DBG - October 12 - Matthew 19-21

In this chapter the rich young ruler visits Christ.

vs. 1-12 – This parallels Mark 10:1-12.  Christ leaves Galilee and goes south to the Transjordan east of Judea.  Many people from Jerusalem and Judea go to hear him along with Pharisees that are set on stopping Him.  The trap they set here is asking His opinion on divorce.  That was a sticky issue then as it is still today.  Practically any answer you give could upset someone.  Now, God did allow for divorce in Deuteronomy 24:1-4 because we are sinners and sometimes marriage should end.   This is what Christ says in verse 9.  Marriage was intended to be for life, but sin enters and that is not always attainable.  Christ states that frivolous divorces are sinful, repeating what He said in the Sermon on the Mount in Matthew 5:32.  While this discussion is applicable in many ways today, we do need to remember that much of this argument is based on Jewish custom.  For a more relevant discussion on the subject, see what Paul wrote in I Corinthians 7.

vs. 13-15 – This parallels Mark 10:13-16 and Luke 18:15-17.  It was common for Jews to take their children to receive a blessing from notable men.  This blessing would be spoken while laying hands on the child’s head.  The disciples intervened in these requests reasoning that Christ had more important things to do.  But the Lord rebuked them and encouraged them to come.  The word suffer in the KJV has shifted meanings over the years and should be understand as “allow.”

vs. 19:16-30 – This parallels Mark 10:17-31 and Luke 18:18-30.  Here a rich young man rushes to Christ and inquires what he must do to have eternal life.  He must have been under conviction and is asking this honestly.  However, if you pay careful attention to his words I think he was not seeking Christ’s answer because he was a believer in Him.  Rather, he was seeking some answer that would ease his conscience.  I want to point out that the answer given here is rooted in the Old Testament, Jewish religion.  It points to the Law, which cannot save but reveals our need for salvation.  If anything, Christ is trying to press the conviction on this young man even harder.  Christ’s final response to this young man, as it reveals his character.  His god was his great possessions that had control over his life.  The “eye of the needle” in verse 24 is just that.  There are fanciful stories about this being some sort of small gate in the walls of a city but there is no evidence for their existence at all.  Note that Christ says it is impossible for men to save themselves, but God can do it!  Peter’s response is to contrast the disciples with the young man that has just left.  Christ builds on the contrast in comparing the future rewards of each.

In this chapter Christ prepares His disciples for what is to come.

vs. 1-16 – This parallels Mark 10:17-31 and Luke 18:18-30.  The Parable of the Laborers needs careful attention to its details.  Grape harvest would be around the time of the Feast of Tabernacles which is roughly in September.  There would be about 12 hours of daylight at this time, which makes the math on this pretty straight forward.  The first group is hired around 6 a.m. and work a full 12 hours.  They are promised 1 penny (Roman denarius) for their pay, which is a standard wage for such a laborer.  The second group is hired around 9 a.m. and works for 9 hours, the third group is hired around noon and works for 6 hours, the fourth group is hired around 3 p.m. and works for 3 hours, and the final group is hired around 5 p.m. and works only 1 hour.  None of these are promised an amount for their labor, only that they will be paid.  When it is time to pay all of these laborers, they are all paid one penny regardless of how long they labored.  Those that had worked a full day complained that they should have received more, though that is the wage they had agreed to.  They could not celebrate the goodness of the owner by overpaying so many others, only focusing on their own perceived slight.  The coin does not represent rewards in heaven, nor does it represent salvation.  It represents the satisfaction of the owner with the laborers.  This ties thematically to the story of the rich young ruler and the discussion after it in the previous chapter, especially in Matthew 19:28-30.  It is not seniority or even numerical success that brings the Lord’s blessing.  It is faithfulness to the work assigned to each of us.

vs. 17-19 – This parallels Mark 10:32-34 and Luke 18:31-34.  Christ again warns His disciples about what is to come.  He is very specific in the details given, including who was plotting His death (priests and scribes), how He would die (crucifixion), when He would rise (three days).  This will all come shortly to pass as He travels to Jerusalem for this very purpose.

vs. 20-28 – This parallels Mark 10:35-45.  There is a slight difference in the two accounts regarding who makes the request.  Matthew says it was the mother of James and John while Mark says it was the two disciples themselves.  The mother may have been the one to say the words, but her sons were on board with the request.  The request is basically that Christ makes James and John the two most important people in the Kingdom when He takes the throne.  This is of course counter to the parable in the opening of this chapter. Verse 28 is Christ’s ministry in a nutshell and our example to follow.

vs. 29-34 – This parallels Mark 10:46-52 and Luke 18:35-19:1.  There is another slight difference in these accounts.  Matthew has Christ healing two blind men, while Mark and Luke have Him healing one.  Mark even gives the blind man a name, Bartimeus (son of Timeus).  I don’t see this as an inconsistency, just that Mark and Luke are only speaking of one of the two that were healed.  “Thou Son of David” is the blind men acknowledging Christ for who He is, the Messiah and heir to the throne of David.

In this chapter Christ arrives at Jerusalem for the final Passover.

vs. 1-11 – This parallels Mark 11:1-11, Luke 19:29-44, and John 12:12-19.  Christ arrives at Jerusalem before the Passover in what is called the Triumphal Entry.  I believe this is Friday, the 9^th of Nisan.  Christ riding a donkey has major significance.  First, it is a fulfillment of Zechariah 9:9.  Second, it carries symbolism of peace.  Horses are symbols of war, and when Christ returns this is what He will be riding (Revelation 19:11).  This same crowd that reacts so joyously to His arrival will in a few days be crying for Him to be crucified.   Spreading garments in the path of royalty was a sign of respect and waving (date) palm branches was a sign of victory.  The cry of “Hosanna” means “save now.”

vs. 12-19 – This parallels Mark 11:12-19 and Luke 19:45-48, 21:37-38.  This is the second time Christ cleansed the Temple.  The first is at the beginning of His ministry in John 2:13-25.  The sale of sacrificial animals was for the convenience of people travelling long distances.  The exchange of currency to the approved coinage of the Temple, the Tyrian Shekel, carried an 11% fee.  You can imagine how these were abused and how unpopular they were.

vs. 20-22 – This parallels Mark 11:20-26.  A fig tree typically did not produce fruit this early in the year.  However, one that had its leaves was expected to have fruit.  This can be seen as symbolic of the nation of Israel.  They looked well, but they failed to produce the fruits of righteousness God desired.

vs. 23-27 – This parallels Mark 11:27-33 and Luke 20:1-8.  I think this is Monday, the 11^th of Nisan.  Christ is challenged on His authority to teach and “do these things” (cleanse the Temple).  Christ does not answer their request (there was no right answer for His accusers) by forcing them into a similar position regarding John the Baptist.  If they would not answer His question, He would not answer theirs.

vs. 28-32 – The Parable of the Two Sons illustrates obedience.  One son obeys after delay and repentance.  The other son acts like he obeys but does not.  Christ then points this small parable’s application at those that challenged Him.

vs. 33-46 – This parallels Mark 12:1-12 and Luke 20:9-19.  The Parable of the Husbandmen pictures God’s long-suffering mercy towards Israel.  It illustrates how time after time Israel rejected God and His messengers.  It ends with God sending the ultimate messenger only to be rejected again.  You can observe a change in the tone of this parable from others as it ends with harsh judgment  Christ points to His rejection as fulfillment of Psalm 118:22-23.  Note that His enemies understood that they were targeted in these parables.

One of my favorite features of the months leading up to the final Passover is how Christ tried to prepare the disciples for what was coming.  He told them plainly He would die and rise again.  He tries to stop any pride among them and promote humble unity.  Still, they were caught completely off guard by what was coming.  It would be afterward that they truly understood.  But the fact that Christ tried to prepare them speaks volumes of His love and care for them.

Our hymn today is “Hosanna, Loud Hosanna” written in 1873 by Jennette Threlfall.

Hosanna! loud hosanna!

The little children sang;

Through pillar'd court and temple

The lovely anthem rang;

To Jesus, who had bless'd them,

Close folded to His breast,

The children sang their praises,

The simplest and the best.

From Olivet they followed,

'Midst an exultant crowd,

Waving the victor palm branch,

And shouting clear and loud;

Bright angels joined the chorus,

Beyond the cloudless sky--

"Hosanna in the highest:

Glory to God on high!"

Fair leaves of silvery olive

They strewed upon the ground,

Whilst Salem's circling mountains

Echoed the joyful sound;

The Lord of men and angels

Rode on in lowly state,

Nor scorned that little children

Should on His bidding wait.

"Hosanna in the highest!"

That ancient song we sing,

For Christ is our Redeemer,

The Lord of Heaven our King.

Oh! may we ever praise Him.

With heart, and life, and voice,

And in His blissful presence

Eternally rejoice!