we trust Him with our daily lives. The words, “Seek first the kingdom of God
and His righteousness”, represent what is to be our focus in all that we do. Our charitable deeds, our fasting and
prayers - even the things that we treasure - are to be an offering to God, not
a show for others. Our aim is to do
what God declares to be right - His righteousness - trusting that He, knowing
what we need even before we ask, will supply our most basic daily requirements.
The heart of this chapter is the
“Lord’s Prayer”; we do well to read and consider it as if for the first
time. It begins by underlining the
foundational relationship for every
Christian life: God is not just the “Supreme
Being”, He is OUR FATHER. He, “is
in the secret place” and “sees in secret” vs.4,6&18; “knows the things you
have need of before you ask Him” v.8; “will forgive [or not forgive] your
trespasses” v.15; “knows that you need all these things” v.32; and it is to
Him that prayer is to be addressed. It is not simply a people and their God;
it is children with their Father. He is
“Our Father in heaven”, but His
presence and care are to be experienced
by us here on earth as well.
The
Father’s Name is to be hallowed: considered holy; honoured. To pray for such, we must be prepared to do
so in our lives. We “hallow” His Name
when we seek His kingdom and His righteousness; so the prayer continues, asking
for that Kingdom’s arrival and the doing of God’s will, which is the substance
of His reign. As we seek this end, we
look for our daily sustenance to be supplied (cf 25-34). Further, we look
for forgiveness, but with the understanding that, according to the ways of the
Kingdom, it is incumbent upon us to forgive others as well. Ideally, we would live “debt-free”, yet we
struggle with trials, temptations and the assaults of the evil one, and we do
fall; and we do need forgiveness; and others need to be forgiven. Much of this chapter deals with temptations
that would entice us away from God’s righteousness: making a show of our good
works, prayers and fasting vs.1-8 & 16-18; being unforgiving of others
vs.14, 15; becoming attached to things of this world and hoarding our treasures
vs19-21; filling our eyes with those things which we ought to avoid vs.22,23;
trusting in the security that we can buy or construct for ourselves, rather
than trusting in God vs.24-34. We all
require the Father’s grace.
“For Yours
is the kingdom and the power and the glory forever. Amen.” v.13. Many translations don’t include these
closing words, but they are in some of the ancient copies of St. Matthew‘s
Gospel, and I expect that they were attached to the prayer from the first days
in which it was recited. Certainly here
is the focus of our discipleship: The
Kingdom of God.
“Seek
first the kingdom of God…” “For where your treasure is, there your heart will
be also.”
The Gospel According to ST. MATTHEW, Chapter 7
We come now to the last section of the “Sermon on the Mount”. Jesus deals with judgement: the importance
of true and righteous judgement and the danger of that which is not. The opening exhortation, “Judge
not” is often
understood as forbidding judgement of any kind, but the force of the word “Judge” in this case is pejorative: it implies
looking down on the other. We are
warned that such judgement will return upon our own heads, even as “if you do not forgive…neither will
your Father forgive [you]”6:15.
No,
we are not to set up ourselves in judgement over others; but we are called to
judge. Jesus goes on to urge His
followers, “Do not give what is holy to
the dogs; nor cast your pearls before swine...” v.6 We are to be prudent, wise in judgement-not
proud, nor arrogant, but discerning.
Likewise, in Jesus’ words about “planks”[“logs”,
“beams”, etc.] and “specks” vs.3-5,
the removal of the “plank” is a prelude to seeing clearly “to remove the speck from your brother’s
eye” v.5 A small speck in the eye,
depending on what it is (for example metal or glass), may do significant
damage. It needs to be removed, an
operation which requires a steady hand and clear sight. It is requisite that
“speck removers” be dealing humbly with sin (i.e. the “planks”) in their own
lives.
We need divine discernment if our
judgements are to be righteous and true.
We are instructed to ask the Lord for this wisdom, confident that He
will give us what is necessary. “Ask”, “Seek”, “Knock”; He will
respond. He is our heavenly Father,
whose goodness abundantly surpasses that of fathers on earth. We can trust Him.
Trusting in our heavenly Father
gives us freedom to live transparently. As we do, the fruit we bear will be
good fruit; not simply the outward appearance of goodness, but the natural
outgrowth of righteousness within.
Conscious of our own sinfulness, walking in humility - “poor in spirit”
- we are free to treat others as we would like to be treated ourselves (i.e.
loving one’s neighbour as oneself), whether or not they are likely to return
the favour.
The choice is to enter by the “narrow gate”. It is the way of Life-clearly the life of integrity and
transparency: we are the same inside and out, not the “wolves…in sheep's clothing”v.15 - in Jesus. We must put off all the worldly baggage, our
pride, our sin, our self-importance, and follow as disciples - the way is
narrow, and we can enter only in meekness and poverty of spirit.
Finally Jesus ends with a kind of
parable about the wise and foolish house builders. The former builds upon a rock foundation, the latter upon
sand. The difference is not simply
between one who hears and believes Jesus’ words (i.e. the “Sermon on the Mount”
as a whole) and one who neither listens nor believes; but between the one who
hears “and does them” and the one who hears “and does not do them”. The whole message is a call to discipleship: not simply “believing” in
Jesus but following Him. “If
anyone desires to come after Me, let him deny himself, and take up his cross,
and follow Me.” Mt.16:24. We
cannot do it in our own strength, but if we begin with the Beatitudes (Mt.5:3-12), the poverty of spirit, sorrow for sins and transparency
before the Father, He will lead us by the narrow way to life as “sons
[daughters] of your Father in heaven.”
“Therefore
whoever hears these sayings of Mine and does them…built his house on the rock.”
The Gospel According to ST. MATTHEW, Chapter 8
As Jesus descends the mountain
following His great sermon, a leper approaches Him desiring to be “made clean”. “Leprosy” can refer to a number of different skin diseases, not
just what we would identify as leprosy today,
however any of these conditions would have been sufficient under the Law
(see Lev.13 & 14) to render one “unclean” and thereby unable to live with
others in the community. If the
“leprosy” proved to be temporary, the one afflicted would have to go through
appropriate channels to have a priest certify him ritually clean and physically
healed. Likewise, anyone coming into
physical contact with a leper became ritually unclean, unable to participate in
various activities until a process of purification had been completed.
The leper who encountered Jesus came
“worshipping Him”, begging a healing,
“Lord, if You are willing, You can make
me clean.” There followed the most
astonishing of developments: rather than Jesus being made unclean by the leper’s touch, the leper was made clean by the touch of Jesus.
This chapter features a variety of
types of healing and demonstrations of both the Lord’s authority and people’s
responses to Him and His ministry. He
touched the leper who worshipped Him, but the centurion’s servant was healed
from a distance in response to his master’s faith, i.e. a Gentile’s (non Jew’s) faith,
prophetically pointing to a way into the Kingdom for all: faith in Jesus. Peter’s mother-in-law was healed in very
matter-of-fact fashion after Jesus, noticing that she was ill, touched her
hand. At evening, He is pictured
delivering many who were possessed by demons, and healing the sick in fulfilment of the messianic
prophecy of Isaiah 53:4. Then, as the
press of the crowds grows greater, He and His disciples depart to cross over to
the other side of the lake.
Verses 19-22 feature two people who
desire to follow Jesus, one identified
as “a certain scribe” and the other
as “another of His disciples”. The first is warned that the way is not
easy: a disciple must share the life of His Master. The latter is called to follow without delay or excuse. The scribe will think twice before embarking
upon the journey; the “disciple” will recognize that he must “seek first the Kingdom”. [ Note: The responsibility to “bury his father” likely
implies waiting until his father has died and, as an heir, he is free to do as
he pleases].
Onward press the Lord and His
disciples, into a boat and off across the lake. Jesus, surely exhausted after a long day, and confident that He
is in the Father’s hands, slumbers even as a storm blows up and rages all
around them. The others panic and waken
Him (what do they expect Him to do?) He
rebukes the wind and the sea and
them, “Why are you fearful, O you of
little faith?” Here we find that
radical trust in the Father which fuels the “Sermon on the Mount” (esp.6:25-34),
not simply spoken, but lived out in Jesus, our Master.
The chapter ends with the healing of
two demon-possessed men. The demons
acknowledge Him as “Jesus, Son of God”, the One who has power over them. The demons’ fear disarms them and they are
driven out; fear in those who observe the deliverance drives them to push Jesus
away leaving them bereft of His presence; in contrast, the disciples’ fear
drove them to Jesus (v.25) and they were delivered. May we live as disciples of Christ Jesus.
“He
Himself took our infirmities and bore our sicknesses.” …Jesus said…”Follow Me.”
The Gospel According to ST. MATTHEW, Chapter 9
Jesus, having once more crossed over the lake, arrives at “His own city”, i.e. Capernaum, where He
had settled after leaving Nazareth. A
paralysed man is brought to Him and, in response to “their faith” -
presumably faith of those who brought the man, not to that of the paralytic
alone - He is healed. Yet, while the
man’s primary need appears to be a physical healing, what Jesus offers is, “your sins are forgiven you.” It is only when His authority to extend this
forgiveness is challenged - “This man
blasphemes!” i.e. He is doing what God alone can do - that He heals the
bodily ailment as a testimony, “that you
may know that the Son of Man has power on earth to forgive sins.” We don’t hear how the scribes reacted, but
the people both “marvelled” (“were
afraid”) and “glorified God”. Praise is directed as it ought to be.
Then comes the calling of St.
Matthew from the tax office. We don’t
know what he had seen or heard of Jesus before this moment, but at the simple,
direct command, “Follow Me.”, his old
life is behind him, Jesus is before.
Jewish tax collectors were seen as
dishonest and traitors to their own people: i.e. they collected taxes for the
Roman government, and became rich by adding arbitrary surcharges on top. Accordingly, they were regularly lumped
together with other “sinners” with whom the Pharisees would not deign to break
bread; what a scandal to find that Jesus had no such scruples. He answered, “Those who are well have no need of a physician, but those who are
sick.” and referred His critics to Hosea 6:6 regarding mercy and
sacrifice. “Sinners” who know their need will repent and receive Him; the [self] “righteous” will not.
The Pharisees fast; John’s [the
“Baptist”] disciples fast; why not the followers of Jesus? The “Bridegroom”
, i.e. Jesus, Himself (cf Revelation
19,21,22), is with them, so the
time for fasting is not yet at hand; however, it will come (recall Mt. 6:16-18 “When you fast…”). His
words regarding the mixing of new and old follow directly, connecting them to
the question of fasting. Like the
cloth, His disciples must become more “weathered” before they can make proper
use of the ancient discipline; but, as the “new wine” matures, the container
must be able to grow with its contents - and the Gospel will transform both.
A
“ruler” (in a synagogue?) humbles
himself before Jesus, asking the Master to come to his home to raise his daughter
from the dead. On the way, a woman, likewise confident in Christ’s
healing power, touches His robe and is healed from twelve years of internal
haemorrhaging. Two blind men follow
Jesus - “Son of David, have mercy on us!” see Mt.1:1 - and their sight is restored. Then, a man identified as “mute and demon-possessed”, is healed of his dumbness when the demon is
cast out. Different people and
circumstances occasion different means of healing, but faith, whether in the
afflicted, their friends or family, in demons who acknowledge Christ’s
authority, or simply His own faith in the Father, figures in them all.
More and more people come to Jesus;
the anxiety level of the Pharisees and other leaders grows. He heals again and again, but they need more
than simply physical relief: they need to be shepherded. They are ripe for it, but the “harvest” is so great that many “labourers” are required to gather it
all in.
“Therefore pray the Lord of the harvest to send out
labourers into His harvest.”
The Gospel According to ST. MATTHEW, Chapter 10
“Pray the Lord of the
harvest to send out labourers into His harvest.” (9:38) Having spoken these words, Jesus calls together twelve disciples
whom He designates “Apostles” (literally “those who are sent”) and sends them
out with, “power over unclean spirits, to cast them out, and to heal all kinds of
sickness and all kinds of disease.” They
are charged to do what Jesus Himself has been doing: teaching, preaching and
healing” (see 9:35). Are they going as “labourers into His
harvest”? Certainly they are going out
to touch people’s lives, sharing the words and the works of the Kingdom of
God. Perhaps those who are “ripe” for harvesting are the ones who receive the apostolic ministry (see vs.13,14; 40-42); thereby receiving
both the Son who sends and the Father who sent Him.(v.40)
Lists
of the “Twelve” appear three other places in the New Testament as well (Mk.3:16-19; Lk.6:14-16; Acts 1:13), with some minor variations.
Simon the “Cananaean” (“Canaanite”)
is identified
elsewhere as the “Zealot” - both references
to members of basically the same group, at different stages in its
development - whereas “Thaddaeus” (“Labbaeus”)
appears to be another
name for Judas “son of James”. The number twelve is generally understood to
correspond to the twelve tribes of Israel, such that the Church of Jesus Christ
is often pictured as the “new Israel” (cf Josh. 4:1-9 &
Rev. 21:14).
They were a strange mixture of
backgrounds and personalities, all chosen by Jesus, appointed and sent out in
His Name. Where else but in the company
of Jesus could Simon the Zealot - of a party that recognized no King but the
Lord and was prepared to use violence , if necessary, against the Roman
“invaders” - and Matthew the tax collector - who was regarded as a traitor to
his own people for his collaboration with the Romans (see reflection on Chapter
9) - stand together as one in Jesus to the point of death? Commitment to Christ is the key. The heart of this chapter is the apostles’
vocation to be like their Lord. They
are to share: 1) His ministry (see above re: teaching, preaching, and healing);
2) His trust in the Father (vs.9 & 10; 20; 28-31); 3) His reception or
rejection (vs.22-25; 32-42); 4) His approval and life (vs.32; 39). They go out to declare Jesus’ word through
their words and works, for He will speak and minister through them. Accordingly, they must be thoroughly
committed to Him, ready to speak and do that with which He charges them,
prepared to be identified with Him in blessing and in suffering. True disciples live with their Teacher, not
simply trying to follow words once spoken, but watching, listening, emulating:
sharing their lives with the Master, as He shares His with them.
The Twelve are sent with power for
ministry, but are to take no other provisions-putting into practice what Jesus
has taught them (6:25ff). Yet their commissioning is not simply for a few
days, weeks or even months - although they may be sent out initially for short
term missions - it points to years yet to come. There is no record in the Gospels of the apostles having been
brought before the authorities, or delivered up to death, before the Death and
Resurrection of Jesus, nor prior to the
coming of the Holy Spirit. It is not
until the martyrdom of St. Stephen (Acts 6-8) that persecution of the believers
begins in earnest. Perhaps this is the
Church’s commission to apostolic ministry for all generations to come.
“It
is enough for a disciple to be like his teacher, and a servant like his master.”
The Gospel According to ST. MATTHEW, Chapter 11
At the baptism of Jesus, John beheld
the promised sign: the Spirit coming and remaining upon Jesus (see Jn. 1:32); and he was convinced that
here was the promised One. Now,
imprisoned for his boldness in proclaiming God‘s word, he begins to entertain
doubts. His disciples are sent to Jesus,
asking, “Are You the Coming One, or do we
look for another?”v.3. Jesus
encourages them to observe His ministry - works of the Kingdom, recalling
various prophecies spoken through Isaiah (see
35:5, 61:1) - and to return to John with that testimony.
As John’s disciples head back to
their master, Jesus addresses the crowds regarding the “Baptist”. They had gone to see John because they knew
that he was a prophet. “Yes,” affirms Jesus, “and more than a prophet.” Scripture is fulfilled in John-not only the
voice crying out in the wilderness, preparing the LORD’s way (Isaiah 40:3), but also the “messenger”
prophesied in Malachi 3, likewise preparing the way for God’s coming in
judgement. Further, John is identified
as fulfilling the role of Elijah(Mal.4:5-6),
and his ministry of reconciliation (“And he will turn the hearts of the fathers
to the children, …children to their fathers”) in preparation for the Day of the LORD.
Jesus ranks John as the greatest “among those born of women”, yet then
proceeds to declare, “but he who is least
in the kingdom of heaven is greater than he.”(v.11)
For all his greatness, John will not witness the Crucifixion or the Resurrection of Jesus; nor, in this life,
will he experience that new birth, apart from which one can neither see nor
enter the Kingdom.(Jn.3:3ff)
The
prophets and the Law pointed ahead to the Kingdom, but John was the first to
declare that it was “at hand”. His message contained a certain
urgency. Perhaps the “violence” or “force” involving the Kingdom (v.12) has to do with the response to
John-his imprisonment-and the subsequent opposition to Jesus and His
disciples. Disciples of Jesus are to “strive to enter through the narrow gate”
(Lk.13:24; cf Mt.7:13,14), to love Jesus more than their own families, and
to take up their crosses to follow Him (Mt.10:34-39);
great “forcefulness” is required
of those who would so take hold of the Kingdom.
Some “have ears to hear”v.15 and are challenged and changed by Jesus’
words; others childishly expect the words to suit their fancy and are
disappointed. John was too dour: “You did not dance”; Jesus is not sober
enough: “You did not lament”.v.17. Having shaken His head at the crowds, He
turns to rebuke the surrounding communities in which He has been
ministering. For all that they have seen
of signs and wonders of the Kingdom, they have not recognized God’s call to
repentance, and are therefore under
harsher judgement than certain other nations who, in ages past, have been
marked for God’s righteous wrath: Tyre and Sidon (Is.23; Ez.26:1-7, etc.), and Sodom (Gen.18&19).
Then Jesus lifts His gaze heavenward
to praise the Father. It is neither our
wisdom nor good works that bring us to knowledge of God: it is His
self-revelation in Jesus. The “poor in spirit”, who are prepared to
humble themselves and come to Jesus, receive rest: forgiveness of sins;
reconciliation with the Father. Here
also is granted the “yoke”of new
life: “easy” because it is suited to what He knows we are able to bear; “light”
because He bears it with us.
“Come
to Me…Take My yoke upon you and learn from Me, for I am meek and lowly in
heart.”
The Gospel According to ST. MATTHEW, Chapter 12
The first section of this chapter
deals with questions regarding the Sabbath day (see Ex.20:8-11;
Deut.5:12-15). This
day of rest was to be free of work, but there was an ongoing debate as to what
qualified as “work”. The Pharisees
allowed some exceptions for responses to emergencies - particularly if a life
was threatened - but declared “unnecessary” work - things as small as plucking
heads of grain - to be forbidden. Jesus
chastens them for being more concerned with rules than righteousness; with
their legalistic interpretations, rather than with what is in the Father‘s
heart (once again, as at 9:13, He refers them to Hosea 6:6). He reminds them of
the actions of King David and his soldiers in a time of need (I
Samuel 21:1-6); and then points out that the priests’
regular duties in the temple require them to perform certain work on the
Sabbath (e.g. Num. 28:).
Beyond that comes the appeal to the authority at work in Himself, to do
God’s work and to reveal the Father’s righteous will: He is “Lord of the Sabbath”, and, as He declared at the end of the
previous chapter, all who, in their labour, would come to
Him, will receive rest, i.e. their Sabbath.
Why was it that Jesus sometimes
urged people not to spread the word about His miracles and His movements? (v.16; cf 9:30). We may recall the second temptation (4:5-7) to perform or to count upon
miracles; also, St. Matthew sees this as further fulfillment of Scripture (Isaiah 42:1-4): Jesus is the Lord’s
Servant, possessing divine authorization, yet walking and working in deep
humility.
Jesus’ authority is evident, but
whence does it come: from God or from the devil? He is accused of casting out demons by demonic power, but He
calls that absurd. They have not so
questioned other Jewish exorcists, nor have they explained why Satan would
undermine his own kingdom. No, the
power is that of the Spirit of God for, as we have been informed already, the
Kingdom of God is “at hand”! Therefore,
when the Pharisees attack Jesus, they are blaspheming against the Holy Spirit,
attributing His work to the evil one.
Christ characterizes such as the “unforgiveable sin” - for, if we see
the work of Satan to be the work of God, and vice versa, then we won’t be
facing the right direction when we repent of evil; in fact we will repent of
the good, and exult in the evil; and there can be no forgiveness received where
no repentance is offered. His accusers
need to look at their own hearts and the fruits produced in their lives.
A sign is demanded, some proof that
He is what He claims to be. Jesus
offers none but “the sign of Jonah”: i.e. He will be “swallowed” by the grave,
before being raised on the third day.
Surely they have seen the evidence: the Kingdom is at work in Him(vs.41,
42 cf.v.6; also 11:21-23).
He warns them of the dangers of failing to
recognize and respond to Him. The
“unclean spirit” may be cast out - other gods rejected - but unless the house
is filled - hearts given to the LORD; lives submitted to His Kingdom -more evil
will come in to dwell. Their hearts
need to be filled and transformed, that good fruit may be produced (vs
33-35), and that they
may grow into the family likeness (v.50). If the heart is right, the actions will reflect it. When His disciples seek first the Kingdom
and the righteousness of God, they will find them. If they put His words into practice, they will do the Father’s
will and show that they are His family.
“Whoever
does the will of My Father in heaven is My brother and sister and mother.”
The Gospel According to ST. MATTHEW, Chapter 13
A great crowd has gathered about
Jesus, so He, having neither pulpit nor stage to climb, gets into a boat,
pushes out a little ways from the shore, and sits down to teach. The water forms a sort of natural conductor
for the sound, making it easier for Him to be heard, while being in the boat
keeps Him from being swallowed up in the press of people. He then assumes the standard posture for a
rabbi teaching a congregation: seated, while listeners stand or sit.
His teaching is presented in
parables. “A ‘parable’”, Father John
Pearce writes, “is an earthly story with
a Heavenly meaning-a split-level illustration.
The bottom level shows what is happening in the world; the top level
shows what is happening in the spirit.”
On one level the parables are easily understood by everyone who is
listening. On a deeper level, they
reveal far more, but only to those who have “ears
to hear” v.9. It appears that those
who have responded to Jesus’ call - have become His disciples - meet this
qualification. Having learned of Him
something of the Father’s heart, they have a context in which to hear and
understand “what is happening in the
spirit”; this forms the base upon which further comprehension can be built, “For
whoever has, to him more will be given, and he will have abundance.” v.12
The prophet Isaiah, on the occasion of his
own calling to ministry, received a prophecy regarding a time when God’s people
would grow deaf and blind to His Word (Isaiah
6:9,10). Jesus applies this
prophecy to His day, explaining why He teaches in parables: not to hide the
mysteries of God , but to reveal them to those who not only listen but hear as
well. Others will not understand until
they are ready to turn; then they will
hear and be healed.
The Parables: the “Sower” vs.3-23, is familiar to all of us, but we might try to
hear it afresh: “What could we do to help prepare the ground in our own lives
and those of others?”. The story of the
“Tares” vs.24-30; 36-43 (“weeds”
that are quite hard to distinguish from wheat in their early stages; the
differences are obvious at harvest time), has often been used to explain why
there are good people and bad, side by side, in the visible Church (i.e. the
body of baptized believers): God allows us time to repent. The “Mustard
Seed” vs.31-32 and the “Leaven”
v.33, speak of both the mysterious growth of the Kingdom and its effect upon
the wider environment, including other creatures. The “Treasure” v.44
and the “Pearl” vs.45-46 highlight
the importance of focussing one‘s life and effort upon the Kingdom (cf 6:33), while the “Dragnet” vs.47-50 brings back the
theme of the “Tares”, pointing ahead to eternal consequences of our response to
God‘s Word. “Have you understood all these things?”
Verse 52 recalls Jesus’ words about
new cloth and old garments, new wine and wineskins 9:16-17: we need both in
their time. We need both the Old and
the New Testaments; new stories and old; new methods of presenting the Faith
and the tried and true: the Gospel of the Kingdom fulfils God’s Old
Testament promises rather than doing away with them. The chapter ends with the deafness of those who think they know
Jesus. They refuse either to listen to
the new words of Gospel spoken or to perceive the fulfilment of the ancient
Scriptures. The result? “Now He did not do many mighty works there because of their
unbelief.”
“Blessed
are your eyes for they see, and your ears for they hear.”
The Gospel According to ST. MATTHEW, Chapter 14
When Jesus received word that John was
in prison (4:12-17ff) He moved to
Capernaum, where He began to preach,
“Repent, for the kingdom of heaven is at
hand.”,and,
subsequently, to call His first disciples.
In Chapter 11, we read of John’s disciples coming to Jesus with their
master’s question, “Are You the Coming One, or do we look for
another?” v.3, followed by Jesus’ testimonial to His cousin (John) who is
fulfilling Scripture by preparing the Lord’s way. Now we come to the tragic end of the Baptist’s life: beheaded
because of a rash vow made by an immoral king.
Strangely enough, King Herod did not
want to kill him; he feared John’s popularity with the people and, at the same
time, was entranced by his words. St.
Mark (6:14-29) tells us that the king
“heard him gladly” v.20, even though
John accused him of acting improperly in marrying his brother’s wife. Yet it is because of that illicit union
(Herod and Herodias) that John meets his demise. Herodias uses her daughter’s dancing to seduce the King into
making a promise that he will not break.
Herod’s guilt over his sins stirs him to the irrational assumption that
Jesus is John raised from the dead, likely in judgement of him.
At word of His cousin’s death, Jesus
draws apart to a deserted place. It is
would appear to be a time of mourning, but also a period of prayerful
preparation for a new phase of ministry.
In any case, He is not left alone for long. A great multitude comes out to Him and He, in compassion, heals
the sick until evening when His disciples arrive. They counsel Him to send the crowds away for their supper but, to
the disciples’ surprise, Jesus informs them that they themselves have the
resources to feed the more than five thousand people gathered there.
Notice: Jesus
knows the need, and in His presence His disciples come to perceive it as well. He urges them to respond, but they plead their
inadequacy. He commands them to bring
their resources to Him, and prepares the scene for what is to come (seats the
people). He blesses, breaks, then gives
to the disciples to distribute; afterwards they are to gather up the fragments
that remain. Perhaps there is a pattern
here for our own discipleship.
Jesus sends away both disciples and
crowds, then returns to His time of solitary prayer. From His mountain perch, we may imagine that Jesus can feel the
storm arising and observe His friends’ boat being tossed by the waves as they
struggle against the wind. It is “in the fourth watch of the night” v.25
(i.e. sometime between 3:00 a.m. and 6:00 a.m.), and Jesus comes to them, “walking on the sea”. They are terrified, thinking that He is “a ghost”, but He speaks, “Be of good cheer! It is I; do not be afraid.” Still uncertain, but with characteristic
impetuosity, Peter proposes a test: “Lord,
if it is You, command me to come to You on the water.” Jesus answers, “Come.” Peter steps out.
Another lesson is offered to all of
Christ’s disciples as we observe Peter’s folly. He walks upon the water toward Jesus, able to share in this
miraculous feat until He becomes distracted by the buffeting winds; and he
sinks. Eyes upon Jesus, he walks; eyes
turned away from the Lord, he sinks; yet, even then, crying out to His Master,
he is saved. Once Jesus is on board, the wind ceases and all eyes are focussed
upon Him in worship. They land, and the
healing continues.
“It
is I; do not be afraid.”… “O you of little faith, why did you doubt?”
The Gospel According to ST. MATTHEW, Chapter 15
Once more scribes and Pharisees
arrive to challenge Jesus, this time because He and His disciples fail to wash
their hands according to the “tradition
of the elders” (cf Mark.7:3 “For the Pharisees and all
the Jews do not eat unless they wash their hands in a special way, holding the
tradition of the elders.”).
Jesus declines
to respond to their charges, instead accusing them of using such traditions to
undermine divine commandment. He cites
the practice of dedicating one’s estate to
God, i.e. it will go to the Temple upon one’s own death, such that one may
refuse to use it to help one’s parents here and now, thus violating the 5th
Commandment (cf Exodus 20:12;Mk.7:9-13).
It is just as Isaiah prophesied: Isaiah 29:13 God’s lament over His people who are
far more concerned with external appearances of observance than they are with
heart felt obedience to His will. We may imagine a tone of bitter
disappointment in the Lord’s voice.
Jesus explains that, “Not what goes into the mouth defiles a man;
but what comes out of the mouth, this defiles a man.” (v.11). His disciples are concerned that He is
offending the Pharisees; but the Lord does not use words carelessly. The Pharisees have a leadership role to
fulfil, and their blindness will lead others astray. Betraying some impatience with His disciples, Jesus stresses that
one becomes morally “unclean”, not because of foods and how they are eaten, but
by words and actions which demonstrate the true state of the heart, like the
fruits which identify the nature of the tree (Mt.7:16-18; 12:33).
It is of the utmost importance that we
hold the preceding teaching in mind in order to set the context for the story
that follows: Jesus does not “simply
reflect the prejudices of His day”.
The Lord has deliberately gone into a non-Jewish region (v.21). The Canaanite woman who approaches Him, although regarded by
the Pharisees and most of the Jews as being “unclean”
- a Gentile “dog” - comes to Him
expressing her confidence that this Jewish Messiah, “Son of David”, can deliver her daughter from the demon which
possesses her. Yet Jesus does not
respond at first, perhaps testing to see if His disciples have truly understood
His teaching, i.e. the
practical application of His words;
they have not: “Send her away, for she cries out after us.”
I imagine the rest of His words being
directed at them, accompanied by question marks: “I was not sent except to the lost sheep of the house of Israel.”
(Right?) “It is not good to take the
children’s bread and throw it to the little dogs.” (Right?)-i.e. “She’s not
one of us; you can tell from the outside. Right? She is unclean and not
worthy of God’s mercy and My attention.
Right?”
They don’t respond, but the woman
does. Putting aside any pretence (had
she been hoping to convince Him that she was one of the “children” of Israel?)
she humbly opens her heart to Jesus; and she receives (cf
B.C.P. p.83).
“Out of the heart…”
More healings follow, then, to our
surprise, another multitude is fed.
This time it is 4,000+ rather than 5,000+; 7 loaves and a few fish
rather than 5 and 2; 7 baskets gathered up rather than 12. Once again: the disciples seem clueless as
to how the need can be met; Jesus calls for the resources, prepares the scene,
blesses, breaks and gives to the disciples to distribute. They have seen it all before; have they not
learned to trust Him yet? Have we?
“These
people draw near to Me with their mouth…But their heart is far from Me.”
The Gospel According to ST. MATTHEW, Chapter 16
The Pharisees and Sadducees-two
groups which often have little in common in terms of belief and practice, but
now are united against a mutual adversary, i.e. Jesus-come to Jesus, demanding
a “sign from heaven”. All of His miracles to date count for
nothing; they want something produced here and now. St. Matthew informs us that they are “testing” Jesus - which
means that they are more interested in tripping Him up than in learning the
truth - and His response demonstrates that He has little patience for such
behaviour.
The Greek word for “heaven”
may also be
translated as “sky”, so Jesus’ response to His questioners employs a pun. They seek a sign from heaven; He reminds
them that the sky regularly presents
signs which they interpret as forecasting weather which is to come. Likewise, God has provided “signs
of the times”, yet they fail
to discern their message regarding the coming Kingdom. No sign will Christ offer on demand, but, as promised earlier (Mt.12:39,
40), He will
present them with “the sign of Jonah”: i.e. His own death and
Resurrection. It will be for them, and
subsequently for all ages, the ultimate, definitive sign
against which all history will be measured.
It is the sign which points to the very heart of the Kingdom of God:
Love which lays down its life for the world.
In the boat with His disciples,
Jesus offers a warning against the “leaven [yeast] of the Pharisees”.
They misunderstand Him to be chastising them for forgetting to bring
bread, but He, discerning their confusion,
invites them to recall the details of the feeding of the multitudes -
the four thousand and the five described in the previous two chapters. There is drawn a contrast between the growth
which comes of His trust in the Father - the small resources are transformed
into an abundance, more than
sufficient for the need - and that which is produced by the Pharisees’ human
efforts at self-justification, hypocrisy and self righteousness: barrenness in
terms of Kingdom life.
At Caesarea Philippi occur two
defining moments for Jesus and His disciples.
First, following some fishing around for what others are saying about Him,
Jesus puts the question to His disciples, “But who do you say that I am?” From the mouth of Simon Peter comes the divinely inspired
confession: “You are the Christ, the Son of the living God!” Jesus declares Simon to be blessed for having received this
revelation, and accords him his nick-name of Peter = Petros = the “Rock” or
“Stone”. Here is the “Rock” upon which
the Church of Jesus Christ will be built and, “the gates of Hades
[Hell] will not prevail against it.”
Secondly,
there follows the shocking rebuke of the same “Rock”, who has now become a
stumbling block because he opposes the Lord’s way: the Way of the Cross; of
suffering and Death. Yet this is what
it means for Jesus to be the Messiah: He must humble Himself, let go of worldly
power and pride, and lay down His life for the salvation of the world (cf Philippians 2:5-11). This is the way of letting go completely
into the Father’s hands. It is the way
of the Kingdom, and the Way for those who would be Christ’s disciples.
This lesson is one that we forget to
our peril. The Gospel is not simply
about living “a quiet and peaceable life”; it is about denying yourself, taking
up your cross, and following Jesus.
“If
anyone desires to come after Me, let him deny himself, and take up his cross,
and follow Me.”
The Gospel According
to ST. MATTHEW, Chapter 17
Chapter 17 begins with the Transfiguration. Jesus draws aside from the crowds, taking
with Him only Peter, James and John - the same three He will select in
Gethsemane (Mt 26:37) - as He heads
up a mountain. While His disciples look
on, Jesus is transfigured - changed before their eyes; His face and garments
shine. It is the pulling back of a
veil, allowing them to glimpse His divine nature: this is not only the Son of
God, but GOD the SON as well! (cf 2 Peter
1:1, 16-19).
As the three look on, Jesus is
joined by two other figures, Moses and Elijah - the Law and the Prophets, both
of which Jesus came to fulfil - who are conversing with Him. “Lord,
it is good for us to be here;” so Peter desires to do something in
response. Some suggest that the “tabernacles” or “booths” are his attempt to hang onto the experience, but it may be
simple hospitality (notice that he begins, “If
You wish”; he seeks Jesus’ direction).
It is at that moment that a cloud overshadows them and, as at Jesus’
baptism, the Father speaks, “This is My
beloved Son…” The disciples fall
upon their faces at the sound of the voice but, at a touch and a word of Jesus,
they look up. The Lord stands alone, no
visitors nor glorious radiance in sight.
The vision was real, but they are to keep it to themselves until after
the Resurrection.
Clearly they perceive Jesus to be
“the One who is to come”, so they wonder why Elijah has not preceded Him (Malachi 3:1-3; 4:5&6). Once again (cf Mt.11:14) Jesus identifies John the Baptist as having fulfilled
the role of Elijah. He has come but not
been recognised; rather they “did to him
whatever they wished” - imprisoned and executed him - as will be done to
the “Son of Man”.
In His absence, Jesus’ other
disciples have attempted to continue the ministry. An epileptic boy has been brought to them for healing, but they
have met with no success; what’s the
problem? Jesus declares it to be a lack
of faith; yet it takes but a mustard seed of faith to remove a mountain. The seed need not be large, but it must be
planted in the good soil: in the Lord.
Jesus heals the boy by casting out a demon - not to say that all
epilepsy is demonic in origin, but that this case had such a root; the Devil
often “piggy-backs” on top of other ailments.
Most modern translations don’t include verse 21, “However, this kind does not go out except by prayer and fasting.” but
it is a helpful reminder of the need for disciplined, costly prayer if we are
to be focussed upon the Lord. Such
leads well into Christ’s words about His betrayal, death and Resurrection. “If
anyone would come after Me,…” Mt.16:24
The chapter ends with a question of
taxes. At issue is the “double drachma” or “Temple” Tax. Jesus makes
it clear that the Son is under no obligation to pay taxes for His Father’s
house, yet, in order that a good example may be set and that no one be given
cause to stumble (be “offended”), He
instructs Peter to obtain the required amount.
It will be found in the mouth of a fish. Some scholars suggest that, as the tax was about two days’ wages
and Simon Peter was a fisherman, that Jesus is sending him back to work to earn
the money “out of the mouth(s) of
fish”. However, in the stories of the miraculous catches of fish (Lk.5:4-10; Jn.21:1-6), Jesus clearly
sees what others cannot of movements in the deep. Either way, we are challenged to give no unnecessary cause for
offence, save the Gospel itself (2
Cor.6:3ff; cf Mt.22:17-21; Rom.13:6-8).
“This
is My beloved Son in whom I am well pleased.
Hear Him.”
The Gospel According
to ST. MATTHEW, Chapter 18
Jesus’
disciples raise the question: “Who then is greatest in the kingdom of
heaven?”; His response astonishes them. Setting a child before them, He
declares, “Unless you are
converted and become as little children, you will by no means enter the kingdom
of heaven. Therefore whoever humbles
himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this
in My name receives Me. But whoever
causes one of these little ones who believe in Me to sin, it would be better
for him if a millstone were hung around his neck, and he were drowned in
the depth of the sea.”
To be childlike - not childish - requires humility: knowing that one is
small and still growing (“born again”, infants in the Kingdom cf Jn.3), in need of assistance, hence
trusting and relying upon grace; being able to take note of small wonders and
to live today, trusting the Father with tomorrow (cf Mt.6:25-34). Jesus
Himself models this character, such that how we treat the little ones can be
seen as a measure of how we treat Him (cf
Mt.25:31-46). In particular, we are
not to cause them to sin, nor to co-operate with temptations which will
occur. Rather, perhaps with the
acknowledgement that we are little ones as well, we ought to remove those
snares which entrap us, cutting off those practices or areas of our lives which
habitually lead us into sin (cf Mt.5:29,30). Sin matters-everything that leads us astray
needs to be dealt with.
“For
the Son of Man has come to save that which was lost.” (vs 11 is not in most new
translations because it is not in certain significant ancient copies of St.
Matthew). Every “little one” matters to our heavenly
Father: 99% is not good enough; every
lost sheep will be sought. Accordingly,
we who follow Jesus are to be deeply concerned about reconciliation within the
Church, with the restoration of those who have wandered into sin. We are to deal prudently with the offenders:
one-on-one at first, then, if necessary, with one or two others, before finally
coming before the whole Church community.
Only then is the offender to be dealt with as a “heathen and a tax collector”-which Jesus has shown us does not
mean rejection, for He welcomed and even ate with the “sinners”, while calling
them to repentance and new life. It
does mean no longer assuming that the offender will live by the ways of the
Kingdom, therefore being more careful and patient with him, while not “casting your pearls before swine” (Mt.7:6).
The Church has been given authority
and responsibility to deal with sin-to be a reconciled fellowship gathering in
Jesus’ name with power to “bind and to
loose”. Reconciled in Jesus, His
disciples may enjoy the unity of gathering in His Name and being guided by His
presence into a prayerful consensus; and prayer will be answered : “If two of you agree on earth concerning
anything that they ask, it will be done for them by My Father in heaven.”
Forgiveness is essential to the life
of the Kingdom, and it must be extended wherever there is repentance, whether
70 or 490+ times. Jesus illustrates
this using a powerful story, the point of which becomes far more poignant following
the Resurrection, when the magnitude of God’s forgiveness is made
manifest. We need to forgive others,
both because we have been forgiven and in order that we may be forgiven by our
heavenly Father (Mt.6:[9-]14, 15).
“If
your eye causes you to sin, pluck it out and cast it from you. It is better…to enter life…”
The Gospel According
to ST. MATTHEW, Chapter 19
Jesus continues to teach and to
heal, but not everyone comes to receive such at His hands. The Pharisees return to “test” Him (cf Mt.16:1), “Is it lawful for a man to divorce his wife
for just any reason?” In
Deuteronomy (24:1ff) Moses had made
provision for a man to divorce his wife if he found in her some “indecency” [“uncleanness”] . There were two schools of thought as to
what this meant: One (Shammai) held that nothing short of adultery qualified,
whereas the other (Hillel) argued that anything which caused displeasure (e.g.
burning the toast) was sufficient.
Where does Jesus stand?
He recalls God’s intention in
Creation (Gen. 1:27 & 2:24), then
adds “Therefore what God has joined
together, let not man separate.”
They snap back with the question of why then Moses “commanded” divorce in certain circumstances - i.e. “Are
You disagreeing with the Law?” Jesus’ answer is blunt: “Moses…permitted” - it
was neither Law nor commandment - “because
of the hardness of your hearts.” Further,
apart from the situation where the union has already been broken through “sexual immorality” (“fornication”), a
man who “divorces his wife and marries another, commits adultery;
and whoever marries her who is divorced commits adultery.”(cf 5:31,32)
Jesus is clear, as has been the
traditional teaching of His Church, that marriage is a union for life, “As long as you both shall live.” Yet He is not promulgating a new, harsher
Law; He is calling us to share the Father’s heart. We do well to keep before us the Sermon on the Mount (Mt.5:28), where He places the same
burden of marital purity upon those who lust in the heart without physically
consummating their desire. A
burden? His disciples think so, “If such is the case…it is better not to
marry.” Jesus allows that not all
are able to handle this, but not all are called to marriage. Others are called to celibacy, either
because of their physical state - from birth, accident or human design - or
because of a higher spiritual vocation, “for
the Kingdom’s sake”.
Children are the primary fruit of
the holy ‘one flesh’ union of marriage;
perhaps that is why they appear at this moment (v.13). They are brought, “that [Jesus] might put His hands on them
and pray”, but the disciples oppose this interruption-how swiftly they have
forgotten His words (18:1-10). They are signs of God‘s blessing and trust
in the Father: “Of such is the kingdom of
heaven.”
Scripturally,
the marriage union also serves as a parable of God’s relationship with His
people, Christ with His Church (e.g.
Hosea; Eph. 5:22-33). The last
portion of this chapter deals with faithfulness in our commitment to following
Jesus. There is to be no “adultery”,
but a letting go of all other possessions and allegiences. The rich man cannot enter the Kingdom unless
he can part with his riches - or, by God’s grace, make them available to the
Lord’s service. Likewise the disciples
have had to let go of all other security in order to trust in their Lord’s
direction. As, “a man shall leave his father and mother and be joined to his wife”, so
the disciple is to leave, “houses or
brothers or sisters or father or mother or children or lands, for [Jesus’]
name’s sake”. Husband and wife
shall form a new family of their one flesh union; Christ’s disciples, “shall receive a hundredfold, and inherit
eternal life.”
“But
many who are first will be last, and the last first.”
The Gospel According
to ST. MATTHEW, Chapter 20
Chapter 20 opens with a familiar
parable: the “Workers in the Vineyard”.
This follows on Jesus’ words at the end of chapter 19, “But many who are first will be last, and the
last first.” How you feel about
this story likely depends upon which group you identify with: those who worked
the entire day in the hot sun for the accepted wage; those who worked a portion
of the day, yet received the same money; those who did not begin until the
shadows were lengthening, but who still were granted equal pay. It is not a parable about fairness or “just
rewards”; it is all about grace. The
landowner supplies work and the necessary day’s pay to the workers, not because
they deserve it, but because he desires
to give what they need. So God, of His
grace would give to us. Unfortunately,
it is here that we who are called to be “childlike” slip into “childishness”. We measure the treats given to our siblings,
adamant that they have been given more than we have, and forget that it is only
by God’s grace that we have both work in His vineyard and pay - eternal life -
at the end of the day. None of us can
work his or her own way into God’s Kingdom, no matter how long we serve; we all
need grace. “The last will be first, and the first last.”
Jesus does not simply speak words, He
lives them. He prophesies that He - at
whose Name every knee shall bow (Phil.2:10)
- will be betrayed and condemned - the First becoming as the last - suffer
and die; then rise again.
Then the mother of James and John
comes to Jesus (on their behalf?) with the request that her sons be seated, one
on His right, the other on His left, in the Kingdom (cf Mt.19:28 re: the thrones they are to sit upon). Are they after the positions of honour? Have they paid no attention to what He has
been teaching regarding first and last and who is the greatest in the
Kingdom? Or is it in light of His words
about His coming Passion that they desire to be with Him, in the ‘front lines’
of suffering as well as glory?
Certainly Jesus does not rebuke them; but He does test their willingness
to share the “cup” and “baptism”, i.e. suffering and death,
which await Him. They express their
willingness, and He declares that they will share in these, but they are to
leave “rewards” in the Father’s hands.
The other ten apostles are angry
with the “sons of Zebedee”; but is it righteous anger, or something like that
of those hired first in the vineyard, “Why
should they get something that we
don’t?!” Is Jesus’ response, then, a
rebuke of the brothers’ request, or of the ten for the offence which they have
taken? He sets out simply the contrast:
the way of the “Gentiles” - we might read “the world” - is that those who have
power exercise it as power over others,
to make them do the rulers’ will; the
disciples, following the ways of the Kingdom, are to use power to serve - to humble themselves. Once
again, the model is Jesus.
The chapter ends with the healing of
two blind men. As with those
encountered earlier (Mt.9:27-30), they
cry after Jesus using the messianic title, “Son
of David”. The disciples had tried
to hinder the children coming to Him, now the crowds try to discourage these
men. However, they shout even louder,
and the Lord hears their cry. He knows
their need - their blindness would have been evident - but He invites them to
voice their request. Then He, in His compassion, heals them;
and they, in turn, follow Him.
“The
Son of Man did not come to be served, but to serve, & to give His life a
ransom for many.”
The Gospel According
to ST. MATTHEW, Chapter 21
Jesus heads into Jerusalem.
This is more than just a physical direction; it is a spiritual one as
well. Jerusalem is the centre of the
Jewish world. It is here where we find
the Temple: God’s “dwelling place” on earth, to which every Jew who is able
comes on pilgrimage for the major festivals (Passover, Tabernacles, etc.). Here minister the priests and Levites, and
here meets the Sanhedrin, the ruling council of the Jewish nation. Where else but Jerusalem ought the ultimate
confrontation with the powers of darkness to occur?
As He prepares to enter the city,
Jesus instructs His disciples to go to a certain place where they will find a
donkey and her colt. In fulfilment of
Zechariah 9:9, Jesus rides into the city upon the animal provided - whether
donkey or colt is unclear (in fact, St. Matthew writes that He rode upon
“them”). This is a sign of
humility. The conquering King who comes
in battle, does so upon a great horse; He who arrives upon a donkey, comes in
peace. The crowds herald Him as the
Messiah King: “Son of David”, “Blessed is
He who comes in the Name of the LORD.”, once again echoing words of Scripture (Psalm 118:26).
Into the Temple strides the Lord and, much
to everyone’s amazement, begins to overturn the tables of the money changers,
and to drive out those who sell doves.
Worshippers come from all over the known world to the Temple in
Jerusalem, and the various currencies have to be exchanged in order to purchase
sacrificial animals. The money changers
offer their services, and those selling animals offer merchandise “certified
clean” (acceptable for sacrifice), all for a price, so that the businessmen’s
pockets are well-lined. Doves in particular are mentioned here, perhaps because
they are the offering of the poorest members of the community, those especially
vulnerable to the unscrupulous entrepreneurs.
All of this gave the Lord cause to be displeased, but His ire was raised
further by the fact that this “market place” was set up in the “Court of the
Gentiles”, the only part of the Temple into which a non-Jew was permitted entry
to pray. “My house shall be called a house of prayer
for all nations” (Mk.11:17)
Jesus heals those in need, but the
self-sufficient chief priests and scribes are indignant. Israel is often depicted in Scripture as a
tree or vine planted by God. Perhaps
the fruitless fig tree, withered up by a word from Jesus (vs.18-20), is to be
understood as a parable against the faithlessness embodied in the leaders of
His people. Certainly the parables told
thereafter (vs.28-40) are an indictment against those who, having received
God’s messengers and commandments, have proved unfaithful in their response. (I wonder how they understood the sending of
the “son”, who was killed “outside the vineyard” vs.37-39 then and after the Resurrection). In contrast, Jesus tells His disciples that
simple faithfulness and confidence in God - trusting, not in your own faith,
but in the Father who can accomplish these things - can remove even mountains
into the sea. To turn from
unfaithfulness to faithfulness requires repentance. John preached that message, and Jesus likewise. Those who turn, repent and believe will
receive the Kingdom; those who do not will find that even what they have is
taken away (cf Mt.25:29). “The
kingdom of God will be taken from you and given to a nation bearing the fruits
of it.” Do we bear these Kingdom fruits?
“The
stone which the builders rejected has become the chief cornerstone.”
The Gospel According
to ST. MATTHEW, Chapter 22
The chief priests and Pharisees want to arrest Jesus, but
they fear public opinion which holds Him to be a prophet (Mt.21:46). His response to them is to tell another
parable, this time about a king who sends out invitations to the wedding of his
son, only to find that the guests are not willing to come. He sends word that the
feast is ready to go, but still they refuse to attend, in fact they mistreat
his messengers, even to the point of putting some of them to death!(cfMt.21:33ff). Finally, he, in his wrath, sends out servants to destroy them,
burn their city, and then to gather in anyone else they can find, “both good and bad”, that the hall may
be filled. These new guests are
compelled to come, yet still they are expected to know whither they are called
and to be prepared - the one found not properly attired for the wedding is cast
out (consider Mt.5:1-12 with 7:21-23).
The Pharisees feel once more the
sting of Jesus’ words and form an alliance with the Herodians against their
common “enemy”. These two groups have
little in common, the latter supporting
King Herod, the “King of the Jews”,
and the Roman government which had put him in place; the former resenting the
Roman “occupation“ of their land.
Together, in front of the multitudes, they challenge Jesus: “Is it lawful to pay taxes to Caesar,…?” If He says “Yes”, He slights the Pharisees’ position-a “traitor“ to His
people-if “No”, the Herodians will
condemn Him as seditious. However,
Jesus recognizes their deviousness, and puts them to the test in return. “Show Me the tax money… Whose image and
inscription is this?…Render therefore to Caesar the things that are Caesar’s,
and to God the things that are God’s.” We bear the image and
inscription of God. Give both the
emperor and the Father what belongs to them.
Now a third group, the Sadducees,
arrive to test Jesus. Although part of
the Jewish ruling council, the “Sanhedrin”, with the Pharisees, they represent
what we might call the “fundamentalist” party.
They accept no Scripture but the Pentateuch (the first five books of the
Old Testament), and consider many teachings of the Pharisees and of Jesus to be
merely human “innovations”. They try to
demonstrate the “foolishness” of Jesus’ teaching regarding a future
resurrection to judgement, by pursuing an exaggerated example of Deuteronomy
25:5ff (regarding a man’s
responsibility to his brother’s widow ) involving seven brothers, one wife, and
no children. The Lord’s response is one
to which we all would do well to attend: “You
are mistaken, not knowing the Scriptures nor the power of God.” (cf Isaiah
55:8,9; Job 42:1-3). There is
a resurrection to come - no one who has died has ceased to exist in the sight
of God [“…for all live to Him.” Lk.20:38];
they sleep and will be raised to judgement - but the life which follows is of
an heavenly, no longer earthly nature.
One more test is put to Jesus, this
time by a lawyer, “Which is the great
[“greatest”] commandment…?” Jesus
responds with the “Summary of the Law”, drawing upon Deuteronomy 6:5 - but
adding the word “mind” - and Leviticus 19:18.
Then, as the Pharisees gather, He fires back a question of His own: if
the Christ is the “son” of - i.e. descendant, therefore lesser than - King
David - how can He be his “Lord” - greater than - as well? They do not know how to respond, so they are
silenced. They should have listened to
John the Baptist. Jn.1:30
“After
me comes a Man who ranks higher than I, for He was before me.” Jn.1:30
The Gospel According
to ST. MATTHEW, Chapter 23
Addressing both His disciples and the
crowds, Jesus exhorts them to attend to the words of the scribes and Pharisees -
they have teaching authority by virtue of their offices - but not to follow
their actions, because they do not “practise
what they preach”. There follows a
scathing denouncement of the hypocrisy of these teachers of Israel-and yet it
is not simply an outpouring of wrath; there is a deep lament behind it. It grieves the heart of God to see His
people led astray by unfaithful leaders.
The criticism begins with the way in
which they, who are quick to set high demands upon the people, are slow, to the
point of inactivity, to offer any assistance in shouldering those heavy burdens
(compare Mt.11:28-30). At the same
time, they delight in making a show of their holiness, and garnering respect
and special privilege in public. Jesus
does not say that they are not to be respected, neither does He declare certain
outward signs of their faith - wearing of phylacteries (boxes containing
Scripture verses that were bound to the arm or forehead to remind one of the
Lord’s commandments (see Deut.6:8)),
or the fringes [“tassels”] on their garments (see Num.15:38ff) - to be inappropriate. Holiness is to be pursued, but the visible sings ought to be
modest reminders, primarily between the individual and the Lord, not a means of
drawing attention to oneself.
“Greatness” in the Kingdom is not acquired through self-exaltation, but
through humility. “But he who is greatest among you shall be your servant.” [Roman
Catholics may point out that it is for this reason that the Pope bears the
title, “The servant of the servants of God.”]
The wrath of Jesus is not
comfortable. We are used to
encountering His compassion; yet surely it is His compassion for those being
ill-served by their “shepherds” (cf
Ez.34:1ff) that stirs His anger against those leaders. It is their hypocrisy that merits His most
severe criticism, “You are like whitewashed tombs which
indeed appear beautiful outwardly, but inside are full of dead men’s bones and
all uncleanness.”(v.27)
They lack
integrity. They take advantage of those
in poverty, yet give the pretence of righteousness by “rich” [lengthy] prayers (v.14)[note: v.14
“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and for a pretence make long
prayers. Therefore you will receive
greater condemnation.”, is not in some manuscripts.].
Intensely scrupulous
about small details, they ignore the fundamental Kingdom principles behind
them. Forgetting Whom they worship, yet
holding onto the golden vessels and fixtures used in worshipping Him, they, “Strain
out a gnat and swallow a camel.” (vs.16-24).
Sadly, because of their leadership
role, the one who follows them is shaped by their example, and made “twice as much a son of hell as
yourselves.” Their ancestors set
the tone by murdering the prophets and they will follow in those
footsteps. In hindsight, they laud the
righteousness of the Lord’s messengers, but Jesus declares that they, in their
turn, will do likewise to those whom He will send, “Prophets, wise men,
and scribes: some of them you will kill and crucify,…scourge…and persecute from
city to city…”.
The devil,
whose presence was manifested in the Garden of Eden through a serpent, is the
“father” of such evil (v.33).
Jesus’ wrath gives way to a
heart-broken lament: He does not long to punish, but to bless; not to destroy
but to save (cf. John 3:17; 10:10).
“I
wanted to gather your children together, as a hen gathers her chicks under her
wings…”
The Gospel According
to ST. MATTHEW, Chapter 24
In the year 70 A.D. the Temple in
Jerusalem was razed to the ground. Many
saw that as the fulfillment of Jesus’ words, “Assuredly, I say to you, not one stone shall be left here upon
another, that shall not be thrown down.”(v.2)
-“See, I have told you beforehand.”
(v.25). These words, regarding the
Temple’s destruction, begin the chapter, and Christ’s response to His
disciples’ question ,“Tell us, when will
these things be? And what will be the
sign of Your coming, and the end of the age?” forms the substance of what follows.
He warns them that “false christs and false prophets will
appear”, who will “show great signs
and wonders” (vs.4,5,11,23-26; & cf Mt.7:22):
they are not to be trusted or followed. They will deceive, but the coming of the “Son of Man” (i.e.
Jesus) will be “as the lightning comes from
the east and flashes to the west” (v.27) and “The sign of the Son of Man will appear in heaven, …and they will see
the Son of Man coming on the clouds of heaven with power and great glory.” (v.30; cf Daniel 7:13,14).
The coming of the Son
of Man in the final judgement will not be a secret event, yet its timing will be unexpected, no one knowing the “the day and hour…not even the angels of
heaven, but My Father only.” (note: certain manuscripts include the words “nor the Son”). “Watch therefore, for you do not know what hour your Lord is
coming.”
There are signs to be observed - wars,
rumours of wars, uprisings, famines, earthquakes - as evidence of the earth’s
disease, but they do not indicate the immanent arrival of “the end”. The persecution of the disciples, betrayal
within their ranks, the appearance of false prophets, the growth of
lawlessness, and “the love of many” growing cold; these things are to follow as
well, but Jesus exhorts His followers to persevere in the face of these
challenges: “But he who endures to the
end will be saved.” for “this gospel
of the kingdom will be preached in all the world as a witness to all the
nations, and then the end will come.”
There follows a reference to the “‘abomination of desolation’ spoken of by
Daniel the prophet”(v.15; cf Daniel 11:31. 12:11). This may refer to a particular time, place
and pagan desecration of the Temple - such as is related in 1 Maccabees 1:54
(one of the books of the “Apocrypha”, i.e. “Old Testament” books not included
in the 66 books which comprise most Bibles) during the reign of the Seleucid
[Greek] ruler Antiochus IV; or as took place under the Romans in 70 A.D. - or
it may be a warning regarding any time when true worship of God is being
supplanted or infiltrated by pagan practices.
The disciples are warned both to flee and to be prepared for further
tribulation.
Set against the fear which may be
occasioned by His warnings, Jesus offers words of assurance and fortification: “His
angels…will gather together His elect [chosen ones]”; “Heaven and earth will
pass away, but My words will by no means pass away.”; “Blessed is that servant
whose master, when he comes, will find him [faithfully doing what he’s been
left in charge to do].”
All of the
warnings point to this one end: since they do not know precisely when the Lord
will come in judgement, His disciples are to get on with doing what He has
given them to do, thereby being ready at all times.
“Therefore
you also be ready, for the Son of Man is coming at an hour you do not expect.”
The Gospel According
to ST. MATTHEW, Chapter 25
Chapter 25 divides neatly into three
sections, all parables: 1. The Wise and Foolish Virgins (vs.1-13); 2. The
Talents (vs.14-30); 3. The Sheep and the Goats (vs.31-45). Following on where the previous chapter
ended, all three convey the same
message: “Use what you’re given to be ready for the coming of the Lord”.
1. As soon as he had finished
preparing their new home, the bridegroom would come for his bride, literally at
any hour of night or day. The “virgins”
in this story are young women - "bridesmaids" - who bear the
responsibility of providing the welcome when he comes. They have oil lamps with them as evening
falls, but only five of the ten have brought extra fuel should the wait be long. All of them fall asleep, but are awakened by
the cry of the man sent ahead to announce the bridegroom’s coming. They trim their lamps, but those who have
brought no extra fuel find that theirs begin to fail - the night is far spent -
and no oil can be borrowed, yet time expires while they run in search of
more. The doors are shut; they are left
outside.
Jesus is pictured as the Bridegroom,
the Church as His Bride. Christians are
called, male and female, to the readiness of the wise “virgins” in this story. Our “oil” is drawn from our relationship
with Him, i.e. we cannot “borrow” that from anyone else. Even the wise ones fell asleep and were in
need of keeping their lamps trimmed (i.e. a ragged wick will not burn cleanly,
so it needs to be trimmed off to give a steady flame), but they knew where to
turn when the call came: to the Lord and His grace.
2. In modern English, “talents”
means “abilities”. In the 1st
Century, a “talent” was a significant
weight of currency, hence a large sum of money, the amount depending upon the
material: silver, gold, copper,
etc.. Fr. John Pearce, commenting upon
this passage, suggests that we might understand the “talents” as “opportunities”
granted to each man according to his abilities. The servant who had received 10 talents
doubled them, as did the one entrusted with 5, while the third hid what he had
been given, fearful of losing it.
Muscles grow with use but atrophy without; likewise, money grows with investment, or decreases in value
through inflation. God gives us
opportunities to serve Him and we mature in Christ’s service when we use them.
3.St. John (I John 3:17, 4:20, 21)
and St. James (James 2:14-17) both state that there is a clear connection
between our practical love - not just a “feeling” of love - for others and our
love of God; between what we claim to believe and how we live. Jesus paints the picture of a Judgement
wherein how we treat “the least of these My brethren” will be a measure of how
we treat Him. Elsewhere He declared
that the mark of His disciples would be their love for one another (John 13:35)
- understood first as love for brothers and sisters in the Lord; yet, keeping
Luke 10:29-37 in mind, surely whoever is in need of our care is to be ministered
to as brother or sister. The final test
of our relationship with Jesus is not our ability to recite the creeds, attend
church, or even to do wonders in His Name (cf
7:21-23), good as those things may be in their context, but rather our
willingness to share His heart, and to live with Him as true sons and daughters
of our Father in heaven. That is to be and to behave like Jesus.
“Inasmuch
as you did it to one of the least of these My brethren, you did it to Me.”
The Gospel According
to ST. MATTHEW, Chapter 26
“After two days is
the Passover, and the Son of Man will be delivered up to be crucified.” The Word of God - the Scripture - is fulfilled in
Jesus. All that He has spoken about His
suffering and death will unfold over this chapter and the next, and in that is
the fulfilment of the Prophets as well.
It is a good idea to go back to re-read the story of the first Passover
(Exodus 12), and to understand that Jesus comes to be the Passover Lamb, whose
Blood is shed to save His people from death and to set them free from their
slavery to sin. An outline of this
chapter might include:
1) PREPARATION (for the Lord‘s Passion): a) Jesus declares that the time is at
hand; b) the chief priests, scribes & elders plot together; c) He is
anointed “for My burial”
by a woman at Bethany
- which actually takes the place of the anointing of the body after death,
because He is already raised before the women arrive at the tomb; d) Judas
arranges the betrayal, offering a time when no crowds will be around Jesus.
2) The LAST SUPPER : a) The location is arranged; b) Jesus prophesies His
betrayal; c) He shares Bread and Wine: His Body and Blood; d) He foretells the
apostles’ “stumbling” and desertion, including Peter’s denial. It is a Passover
meal, but Jesus demonstrates that the full spiritual meaning of the Passover
will be fulfilled through His own Passion:the deliverance from death and
slavery which will be accomplished through the shedding of his own Blood, that
of “the Lamb of God who takes away the sin of the world”.
3) The GARDEN OF GETHSEMANE: a) Jesus draws aside with the three:
Peter, James and John; b) He becomes deeply troubled and moves on a little
farther, falls upon His face and pours out agonized prayers before the Father. “O My Father,…not as I will, but as You
will…Your will be done.”
Here is the
heart of “sonship” and discipleship; c) the betrayer arrives, but one of the
disciples tries to defend Jesus; d) Jesus declares that events must proceed
that “the Scriptures be fulfilled”;
e) all the disciples flee.
4) RELIGIOUS CONDEMNATION: a) Jesus is brought before the
“Sanhedrin” - the Jewish Ruling Council - where false witnesses are sought to
bring the case against Him; b) finally testimony is produced, and Jesus is invited
to respond; yet He remains silent; c) when charged under oath to answer the
accusations, “Are you the Christ, the Son of God![?]”, Jesus declares, “It
is as you said.” then
goes on to prophesy His coming, “sitting at the right hand of the Power
[God],…on the clouds of heaven.”
d) the high priest
decrees His words to be blasphemy, and the Council condemns Him as deserving
death; e) He is spat upon, stricken, and mocked. Again and again, throughout this section, Scriptures are echoed
in the treatment of the Lord and in His responses [see Ps.35:11;
Is.53:7; Lev.24:16; Dan.7:13; Is.50:6 & 53:3]; how ironic that they should follow their condemnation of
Him by striking Him and jeering at Him, “Prophesy to us
Christ!”
5) PETER’S DENIAL: Three times Simon Peter denies Jesus-even as Jesus had
prophesied he would. When we do not
acknowledge our Lord before others; when we are complicit in allowing evil to
be done; when we compromise our faith: we deny, desert, betray, condemn,
crucify our Lord. Recall the exhortations
of chapter 25: be ready; be faithful; be His “sheep”.
“All
this was done that the Scripture of the prophets might be fulfilled.”
The Gospel According
to ST. MATTHEW, Chapter 27
The “morning after” is often a
painful time. Condemned by the
Sanhedrin, Jesus is handed over to the Roman governor, Pontius Pilate. Judas looks on in growing distress. Clearly
he expected a different outcome. Yes,
he is the betrayer, but there is reason to believe that he thought that he was
simply forcing Jesus’ hand, setting the scene for a display of divine
power. Instead, Jesus has been
condemned. Horrified, Judas tries to
return the money given him, perhaps hoping that he might thereby undo what he
has done; but the priests scornfully turn away. Despair seizes him - he is sorry, but has not repented; abandoned
by the Tempter, he fails to turn to the One who would save him - and he goes
out to hang himself. [Note: the fate of his “blood money” is
cited as fulfilling words “spoken by
Jeremiah”, yet verses 9 & 10 cover more Zechariah (11:12,13) than
Jeremiah (32:6-9). Fr. John Pearce
comments, “Jeremiah begins the Book of the Prophets in the Hebrew Canon, and
indicates the whole of that Book - including Zechariah.”]
Jesus stands before Pilate. He has been condemned for “blasphemy” by the
Jewish authorities, but this verdict carries no weight before the
governor. He is concerned with Roman
authority: “Are you the King of the Jews?” - Herod was the “King” set in place by the Romans. “It is as you say.” - literally “You say.” carrying the implication of “You said it!”, i.e. “Yes.”;
yet, as St. John (18:36) records it, Jesus refers to a Kingdom “not
of this world”. Beyond these words Jesus gives no further response, leaving Pilate to
marvel.
What all goes on in Pilate’s mind,
we do not know. On the one hand,
spurred on by his wife’s dream about “that just [innocent] Man”, he finds no fault in Jesus and argues
for His release. On the other hand, the
small body of historical evidence available to us depicts Pontius Pilate as an
immensely cruel man, far more concerned with satisfying himself than the
demands of justice. In fact, some
commentators see his hand washing as a deliberate mockery of Jewish ceremonial
washings, especially offensive at this time of Passover. Perhaps he delights in inciting the crowds
to take Christ’s blood upon themselves (v.25), while having a condemned
criminal, Barabbas, released in His place.
Certainly no remorse was shown
by his soldiers as they scourged, mocked, humiliated and crucified Jesus
thereafter. Likewise, it would have
been more out of impatience with Jesus’ struggle than compassion for Him that
Simon of Cyrene was compelled to shoulder the Cross on the way to Golgotha (“Calvary” in Latin).
There is an echo of the temptations
in the wilderness (esp.4:5-7) in the
taunts shouted at the Crucified One, “If You are the Son of God…” He does not reply; but, as darkness falls, Jesus cries out, “My
God, My God, why have You forsaken Me?” - the
words of anguish with which Psalm 22 opens before giving way to a bold
declaration of trust in God’s faithfulness - and He dies. At that moment, “the veil of the
temple was torn in two from top to bottom”. This was the curtain which stood before
the “Holy of holies”, that most sacred centre of God’s Presence. Only the High Priest - and only one day of
the year - could enter into that most holy place. By His crucifixion the veil was torn that, through the death and
Resurrection of Jesus, every one of us might enter with Him into the Father’s
Presence. And the earth was
shaken.
The
centurion and those with him…feared greatly, saying, “Truly this was the Son of
God!”
The
Gospel According to ST. MATTHEW,
Chapter 28
Chapter 27 ended with the body of
Jesus being placed in the tomb by Joseph of Arimathea - a rich man who had
become one of His disciples - while Mary Magdalene and “the
other Mary” (“mother of James and Joses [Joseph]”? v.56) looked on. This is followed by a request of the chief priests and Pharisees
that the tomb be made secure, lest the body be stolen and a resurrection story
fabricated. Pilate grants them
permission to post guard and to seal the tomb.
Chapter 28 opens on the day
following the Jewish Sabbath, the first day of the week, i.e. Sunday, as the
two Marys arrive at the tomb. It would
appear that these women were present for the earthquake accompanying the
descent of the angel who, “rolled back the stone…and sat on
it.” Jesus is not there: “He is risen, as He
said.” He did not require the rolling away of the stone; He has
been raised from the dead; the stone’s removal simply demonstrates the fact.
The angel sends the women to share
the good news with His disciples: that He has been raised and that He is going
ahead to Galilee to meet them. The
guards, “shook for fear of him [the angel] and became like dead
men.”; they are
terrified. On the other hand, the women
run off, “with fear and great joy”, filled with awe and wonder, their hearts
lifted up. Along the way, these faithful
women who had kept watch at the Crucifixion and the burial, become the first
witnesses to the Risen Lord, who greets them with the words, “Do
not be afraid.” - as He had spoken to the boat full of
terrified disciples when He came to them, walking upon the sea (14:27);
as an angel spoke in
a dream to Joseph (1:20); as another angel spoke at the tomb (28:5)
- the divine assurance
of a loving Presence which drives out all fear. Then Jesus repeats the angel’s commission and the assurance that
He will meet His disciples in Galilee.
Meanwhile, the chief priests and
elders, having received the guards’ report of events at the tomb, discuss the
matter and decide to do two things: 1) spread the word that the disciples stole
the body during the night, while the guards slept; 2) pay the soldiers a large
sum to corroborate the story.
St. Mark (16:12-14) and St. Luke (24:13ff)
both relate that the
Risen Lord appeared to some of His disciples on the road and, along with St.
John (20:19-31),
that He met the
Eleven as they gathered together in a room.
In contrast, St. Matthew chooses to take us to Galilee - not specifying
the day - and the appointed mountain top meeting place, where Jesus greets and
commissions His Apostles - the Eleven. They respond by “worshipping” Him, “but some
doubted”! - perhaps feeling, “It’s too good to be true.” I am confident that, following the coming of
the Spirit (Acts 2), they no longer
doubted, but knew.
“All authority…in
heaven and on earth” is
His - none belongs to the devil
- so He sends them to: “make disciples” - real followers (see
16:24); “of all nations” - not
just the Jews; “baptizing
them in the name of the Father and of the Son and of the Holy Spirit” - the sacramental entry into the Church and the life of the
Holy Trinity; “teaching
them to obey all things that I have commanded you” - to
grow up in the Faith, learning the teaching of Jesus and the importance of
obedience to His words; “I
am with you always, even to the end of the age.”- we minister in the power of His Presence,
not simply “in memory” of Him.
“All authority has been given to Me…Go therefore
& make disciples…I am with you always.”