The Earthly Ministry of Jesus Christ

A. It has been said that the Synoptic Gospels (Mattthew, Mark and Luke) offer us the presentation  of Christ’s earthly ministry, while the fourth account (John) gives is the interpretation of that life. Willmington p.619

B. A brief outline of the most important events in His life down here.

1. His Birth Luk 2:6  But while they were there, her full time came,

Luk 2:7  and she gave birth to her first-born son, and wrapped Him round, and laid Him in a manger, because there was no room for them in the inn.

2. His Circumcision. Luk 2:21  When eight days had passed and the time for circumcising Him had come, He was called JESUS, the name given Him by the angel before His conception in the womb.

- According to the original institution of circumcision, Gen_17:12 and which was strictly observed by religious persons, as by the parents of our Lord here, and by those of John the Baptist, Luk_1:59 Hence the Apostle Paul reckons this among his privileges, that he could have boasted of as well as other Jews; see Gill on Phi_3:5. But it may be asked, why was Christ circumcised, since he had no impurity of nature, which circumcision supposed; nor needed any circumcision of the heart, which that was a symbol of? To which it may be replied, though he needed it not himself, it was the duty of his parents to do it, since all the male seed of Abraham were obliged it, and that law, or ordinance, was now in force; and besides, it was necessary that he might appear in the likeness of sinful flesh, who was to bear, and atone for the sins of his people; as also, that it might be manifest that he assumed true and real flesh, and was a partaker of the same flesh and blood with us; and that he was a son of Abraham, and of his seed, as it promised he should; and that he was made under the law, J. Gill

3. The Trip to Egypt. Mat 2:12  But being forbidden by God in a dream to return to Herod, they went back to their own country by a different route.

Mat 2:13  When they were gone, and angel of the Lord appeared to Joseph in a dream and said, "Rise: take the babe and His mother and escape to Egypt, and remain there till I bring you word. For Herod is about to make search for the child in order to destroy Him."

Mat 2:14  So Joseph roused himself and took the babe and His mother by night and departed into Egypt.

Mat 2:15  There he remained till Herod's death, that what the Lord had said through the Prophet might be fulfilled, "OUT OF EGYPT I CALLED MY SON."

4. His  early Life in Nazareth. Luk 2:39  Then, as soon as they had accomplished all that the Law required, they returned to Galilee to their own town of Nazareth.

They returned into Galilee - Not immediately, but after a time. Luke has omitted the flight into Egypt recorded by Matthew; but he has not denied it, nor are his words to be pressed as if he meant to affirm that they went immediately to Nazareth. A parallel case we have in the life of Paul. When he was converted it is said that he came to Jerusalem, as if he had gone there immediately after his conversion Act_9:26; yet we learn in another place that this was after an interval of three years, Gal_1:17-18. In the case before us there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee.Barnes Notes.

5.The Visit to the temple when He was twelve years old. Luk 2:41  Now His parents used to go up year by year to Jerusalem at the Feast of the Passover.  Luk 2:42  And when He was twelve years old they went up as was customary at the time of the Feast,  

6. His baptism Mat 3:16  and Jesus was baptized, and immediately went up from the water. At that moment the heavens opened, and he saw the Spirit of God descending like a dove and alighting upon Him, Mat 3:17  while a voice came from Heaven, saying, "This is My Son, the dearly loved, in whom is My delight."

7. His temptations.Mat 4:1  At that time Jesus was led up by the Spirit into the Desert in order to be tempted by the Devil.

Mat 4:2  There He fasted for forty days and nights; and after that He suffered from hunger.

Mat 4:3  So the Tempter came and said, "If you are the Son of God, command these stones to turn into loaves."

Mat 4:4  "It is written," replied Jesus, "'IT IS NOT ON BREAD ALONE THAT A MAN SHALL LIVE, BUT ON WHATSOEVER GOD SHALL APPOINT.'"

Mat 4:5  Then the Devil took Him to the Holy City and caused Him to stand on the roof of the Temple,

Mat 4:6  and said, "If you are God's Son, throw yourself down; for it is written, "'TO HIS ANGELS HE WILL GIVE ORDERS CONCERNING THEE, AND ON THEIR HANDS THEY SHALL BEAR THEE UP, LEST AT ANY MOMENT THOU SHOULDST STRIKE THY FOOT AGAINST A STONE.'"

Mat 4:7  "Again it is written," replied Jesus, "'THOU SHALT NOT PUT THE LORD THY GOD TO THE PROOF.'"

Mat 4:8  Then the Devil took Him to the top of an exceedingly lofty mountain, from which he caused Him to see all the Kingdoms of the world and their splendour,

Mat 4:9  and said to Him, "All this I will give you, if you will kneel down and do me homage."

Mat 4:10  "Begone, Satan!" Jesus replied; "for it is written, 'TO THE LORD THY GOD THOU SHALT DO HOMAGE, AND TO HIM ALONE SHALT THOU RENDER WORSHIP.'"

Concerning Christ's temptation, observe, that directly after he was declared to be the Son of God, and the Saviour of the world, he was tempted; great privileges, and special tokens of Divine favour, will not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God

to leave us to ourselves. Others are tempted, when drawn aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus had no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, and very daring; but he can be resisted. It is a comfort to us that Christ suffered, being tempted; for thus it appears that our temptations, if not yielded to, are not sins, they are

afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him. It is one of the wiles of Satan to take advantage of our outward condition; and those who are brought into straits have need to double their guard. M. Henry

8. His First Miracle at Cana of Galilee. Joh 2:1  Two days later there was a wedding at Cana in Galilee, and the mother of Jesus was there,

Joh 2:2  and Jesus also was invited and His disciples.

Joh 2:3  Now the wine ran short; whereupon the mother of Jesus said to Him, "They have no wine."

Joh 2:4  "Leave the matter in my hands," He replied; "the time for me to act has not yet come."

Joh 2:5  His mother said to the attendants, "Whatever he tells you to do, do it."

Joh 2:6  Now there were six stone jars standing there (in accordance with the Jewish regulations for purification), each large enough to hold twenty gallons or more.

Joh 2:7  Jesus said to the attendants, "Fill the jars with water." And they filled them to the brim.

Joh 2:8  Then He said, "Now, take some out, and carry it to the President of the feast."

Joh 2:9  So they carried some to him. And no sooner had the President tasted the water now turned into wine, than--not knowing where it came from, though the attendants who had drawn the water knew--he called to the bridegroom

Joh 2:10  and said to him, "It is usual to put on the good wine first, and when people have drunk freely, then that which is inferior. But you have kept the good wine till now."

Joh 2:11  This, the first of His miracles, Jesus performed at Cana in Galilee, and thus displayed His glorious power; and His disciples believed in Him.

https://bible.org/seriespage/first-sign-jesus-turns-water-wine-john-21-11

9. The First Cleansing of the temple. Joh 2:13  But the Jewish Passover was approaching, and for this Jesus went up to Jerusalem.

Joh 2:14  And He found in the Temple the dealers in cattle and sheep and in pigeons, and the money-changers sitting there.

Joh 2:15  So He plaited a whip of rushes, and drove all--both sheep and bullocks--out of the Temple. The small coin of the brokers He upset on the ground and overturned their tables.

Joh 2:16  And to the pigeon-dealers He said, "Take these things away. Do not turn my Father's house into a market."

Joh 2:17  This recalled to His disciples the words of Scripture, "MY ZEAL FOR THY HOUSE WILL CONSUME ME."

Joh 2:18  So the Jews asked Him, "What proof of your authority do you exhibit to us, seeing that you do these things?"

10. The Conversation with Nicodemus. Joh 3:1  Now there was one of the Pharisees whose name was Nicodemus--a ruler among the Jews.

Joh 3:2  He came to Jesus by night and said, "Rabbi, we know that you are a teacher from God; for no one can do these miracles which you are doing, unless God is with him.

Joh 3:3  "In most solemn truth I tell you," answered Jesus, "that unless a man is born anew he cannot see the Kingdom of God."

Joh 3:4  "How is it possible," Nicodemus asked, "for a man to be born when he is old? Can he a second time enter his mother's womb and be born?"

Joh 3:5  "In most solemn truth I tell you," replied Jesus, "that unless a man is born of water and the Spirit, he cannot enter the Kingdom of God.

Joh 3:6  Whatever has been born of the flesh is flesh, and whatever has been born of the Spirit is spirit.

Joh 3:7  Do not be astonished at my telling you, 'You must all be born anew.'

Joh 3:8  The wind blows where it chooses, and you hear its sound, but you do not know where it comes from or where it is going. So is it with everyone who has been born of the Spirit." PLEASE READ JOHN PIPER LINK BELOW

http://www.desiringgod.org/resource-library/sermons/you-must-be-born-again-why-this-series-and-where-are-we-going

11. The Conversion of  the Samaritan Woman. Jn 4:1-42

Jesus sets the example for us by doing several things wrong here. By “wrong” I mean he didn’t follow proper procedure for first century Jewish culture. He went against the conventions of culture to share the good news.

In the first place, verse 9 tells us that Jews had no dealings with Samaritans. He shouldn’t even have been talking to her. She questioned why he addressed her at all. The Jews and Samaritans had split, and among other things disagreed about where one could even worship God (v. 20). That’s why the story of the good Samaritan is so pointed in its message; the last person to help a Jew would have been a Samaritan and vice versa. In addition to being a Samaritan, a first century Jewish man would not have started a conversation with any woman. So yes, she was quite surprised. As the story goes on, we learn more about this particular Samaritan woman. She had been married five times, and was now living with a man that was not her husband. That’s why she was at the well alone, instead of with the other women from that town. They didn’t associate with her. Perhaps she had even stolen one of their husbands. She was somewhat of an outcast in her community. The woman didn’t associate with her because they didn’t like her, and a man didn’t want to be seen talking to her for the trouble he could get into. Jesus, however, used their discussion of well water to talk about living water, and share the gospel message.Jesus is always talking to people he shouldn’t be. http://themasterstable.wordpress.com/2008/04/03/jesus-example-the-samaritan-woman/

12. His Sermon on Is. 61 in the Synagogue at Nazareth.

Luk 4:16  He came to Nazareth also, where He had been brought up; and, as was His custom, He went to the synagogue on the Sabbath, and stood up to read.

Luk 4:17  And there was handed to Him the book of the Prophet Isaiah, and, opening the book, He found the place where it was written,

Luk 4:18  "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE HAS ANOINTED ME TO PROCLAIM GOOD NEWS TO THE POOR; HE HAS SENT ME TO ANNOUNCE RELEASE TO THE PRISONERS OF WAR AND RECOVERY OF SIGHT TO THE BLIND: TO SEND AWAY FREE THOSE WHOM TYRANNY HAS CRUSHED,

Luk 4:19  TO PROCLAIM THE YEAR OF ACCEPTANCE WITH THE LORD."

Luk 4:20  And rolling up the book, He returned it to the attendant, and sat down--to speak. And the eyes of all in the synagogue were fixed on Him.

Luk 4:21  Then He proceeded to say to them, "To-day is this Scripture fulfilled in your hearing."

Luk 4:22  And they all spoke well of Him, wondering at the sweet words of kindness which fell from His lips

The Spirit of the Lord is upon me - Or, I speak by divine appointment. I am divinely inspired to speak. There can be no doubt that the passage in Isaiah had a principal reference to the Messiah. Our Saviour directly applies it to himself, and it is not easily applicable to any other prophet. Its first application might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondary event is often the most important. In this case the prophet uses most striking poetic images to depict the return from Babylon, but the same images also describe the appropriate work of the Son of God.

Hath anointed me - Anciently kings and prophets and the high priest were set apart to their work by anointing with oil, 1Ki_19:15-16; Exo_29:7; 1Sa_9:16, etc. This oil or ointment was made of various substances, and it was forbidden to imitate it, Exo_30:34-38. Hence, those who were set apart to the work of God as king, prophet, or priest, were called the Lord’s anointed, 1Sa_16:6; Psa_84:9; Isa_45:1. Hence, the Son of God is called the “Messiah,” a Hebrew word signifying the “Anointed,” or the “Christ,” a Greek word signifying the same thing. And by his being “anointed” is not meant that he was literally anointed, for he was never set apart in that manner, but that “God had set him apart” for this work; that “he” had constituted or appointed him to be the prophet, priest, and king of his people. See the notes at Mat_1:1.

To preach the gospel to the poor - The English word “gospel” is derived from two words - “God” or “good,” and “spell,” an old Saxon word meaning “history, relation, narration, word, or speech,” and the word therefore means “a good communication” or “message.” This corresponds exactly with the meaning of the Greek word - “a good or joyful message - glad tidings.” By the “poor” are meant all those who are destitute of the comforts of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or are poor in spirit Mat_5:3; and all the “miserable” and the afflicted, Isa_58:7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to “the poor,” Mat_11:5. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them; but the gospel seeks to bless them - to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feeling that the gospel is not needed. The poor “feel” their need of some sources of comfort that the world cannot give, and accordingly our Saviour met with his greatest success the gospel among the poor; and there also, “since,” the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of “men,” it would have sought the rich and mighty; but it pours contempt on all human greatness, and seeks, like God, to do good to those whom the world overlooks or despises. See the notes at 1Co_1:26.

To heal the brokenhearted - To console those who are deeply afflicted, or whose hearts are “broken” by external calamities or by a sense of their sinfulness.

Deliverance to the captives - This is a figure originally applicable to those who were in captivity in Babylon. They were miserable. To grant deliverance to “them” and restore them to their country - to grant deliverance to those who are in prison and restore them to their families - to give liberty to the slave and restore him to freedom, was to confer the highest benefit and impart the richest favor. In this manner the gospel imparts favor. It does not, indeed, “literally” open the doors of prisons, but it releases the mind captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors and break off all the chains of slavery, and, by preventing “crime,” prevent also the sufferings that are the consequence of crime.

Sight to the blind - This was often literally fulfilled, Mat_11:5; Joh_9:11; Mat_9:30, etc.

To set at liberty them that are bruised - The word “bruised,” here, evidently has the same “general” signification as “brokenhearted” or the contrite. It means those who are “pressed down” by great calamity, or whose hearts are “pressed” or “bruised” by the consciousness of sin. To set them “at liberty” is the same as to free them from this pressure, or to give them consolation.

To preach the acceptable year of the Lord - The time when God is willing to accept of people, or to receive sinners coming to him. The Gospel assures us that the guilty “may” return, and that God will graciously receive them. There is, perhaps, here, an allusion to the year of jubilee - the fiftieth year, when the trumpet was blown, and through the whole land proclamation was made of the liberty of Hebrew slaves, of the remission of debts, and of the restoration of possessions to their original families, Lev_25:8-13. The phrase “the acceptable year” means the time when it would be acceptable to God to proclaim such a message, or agreeable to him - to wit, under the gospel.

13.The Choosing of the Twelve. Luk 6:12  And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

Luk 6:13  And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;

Luk 6:14  Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,

Luk 6:15  Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,

Luk 6:16  And Judas the brother of James, and Judas Iscariot, which also was the traitor.

Matt 10 :2-4

And when it was day,.... Or morning; having spent the whole night in prayer to God, no doubt for his disciples, whom he was about to send forth as his apostles, to preach his Gospel, and work miracles, and for their success therein:

he called unto him his disciples; the whole company of them, as in Luk_6:17 all that were his followers, and professed to believe in him, or as many as he pleased; see Mar_3:13.

And of them he chose twelve; and ordained them, and sent them out to preach, heal sicknesses, and cast out devils:

whom he also named apostles; or "messengers", from their being sent by him on such important business; and their names are as follow.

14. The Sermon on the Mount. Matthew 5-7

Matthew 5:1-48 in the Summarized Bible

Contents: Sermon on the mount. Beatitudes. Believer as salt and light. Christ’s relation to the law. Divorce.

Characters: God, Jesus.

Conclusion: The relationship of a child of God will be manifested in the world by his shining and burning as a light for Christ, by his quiet and savory influence in society, and by his conformity to the Word of God in all things.

Key Word: Sermon on the Mount, Mat_5:1, Mat_5:2.

Strong Verses: Mat_5:3-16, Mat_5:18, Mat_5:28, Mat_5:32, Mat_5:39, Mat_5:44, Mat_5:48.

Striking Facts: Mat_5:3. Some teach that the teachings of the sermon on the mount are applicable only to the future earthly kingdom of Christ, not the present age, and as such are postponed until Christ’s second coming. However we think of the “kingdom of the heavens” as the church age, during which Christ, through regeneration, is peopling the heavens, and these principles seem to have clearer application to the present age than to that time when righteousness shall cover the earth as the waters cover the sea.

Matthew 6:1-34

Contents: Sermon on the Mount, continued. Formalism condemned. The new revelation of prayer (disciples prayer). The law of riches. Cure of anxiety.

Characters: God, Jesus.

Conclusion: True relationship to God will be manifested by a motive of heart devotion to God back of all charity to men, by absolute sincerity and humility in the prayer life, by laying up heavenly treasures and by absolute confidence in the Heavenly Father to supply all real needs and overcome all troubling circumstances.

Key Word: Sermon on the Mount, Mat_5:2. Prayer, Mat_6:5.

Strong Verses: Mat_6:1, Mat_6:6, Mat_6:8, Mat_6:9-13, Mat_6:19, Mat_6:20, Mat_6:21, Mat_6:33, Mat_6:34.

Striking Facts: Mat_6:8-13. Rather than the “Lord’s prayer,” this should be designated as “the diciple’s prayer,” for Jesus could not pray this prayer as the expression of His own needs.

It should be remembered also that it is not based upon the atoning work of the cross, which at the time it was given, was yet future. Christ’s finished work which makes possible deliverance from sin, should be thought into this prayer when used by the Christian. It is a model of what true prayer is—(1) Puts the Father’s interest before personal interests. (2) Puts earthly needs in right proportion to spiritual needs. (3) Bases prayer upon relationship. (4) Trusts God for present needs, not worrying about the morrow.

Matthew 7:1-29

Contents: Sermon on the Mount, continued. Encouragement to prayer. The two ways. Warnings against false teachers. Danger of profession without faith. The two foundations.

Characters: God, Jesus.

Conclusion: True disciples of Christ will be men and women cautious in their judgment of others; conscious of their own faults; confident and earnest in prayer; wary of false teachers and hypocritical profession; building all eternal hopes upon the firm Rock, faith in the Word of God and Christ Jesus.

Key Word: Sermon on the Mount, Mat_5:2. (Two ways, Mat_7:13, Mat_7:24, Mat_7:26.)

Strong Verses: Mat_7:1, Mat_7:2, Mat_7:7, Mat_7:8, Mat_7:12, Mat_7:15, Mat_7:21, Mat_7:24.

Striking Facts: Mat_7:22 shows that there will be among those rejected by Christ in the last days, many preachers, so-called soul winners and good moral men, simply because devoid of true faith in Christ who alone is the foundation of salvation. Beware of mere lip-devotion which signifies nothing, either here or hereafter.

15. The Parable of the Sower Matthew 13

The SOWER is the PREACHER

The “design” of speaking in parables was the following:

1. To convey truth in a more interesting manner to the mind, adding to the truth conveyed the beauty of a lovely image or narrative.

2. To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the “senses.”

3. To convey some offensive truth, some pointed personal rebuke. in such a way as to bring it “home” to the conscience. Of this kind was the parable which Nathan delivered to David 2Sa_12:1-7, and many of our Saviour’s parables addressed to the Jews.

4. To “conceal” from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mar_4:33; Mat_13:13-16.

Our Saviour’s parables are distinguished above all others for clearness, purity, chasteness, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all people. They contain much of “himself” - his doctrine, life, design in coming, and claims, and are therefore of importance to all people; and they are told in a style of simplicity intelligible to the child, yet instructive to people of every rank and age. In his parables, as in all his instructions, he excelled all people in the purity, importance, and sublimity of his doctrine. Barnes Notes.

Mat 13:3  He then spoke many things to them in figurative language. "The sower goes out," He said, "to sow.

Mat 13:4  As he sows, some of the seed falls by the way-side, and the birds come and peck it up.

Mat 13:5  Some falls on rocky ground, where it has but scanty soil. It quickly shows itself above ground, because it has no depth of earth;

Mat 13:6  but when the sun is risen, it is scorched by the heat, and through having no root it withers up.

Mat 13:7  Some falls among the thorns; but the thorns spring up and stifle it.

Mat 13:8  But a portion falls upon good ground, and gives a return, some a hundred for one, some sixty, some thirty.

Mat 13:9  Listen, every one who has ears!"

Mat 13:10  And the disciples said to Him, Why do You speak to them in parables?

Mat 13:11  He answered and said to them, Because it is given to you to know the mysteries of the kingdom of Heaven, but it is not given to them.

Mat 13:12  For whoever has, to him shall be given, and he shall have more abundance. But whoever does not have, from him shall be taken away even that which he has.

Mat 13:13  Therefore I speak to them in parables, because seeing they see not, and hearing they hear not; nor do they understand.

Mat 13:14  And in them is fulfilled the prophecy of Isaiah which said, "By hearing you shall hear and shall not understand; and seeing you shall see and shall not perceive;

Mat 13:15  for this people's heart has become gross, and their ears are dull of hearing, and they have closed their eyes, lest at any time they should see with their eyes and hear with their ears and should understand with their heart, and should be converted, and I should heal them."

Mat 13:16  But blessed are your eyes, for they see; and your ears, for they hear.

Mat 13:17  For truly I say to you that many prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear what you hear, and have not heard them.

Jesus is explaining here the MYSTERIES of the KINGDOM. These are not complicated or incomprehensible things but secrets concealed in the past but now revealed or proclaimed.

Barnes Notes on Matt 13:11 :The thing might be “plain” enough if revealed, but it means simply that it “had” not been before made known. Thus the “mysteries of the kingdom” do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel and the establishment of the new kingdom of the Messiah, which “had not” been understood, and which were as yet concealed from the great body of the Jews. See Rom_16:25; Rom_11:25; Eph_3:3-4, Eph_3:9. Of this nature was the truth that the gospel was to be preached to the Gentiles; that the Jewish polity was to cease; that the Messiah was to die, etc. To the disciples it was given to know these truths. This was important for them, as they were to carry the gospel around the globe. To the others it was not “then” given. They were too gross, too earthly; they had too, grovelling conceptions of the Messiah’s kingdom to understand these truths, even if communicated to them. They were not to preach the gospel, and hence our Saviour was at particular pains to instruct his apostles in the system which they were to preach. The Pharisees, and Jews generally, were not prepared to receive the system, and would not have believed it, and therefore he purposely employed a kind of teaching which was intended for his apostles only.

Mat_13:13 Barnes Notes

Because they seeing, see not - Mark Mar_4:12 and Luke Luk_8:10 say, “That seeing, they may not see etc.;” but there is no difference.

Matthew simply states the “fact,” that though they saw the “natural” meaning of the story - though they literally understood the parable - yet they did not understand its “spiritual” signification. Mark and Luke do not state the “fact,” but affirm that he spoke with this “intention” - implying that such “was” the result. Nor was there any dishonesty in this, or any unfair disguise. He had truths to state which he wished his “disciples particularly” to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did.

16. The Feeding of the Five Thousand

Joh 6:1  After these things Jesus went over the Sea of Galilee, the Sea of Tiberias.

Joh 6:2  And a great multitude followed Him, because they saw His miracles which He did on the sick ones.

Joh 6:3  And Jesus went up into a mountain and sat there with His disciples.

Joh 6:4  And the Passover was near, a feast of the Jews.

Joh 6:5  Then Jesus lifted up His eyes and saw a great crowd come to Him. He said to Philip, Where shall we buy loaves so that these may eat?

Joh 6:6  And He said this to test him, for He Himself knew what He would do.

Joh 6:7  Philip answered Him, Loaves for two hundred denarii are not enough for them, that every one may take a little.

Joh 6:8  One of His disciples, Andrew, Simon Peter's brother, said to Him,

Joh 6:9  There is a boy here who has five barley loaves and two small fish, but what are these among so many?

Joh 6:10  And Jesus said, Make the men recline. And there was much grass in the place. So the men reclined, about five thousand in number.

Joh 6:11  And Jesus took the loaves, and when He had given thanks, He distributed to the disciples, and the disciples to those who had reclined; and likewise of the fish, as much as they wanted.

Joh 6:12  And when they were filled, He said to His disciples, Gather up the fragments left over, so that nothing is lost.

Joh 6:13  Therefore they gathered and filled twelve hand baskets with fragments of the five barley loaves which were left over to those who had eaten.

Joh 6:14  Then seeing the miracle that Jesus did, those men said, This is truly the Prophet, the One coming into the world.

Joh 6:15  Therefore when Jesus perceived that they would come and take Him by force, that they might make Him a king, Jesus withdrew again to the mountain alone by Himself.

Joh 6:16  And when evening had come, the disciples went down to the sea

Joh 6:17  and entered into a boat, and went over the sea toward Capernaum. And it was now dark, and Jesus had not come to them.

Joh 6:18  And the sea rose up because of a great wind that blew

17. Walking on Water. Joh 6:19  Then having rowed about twenty-five or thirty furlongs, they saw Jesus walking on the sea and drawing near the ship. And they were afraid.

18. Forgiving the Adulterous Woman. Jn 8:1-11

Joh 8:1  But Jesus went to the Mount of Olives.

Joh 8:2  And early in the morning He came again into the temple, and all the people came to Him. And He sat down and taught them.

Joh 8:3  And the scribes and Pharisees brought to Him a woman taken in adultery. And standing her in the midst,

Joh 8:4  they said to Him, Teacher, this woman was taken in adultery, in the very act.

Joh 8:5  Now Moses in the Law commanded us that such should be stoned. You, then, what do you say?

Joh 8:6  They said this, tempting Him so that they might have reason to accuse Him. But bending down, Jesus wrote on the ground with His finger, not appearing to hear.

Joh 8:7  But as they continued to ask Him, He lifted Himself up and said to them, He who is without sin among you, let him cast the first stone at her.

Joh 8:8  And again bending down, He wrote on the ground.

Joh 8:9  And hearing, and being convicted by conscience, they went out one by one, beginning at the oldest, until the last. And Jesus was left alone, and the woman standing in the midst.

Joh 8:10  And bending back up, and seeing no one but the woman, Jesus said to her, Woman, where are the ones who accused you? Did not one give judgment against you?

Joh 8:11  And she said, No one, Lord. And Jesus said to her, Neither do I give judgment. Go, and sin no more.

This scripture has many lessons that we can take from it.  It is multi-faceted.  With the media ignoring the dangers of Islam, and slandering Christianity any chance they can. I figured the attempted stoning of the woman taken in adultery, was a great place to start this series that I will be writing on Sunday’s.

In this chapter, the Pharisee’s were already fed up with this one named Jesus. They were upset at the following that he was gaining. They were upset with the amount of power that it seemed like he was gaining in the temple. So like any Holier than thou “religious” person, the Pharisee’s (who were legalists) gathered together the modern day equivalent of attorneys, the “Scribes” and decided they would go out into the court of the Temple and put Jesus in his place. They were trying their best to trap him in a religious word trap, using the law of Moses. They brought to him the woman taken in adultery (interesting how they couldn’t find her male adultery partner, so he could face his stoning…) and demanded of him, a judgement on her guilt and the execution of the law. Not realizing they had brought the woman to the one who was with his Father when the law was handed down to Moses.  The legalists are those who want to cast down those who have fallen short, and the Pharisees were especially talented at looking down their nose at those around them. So when they brought her to him, they of course remind him of the law and asks “well what are we to do with her”? I love the reaction Christ returned, he just knelt and wrote on the ground, I’ve often wondered what it was that he wrote. Of course they pressed the question, until he finally gave him an answer they never seen coming, “He, that is among you, cast the first stone”. They forgot who they were talking to, he knew the hearts of every person gathered there that day. They also didn’t recognize him as the one who could forgive sins, and as it says in Matthew 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. His sacrifice would soon put a bookend on the fulfillment of the law of Moses.  That day, there in the Temple court, Jesus saved that womans life. Not only can he save a person for eternity, he can save a person by his forgiveness, and his redirection, repentance. He told the woman, after all the stones had been dropped to the ground, “Go, Sin no more”. She is not the only one he said this to, he said it to many of his followers throughout the Gospels.

Isn’t that the miracle-working power of God?! He took that womans worst day, she was to be stoned to death. But, God set her free from her condemnation, and the terrible death she was about to face. I think that will preach.

After she left, the Pharisees were not finished with Jesus. He had told them He was the light of the world, and they that walked after him would never walk in darkness. To which they said that Christ was bearing his own witness, and It was not true. (After all the miracles, all the works of His Father, some still would not see.) Then after setting them straight on the stoning, He set them straight on a doctrinal issue. He said to them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man.  And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.

Many folks misunderstand the difference between law of the Old Testament, and Grace that Jesus brought in the New Testament. It really hinges around the Matthew 5:17 verse. When Jesus explained that he was not come to destroy the law, or the prophets: but He had come to fulfill the law. Which absolutely does not  mean that we take advantage of Christ and sin knowingly, the Bible says that we crucify Him afresh if we do that. His grace toward us is that while we were yet sinners, he died for us, and when he saved or healed someone he would say “Go, Sin no more.” With the help of the Holy Spirit we can have victory over sin in this life, by studying Gods word, and Prayer. All things were fulfilled in the crucifixion of Christ.

Robert E. Stage Jr.

19.The Healing of the man born Blind. Jn 9

The Summarized Bible says

Contents: Healing of the man born blind. The fault finding of unbelievers.

Characters: Jesus, blind man, disciples, Pharisees, neighbors, Moses.

Conclusion: The Lord Jesus Christ came into the world, not only to give light, but sight to those who could not behold light. The sight that He gives to trusting souls proves Him to be the One sent of God to be the true light of the world. Experience of His saving power is a safer teaching than reason, therefore let those whose eyes have been opened be bold to witness to a world that would explain away His power.

Key Word: Light, Joh_9:7, Joh_9:37.

Strong Verses: Joh_9:4, Joh_9:31.

Striking Facts: Joh_9:39. Christ came into the world designedly to give sight to those that were spiritually (and Physically) blind, by His Word and Spirit to turn many from darkness to light. He came also that those who had a high conceit of their own wisdom, in contradiction to the divine revelation, might be sealed up in their infidelity. The Gospel is a savor of life unto life, or of death unto death. Blindness has happened to Israel. The Gentiles have seen a great light.

20. The Sermon on the Good Shepherd. Jn 10:1-18

Joh 10:1  Truly, truly, I say to you, He who does not enter into the sheepfold by the door, but going up by another way, that one is a thief and a robber.

Joh 10:2  But he who enters in by the door is the shepherd of the sheep.

Joh 10:3  The doorkeeper opens to him, and the sheep hear his voice, and he calls his own sheep by name and leads them out.

Joh 10:4  And when he puts forth his own sheep, he goes before them, and the sheep follow him. For they know his voice.

Joh 10:5  And they will not follow a stranger, but will flee from him, for they do not know the voice of strangers.

Joh 10:6  Jesus spoke this parable to them, but they did not understand what it was which He spoke to them.

Joh 10:7  Then Jesus said to them again, Truly, truly, I say to you, I am the door of the sheep.

Joh 10:8  All who came before Me are thieves and robbers, but the sheep did not hear them.

Joh 10:9  I am the door. If anyone enters in by Me, he shall be saved and shall go in and out and find pasture.

Joh 10:10  The thief does not come except to steal and to kill and to destroy. I have come so that they might have life, and that they might have it more abundantly.

Joh 10:11  I am the Good Shepherd. The Good Shepherd lays down His life for the sheep.

Joh 10:12  But he who is a hireling and not the shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and runs away. And the wolf catches them and scatters the sheep.

Joh 10:13  The hireling flees, because he is a hireling and does not care for the sheep.

Joh 10:14  I am the Good Shepherd, and I know those that are Mine, and I am known by those who are Mine.

Joh 10:15  Even as the Father knows Me, I also know the Father. And I lay down My life for the sheep.

Joh 10:16  And I have other sheep who are not of this fold. I must also lead those, and they shall hear My voice, and there shall be one flock, one Shepherd.

Joh 10:17  Therefore My Father loves Me, because I lay down My life so that I might take it again.

Joh 10:18  No one takes it from Me, but I lay it down from Myself. I have authority to lay it down, and I have authority to take it again. I have received this commandment from My Father.

The Good Shepherd

21. Hearing Peter’s Confession.Matt 16 :16

While in the Northern Israel several years ago we went to Caesarea Philippi or Banias

as the Arabs called it after the idols of the  ‘god’ Pan. The Rocks on the mountain, from which flows the clear waters of melting snow from Mt Hermon, are streaked with red which looks like the fires of hell when the sun shines on them. We were told by our Israeli Guide that Banias or Panias was actually a place where Herod murdered people and their bodies were thrown into the river which ran red with blood into the Jordan. So the underground cave in the wall of the mountain was known as the gates of hell and dedicated to the worship of Pan.

What a setting for Matthew 16! Jesus and His disciples had left the city where there was a lot of false teaching about Jesus, and as they came to this region, near Mount Hermon, they saw this temple with all the statues of gods. And Jesus asked His disciples who people said He was, and who they, His disciples, think He was. Then Jesus said that He would build His church upon a rock, but it would survive the gates of Hell. There is evidence of some association with this cave and its temple and the underworld. And then Jesus and His disciples continued up Mount Hermon where He was transfigured before three of them (Matthew 17).

Caesurea Philippi

Grottes of Pan

Synoptic Passages

The account is also found in Mark 8:27-30 and Luke 9:18-22. The passage is treated similarly by all three Gospels. They all immediately follow the event with Jesus’ prediction of His death. But the teaching is found only in Matthew.

The Structure of the Passage

The structure of the passage is straight forward. In verse 13 Jesus asked the question of His identity; in verse 14 the disciples reported. Then Jesus asked them the same question (v. 15), and Peter responded (v. 16). The rest of the passage is Jesus’ teaching about His program and the powerful authority given the apostles.

The Analysis of the Text

I. The Question of Jesus’ Identity (13-16).

First, the narrative begins with Jesus question: “Who do people say the Son of Man is?” (13). Jesus asked this question when He and His disciples came to the region of Caesarea Philippi, a city built by Herod Philip the tetrarch on a plane about 1100 feet above sea level at the foot of Mount Hermon. The location is 25 miles north of the Sea of Galilee. Here Jesus wanted to know who people thought He was. The reason for the question was probably the changing of opinions about Jesus under the teaching of the Pharisees and Sadducees. And, this place with its temple to Pan provided the perfect backdrop for the revelation to come.

Mark and Luke do not include “Son of Man” in their report. Some have suggested that the wording in Matthew gives the answer away, “Who do they say the Son of Man is? But Matthew’s report is probably the original since Jesus uses this title for Himself in the Gospels, and since the title can have a somewhat ambiguous Messianic meaning, making the question significant. The title “Son of Man” was clearly Messianic in Daniel; but it could be used of the prophets as well (as in Ezekiel). Mark and Luke shortened the question for their audiences.

Second, the answer the disciples give is: “Some say John the Baptist; others say Elijah; and still others Jeremiah, or one of the prophets” (14). Some thought He was John come back from the dead. Some thought He was the forerunner of the Messiah and so Elijah. Only Matthew includes Jeremiah, the first of the latter prophets in the canon. Perhaps some people had been struck by the authority of Jesus and His suffering as well at the hands of the leaders. Or, He was considered a prophet of doom like Jeremiah.

No group was openly confessing Jesus as the Messiah.

There were individuals who had addressed Jesus with Messianic titles before this (9:27 and 15:22), but we do not know how strongly they believed what they said, how much they understood, or how influential they were. People might have thought Jesus was the Messiah, but still had misgivings about it.

Third, Jesus wanted to know if the disciples knew: “Who do you say I am?” (v. 15). The “you” is emphatic and plural in the line; Jesus was asking all the disciples. Therefore, Peter was speaking on behalf of the disciples when he answered.

Fourth, Peter’s confession was clear and direct: “You are the Christ, the Son of the Living God.” Mark has: “You are the Christ.” Luke has “You are the Christ of God.” A lot of scholars say “Son of the Living God” was added by some editor. But there is no reason to take that view. The inclusion of the description provides a better explanation of the other Gospels’ forms; and besides, “Son of God” probably indicated kingship to Peter (based on the Davidic covenant), even though in time it came to mean divinity. The Gospels frequently use “Son of God” to describe Jesus, and so it is not out of place here.

We have already noted that “the Christ” is the Greek rendering of the Hebrew “the Messiah,” meaning, the anointed one. And since in the Old Testament the Davidic King was to be called God’s Son (Ps. 2; 2 Sam. 7), it is likely that Peter meant just that. He was convinced that Jesus was the promised Messiah, the coming king who would miraculously heal the people and drive out the oppressors in the land. As we have noted before, the description of Jesus as “Son of God,” however, is filled with meaning, and will go beyond His description as king to His description as one who is the same as the Father. But Peter would not yet know all that, judging from the things that he said and did after this event. <bible.org>

22. The Transfiguration Matt 17 :1-23                                                                                                                                                                        

                                                 
Jesus took Peter, James, and John up onto a high mountain. Why these three disciples?

They are sometimes called “the Inner Circle”. They were the three closest disciples. Should we have an ‘inner circle’ of confidantes or close friends? Jesus did, so I guess it would be good for us too.

Peter was the outspoken leader of the disciples; James and John the sons of Zebedee were also known as the ‘sons of thunder’. They wanted to call down fire upon the opposition.

There Jesus was tranfigured before them.

meaning μεταμορφόω metamorphoō Thayer Definition:

1) to change into another form, to transform, to transfigure

1a) Christ appearance was changed and was resplendent with divine brightness on the mount of transfiguration

http://whycatholicsdothat.com/wp-content/uploads/image1362-transfiguration2a.jpg

This dramatic event marks a major turning point in the gospel narratives, for Jesus was beginning to turn more and more to Jerusalem and the suffering and death that awaited Him there. But before all of that would take place, there was this glimpse of glory. <bible.org>

The Location of the Transfiguration. Traditionally  it was Mt Tabor in Galilee. However,   Matthew says it was a high mountain and it was near Caesarea Philippi which today is Banias where Peter made his confession.Matt 16:16 So it is more likely in N. Israel near Mt Hermon.

Eaton’s Bible Dictionary agrees saying: Hermon

“a peak, the eastern prolongation of the Anti-Lebanon range, reaching to the height of about 9,200 feet above the Mediterranean. It marks the north boundary of Palestine (Deut. 3:8, 4:48; Josh. 11:3, 17; 13:11; 12:1), and is seen from a great distance. It is about 40 miles north of the Sea of Galilee. It is called "the Hermonites" (Ps. 42:6) because it has more than one summit. The Sidonians called it Sirion, and the Amorites Shenir (Deut. 3:9; Cant. 4:8). It is also called Baal-hermon (Judg. 3:3; 1 Chr. 5:23) and Sion (Deut. 4:48). There is every probability that one of its three summits was the scene of the transfiguration (q.v.). The "dew of Hermon" is referred to (Ps. 89: 12). Its modern name is Jebel-esh-Sheikh, "the chief mountain." It is one of the most conspicuous mountains in Palestine or Syria. "In whatever part of Palestine the Israelite turned his eye northward, Hermon was there, terminating the view. From the plain along the coast, from the Jordan valley, from the heights of Moab and Gilead, from the plateau of Bashan, the pale, blue, snow-capped cone forms the one feature in the northern horizon."

Our Lord and his disciples climbed this "high mountain apart" one day, and remained on its summit all night, "weary after their long and toilsome ascent." During the night "he was transfigured before them; and his face did shine as the sun." The next day they descended to Caesarea Philippi.”

The Significance of the Transfiguration.

1. His face shone as the sun; that is, with a special brightness. A similar appearance is described respecting Moses when he came down from the mount, Exo_34:29-30. See also Heb_1:3, where Christ is called the brightness of the glory of God: in the original, the splendor or shining, like the brightness of the sun.

2. The second change was that of his garments. They were white as the light. Mark says, “exceeding white as snow; so as no fuller on earth could white them.” The word “fuller” means, commonly, one who dresses cloth or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth or makes it white; one who cleanses garments when by wearing they become soiled. Among the Greeks that was a distinct trade. Luke says, “white and glistering,” that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendor and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.

Raiment - Clothing. John may refer to this transfiguration in Joh_1:14, as Peter does in 2Pe_1:16-17.

The Transfiguration (17:1-3). The central point of the first three verses focuses on one word—and indeed, this word is the center of the whole passage. “Transfigured.” The Greek term is well-known in English; from metamorphoo (pronounced meta-mor-phaw-o) we get our word “metamorphosis.” The word describes the complete change of the form and substance. For example, we use it to describe the change from a caterpillar to a butterfly. Here then we have a complete change in the appearance or form of Jesus in the presence of the disciples. He now was brighter than the light, revealing His true glory to them.

What is interesting to note in this word study is that we have here the reverse of the theme of Philippians 2, the kenosis. There Paul says that Christ Jesus took on the form of a servant. Here, however, the Servant takes on the form of deity, revealing His glory.

The same word is used by Paul in Romans 12:1,2, in which he instructs believers to be “transformed” by the renewing of their minds. There is to be a genuine change in the life of the believer. Of course the New Testament also teaches that we shall be changed when we enter the presence of the Lord, we shall be glorified. <bible.org>

23. The Parable of the Good Samaritan Lk 10 :25-37

Lessons from the Good Samaritan

A certain lawyer. One versed in the Jewish law, a theologian, a scribe, and possibly a rabbi.

Tempted him. Put him to trial.

What shall I do to inherit eternal life? He probably had noted that Jesus was calling sinners to repentance, but he fancied that he belonged to another class, and hence asks, What shall I do?

What is written? The Lord calls on the lawyer to state his own understanding of the law.

Thou shalt love the Lord. The lawyer answered well and gave the sum of the whole law. See Deu_6:4-5 and Lev_19:18.

This do and thou shalt live. He who fulfills the great law of love is born again. There is no inconsistency. We repent and live, believe and live, obey and live, and love and live. For these are all co-related. One cannot exist without the others. We cannot love God unless we believe and repent. "He that loves me will keep my words" (Joh_14:23).

Willing to justify himself. Evidently conscious that he did not keep the law of love.

Am I keeping  the Law of Love? “Another thing we see about the lawyer is his self-righteousness. Remember that most parables answer a question and deal with an attitude. The attitude being dealt with in the parable is self-righteousness. The text says the lawyer was “seeking to justify himself.” That by the way was the problem with the nation. Of course we don’t have that problem in our culture. We just write books titled, I’m ok, You’re ok. <bible.org>

Question 2 Who is my neighbour? The Lord answers by a parable.Luke 10:30-37

A certain man. A Jew of Jerusalem.

bible.org

Went down. It was a constant descent from Jerusalem to Jericho, over 3,000 feet in eighteen miles.

Fell among robbers. The road is a dark, desolate, mountain pass, dangerous then, so beset by robbers still that no traveler dares go through it without a guard.

Which stripped him. Not only of raiment, but of all he had; then left him, stunned, bleeding, unconscious, nearly dead.

A certain priest. Jericho was a city of priests. A priest ought to be a holy man. The law commanded mercy and help to a neighbor (Exo_23:4-5; Deu_22:1-4). The priest and Levite both disregarded the law in passing the poor sufferer.

Likewise a Levite. A temple minister. He probably excused himself by the example of his priest.

A certain Samaritan. The hereditary enemy of the Jews; despised and hated by the latter. "The Jews and Samaritans have no dealings" (Joh_4:9). If any man had excuse for passing the wounded Jew by it was the Samaritan. But he, unlike the priest and Levite, had compassion. His compassion leads to action, to self-denial, and inconvenience. He dresses the man's wounds, sets him on his own beast, carries him to the inn, and when he left, left money for his care. For ancient inns, see note on Luk_2:7.

Two denarii was two days' wages, and there was promise of more.

Which of these three . . . proved neighbour? The stranger became the neighbor. So we are to be neighbors to all who need help. Christian love must know no narrow bounds of race or sect. Genuine philanthropy is a Christian spirit.

In Matt 22 Jesus was probably saying that you are not applying the very thing which you understand. (That is a common theme - people are held responsible for what they know! Jesus did not condemn them for what they did not understand. He condemned them for what they did understand, but did not do!)     <bible.org>

Am I a good neighbour? Do I do what I know to do and not just talk about it?

You’ve heard the statement - “You’ve got to get them lost before you can get them saved.” That is what is going on here. Jesus is trying to make the man see his need for salvation.

24. The Parable of the Rich Fool. Luke  12:16-21

Luk 12:16  And He spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully.

Luk 12:17  And he thought within himself, saying, What shall I do, because I have no room in which to store my fruits?

Luk 12:18  And he said, I will do this. I will pull down my barns and build bigger ones, and I will store all my fruits and my goods there.

Luk 12:19  And I will say to my soul, Soul, you have many goods laid up for many years. Take your ease, eat drink and be merry.

Luk 12:20  But God said to him, Fool! This night your soul shall be required of you, then whose shall be those things which you have prepared?

Luk 12:21  So is he who lays up treasure for himself and is not rich towards God

Lessons from this parable.

1. The reason for this parable was to teach that foolishness is laying up earthly treasures and neglecting your heavenly reward and relationship with God.

2. The foolish rich take for granted that the ground which produces their crops but really they neglect that it belongs to God and  they are tenants.

3. He did not know what to do with his surplus. “I have no room to store my fruits.” EXPANSION OF HIS WEALTH WAS ALL HE COULD THINK OF.

4. There will I bestow my goods. In his enlarged storehouses. He will hoard his goods. Here was the beginning of his folly; to hoard his surplus instead of using it for the good of men.

5. Thou hast much goods laid up for many years. He had the goods, but the years he could not claim. It was a second element of his folly to forget that life is uncertain, and to make no provision for its close.

6. He had the riches but he could not guarantee his years. Luk 12:19  And I will say to my soul, Soul, you have many goods laid up for many years. Take your ease, eat drink and be merry.

7. Take your ease. Here is the third element of his folly; to attempt to satisfy his soul with food, drink and merriment: to feed that which demands heavenly food not husks.

8. God calls him ‘a fool’. The still, small voice may have said this, as mortal disease attacked him. Men said that he was wealthy and wise; but God said, "You fool." He planned for this life but not for meeting his Maker.

9. ‘This night your soul shall be required of you,’ Instead of having many years, this night he shall die, unprepared, and all his goods on which he set his heart be delivered over to others.

10. So is he that layeth up treasure for himself. He is guilty of folly in the eyes of God. Wisdom requires that we should lay up treasure in heaven.

"Do riches bring the abundant life? Listen to what Andrew Carnegie had to say:"Millionaires who laugh," said Andrew Carnegie, "are rare. “You may have all the money in the world, and yet be a lonely, sorrowing man.”

Sir Earnest Cassel said, “The light has gone out of my life. I live in this beautiful house, which I have furnished with all the luxury and wonder of art; but, believe me, I no longer value my millions. I sit here for hours every night longing for my beloved daughter."

And Christina Onassis said, "Happiness is not based on money and the greatest proof of that is our family."

Do you believe these stories? Or do you think it would be different for you if you had lots of money?

Don’t put your emphasis on material possessions because they don’t last. Like the guy who was walking back from the funeral and someone asked him, “How much did the guy leave behind?” And the man smartly replied, “Everything.” <bible.org>

25. The Parable of the Prodigal Son Lk 15 :1-32

This Chapter contains the Three Parables - the Lost Sheep; the Lost Coin and the Lost Son.

Lostness is being away from the Great Shepherd; from the Angels of God and the Father’s House.

In response to the Pharisees and Scribes [teachers of the law] taunting Jesus and saying, “This man welcomes sinners and eats with them.”

Lessons from the Parable of the Prodigal Son.

1. Those who want to live independent of the protection and provision of the Father soon end up far away squandering his estate on wild living.

2. When he had spent all he had, there was a severe famine in the land. What will you do when the great depression hits again? Who will you turn to for help?

3. You will end up feeding pigs in a foreign land.  Pigs are unclean animals for the Jew. This represents the lowest of all jobs with the lowest pay. He could not even afford to buy food. He longed to even eat the pods fed to the pigs. No one gave him anything. He was destitute and without support in the time of severe trouble.

The way home.

1. It begins with him coming to his senses. “ He said to himself, ‘How many of my Father’s hired labourers have food and to spare and I am here starving to death.” Our heavenly father knows how to provide for us in difficult times.

2. He decided to go back home to where he blongs.

3. He started to repent by working out what he would say to his father. “Father I have sinned against heaven and against you.” Sin is always against God firstly then our fellow-man and loved- ones. Repentance begins in the self-talk.

4. He was will to be just a hired labourer. He wanted to be responsible and earn his keep.The Bible says that “he who will not work should not eat.”

5. He sets out for home. Are you coming Home to your heavenly Father?

At the Father’s house.

1. The Father had been looking for his return and saw him when he was a long way off.

2. His Father had compassion for him. He pitied him. He probably smelt of pigs and his clothes were in rags. he was emaciated and aged.

3. The Father ran to his son, threw his arms around him and kissed him. This was a wonderful welcome at the door. there was no reluctance on the Father’s part. It was warm, spontaneous and accepting him as his son. This is what God does when and lost sinner repents and turns home.

4. Then he says the words that he had decided upon. “Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.”

5. The Father’s Response. He said to his servants,

“Bring the Best Robe and put it on him”. - get rid of those filthy rags.

“Put a ring on his finger and sandals on his feet”. Completely accepted as the Father’s son.

“Kill the fattened calf and lets feast and celebrate, For this my son was dead and is alive again; he was lost and now He’s found.”

There is joy in the presence of the Angels of God over one sinner who repents and returns to the Father’s house.

APPLICATION.

I TRUST THAT TODAY IN READING THIS PARABLE YOU WILL REPENT AND RETURN TO YOUR HEAVENLY FATHER. HE WILL WELCOME YOU and accept you no matter what you have done.

27. Jesus Discourse on Divorce and Remarriage. Mark 10:1-12 Matt. 19:1-12

Mar 10:1  And He arose from there. And He came into the borders of Judea by the other side of the Jordan. And again a crowd came together to Him. And as was His custom, He taught them again.

Jesus is on his last journey to Jerusalem before the Cross.

He leaves Galilee and crosses the Jordan. Great crowds flocked to Him. Here he teaches them about divorce.

Mar 10:2  And tempting Him, the Pharisees came to Him and asked Him, Is it lawful for a man to put away his wife? Matthew adds,”for any cause”.

(Mark is careful to point out the motive which brought them. They came in order to test him. The Greek word used here suggests that they were probing him, jabbing at him verbally, trying to stir up trouble, to catch him saying something which would allow them to provoke a crisis. Their hostility against him has intensified, and they are determined to put him to death. So they select a very controversial question, one which was bound to draw considerable interest on the part of the people -- the eternal issue of divorce.) Ray Stedman

Note: see Gill on Mat_19:3, for, a divorce might be lawfully made for a cause, or reason, namely, adultery, but not for any, or every cause; which is the sense of this question of the Pharisees; and, which they put, not for information, but

tempting him; trying to entangle him by opposing the authority of Moses, should he deny the lawfulness of divorces, or by objecting his former doctrine, Mat_5:32, and so expose him as an inconsistent preacher, should he allow them to be lawful for every reason. This clause is placed in the Syriac, Arabic, and Persic versions before the question.

Mar 10:3  And He answered and said to them, What did Moses command you?

Mar 10:4  And they said, Moses allowed a bill of divorce to be written, and to put her away.

Mar 10:5  And Jesus answered and said to them, He wrote you this precept because of the hardness of your hearts

For your hardness of heart (pros tēn sklērokardian hūmōn). The word is apparently one of the few Biblical words (lxx and the N.T.). It is a heart dried up (sklēros), hard and tough.RWP

sklērokardian Strong’s sklay-rok-ar-dee'-ah

Feminine of a compound of G4642 and G2588; hard heartedness, that is, (specifically) destitution of (spiritual) perception: -

Here is Divorce and Hardness of heart linked as well as in Matt 19:8.

[your hardness of heart [your condition of insensibility to the call of God]AMP.

It is a stubbornness, obstinacy, perverseness (Matthew 19:8; Mark 10:5;

16:14; Sept.: Deuteronomy 10:16; Jeremiah 4:4). It indicates man's attitude toward God

and His grace when he ought to have a willing and receptive heart.

The Opposite :Ant.: apalós (527), tender, soft; malakós (3120), soft, mild (though it can also mean weak or effeminate); oiktírmœn (3629), merciful; splágchnon (4698), pity.

(from The Complete Word Study Dictionary: New Testament © 1992 by AMG International, Inc. Revised Edition, 1993)

Matthew 19:7-9

They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. KJV

Mark 10:4-9

4 They said,"Moses permitted a man to write a certificate of divorce, and to dismiss her."

5 And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.6

But from the beginning of the creation, God 'made them male and female.'7'For this reason a man shall

leave his father and mother and be joined to his wife,8 and the two shall become one flesh'; so then they are

no longer two, but one flesh.9 Therefore what God has joined together, let not man separate." NKJV

Summary

#4641 Sklerocardia: Hardness of Heart: Stubbornness, obstinacy, perverseness

It indicates man's attitude toward God and His grace when he ought to have a willing and receptive heart.

Selfishness; Insistence on own way (divorce) Mat 19:7-9

Separating (death) what God has joined Mark 10:4-9

Rebellion

Ray Stedman again says: What is a hardened heart? Well, what would the opposite be? A heart that is softened, mellowed, gentle, and open. There are many occurrences in the Scriptures of the phrase, "hardness of heart." We are warned again and again against hardening our hearts. There is that story in the Old Testament of when Moses was sent to Pharaoh and told to deliver the message of God: "Let my people go." When Pharaoh heard that word, he "hardened his heart," (Exodus 8:15, 8:32, 9:34, 10:1). What does that mean? That he determined to handle it his own way He determined to respond to the natural inclination of his flesh, to do what he felt like doing in the situation, to handle it himself, and to ignore God. This is hardening of the heart. When you determine that you are going to handle something yourself, and not pay any attention to what God reveals about it, you are hardening your heart. This is what was going on in the marriages in Israel.

You can see why. According to Moses, a husband (he looked at it only from the standpoint of the husband) could see some uncleanness in his wife, some indecency. He did not specify what it must be -- evidently just something displeasing to the husband, something in his wife that he did not like. And Moses said that because of it, in order to make clear what the husband's attitude was, a divorce was to be permitted.

Now, what would this reveal about the husband's attitude? Well, it would be the attitude we all would naturally feel. We all can identify with this, because we know how we feel when we find something offensive in someone else. What do we want to do? We want to criticize and complain, even attack, or avoid and reject that person. This is the natural feeling of the heart when we find something offensive in someone else. We object to it, protest it, criticize it, put it down, disparage it in some way and we reject the person because of it. This is what was going on in these marriages. Husbands were treating their wives with contempt, because of something they found in them that they did not like.

What should a husband do when he finds something in his wife that he does not like? According to the further revelation of the New Testament in this regard, a husband ought to understand why his wife is like this. This is the word of Peter to husbands: "Husbands, dwell with your wives according to knowledge," (1 Peter 3:7 KJV). That is, do not merely react to them; understand why they are acting the way they are. Dwell with them according to knowledge: give affection to them, honor them, share yourself with them, understand them, restore them, love them. This is what a husband ought to do. This is what a marriage is for -- to provide opportunity, as we will soon see, to work out the problem areas, the difficulties, the offensive occasions which arise.

But Moses granted divorce, Jesus said, in order to make clear the hardening of hearts that was going on. What does the softening of the heart involve? A heart is always soft when it recognizes its inability to handle a situation, and relies upon the wisdom and power of God. This is always what keeps the heart tender, mellow, malleable, reasonable -- a recognition of not having what it takes, a reliance upon the wisdom and love of God, and an obedience to him. This keeps the heart tender and soft.It also would tend to open the eyes of the husband. Many people have come to me, and said, "I never understood what I was doing to my mate until after the divorce. Somehow this opened my eyes, and I began to see that the problem was with me more than with her (or him)."

I trust that this has been helpful.

28. The Raising of Lazarus. Jn 11:1-44

Lazarus of Bethany

Bethany being the village of Mary and her sister Martha.

Joh 11:2  (It was the Mary who poured the perfume over the Lord and wiped His feet with her hair, whose brother Lazarus was ill.)

Comment: Mary of Bethany must not be confused with other NT Marys like Mary Magdalene (or Mary of Magdala) see Jn 12:1-11 The perfume was probably worth about one year's wages. What a Precious Gift for the Saviour who was about to died on Calvary.

Jn 11:3 The sisters sent word to Jesus, “Lord, the one you love is sick”.

Lazarus was Jesus good friend or close friend.

Sent word to Him - They believed that he had power to heal him Joh_11:21, though they did not then seem to suppose that he could raise him if he died. Perhaps there were two reasons why they sent for him; one, because they supposed he would be desirous of seeing his friend; the other, because they supposed he could restore him. In sickness we should implore the aid and presence of Jesus. He only can restore us and our friends; he only can perform for us the office of a friend when all other friends fail; Barnes Notes

Jn 11 :4  When Jesus heard the message, he said, "His sickness won't result in death. Instead, this sickness will bring glory to God so that the Son of God will receive glory through it."

Jesus comment : This sickness won’t result in death.. , but this sickness will bring glory to God so that the Son of God will receive glory through it”

God’s ways are not our ways and His thoughts are not our thoughts. Let Jesus be Lord of every situation. His sovereignty is sure no matter what we think or believe.  You can trust Him with your life and the timing of your death.What greater work is God wanting to do in the circumstances of your life.

Joh 11:5  Jesus loved Martha, her sister, and Lazarus. [agapao: Thayer : to welcome, to entertain, to be fond of, to love dearly

Joh 11:6  Yet, when Jesus heard that Lazarus was sick, he stayed where he was for two more days.

He stayed where he was for two more days “Joh_11:5-6. Jesus’ delays in answer to prayer are not necessarily denials. He may delay because He loves us, and always for His own glory. Let us not, therefore, complain because we cannot understand His dealings, but trust in Him, knowing we shall see the glory of God. (Joh_11:40.)” Summarized Bible

John 11:7-11 The Disciples warn Him of the danger of Going to Judea.

Jesus answer: v. 9.

No light in him - He sees no light. It is dark; his eyes admit no light within him to direct his way. This description is figurative, and it is difficult to fix the meaning. Probably the intention was the following:

1. Jesus meant to say that there was an allotted or appointed time for him to live and do his Father’s will, represented here by the 12 hours of the day.

2. Though his life was nearly spent, yet it was not entirely; a remnant of it was left.

3. A traveler journeyed on until night. It was as proper for him to travel the twelfth hour as any other.

4. So it was proper for Jesus to labor until the close. It was the proper time for him to work. The night of death was coming, and no work could then be done.

5. God would defend him in this until the appointed time of his death. He had nothing to fear, therefore, in Judea from the Jews, until it was the will of God that he should die. He was safe in his hand, and he went fearlessly into the midst of his foes, trusting in him. This passage teaches us that we should be diligent to the end of life: fearless of enemies when we know that God requires us to labor, and confidently committing ourselves to Him who is able to shield us, and in whose hand, if we have a conscience void of offence, we are safe. Barnes Notes.

Illustration: The two Christian Women in Iran’s Evin Prison said to the Head of the Justice in Iran who tried to impress them saying, “Don’t you know that I have the power to release you.” They answered, “ You have no power over us unless God gives it to you. We will be released at the very time that God decides.”

They understood the Authority and Sovereignty of God.

Jesus knew that Lazarus had died and that He would raise Him up.

John 11:11   After Jesus said this, he told his disciples, "Our friend Lazarus is sleeping, and I'm going to Bethany to wake him."

Joh 11:12  His disciples said to him, "Lord, if he's sleeping, he'll get well."

Joh 11:13  Jesus meant that Lazarus was dead, but the disciples thought Jesus meant that Lazarus was only sleeping.

Joh 11:14  Then Jesus told them plainly, "Lazarus has died,

Joh 11:15  but I'm glad that I wasn't there so that you can grow in faith. Let's go to Lazarus."

Jesus Comforts the Sisters

Martha’s “if” Joh 11:21  Martha told Jesus, "Lord, if you had been here, my brother would not have died.  Mary’s “If” 11:32 When Mary arrived where Jesus was and saw him, she knelt at his feet and said, "Lord, if you had been here, my brother would not have died."

They must have spoken together about the death of their brother and the fact that if Jesus was there he would not have died. The believe in the power of Christ but a limited power.

They possibly didn’t think of the possibility of Jesus raising him from the dead. It was now too late for that as he was now stinking and decaying. Christ’s power is greater than the decay in a corpse.

Joh 11:25  "I am the Resurrection and the Life," said Jesus; "he who believes in me, even if he has died, he shall live;

Joh 11:26  and every one who is living and is a believer in me shall never, never die. Do you believe this?"

(Egō eimi hē anastasis kai hē zōē). This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. “The Resurrection is one manifestation of the Life: it is involved in the Life” (Westcott). Note the article with both anastasis and zōē. Jesus had taught the future resurrection often (Joh_6:39), but here he means more, even that Lazarus is now alive.

I am the resurrection - arnes, “I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us “wisdom and righteousness, and sanctification, and redemption,” 1Co_1:30.

And the life - Joh_1:4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then.

Though he were dead - Faith does not save from temporal death; but although the believer, as others, will die a temporal death, yet he will hereafter have life. Even if he dies, he shall hereafter live.

Shall he live - Shall be restored to life in the resurrection.”

Martha’s Reply: Joh 11:27  "Yes, Master," she replied; "I thoroughly believe that you are the Christ, the Son of God, who was to come into the world."   This was the wonderful confession of Marth’s faith. She thoroughly believed and declared it; “You are the Christ, the Messiah, the Son of God, who has come into the world.”We must be willing toverbalise our faith in Christ.

Yea, Lord (Nai, kurie). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Mat_16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now.

I have believed (pepisteuka). Perfect active indicative of pisteuō. It is my settled and firm faith. Peter uses this same tense in Joh_6:69.

That thou art theMessiah, the Son of God (hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (Joh_1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (Joh_1:34), as Peter confessed on Hermon for the apostles (Mat_16:16), as Jesus claimed to be (Joh_11:41) and confessed on oath before Caiaphas that he was (Mat_26:63.), and as John stated that it was his purpose to prove in his Gospel (Joh_20:31). But no one said it under more trying circumstances than Martha.

Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people’s expectation (Joh_6:14; Mat_11:3). Jesus himself spoke of his coming into the world (Joh_9:39; Joh_16:28; Joh_8:37).

Main article: Christ     Wikipedia.org

See also: Christian views of Jesus and Redeemer (Christianity)

The Greek translation of Messiah is khristos (χριστος), anglicized as Christ, and Christians commonly refer to Jesus as either the "Christ" or the "Messiah." Christians believe the Messianic prophecies were fulfilled in the mission, death, and resurrection of Jesus, as Saviour and Redeemer, and that Jesus will return to fulfill the rest of Messianic prophecy, as Lord and King.

The majority of historical and mainline Christian theologies consider Jesus to be Son of God, or God the Son, a concept of the Messiah as "the Word made Flesh" fundamentally different from the Jewish and Islamic concepts.

In the Complete Jewish Bible (a Messianic translation) Isaiah 9:5-7 is paraphrased, "For a child is born to us, a son is given to us; dominion will rest on his shoulders, and he will be given the name Pele-Yo‘etz El Gibbor Avi-‘Ad Sar-Shalom [Wonder of a Counselor, Mighty God, Father of Eternity, Prince of Peace], in order to extend the dominion and perpetuate the peace of the throne and kingdom of David, to secure it and sustain it through justice and righteousness henceforth and forever. The zeal of Adonai-Tzva’ot will accomplish this."

Jesus and Martha at The Tomb of Lazarus

Joh 11:40  Jesus answered her, Did I not say to you that if you would believe you would see the glory of God?

JOHN Gill “that if thou wouldst believe thou shouldest see the glory of God; a glorious work of God, wherein the glory of his power and goodness would be displayed, and the Son of God be glorified, or should see such a miracle wrought, which should engage her to glorify God; and on account of which, she would see just reason to do it, and would be concerned in it: and when it would appear that the sickness and death of her brother, which had given her and her sister so much distress and uneasiness, were for the glory of God, and the honour of Christ; see Joh_11:4. Moreover, to "see the glory of God", is to see Christ, who is the brightness of his father's glory; and though she had a sight of him now, and before this time, with her bodily eyes, and also with the eyes of her understanding, and knew that he was the Son of God, and the true Messiah; yet it is suggested, that upon a fresh and strong exercise of faith on Christ, with respect to the resurrection of her brother, and by means of that, she should have a clearer view of his glory, as the only begotten of the Father; for as he was declared to be the Son of God, by his own resurrection from the dead afterwards, so he was more fully manifested to be that glorious and divine person, by his raising others from the dead, than by any other miracle; and to be indulged with such a sight of him, is a very high favour; see Psa_63:2; and such who have their faith most in exercise, see much of the glory of God, both in the face of Christ, and in his providences, and the performance of his promises.

http://vimeo.com/54826120

29. Jesus Journeys Through Samaria and Galilee - Galilee. Samaria. Perea

After Raising Lazarus from the Dead, so many who visited Bethany to see Lazarus believed on Yeshua as the Messiah that the Sanhedrin met to discuss the many Miraculous signs that Jesus did. They thought that soon all would believe on Him and the Romans would come and take away their positions (as stooges of the Romans) and destroy their nation. This is just what did happen in AD 70. Jn 11:45-48

Caiaphas the high priest prophesied that it was better for them if one of them should died for the nation.( than that the whole nation perish.)

They were plotting to take Jesus life.

Joh 11:54  Therefore Jesus no longer went about openly among the Jews, but He left that neighbourhood and went into the district near the Desert, to a town called Ephraim, and remained there with the disciples.

No more openly - No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life.

The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (Joh_11:56, Joh_11:57).

30. Lessons from the Ten Lepers Luke 17:11-19

1. Lepers always congregated together to have fellowship as they were outcasts unable to enter into normal society.v.12 They stood at a distance. Sin like Leprosy separates us from others.

2. They cried to Jesus for Mercy. v.13 If we call on the name of the Lord He will hear us too. Note they called Him Jesus meaning “Saviour” and Rabbi .And said, Jesus, Master; or "Rabbi, Jesus", thou great Master in Israel; who art a teacher come from God, and who dost surprising miracles, and art able to cure us: have mercy on us; and cleanse us from our leprosy; we believe thou art able, if thou wilt; show compassion to us, miserable objects, as they were; their faith was the same with that of the other leper, in Mat_8:2.

3.Go show yourselves to the priests v.14 ...  By this command he gave them an implied assurance that they would be healed; for the “design” for which they were to go was to exhibit the “evidence” that they were restored, and to obtain permission from the priest to mingle again in society.

It may also be observed that this required no small measure of “faith” on their part, for he did not “first” heal them, and then tell them to go; he told them to go without “expressly” assuring them that they would be healed, and without, “as yet,” any evidence to show to the priest.

So sinners defiled with the leprosy of sin, should put faith in the Lord Jesus and obey his commands, with the fullest confidence that He is able to heal them, and that he “will” do it if they follow his directions; and that in due time they shall have the fullest evidence that their peace is made with God, and that their souls shall by him be declared free from the defilement of sin.

Were cleansed - Were cured, or made whole. The rotten fingers and toes were restored. The Lion faces typical of Leprosy were healed. Noses and deformaties were made whole.

4.  v. 15  One of them, seeing that he was cured, came back, adoring and praising God in a loud voice, s Notes Barnes One of them ... - This man, sensible of the power of God and grateful for his mercies, returned to express his gratitude to God for his goodness. Instead of obeying “at once” the “letter” of the command, he “first” expressed his thanks to God and to his Great Benefactor. There is no evidence, however, that he did not, “after” he had given thanks to God, and had poured out his joy at the feet of Jesus, go to the priest as he was directed; indeed, he could not have been restored to society without doing it; but he “first” poured out his thanks to God, and gave him praise for his wonderful recovery.

The first duty of sinners, after they have been forgiven and have the hope of eternal life, is to prostrate themselves at the feet of their Great Benefactor, and to consecrate themselves to his service. “Then” let them go and show to others the evidence that they are cleansed. Let them go and mingle, like a restored leper, with their families and friends, and show by the purity and holiness of their lives how great is the mercy that has cleansed them.”

5. He was a Samaritan. This man who was a leper, was also from the despised mixed bred Samaritans.This rendered his conduct more remarkable and striking in the sight of the Jews. “They” considered the Samaritans as especially wicked, and “themselves” as especially holy. This example showed them, like the parable of the good Samaritan, that in this they were mistaken: and one design of this seems to have been to break down the “opposition” between the Jews and Samaritans, and to bring the former to more charitable judgments respecting the latter.Barnes

6. Jesus asked him where are the nine? Self-centred ingratitude is common. Appreciation and the giving of thanks is what Jesus looks for.

7. Jesus said, Luk 17:18  Have none been found to come back and give glory to God except this foreigner?" Are you, am I a Grateful person? Don’t just take your gift and rush off into life.

8.  Luk 17:19  And He said to him, "Rise and go: your faith has cured you." Faith is saving reliance. See Heb 11:1

Only One Samaritan came back to thank Jesus

31. Jesus teaches about the advent of the Kingdom – Luke 17:20-37

Luk 17:20  Being asked by the Pharisees when the Kingdom of God was coming, He answered, "The Kingdom of God does not so come that you can stealthily watch for it.

Luk 17:21  Nor will they say, 'See here!' or 'See there!' --for the Kingdom of God is within you."

Luk 17:22  Then, turning to His disciples, He said, "There will come a time when you will wish you could see a single one of the days of the Son of Man, but will not see one.

Luk 17:23  And they will say to you, 'See there!' 'See here!' Do not start off and go in pursuit.

Luk 17:24  For just as the lightning, when it flashes, shines from one part of the horizon to the opposite part, so will the Son of Man be on His day.

Luk 17:25  But first He must endure much suffering, and be rejected by the present generation.

1. When Jesus was asked concerning the Coming of the Kingdom or Reign of God on the earth He answered,"The Kingdom of God does not so come that you can stealthily watch for it. “ It would not come with visible pomp and ceremony. [i.e By physical observation].

2. - “for the Kingdom of God is within you."  It is an inner spiritual Kingdom in the hearts of believers. According to Barnes, this is capable of two interpretations.

1. The reign of God is “in the heart.” It does not come with pomp and splendor, like the reign of temporal kings, merely to control the external “actions” and strike the senses of people with awe, but it reigns in the heart by the law of God; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ.

2. It may mean the new dispensation is “even now among you.” The Messiah has come. John has ushered in the kingdom of God, and you are not to expect the appearance of the Messiah with great pomp and splendor, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former.

3. Luk 17:22  Then, turning to His disciples, He said, "There will come a time when you will wish you could see a single one of the days of the Son of Man, but will not see one. One of the days of the Son of man - The Son of man here means “the Messiah,” without affirming that “he” was the Messiah. Such will be the calamities of those times, so great will be the afflictions and persecutions, that you will greatly desire “a deliverer” - one who shall come to you in the character in which “you have expected” the Messiah would come, and who would deliver you from the power of your enemies; and at that time, in the midst of these calamities, people shall rise up pretending “to be” the Messiah, and to be able to deliver you. In view of this, he takes occasion to caution them against being led astray by them.Barnes

4. Luk 17:24  For just as the lightning, when it flashes, shines from one part of the horizon to the opposite part, so will the Son of Man be on His day.

5. Luk 17:25 But first He must endure much suffering, and be rejected by the present generation

Jesus knew that He was heading for Calvary. But He set His face like a flint to go to Jerusalem. What focus and determination to fulfil the Father’s will.

32. The Parable on Prayer: The Persistent Widow – Luke 18:1-8

Luk 18:1  He also taught them by a parable that they must always pray and never lose heart.

Luk 18:2  "In a certain town," He said, "there was a judge who had no fear of God and no respect for man.

Luk 18:3  And in the same town was a widow who repeatedly came and entreated him, saying, "'Give me justice and stop my oppressor.'

Luk 18:4  "For a time he would not, but afterwards he said to himself, "'Though I have neither reverence for God nor respect for man,

Luk 18:5  yet because she annoys me I will give her justice, to prevent her from constantly coming to pester me.'"

Luk 18:6  And the Lord said, "Hear those words of the unjust judge.

Luk 18:7  And will not God avenge the wrongs of His own People who cry aloud to Him day and night, although He seems slow in taking action on their behalf?

Luk 18:8  Yes, He will soon avenge their wrongs. Yet, when the Son of Man comes, will He find faith on earth?"

Lessons of Prayer

1. We must always pray and never lose heart.

M.Henry says, “ But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors.

2. The Widow pleaded repeated before the Judge for justice and the stopping of her oppression,

The original, εκδικησον με απο του αντιδικου μου, would better be translated, Do me justice against, or vindicate me from, my adversary. If the woman had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honor of a place in the sacred records. She desired to have justice, and that only; and by her importunity she got that which the unrighteous judge had no inclination to give, but merely for his own ease.

3. Luk 18:4  "For a time he would not, but afterwards he said to himself, "'Though I have neither reverence for God nor respect for man, Luk 18:5  yet because she annoys me I will give her justice, to prevent her from constantly coming to pester me.'"

J. Gill’s Comment Yet because this widow troubleth me [annoys me],.... By often knocking at his door, by loud cries and earnest entreaties, with strong arguments, and floods of tears, and could not easily be removed from his presence, or got out of his house:

I will avenge her; I will hear her cause, do her justice, and deliver her from her troublesome adversary:

She weary me - The word used here, in the original, is that which was employed to denote the wounds and bruises caused by “boxers,” who beat each other, and blacken their eyes, and disable them. See the notes at 1Co_9:27. Hence, it means any vexatious and troublesome importunity that takes the time,

4. LUK 18:7 And will not God avenge the wrongs of His own People who cry aloud to Him day and night, although He seems slow in taking action on their behalf?

Luk 18:8  Yes, He will soon avenge their wrongs. Yet, when the Son of Man comes, will He find faith on earth?"

Barnes: The great truth which our Saviour “designed” to teach is what we ought to endeavor to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that “men ought always to pray and not to faint.” This he teaches by the example in the parable; and the argument which it implies is this:

1. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would “not” have obtained.

2. God is not unjust. He is good, and disposed to do justice and to bestow mercy.

If, therefore, this “wicked man” by persevering prayer was induced to do justice, how much more shall “God,” who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him!

5. Yet, when the Son of Man comes, will He find faith on earth?"

Yet. [Notwithstanding this.] Though this is true that God will avenge his elect, yet will he find his elect “faithful?” The danger is not that “God” will be unfaithful - he will surely be true to his promises; but the danger is that his elect - his afflicted people - will be discouraged; will not persevere in prayer; will not continue to have confidence in him; and will, under heavy trials, sink into despondency. The sole meaning of this phrase, therefore, is, that “there is more danger that his people would grow weary, than that God would be found unfaithful and fail to avenge his elect.” For this cause Christ spoke the parable, and by the “design” of the parable this passage is to be interpreted.

Son of man cometh - This probably refers to the approaching destruction of Jerusalem - the coming of the Messiah, by his mighty power, to abolish the ancient dispensation and to set up the new.

Faith - The word “faith” is sometimes taken to denote the “whole” of religion, and it has been understood in this sense here; but there is a close connection in what Christ says, and it should be understood as referring to what he said before. The truth that he had been teaching was, that God would deliver his people from their calamities and save them, though he suffered them to be long tried. He asks them here whether, when he came, he should find “this faith,” or a belief of “this truth,” among his followers? Would they be found persevering in prayer, and “believing” that God would yet avenge them; or would they cease to pray “always, and faint?” This is not to be understood, therefore, as affirming that when Christ comes to judgment there will be few Christians on the earth, and that the world will be overrun with wickedness. That “may be” true, but it is not the truth taught here.

33.The Parable on Prayer: The Proud Pharisee & Tax Collector – Luke 18:9-14

Luk 18:9  He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt:

Luk 18:10  "Two men went up into the temple to pray, one a Pharisee and the other a tax collector.

Luk 18:11  The Pharisee, standing by himself, prayed thus: 'God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.

Luk 18:12  I fast twice a week; I give tithes of all that I get.'

Luk 18:13  But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'

Luk 18:14  I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."

Lessons from this Parable

1. The Self-Righteous who treat others with contempt. :9  And to some who relied on themselves as being righteous men, and looked down upon all others, He addressed this parable.

Self-righteousness (also called sanctimoniousness, sententiousness, and holier-than-thou attitudes[1]) is a feeling or display of (usually smug) moral superiority[2] derived from a sense that one's beliefs, actions, or affiliations are of greater virtue than those of the average person.Wikipedia.

Donald Miller says “Years ago I lived in a small condo with about twenty other tenants. They were mostly an older crowd, educated, dignified and retired.

“During my first few months in the condo, I was watched like a new pet. I remember one evening when I took my trash out, turning around and seeing more than one person leaning over the balcony to see if I was recycling.

Legalism isn’t just a problem for Christians, it seems. And neither is self righteousness.

But it’s a deceptive term. When people are self-righteous, they aren’t getting their sense of righteousness from themselves. They’re getting it from you. That’s right. What happens when somebody is self righteous is they are actively comparing themselves to others and measuring themselves as a better keeper of the rules. Christian communities are loaded with these people because, well, we’ve got lots of rules. And not only do we have lots of rules, they’re rules established by God. That’s like crack for a person who is given to comparing themselves to others. The God-given rules translates into “God thinks I’m going it more right than you.”

*Photo by epSos.de, Creative Commons

But here’s the catch. Self righteousness is a sin. It’s a dark sin. It’s up there with all the other dark sins like gluttony and fornication.

The problem is, very few get called on it.

In the economy of Jesus, those who are winning in an earthly religious system will finish last. Jesus says they have their reward in full. What Jesus means by this is all the attention and praise self righteous people are getting on earth is all they’re going to get. That feeling of earthly fulfillment is their reward.

Why is self righteousness so annoying? Because when we are around it it makes us feel like “less than.” But not “less than” God, which is accurate, just less than the guy lording his good works over us.

So how do we deal with self righteous people?

We should be carefully honest. When you sense somebody is self-righteous, we must tell them. We must say I feel your sin is self-righteousness. Please join the ranks of us sinners. Humble yourself before God.

To be sure, a self-righteous person will become irate. Their identity is wrapped up in the false idea they are not as much a sinner as so and so. But that is not our issue. Our issue is to call them to repentance, and secondly, to not think ourselves as better than they.

Who among us has not also been self-righteous?Donald Miller is the founder of Storyline, an organization that helps people live better stories. Get regular updates from Donald on Twitter (@donaldmiller) and read over some of his life ambitions on MySubplot. To read more of his posts on the Storyline Blog, click here.

34. Jesus teaches The Parable of the Vineyard Workers – Matthew 20:1-16

Mat 20:1  "For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard.

Mat 20:2  After agreeing with the laborers for a denarius a day, he sent them into his vineyard.

Mat 20:3  And going out about the third hour he saw others standing idle in the marketplace,

Mat 20:4  and to them he said, 'You go into the vineyard too, and whatever is right I will give you.'

Mat 20:5  So they went. Going out again about the sixth hour and the ninth hour, he did the same.

Mat 20:6  And about the eleventh hour he went out and found others standing. And he said to them, 'Why do you stand here idle all day?'

Mat 20:7  They said to him, 'Because no one has hired us.' He said to them, 'You go into the vineyard too.'

Mat 20:8  And when evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages, beginning with the last, up to the first.'

Mat 20:9  And when those hired about the eleventh hour came, each of them received a denarius.

Mat 20:10  Now when those hired first came, they thought they would receive more, but each of them also received a denarius.

Mat 20:11  And on receiving it they grumbled at the master of the house,

Mat 20:12  saying, 'These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.'

Mat 20:13  But he replied to one of them, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius?

Mat 20:14  Take what belongs to you and go. I choose to give to this last worker as I give to you.

Mat 20:15  Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?'

Mat 20:16  So the last will be first, and the first last."

One hour’s service in the spirit of humble trust will be as abundantly rewarded as 12 hours of legal service where reward is sought as a matter of debt. The way to true greatness is to be humble and serviceable with an eye continually to the great pattern servant, Jesus, who came into the world not to be waited upon but to wait upon others and give His life a ransom. S.B.

35. Jesus again discusses His death & resurrection – Matthew 20:17-19, Mark 10:32-34, Luke 18:31-34

Mat 20:17  And as Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them,

Mat 20:18  "See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death

Mat 20:19  and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day."

And Jesus, going up to Jerusalem - That is, doubtless, to the Passover. This journey was from the east side of Jordan. See the notes at Mat_19:1. At this time he was on this journey to Jerusalem, probably not far from Jericho. This was his last journey to Jerusalem. He was going up to die for the sins of the world.

Took the twelve disciples apart (aside) - All the males of the Jews were required to be at this feast, Exo_23:17. The roads, therefore, on such occasions, would probably be thronged. It is probable, also, that they would travel in companies, or that whole neighborhoods would go together. See Luk_2:44. By his taking them apart is meant his taking them aside from the company. He had something to communicate which he did not wish the others to hear. Mark adds: “And Jesus went before them, and they were amazed; and as they followed they were sore afraid.” He led the way. He had told them before Mat_17:22 that he should be betrayed into the hands of people and be put to death. They began now to be afraid that this would happen, and to be solicitous for his life and for their own safety, and they were amazed at his boldness and calmness, and at his fixed determination to go up to Jerusalem in these circumstances.

Mat_20:18, Mat_20:19

Behold, we go up to Jerusalem - Jesus assured them that what they feared would come to pass, but he had, in some measure, prepared their minds for this state of suffering by the promises which he had made to them, Mat_19:27-30; 20:1-16. In all their sufferings they might be assured that eternal rewards were before them.

Shall be betrayed - See Mat_17:22. “Unto the chief priests and scribes.” The high priest, and the learned men who composed the Sanhedrin or the Great Council of the nation. He was thus betrayed by Judas, Mat_26:15. He was delivered to the chief priests and scribes, Mat_26:57.

And they shall condemn him to death - They had not power to inflict death, as that power had been taken away by the Romans; but they had the power of expressing an opinion, and of delivering him to the Romans to be put to death. This they did, Mat_26:66; Mat_27:2.

Shall deliver him to the Gentiles - That is, because they have not the right of inflicting capital punishment, they will deliver him to those who have to the Roman authorities. The Gentiles here means Pontius Pilate and the Roman soldiers. See Mat_27:2, Mat_27:27-30.

To mock - See the notes at Mat_2:16.

To scourge - That is, to whip. This was done with thongs, or a whip made for the purpose, and this punishment was commonly inflicted upon criminals before crucifixion. See the notes at Mat_10:17.

To crucify him - That is, to put him to death on a cross - the common punishment of slaves and Criminals. See the notes at Mat_27:31-32.

The third day ... - For the evidence that this was fulfilled, see the notes at Mat_28:15. Mark and Luke say that he would be spit upon. Spitting on another has always been considered an expression of the deepest contempt. Luke says Luk_18:31, “All things that are written by the prophets concerning the Son of man shall be accomplished.” Among other things, he says he shall be “spitefully entreated;” that is, treated with spite or malice; malice, implying contempt. These sufferings of our Saviour, and this treatment, and his death, had been predicted in many places. See Isa_53:1-12; Dan_9:26-27.

36. James & John ask for prominence in Jesus’ Kingdom – Matthew 20:20-28, Mark 10:35-45

Mat 20:20  Then the mother of the sons of Zabdi came to Him with her sons, and knelt before Him to make a request of Him.

Mat 20:21  "What is it you desire?" He asked. "Command," she replied, "that these my two sons may sit one at your right hand and one at your left in your Kingdom."

Mat 20:22  "None of you know what you are asking for," said Jesus; "can you drink out of the cup from which I am about to drink?" "We can," they replied.

Mat 20:23  "You shall drink out of my cup," He said, "but a seat at my right hand or at my left it is not for me to allot, but it belongs to those for whom it has been prepared by my Father."

Mat 20:24  The other ten heard of this, and their indignation was aroused against the two brothers.

Mat 20:25  But Jesus called them to Him, and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them.

Mat 20:26  Not so shall it be among you; but whoever desires to be great among you shall be your servant,

Mat 20:27  and whoever desires to be first among you shall be your bondservant;

Mat 20:28  just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."

Notes:

Mat 20:20  Then the mother of the sons of Zabdi came to Him with her sons, and knelt before Him to make a request of Him.

Mat 20:21  "What is it you desire?" He asked. "Command," she replied, "that these my two sons may sit one at your right hand and one at your left in your Kingdom."

Jesus is going up to Jerusalem to die and James and John, sons of Zabdi, and their mother are vying for political position. What a contrast! They did not understand the Kingdom of God.

Mat 20:22  "None of you know what you are asking for," said Jesus; "can you drink out of the cup from which I am about to drink?" "We can," they replied.

Mat 20:23  "You shall drink out of my cup," He said, "but a seat at my right hand or at my left it is not for me to allot, but it belongs to those for whom it has been prepared by my Father."

Notes: None of you know what you are asking for, They did not understand the implications nor process of preparation for such a position. It would involve much suffering."You shall drink out of my cup, It would be a cup of suffering. Barnes Notes. To drink of a cup, in the Scriptures, often signifies to be afflicted, or to be punished, Mat_26:39; Isa_51:17, Isa_51:22; Psa_73:10; Psa_75:8; Jer_25:15; Rev_16:9. The figure is taken from a feast, where the master of a feast extends a cup to those present. Thus God is represented as extending to his Son a cup filled with a bitter mixture - one causing deep sufferings, Joh_18:11. This was the cup to which he referred.

The true construction of the words is this: - ουκ εϚιν εμον δουναι, αλλ’ ὁις ητοιμυϚαι ὑπο του πατρος μου, To sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, Act_12:2; and John was banished to Patmos, for the testimony of Christ, Rev_1:9.

Mat 20:25  But Jesus called them to Him, and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them.

Mat 20:26  Not so shall it be among you; but whoever desires to be great among you shall be your servant,

Mat 20:27  and whoever desires to be first among you shall be your bondservant;

Mat 20:28  just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."

The Principle of Kingdom living is to serve not to be served. This was demonstrated in the Life of our Saviour. He was willing to do the work of a carpenter.. He washed the disciples feet.

He gave His life as the redemption-price for many."  a lutron - Thayer Definition:1) the price for redeeming, ransom 1a) paid for slaves, captives 1b) for the ransom of life

2) to liberate many from misery and the penalty of their sins

Definition: Redemption is the act of buying something back, or paying a price to return something to your possession.

Redemption is the English translation of the Greek word agorazo, meaning "to purchase in the marketplace." In ancient times, it often referred to the act of buying a slave. The Christian use of redemption means Jesus Christ, through his sacrificial death, purchased believers from the slavery of sin to set us free from that bondage.  <About.Christianity.com>

So anything that releases anyone from a state of punishment, or suffering, or sin, is called a ransom. People are by nature captives to sin. They are sold under it. They are under condemnation, Eph_2:3; Rom_3:9-20, Rom_3:23; 1Jo_5:19. They are under a curse, Gal_3:10. They are in love with sin They are under its withering dominion, and are exposed to death eternal, Eze_18:4; Psa_9:17; Psa_11:6; Psa_68:2; Psa_139:19; Mat_25:46; Rom_2:6-9. They must have perished unless there had been some way by which they could he rescued. This was done by the death of Jesus - by giving his life a ransom. The meaning is, that he died in the place of sinners, and that God was willing to accept the pains of his death in the place of the eternal suffering of the redeemed.

The reasons why such a ransom was necessary are:

1. that God had declared that the sinner shall die; that is, that he would punish, or show his hatred to, all sin.

2. that all people had sinned, and, if justice was to take its regular course, all must perish.

3. that man could make no atonement for his own sins. All that he could do, were he holy, would be only to do his duty, and would make no amends for the past. Repentance and future obedience would not blot away one sin.

4. No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his only-begotten Son to make such a ransom. See Joh_3:16; 1Jo_4:10; 1Pe_1:18-19; Rev_13:8; Joh_1:29; Eph_5:2; Heb_8:2-7; Isa_53:1-12; This is commonly called the atonement. See the notes at Rom_5:2.Barnes Notes

37. Jesus heals Blind Bartemaeus – Matthew 20:29-34, Mark 10:46-52, Luke 18:35-43

Mat 20:29  As they were leaving Jericho, an immense crowd following Him,

Mat 20:30  two blind men sitting by the roadside heard that it was Jesus who was passing by, and cried aloud, "Sir, Son of David, pity us."

Mat 20:31  The people angrily tried to silence them, but they cried all the louder. "O Sir, Son of David, pity us," they said.

Mat 20:32  So Jesus stood still and called to them. "What shall I do for you?" He asked.

Mat 20:33  "Sir, let our eyes be opened," they replied.

Mat 20:34  Moved with compassion, Jesus touched their eyes, and immediately they regained their sight and followed Him.

Notes

Mat 20:29 As they were leaving Jericho,

Jesus must have left Perea and come through Jericho en route for Jerusalem and the Passover There would have been a crowd on the road walking towards Jerusalem. They had to climb 2,000 feet up to the Holy City.

THE ROAD FROM JERICHO TO JERUSALEM

an immense crowd following Him, Jesus was always attractive because miraculous things always happened wherever He went.

Mat 20:30  two blind men sitting by the roadside heard that it was Jesus who was passing by, and cried aloud, "Sir, Son of David, pity us."

Two blind men - Mar_10:46, and Luk_18:35, mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. A.C.

cried out, saying, have mercy on us, O Lord, thou son of David: in which may be observed the titles of honour they give him, which declare their faith in him; calling him Lord, expressing their sense of his deity, dominion, and power; and "Son of David", thereby owning and professing him to be the Messiah, that being a common name of him, well known among the Jews; See Gill on Mat_1:1, the petition they make is, that he would "have mercy on them", who, through blindness, were in a poor, helpless, and miserable condition; and this was made with great vehemency: they "cried" out aloud, that he might hear them, and take pity on them; being eagerly desirous of having their sight, and firmly believing that he was able to restore it to them.

Mat 20:31  The people angrily tried to silence them, but they cried all the louder. "O Sir, Son of David, pity us," they said.WNT

And the crowd rebuked them, saying that they should be silent. But they cried the more, saying, Have mercy on us, O Lord, Son of David!MKJV

Mat 20:32  And Jesus stood still and called them, and said, What do you desire that I should do to you?

And Jesus stood still,.... Made a full stop, when he was near, or right against where these blind men sat; which shows the strength of faith, the force of prayer, and the great regard Christ has to both:

and called them: himself, being near unto them, and within the reach of his voice; or he commanded them to be brought to him, as Mark says: he ordered others to call them, or let them know, that it was his will they should come to him; upon which they threw away their garments, their long upper garments, which were some hindrance to a quick motion, at least Bartimaeus did; that they might be the sooner with him: and when they were come to him, he said,

what will ye that I shall do unto you? is it alms you want? or would you have your sight restored? This question he put, not as being ignorant of their desires, but to show both his power and willingness to do anything for them they should ask; and that their faith in him might be made manifest, and the people have their expectations raised, and they prepared to attend the miracle now to be wrought.

SEE THE SERMON BY BALA  SAMSON          

http://www.sermoncentral.com/sermons/blind-bartimaeus-bala-samson-sermon-on-commitment-to-christ-165533.asp?Page=1

Mat 20:34  Moved with compassion, Jesus touched their eyes, and immediately they regained their sight and followed Him.

Are you as serious about having Jesus supply your need as these Blind Men?

38. Jesus talks with Zacchaeus - Luke 19:1-10 The Son of Man seeking the Lost.

Luk 19:1  And going in, He passed through Jericho.

Luk 19:2  And behold, there was a man named Zaccheus, who was a chief tax-collector. And he was rich.

Luk 19:3  And he sought to see Jesus, to see who He was. And he could not because of the press, because he was little in stature.

Luk 19:4  And he ran in front and climbed up into a sycamore tree to see Him. For He was to pass through that way.

Luk 19:5  And when Jesus came to the place, He looked up and saw him. And He said to him, Zaccheus! Hurry and come down, for today I must stay at your house.

Luk 19:6  And hurrying he came down, and received Him joyfully.

Luk 19:7  And seeing, they all murmured, saying, He has gone in to stay with a sinful man.

Luk 19:8  And Zaccheus stood and said to the Lord, Behold, Lord, I give half of my goods to the poor. And in anything I accused anyone falsely, I restore it fourfold.

Luk 19:9  And Jesus said to him, This day salvation has come to this house, because he also is a son of Abraham.

Luk 19:10  For the Son of Man has come to seek and to save that which was lost.

Notes.

v.2 A man named Zacchaeus - The name Zacchaeus is Hebrew, and shows that this man was a “Jew.” The Hebrew name properly means “pure,” and is the same as Zacchai in Ezr_2:9; Neh_7:14. The publicans, therefore, were not all foreigners.

Chief among the publicans - Who presided over other tax-gatherers, or who “received” their collections and transmitted them to the Roman government.

He was rich - Though this class of people was despised and often infamous, yet it seems that they were sometimes wealthy. They sustained, however, the general character of “sinners,” because they were particularly odious in the eyes of the Jews. See Luk_19:7. The evangelist has thought it worthy of record that he was rich, perhaps, because it was so unlikely that a “rich man” should follow so poor and despised a personage as Jesus of Nazareth, and because it was so unusual a thing during his personal ministry. Not many rich were called, but God chiefly chose the poor of this world Compare 1Co_1:26-29. Barnes Notes

v.3  He sought (ezētei). Imperfect active. He was seeking, conative idea.

Jesus who he was (Iēsoun tis estin). Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.

For the crowd (apo tou ochlou). He was short and the crowd was thick and close.

Stature (tēi hēlikiāi). No doubt of that meaning here and possibly so in Luk_2:52. Elsewhere “age” except Luk_12:25; Mat_6:27 where it is probably “stature” also.RWP

v.4  And he ran in front and climbed up into a sycamore tree to see Him. For He was to pass through that way.

Zacchaeus was not just a wee little man, he was a man idolizing money and power and taking advantage of his neighbors. But when Jesus calls out to Zacchaeus, his life is changed forever. Zacchaeus immediately repents and offers restitution to anyone he’s wronged, which results in much rejoicing. Marshill Church

v.8. if I have — that is, “so far as I have,” for evidently the “if” is so used (as in Phi_4:8).

taken by false accusation — defrauded, overcharged (Luk_3:12, Luk_3:13).

fourfold — The Roman law required this; the Jewish law, but the principal and a fifth more (Num_5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh_20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the “Lord,” to whom he owed the wonderful change.

Luk 19:10  For the Son of Man has come to seek and to save that which was lost.

Compare the lost sheep, the lost coin and the Lost Son of Luke 15 Lostness

38. From the Mount of Olives, Bethpage to Jerusalem

Enroute for the Cross

He often traveled over it on His way to Bethany to visit His friend Lazarus. His famous Olivet prophecy is named after it (Matthew 24:1-51). The Triumphal Entry of Jesus riding on a Donkey and her colt into Jerusalem took place over and down the Mount of Olives (Luke 19:28-44)

Luk 19:28  After thus speaking, He journeyed onward (went forward), proceeding up to Jerusalem.

Luk 19:29  And when he was come near Bethphage (the house of unripe figs) and Bethany, at the Mount called the Oliveyard, He sent two of the disciples on in  19:30  saying to them, "Go into the village facing you. On entering it you will find an ass's foal tied up which no one has ever yet ridden: untie it, and bring it here.

Luk 19:31  And if any one asks you, 'Why are you untying the colt?' simply say, 'The Master needs it.'"

Luk 19:32  So those who were sent went and found things as He had told them.

Luk 19:33  And while they were untying the colt the owners called out, "Why are you untying the colt?"

Luk 19:34  and they replied, "The Master needs it."

Luk 19:35  Then they brought it to Jesus, and after throwing their outer garments on the colt they placed Jesus on it.

Luk 19:36  So He rode on, while they carpeted the road with their garments.

Luk 19:37  And when He was now getting near Jerusalem, and descending the Mount of Olives, the whole multitude of the disciples began in their joy to praise God in loud voices for all the mighty deeds they had witnessed.

Luk 19:38  "BLESSED IS the King," they cried, "WHO COMES IN THE NAME OF THE LORD: in Heaven peace, and glory in the highest realms."

Luk 19:39  Thereupon some of the Pharisees in the crowd appealed to Him, saying, "Rabbi, reprove your disciples."

Luk 19:40  "I tell you," He replied, "that if *they* became silent, the very stones would cry out."

Luk 19:41  When He came into full view of the city, He wept aloud over it, and exclaimed,

Luk 19:42  "O that at this time thou hadst known--yes even thou--what makes peace possible! But now it is hid from thine eyes.

Luk 19:43  For the time is coming upon thee when thy foes will throw up around thee earthworks and a wall, investing thee and hemming thee in on every side.

Luk 19:44  And they will dash thee to the ground and thy children within thee, and will not leave one stone upon another within thee; because thou hast not recognized the time of thy visitation."

Matthew Henry’s Comments

We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,

I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befall him there, and yet he went before, ascending up to Jerusalem, Luk_19:28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him? See Back to Jerusalem Chinese Missionaries

II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.

III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's care, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.

IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.

V. Those that go on Christ's errands are sure to speed (Luk_19:32): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.

VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.

VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (Luk_19:37), and the spreading of their clothes in the way (Luk_19:36) was a common expression of joy, as at the feast of tabernacles.

Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, Joh_12:17, Joh_12:18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former.

2. How they expressed their joy and praise (Luk_19:38): Blessed be the king that cometh in the name of the Lord. Christ is the king; He comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be He. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it.

Compare this song of the saints on earth with that of the angels, Luk_2:14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job_25:2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.

VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom.

Christ's Triumphal Entry into Jerusalem

39. Jesus at the temple in Jerusalem

Enroute for the Cross

Luk 19:45  Then Jesus entered the Temple and proceeded to drive out the dealers.

Luk 19:46  "It is written," He said, "'AND MY HOUSE SHALL BE THE HOUSE OF PRAYER,' but you have made it A ROBBERS' CAVE."

Luk 19:47  And day after day He taught in the Temple, while the High Priests and the Scribes were devising some means of destroying Him, as were also the leading men of the people.

Luk 19:48  But they could not find any way of doing it, for the people all hung upon His lips.

Notes PNT

He cast out them that sold. An act of kingly authority. See notes on Mat_21:12-15

Matt 21:12 Notes PNT “And Jesus went into the temple. According to Mark, on this day, after the triumphal entry, he entered the temple, looked around, perhaps to note the abuses, and then at eventide went out to Bethany. The next day, returning, he again entered the temple, and wrought the cleansing that is here recorded. He went into the temple, not as a worshiper, but as its Lord.

Cast out all them. This casting of the traders out of the temple is not to be confounded with that recorded in Joh_2:13-17, at the commencement of Christ's ministry. See notes there.

Them that sold and bought in the temple. A market was held there for the sale of animals and those things necessary for the temple service. Not the less a desecration because so great a convenience. The part of the temple occupied by the traders was not in the temple proper, but the Court of the Gentiles. In the accompanying plan of the temple, the open space next to the outer walls is this court.PNT

and Mar_11:18-19.

For the people all hung upon him. His popularity with the people made it difficult for his enemies to carry out their purposes.

40. With Mary and Martha at Bethany. En route for the Cross

17 And he left them and went out of the city to Bethany, where he spent the night.

Jesus Curses a Fig Tree

18 Early in the morning, as Jesus was on his way back to the city, he was hungry. 19 Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, “May you never bear fruit again!” Immediately the tree withered.

20 When the disciples saw this, they were amazed. “How did the fig tree wither so quickly?” they asked.

21 Jesus replied, “Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. 22 If you believe, you will receive whatever you ask for in prayer.”

Notes.18 Early in the morning, as Jesus was on his way back to the city, he was hungry. 19 Seeing a fig tree by the road, he went up to it but found nothing on it except leaves.

Comment: After spending the night at Bethany with his friends Jesus returned to the city. He was hungry showing his real humanity.

M. Henry “he went, he hungered. He was a Man, and submitted to the infirmities of nature; he was an active Man, and was so intent upon his work, that he neglected his food, and came out, fasting; for the zeal of God's house did even eat him up, and his meat and drink was to do his Father's will. He was a poor Man, and had no present supply; he was a Man that pleased not himself, for he would willingly have taken up with green raw figs for his breakfast, when it was fit that he should have had something warm.

Christ therefore hungered, that he might have occasion to work this miracle, in cursing and so withering the barren fig-tree, and therein might give us an instance of his justice and his power, and both instructive.”

The Fig tree with no fruit.

Mat 21:19  and seeing a fig-tree on the road-side He went up to it, but found nothing on it but leaves. "On you," He said, "no fruit shall ever again grow." And immediately the fig-tree withered away.

And found nothing thereon but leaves only - Mark Mar_11:13 gives as a reason for this that “the time of figs was not yet.” That is, the time “of gathering” the figs was not yet, or had not passed. It was a time when figs were ripe or suitable to eat, or he would not have gone to it, expecting to find them; but the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the Passover, or in the beginning of April. Figs, in Palestine, are commonly ripe at the Passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round. Barnes

Are we producing the Fruit?

Sermon by C.H.Spurgeon  <http://www.spurgeon.org/sermons/0555.htm>

41. Jesus confronted by the Chief Priests and the Elders in the Temple.

23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

26 But if we shall say, Of men; we fear the people; for all hold John as a prophet.

27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

Notes: Moving towards the Cross Jesus meets more conflict Matt 21 to 23.

1. They questioned Jesus’ Authority? v23 The devil will always try to hinder the teaching of the Word of God. Jesus ministered in the face of great opposition,  which began early in ministry.

These Chief Priests and elders represented the religious and civil leaders of the people, They only wanted to protect their authority. They were not interested in obeying the Authority of Jesus.

2. Jesus turned back their questions with a question which they were not game to answer. This is a common method of response in rhetoric.His question in v25 was meant to reveal their true hearts.

3. They were afraid to answer so Jesus did respond with two parables.

42. The Parable of the Two Sons

28 “What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’

29 “‘I will not,’ he answered, but later he changed his mind and went.

30 “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.

31 “Which of the two did what his father wanted?”

“The first,” they answered.

Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 32 For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.

Notes:

1. The difference between the two sons is that one heard and refused then he repented and went, while the other son said, “I will”, and didn’t follow through. It is not just the hearing of the gospel call but the heeding and believing. “ Believe on the Lord Jesus Christ and you will be saved and your household.” Acts 16:31

<gotquestions.com> says, “The key interpretive point in understanding the Parable of the Two Sons comes in defining to whom Jesus is speaking. For that we need to look at the overall context of this passage. Matthew chapter 21 begins with Jesus’ triumphal entry into Jerusalem.

2. The whole point of Matthew’s gospel is to show Jesus as the long-awaited Messiah. The crowd responds by shouting Hosannas and praises to the King. The King’s first act upon entering Jerusalem is to cleanse the temple (21:12-17). Afterwards, we see Jesus cursing a fig tree (21:18-22). This account may seem an isolated story, but Jesus was making a strong symbolic point. The fig tree is often symbolic of Israel (cf.Hosea 9:10;Joel 1:7). The fact that the fig tree had leaves but no fruit is symbolic of Israel’s religious activity—i.e., all the trappings of spirituality, but no substance. Israel may have had the leaves of activity, but not the fruit of repentance and obedience to God, which is why Jesus tells them the prostitutes and tax collectors will enter the kingdom ahead of them (v. 31). Read more at :http://www.gotquestions.org/parable-two-sons.html#ixzz2kePXCml3

v.32 32 For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.

The way of righteousness: δικαιοσύνη dikaiosunē

Thayer Definition:

1) in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God 1a) the doctrine concerning the way in which man may attain a state approved of God.

2) in a narrower sense, justice or the virtue which gives each his due

Strong mentions equitable (in character and actions), Justification.

Even though The Scribes and the Elders heard John the Baptist, and knew He was a prophet sent from God, they did not respond. The Tax Collectors and the Prostitutes did and they repented and believed him.

Listen and Obey the message is the only way to be accepted by God.

43. The Parable of the Tenants Matt 21:33-45

The first parable Jesus teaches  (the Parable of the Two Sons) tells the priests that they have claimed to accept the message from God but they have failed to live up to it by being obedient. Outwardly, they are pious and appear to be people of God, but God knows the heart, and there they have failed miserably.

The next parable (the Parable of the Vineyard) is like pouring salt on a wound. Just in case they didn’t fully understand (which they did), Jesus gives a much clearer picture of what He means. Obviously, this further infuriates the priests, but it also gives the others who were present an opportunity to hear Jesus fully explain the implications of the disobedience of the Jewish people throughout the ages. Read  more : http://www.gotquestions.org/parable-vineyard.html#ixzz2kecVZwFq

Mat 21:41  They say to him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, who will render him the fruits in their seasons.

he will miserably destroy those wicked men: in saying which, they own that persons guilty of such crimes, as beating, killing, and stoning, servants sent to them by the proprietor of the vineyard, to receive his due and proper fruit, and at last murdering his son and heir, were very wicked persons, and deserved the severest punishments to be inflicted upon them, and that without mercy; nor could it be thought, but this must and would be unavoidably their case, when the Lord of the vineyard should come: thus tacitly did they condemn themselves as wicked men, and as deserving the worst of deaths, who in a few days after this, were concerned in the death of the Son of God: J,Gill

V. 42. Ps 118:22

The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes. Very appropriately is this Scripture cited, and applied to the present case; which expresses the rejection of the Messiah by the Jewish builders, priests, and scribes: the whole Psalm may be understood of the Messiah. R. David Kimchi owns (z), that there is a division among their Rabbins about it: some say that the Psalm is spoken of David, and others, that it is spoken of the days of the Messiah; and these are certainly in the right; and as for this particular passage, it is applied by some of them to the Messiah:

Psalm 118:22,23 The stone which the builders refused is become the head stone of the corner…

Isaiah 28:16 Therefore thus said the Lord GOD, Behold, I lay in Zion for a foundation …

Matthew 21:42-45 Jesus said to them, Did you never read in the scriptures, The stone …

Mark 12:10-12 And have you not read this scripture; The stone which the builders …

Luke 20:16-18 He shall come and destroy these farmers, and shall give the vineyard …

1 Peter 2:6-8 Why also it is contained in the scripture, Behold, I lay in Sion

44. The Parable of the Wedding Banquet Matt 22:1-14

Mat 22:1  And Jesus answered and spoke to them again in parables, saying,

Mat 22:2  "The kingdom of heaven is like a certain king who arranged a wedding for his son,

Mat 22:3  and sent out his servants to call those who were invited to the wedding; and they did not want to come.

Mat 22:4  Again, he sent out other servants, saying, 'Say to those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding." '

Mat 22:5  "But not caring, they went away, one to his own field, another to his business.

Mat 22:6  And the rest seized his servants, mistreated them, and killed them.

Mat 22:7  And when that king heard, he was furious. And he sent out his troops, and he destroyed those murderers, and he burned up their city.

Mat 22:8  Then he said to his servants, 'The wedding indeed is ready, but those who were invited were not worthy.

Mat 22:9  Therefore go into the highways, and as many as you find, invite to the wedding.'

Mat 22:10  "So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests.

Mat 22:11  But when the king came in to see the guests, he saw a man there not dressed with wedding clothes.

Mat 22:12  So he said to him, 'Friend, how did you come in here not having wedding clothes?' And he was speechless.

Mat 22:13  Then the king said to the servants, 'Tie him up hands and feet, take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.'

Mat 22:14  "For many are called, but few are chosen."

The Parable of the Wedding Banquet

Notes

1. Other Parables on the “Kingdom of heaven.”Matt 13 The Parable of the Sower;The Weeds or tares;The Mustard Seed and the Yeast; The Hidden Treasure and the Pearl; The Net. Matt 18 :21 The Parables of the Unmerciful Servant. Matt 20 :1 The Parable of the Payment of the Workers in the Vinyard.

2. This Parable is the third spoken in the temple in Jerusalem before the Scribes and Elders of Israel who questioned the Authority of Jesus to cleanse the temple of thieves and robbers and to teach the multitudes. The Leaders of the Nation both religiously and politically confronted Him.

1. The Parable of the Two Sons : The Need not just listen to the Call or Summon of the Gospel but to obey the Gospel.Matt 21:28-32

2. The Parable of the Tenants. Matt 21:33-45  The Consequences of the Jewish Peoples’ Disobedience throughout the ages.

3. The Parable of the Wedding Banquet. Matt 22:1-14  The Gospel Call bids all to the great marriage feast. Some wickedly reject Christ’s invitations. Some think to intrude in the rags of their hypocrisy (See Rom_3:22) but the humble gladly accept and are satisfied. It is not wit and reason that makes one acceptable to God, but humble acceptance of His call and partaking of the feast He has provided. S.B.

3. Matthew 22:8 Unworthy Invitees. They received the Invitation but refused to respond and come.  They ignored or paid no attention to the Second call or summons to come. Caught up with their own Business. Others seized his servants, ill-treated and killed them. The Enraged King of Glory will destroy those murderers. Note what happened to Jerusalem in 70AD.

The Siege of Jerusalem in the year 70 AD was the decisive event of the First Jewish-Roman War. The Roman army, led by the future Emperor Titus, with Tiberius Julius Alexander as his second-in-command, besieged and conquered the city of Jerusalem, which had been occupied by its Jewish defenders in 66 AD.

The siege ended with the sacking of the city and the destruction of its famous Second Temple. The destruction of both the first and second temples is still mourned annually as the Jewish fast Tisha B'Av. The Arch of Titus, celebrating the Roman sack of Jerusalem and the Temple, still stands in Rome.Wikipedia.

The Sacking of Jerusalem AD70

WHAT A WARNING TO MODERN DAY REFUSERS AND IGNORERS OF THE CALL OF THE GOSPEL TO THE GREAT WEDDING BANQUET IN HEAVEN.

4. The Worldwide call of the Gospel

Because the Jewish People had rejected Christ (the Messiah),Jn 1:11-12 Now the call goes to the Gentiles (Non Jewish Nations) to come to the Wedding feast.Mark 16:15-16; Matt 28: 18-20; Acts 1:8; Lk 24:45-49

5. The Man without the wedding clothes. 

Mat 22:11  But when the king came in to see the guests, he saw a man there not dressed with wedding clothes.

Mat 22:12  So he said to him, 'Friend, how did you come in here not having wedding clothes?' And he was speechless.

Mat 22:13  Then the king said to the servants, 'Tie him up hands and feet, take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.'

Mat 22:14  "For many are called, but few are chosen."

A man which had not on a wedding garment - In ancient times, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Gen_45:22; 2Ki_10:22; Est_6:8; Est_8:15. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes, and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common and ordinary dress, as he was taken from the highway: and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, performed by the hands of the Saviour, and dyed in his blood; but the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. Barnes Notes.

Mat 22:13  Then the king said to the servants, 'Tie him up hands and feet, take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.'

M. Henry says 1. His discovery, how he was found out, Mat_22:11.

(1.) The king came in to see the guests, to bid those welcome who came prepared, and to turn those out who came otherwise. Note, The God of heaven takes particular notice of those who profess religion, and have a place and name in the visible church. Our Lord Jesus walks among the golden candlesticks and therefore knows their works. See Rev_2:1, Rev_2:2; Son_7:12. Let this be a warning to us against hypocrisy, that disguises will shortly be stripped off, and every man will appear in his own colours; and an encouragement to us in our sincerity, that God is a witness to it.

Observe, This hypocrite was never discovered to be without a wedding garment, till the king himself came in to see the guests. Note, It is God's prerogative to know who are sound at heart in their profession, and who are not. We may be deceived in men, either one way or other; but He cannot. The day of judgment will be the great discovering day, when all the guests will be presented to the King: then he will separate between the precious and the vile (Mat_25:32), the secrets of all hearts will then be made manifest, and we shall infallibly discern between the righteous and the wicked, which now it is not easy to do. It concerns all the guests, to prepare for the scrutiny, and to consider how they will pass the piercing eye of the heart-searching God.

(2.) As soon as he came in, he presently espied the hypocrite; He saw there a man which had not on a wedding garment; though but one, he soon had his eye upon him; there is no hope of being hid in a crowd from the arrests of divine justice; he had not on a wedding garment; he was not dressed as became a nuptial solemnity; he had not his best clothes on. Note, Many come to the wedding feast without a wedding garment. If the gospel be the wedding feast, then the wedding garment is a frame of heart, and a course of life agreeable to the gospel and our profession of it, worthy of the vocation wherewith we are called (Eph_4:1), as becomes the gospel of Christ, Phi_1:27. The righteousness of saints, their real holiness and sanctification, and Christ, made Righteousness to them, is the clean linen, Rev_19:8.

This man was not naked, or in rags; some raiment he had, but not a wedding garment. Those, and those only, who put on the Lord Jesus, that have a Christian temper of mind, and are adorned with Christian graces, who live by faith in Christ, and to whom he is all in all, have the wedding garment.

2. His trial (Mat_22:12); and here we may observe,

(1.) How he was arraigned (Mat_22:12); Friend, how camest thou in hither, not having a wedding garment? A startling question to one that was priding himself. M.H.

Cp Matt 8:2 The sons of the kingdom (hoi huioi tēs basileias). A favourite Hebrew idiom like “son of hell” (Mat_23:15), “sons of this age” (Luk_16:8). The Jews felt that they had a natural right to the privileges of the kingdom because of descent from Abraham (Mat_3:9). But mere natural birth did not bring spiritual sonship as the Baptist had taught before Jesus did.

Into the outer darkness (eis to skotos to exōteron). Comparative adjective like our “further out,” the darkness outside the limits of the lighted palace, one of the figures for hell or punishment (Mat_23:13; Mat_25:30). The repeated article makes it bolder and more impressive, “the darkness the outside,” there where the wailing and gnashing of teeth is heard in the thick blackness of night.

Mat 22:14  "For many are called, but few are chosen."

RWP For many are called, but few chosen (polloi gar eisin klhtoi oligoi de eklektoi). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (klhtoi) and the chosen (eklektoi) called out from the called.

Called klētos

Thayer Definition:

1) called, invited (to a banquet)

1a) invited (by God in the proclamation of the Gospel) to obtain eternal salvation in the kingdom through Christ.

Chosen:eklektos

Thayer Definition: 1) picked out, chosen 1a) chosen by God 1a1) to obtain salvation through Christ 1a1a) Christians are called “chosen or elect” of God

Lastly, The parable is concluded with that remarkable saying which we had before (Mat_20:16), Many are called, but few are chosen, Mat_22:14. Of the many that are called to the wedding feast, if you set aside all those as unchosen that make light of it, and avowedly prefer other things before it; if then you set aside all that make a profession of religion, but the temper of whose spirits and the tenour of whose conversation are a constant contradiction to it; if you set aside all the profane, and all the hypocritical, you will find that they are few, very few, that are chosen; many called to the wedding feast, but few chosen to the wedding garment, that is, to salvation, by sanctification of the Spirit. This is the strait gate, and narrow way, which few find. MH.

• 2 Thess. 2:13, "But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth."