Resurrection and Response

Matthew 28:17

And when they saw him they worshiped him, but some doubted.

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There is little doubt about the historical existence of Jesus. In fact, there is ample evidence outside the Bible for many of the details of his life, his ministry, and the circumstances of his death. But, it is the historicity of the resurrection that continues to be hotly debated among people great and small. This chapter offers some insight into the very beginning of this debate and what is really going on in the hearts of men who respond to the news of Christ's resurrection, whether in faith or in doubt. Let us consider three categories of response outlined in this chapter.

1. Willful Denial. The guards at the tomb were eyewitnesses to the angelic episode in which the stone of Jesus' tomb was rolled away and his absence was revealed. We know that their experience of the angel was taken seriously: "And for fear of him the guards trembled and became like dead men" (28:4). While their initial response might have led to potential faith, we find out quickly that personal interest is persuasive enough to choke out the truth and smother the seeds of faith. The guards tell the chief priests what they saw, perhaps hoping to get some spiritual guidance on the matter. Instead, they got a bribe and were directed to lie about what happened. This, they were told, would satisfy the governor and "keep you out of trouble." As counter-intuitive as it may seem, the eyewitness evidence of an angelic vision and an empty tomb was not enough to overcome basic human cravings for money and security. If this was true of these men, how much more for men today who are so far removed from the events?

2. Doubt. We might expect such willful denial from pagan Roman guards who knew very little about Jesus, his promises, and his love. But, what about the doubts of the disciples who were seeing the resurrected Jesus, flesh and blood, right in front of them? Verse 17 reveals that not all of the disciples were convinced that Jesus had risen, that Jesus was truly who he claimed to be, even though he was right there for them to see and touch. Again, we must scratch our heads and question the conventional wisdom that says, "If I could see him risen from the dead, then I would believe." This is obviously not the case, for those who were closest to Jesus did not immediately believe, even in the face of overwhelming evidence. If these men were not convinced, how can any of us in the 21st Century believe in the resurrection with any certainty?

3. Faith. Fortunately for us, Denial and Doubt are not the only responses recorded here. Chapter 28 also gives us a glimpse of those who saw Christ risen from the dead firsthand and were led by the evidence to believe that he was God himself! They worshiped him, an action that was reserved by devout Jews for Yahweh alone. This was a radical response indeed, to believe that this Jewish carpenter was actually God in the flesh. What made them respond differently than the guards or the doubters? Why didn't they succumb to their personal interests or a prideful reliance on human reason? The chapter does not give an explicit answer, but we can conclude that faith is NOT a given based upon evidence alone. There must be a miraculous act of God in our lives to draw us to faith in Christ. The seeds of faith must not be choked out by the cares of this world.

Perhaps, most importantly, there must be a choice to overcome personal fear in the face of life-changing evidence. Isn't this what the angel and the risen Lord repeatedly said to the many witnesses? "Do not be afraid!" (Verses 5 and 10). There must be courage to overcome "reasonable" doubt and trust that God has come in the flesh, has overcome death, and he has made a personal offer of relationship with each one of us. We must be struck by the beauty of this good news, for it meets our deepest needs for love, forgiveness, and reconciliation with the One who made us and knows us inside and out. It is only this kind of courage and commitment that can motivate us to fulfill the commission that Jesus ultimately leaves to his disciples. Let us not be afraid; let us believe that he is now with us; and let us faithfully carry out the mission he entrusted to us:

All authority in heaven and on earth has been given to me.
Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with you always, to the end of the age.

Ultimate Destruction

Matthew 27:20

Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus.

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Up to this point, the story of Jesus has been barreling toward tragedy, yet without a certain doom. There was still a chance that Jesus could be rescued, could come out of this conflict at the last minute and achieve some kind of physical victory. But, in this verse I think, there is a point of no return. The people have made their judgment. The Son of God was to be destroyed.

Two things strike me about this passage.

(1) The most pivotal moment in all of history, the most important choice any crowd has ever made, all hinged upon the persuasion of a few envious old men who happened to be positions of religious authority. This highlights the incredible power that is held by those in official positions of authority. People look to them for guidance and often follow their lead, no matter how counterintuitive. And, this is especially so for religious leaders. What an awesome responsibility that can be so easily used for evil. It is only fitting that teachers would be judged by God with greater scrutiny (James 3:1). Of course, let us be clear, that the decision of the crowd to destroy Jesus was not just the result of chaos and chance and human will. Mysteriously, but truly, the plan of God Almighty was unfolding through the persuasion and choices of these envious and cowardly men (Acts 2:23, 4:27-28).

(2) There was a greater destruction taking place here than any of these people realized. It was greater than the unjust murder of a righteous man.

The real destruction that took place here was the destruction of Death and the wall of separation between God and man.

The Pharisees themselves bring up this truth as they are mocking the dying Jesus. "You who would destroy the temple and rebuild it in three days, save yourself!" (27:40). Did the Pharisees really not understand that Jesus had made this earlier claim in reference to his own body? No, the Pharisees knew deep down what Jesus had meant; they prove it themselves in verse 63, when they explain Jesus' claim to rise from the dead as a reason to guard the tomb! Amazing. And sad.

No, the real destruction that took place here was the end of Death and the wall of separation. The curtain was torn in two. Men long dead began to rise from their tombs and walk the earth again. All that stood in the way between God and man, generations of sin and rebellion, centuries of attempts to bridge the gap through animal blood sacrifice, all of this was done away with in one stormy night on a hill outside Jerusalem. What the Jewish priests had failed to do for years (cleanse the people of their guilt) Jesus here accomplished, "by the power of an indestructible life" (Heb 7:16). His body was destroyed, but truly it was indestructible. What was really obliterated was something far more astounding. And, as we will see, the morning of the resurrection will bring a picture of what is offered to us as well: new life, a new earth, and an eternity in the presence of our Maker.

When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

Death is swallowed up in victory.
O death, where is your victory?
O death, where is your sting?

(1 Cor 15:54-55)

Paradox in the Garden

Matthew 26:56

"But all this has taken place that the Scriptures of the prophets might be fulfilled." Then all the disciples left him and fled.

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Jesus is described as the most valuable, the most worthy being in the universe. In Him, writes Paul, are hidden all the treasures of wisdom and knowledge (Col. 2). In Jesus is all the hope of humanity to escape condemnation and be completely justified before a holy God (Rom. 8). Even in this very chapter, Jesus accepts the costly worship of a humble woman, allowing her to pour expensive ointment on his head as a sign of adoration.

And yet, he was betrayed for 30 pieces of silver.

Jesus is described as the most powerful being in the world as well. He upholds the entire universe merely by the word of his power (Heb. 1). He had the power to command demons and control the weather. In this very chapter, we get a glimpse of his power when he publicly claims to have legions of angels at his disposal (26:53).

And yet, he agonized in prayer, submitting himself to the will of his Father.

Jesus was undoubtedly the most faithful and compassionate friend ever known on the face of earth. He sought out and called the most humble, the most unwanted people in society and made them his personal companions. He taught them all the most profound and important truths ever expressed by a human teacher. To Peter especially, he gave the most precious opportunities of friendship and love.

And yet, Jesus watched his closest friends fall asleep in his time of greatest need. He watched them all flee, just when he needed them most. He felt the sting of betrayal from his best friend on earth.

This chapter is filled with paradox: How could the One who was most worthy, most powerful, and most loving be utterly human at the same time, experiencing the humility, the weakness, and the betrayal that we often feel ourselves, but to a degree we could never understand?

Oil, Talents, and Mercy

Matthew 25:34-36

Then the King will say to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me."

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There once was a master. He left his servants in charge of his possessions and told them what to do while he was gone. He came back one day to see what his servants had done with what he gave them. Some were not ready, so they were condemned. But, some had used what was given and had achieved incredible results.

This is a bare bones sketch of all three of these parables in Matthew 25. I don't think I've every considered the parallels between them, but right now it is almost too obvious - and quite helpful in interpreting them. Much like the parallel parables of Luke 15 (the lost coin, the lost sheep, and the lost son), these three parables tell the story of the Last Judgment and the kinds of responses people will receive from Jesus upon his return. Some will be wise, having preserved enough oil or invested properly. But, some will be foolish, having been ill prepared and performing poorly with the blessings they were given.

What is most striking to me, if these parallels are fair to the original intent, is how the third parable sheds so much light on the first and second. Namely, that the mysterious oil and the cryptic reference to talents are both symbolic of the MERCY of God that we have received and of which we are now stewards.

We are stewards of the mercy of God.

He will return one day and he will ask each one of us how we have used the mercy we have been given. Did we use it as a license to sin, or a security blanket to insulate ourselves from the world? Or, did we share that mercy with those who are called the "least of these" - the hungry, the thirsty, the stranger, the naked, the sick, and the imprisoned. I am challenged now to always look at the parable of the talents especially in reference to this parable that follows. I hope and pray that I will invest the blessing of mercy I have received so that it multiplies into blessings for all of the many needs in this world. Lord, help me to be that good and faithful servant.

"Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master."

Realism and Hope

Matthew 24:8

All these are but the beginning of the birth pains.

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If you've ever been involved in the birth of a child, then this short sentence may shed a lot of light on this passage for you. Jesus responded to the disciples interest in the building of the Temple by telling them that it will all be destroyed. In turn, the disciples wanted to know when this would take place (Note: see how the disciples ask the wrong question, much like believers today who get obsessed over the symbols and chronology of the end times). Jesus does eventually answer that question (24:44), though not in the way they had hoped for. He will be coming back at an hour that they will not expect.

And that is a no-brainer if you remember the birthing analogy. The evolution of childbirth by on-demand cesarean section is a very recent development in the history of labor and delivery. The rest of us are fully aware that babies come into the world at an hour that no one will expect.

Here's a second parallel between the end times and the birth of a child: it has always been excruciatingly painful, yet filled with hope. The pain is a result of the Fall (Gen. 3) and will continue to accompany childbearing until all things are made new (Rev. 21). The hope is a result of the image of God in us that has not been completely destroyed by the Fall, and which is progressively renewed and reformed by the Spirit of God in the lives of those who believe in Christ. The hope is real, just as much as the pain.

This is difficult for us today in the "Christian" West. We read about pastors being unfaithful to their wives and to their congregations almost every week. We hear about abortion doctors being shot to death in the pews and we wonder what impact the gospel of peace is really making on individuals and on the broader culture. These questions, when left unanswered, can easily turn into an undercurrent of pessimism and cynicism.

But, we must remember that Jesus saw all this coming. He told us there would be wars, famines, earthquakes, tribulations, martyrs, betrayals, false prophets, and overall lawlessness, even among the supposed members of the church. The news headlines should shock us and grieve us, but we must always remember that justice will eventually be done, that these atrocities were foretold, and that somehow they are part of the birth pains which will eventually give us a new heavens and a new earth. Let us read this concluding statement and remember to mix our saddened realism with genuine hope. The kingdom will prevail, and His true children will endure to the end.

And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Mt 24:12-14)

The Heart of a Prophet

Matthew 23:37-39

O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, 'Blessed is he who comes in the name of the Lord.'

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After flawlessly answering the well-designed questions and attacks of the religious leaders, Jesus turns the tables and lets loose one of the most scathing critiques of the scribes and Pharisees ever uttered in his teaching. He blasts their hypocrisy, their pride, their futility, their false logic, their poor priorities, their insincerity, their hidden uncleanness, and concludes by making them complicit in all the murders of the prophets sent from God. The blood of every martyr was called down upon their heads. This is Jesus the prophet.

Based on what I know about the Old Testament prophets, here are a couple of parallels I see between this passage and the classical prophecies that came before:

1. The Emotions of God. The earmark of a true prophet is that he feels and communicates the heartbeat of God Himself. He is a living, breathing channel for the words of God. And, in the cases of Hosea and Ezekiel, he communicates God's message through actions as well as words. The point is, that God feels very strongly concerning the rebellion and heart-break of human sin, and even more strongly concerning the people who perpetuate that sin when they should be living to correct it - in this case, the hypocrisy and duplicity of the scribes and Pharisees.

2. The Justice of God. Another common thread in classical prophecy is God's desire for justice. Whether it's the rolling stream of justice described by Amos, or the true fasting of justice described by Isaiah, this theme presents the motivating vision behind the prophets' words. God will not tolerate the destructive and oppressive consequences of human sinfulness. Rather: "He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah 6:8)

3. The Mercy of God. People often fail to see the mercy that is inherent to the harsh statements of the prophets (and of Jesus). We hear Jesus saying "Woe to you" and "Blind guides!" and "Hypocrites!" and we naturally cringe, wondering where is the gentle shepherd who we know from most paintings of Jesus. Well, in reality, these apparently judgmental statements communicate a message of mercy. Just the fact that God sent warnings, rather than cutting straight to annihilation, is evidence that we have received abundant mercy. Jesus' threatens the Pharisees with the fire of hell, but he does not send them to hell right then and there!

There is an implicit and explicit offer of forgiveness and new life, if they would hear the warning and turn from the injustice and hypocrisy. This is why almost all of the classical prophets (and this chapter in Matt. 23) conclude with a brief message of hope, a window into the heartbreak of God. Hosea revealed the heart of a father longing for his wayward son (11:1-9); Jonah revealed the heart of a king saddened by the hedonism of a pagan city (4:10-11); Zephaniah wraps up his fire and brimstone with a glance at the future, where God will rejoice and sing over the ones that he loves (3:17). Jesus is no different. He reveals here the heart of a mother desiring to gather her children to her bosom, but being rejected. And sadly, though the prophets offered hope in the midst of injustice, they were almost always rejected, beaten, and killed.

It would be no different for Jesus. Except, that his death would not be the end of the story.

Jesus is Smart

Matthew 22:46

And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

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Whenever I read this chapter, I am reminded that Jesus was an amazing wit. He is often remembered for his healings and his even for his eloquence, but rarely is it mentioned that Jesus could hang with the smartest and most winsome debaters of his day. After completing a round of parables, Matthew 22 enters into a four-part battle of wits in which Jesus comes out on top.

(1) Taxes. How would you like it if a group of people "plotted how to entangle" you in your talk? Sounds a little foreboding, but Jesus took it in stride, answering the Pharisees' question about taxes with one of his most famous responses. Give to Caesar what is Caesar, and to God what is God's. This is probably not a comprehensive approach to church and state, but it wasn't meant to be. It was meant to make them marvel (verse 22).

(2) Resurrection. This was indeed the hot topic of the day for these religious leaders. When asked about the hypothetical case of the seven brothers and one widow, Jesus gives his typical mouth-stopping answer: You are wrong, because you know neither the Scriptures nor the power of God. He then makes his case on the grounds of Scripture that God is not a God of the dead, but of the living.

(3) The Greatest Commandment. Yet again, the teachers look for a way to make Jesus stumble, but yet again, he fails to disappoint. I am amazed at how humble the Son of God became to have to calmly and graciously answer theological questions that were given from hardened hearts. Oh Lord, never let my doubts and questions about you come from an insincere heart of stone! I want to love You with all my heart, and my neighbor as myself.

(4) Messiah. Finally, the tables are turned, and Jesus poses a question to them. They should have known the answer, but for some reason it had never occurred to these religious scholars that the Messiah might be more than a human king. He might actually be divine.

And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

Citizens of the Kingdom

Matthew 21:31

"Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you."

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We have traced the life of Jesus from his birth, through his healing and teaching ministry, up to the point of his triumphal entry into Jerusalem. We have already seen that his vision of the kingdom of God was in stark contrast to the commonly held beliefs of the time. His teaching was new, in a sense, but it resonated in people's hearts because it was actually the fulfilling of God's laws and covenants of the past. But, the people who liked his teaching the least turned out to be the religious leaders, the Pharisees and Sadducees. These men had traded God's commandments in favor of their own short list of human traditions, upon which they thought God would approve them. Because of Jesus' bold and blunt critique of them as wolves in sheep's clothing, they were already looking for an opportunity to have him arrested and put to death.

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Matthew 21 is a climax of sorts. It is the peak of Jesus' popularity in Judea, as well as the spark that would eventually lead to a blazing conclusion. The Parables of the Two Sons and the Tenants represent more of Jesus' radically different teaching, made in response to the questioning of the chief priests about His authority. In verses 25-27, we get a glimpse into what these religious leaders were thinking, and we learn that their supposedly God-given convictions were really motivated by popularity. So, Jesus tells these parables to make abundantly clear that those who enter God's kingdom are those who bear its fruit, rather than those who merely serve themselves.

What is this fruit that Jesus says is the final criteria for citizenship in the kingdom? The fig tree didn't have it, a foreshadowing figure for the following discourse (21:19). The second son didn't have it, even though he had said he would obey (21:30). The wicked tenants didn't have it, but instead killed the servants who asked for it, even the master's son (21:34-39). So, what is this fruit that is so vitally important?

Faith in Jesus.

While the chapter does not give this answer outright, there are many clues that point toward this conclusion. The main clue, I think, is the celebration of the triumphal entry. Those who had faith that Jesus was truly the "Son of David," that is, the long-expected messiah of God, were those whom Jesus acclaimed in contrast to the doubting Pharisees. When the disciples asked about the fig tree, Jesus commends faith, without doubt, as the answer to their question. When Jesus says that the tax collectors and prostitutes will enter the kingdom before the chief priests, it is not because of their righteous lifestyle. It is because of their faith in Him. This faith does bring about a changed life, but we must start with the faith that brings it about. This is the fruit that proves one is a child of the kingdom.

Connecting those who bear fruit to those who accept the rejected cornerstone, Jesus concludes:

"Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him." (21:43-44)

Photo Negative - Part 2

Matthew 20:27-28

and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.

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This chapter continues the photo negative of chapter 19, taking the theme to it's most important conclusion: Salvation does not depend upon the goodness or strength of men, but rather on the unmerited generosity and power of God. The Parable of the Laborers in the Vineyard is perhaps the most shocking example of this photo negative, destroying our preconceived notions about religion and putting us on our knees before our Maker.

As we saw in chapter 19, this parable ends with the concluding statement "so the last will be first, and the first last." In order to further explain this cryptic little statement, Jesus takes us through a realistic story that is unlike anything the people had heard before. A master hired some laborers, a common-enough occurrence. Then, as the day went on, the master periodically hired more laborers among those who were without work in the marketplace, also a common experience. But, then the unthinkable happens. The master appears to throw aside every pretense of fairness and equity by paying those who had only worked one hour with the same day's wage that he had promised to those who had borne the brunt of the work through the scorching heat. Our intuitive sense of justice cringes at this notion, but luckily for us, the parable ends with a theological explanation that is pivotal for understanding God's kingdom and the way he works in human affairs:

Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? So the last will be first, and the first last.

I think it is clear from this explanation that Jesus is explaining the freedom of God; that God, as Creator and Sustainer of every molecule in the universe has the right and freedom to do what he wants, whenever he wants. But, I want us to notice something else that is a photo negative of our common cultural notions of fairness. The master shows his generosity to the workers who came later, but he ALSO calls the wages he gave to the first workers a sign of "generosity." Could it be that these first workers also did not truly earn anything good? How can their hard-earned wages be called generosity? Here is the photo negative.

Imagine an escalator. People standing on the stairs moving ever upward, on and on. The world sees human goodness and progress as something like this escalator: People generally are moving closer to moral perfection and beauty with every passing generation. Science, technology, medicine, art, legislation - everything appears to be improving our standard of living and our peace with one another, right? In this cultural paradigm, when God sends someone to hell, it is heinously offensive. Doesn't God see the beauty and progress of that individual. Even though some degenerate criminals stumble along this upward moving escalator, they could never do anything so bad as to deserve being flicked off the escalator by the finger of God, right?

Imagine another escalator. People are standing on the stairs moving ever downward, on and on. The Bible pictures human nature as hopelessly broken and perverted: People generally and individually are moving closer to hell, closer to complete separation from God, with every passing generation. War, disease, natural disasters, poverty, hunger, crime, hatred - human beings appear to being destroying themselves in a spiral of ever-increasing depravity. In this paradigm, the idea that God would send anyone to HEAVEN is heinously offensive. God could never allow one of these rebellious, ungrateful fools into eternal fellowship and joy in His presence, right? I mean, sure, there are some Billy Grahams and Mother Theresas out there, but no one really deserves to be plucked off the escalator and mercifully rescused from this downward spiral, right?

The photo negative is hard to swallow. It sounds a little pessimistic at first. Can human nature really be all that bad? Well, we must not abandon the fundamental dignity and inherit worth of human beings, as Image-bearers who were personally and lovingly formed by their Creator. However, the image of God in us has been torn to shreds by our rebellion. Some of it remains, but it proves to be of no merit in terms of our salvation. No goodness in us will prove to be enough to earn the approval and acceptance of God. The Bible paints this photo negative with large and undeniable brush-strokes. We must conform our minds to the viewpoint of God, or else we will continue to see salvation as something we have earned, rather than the unmerited generosity of a loving master.

Photo Negative - Part 1

Matthew 19:30

But many who are first will be last, and the last first.

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It took me many years to understand some of the most fundamental aspects of the Christian life. The reason for this delay, I believe, is that one must have a photo negative view of the world to even make sense of the teachings of Jesus and his followers. When I used to read Matthew 19 and similar passages, I would come away with this basic application: Go sell everything you own and become celibate for the kingdom of God. I'm exaggerating a little. But, only a little.

In reality, this passage is quite radical, but not exactly in the way it appears on first glance. The main point, which as usual can be deduced from the concluding statement, is that many who are first will be last, and vice versa. In other words, God has no favorites, whether they be ethnic, economic, or age-related. The culture puts someone on a pedestal, but that means little to God. Notice, this conclusion is not causal, but merely observational: God is NOT saying that those who are first in this life WILL always be last. He's merely observing that it is the case, and fairly often, that the culture gets things backwards and esteems certain people for the wrong reasons.

This chapter gives three examples of how God's kingdom is a photo negative in comparison to the standard cultural practices of the time.

(1) Divorce. The people think that because Moses allowed divorce, therefore God must be okay with the practice as well. But, Jesus reminds them that this practice was not a positive good prescribed by God, but rather an unfortunate practice that was allowed due to their hard hearts. Then, Jesus equates divorce with adultery. This is the photo negative, and understandably the disciples are shocked.

(2) Children. The people brought their children to Jesus so that he could pray for them. The disciples did not approve and tried to rebuke the people. So, Jesus rebukes the disciples. He gives them the photo negative: The kingdom of heaven belongs to little children. The disciples, and most of the culture, were looking for a messiah who would conquer the Romans and bring an earthly reign of peace. Jesus, especially in Matthew, brings a vision of God's kingdom that is shocking and unexpected.

(3) Money. Riches were probably considered one of many signs that God's favor was upon you. This is instinctual as a cultural norm and is still common among advocates of the "prosperity gospel." When this young man approaches Jesus, the disciples probably thought he would be the most likely to be honored and esteemed by Jesus. He had kept the commandment. He had acquired wealth. He was the envy of all. But, Jesus again brought the photo negative. It is virtually impossible for a rich man to enter the kingdom of heaven. This too, was a great shock to the disciples, revealing their preconceived notions about what was pleasing to God: "Who then can be saved?"

If riches, age, and ethnicity are of no value in gaining favor with God, then who can be saved? It is a logical question. The cultural norms were a powerful force in shaping people's thoughts and expectations. But, more than that, these standard practices, then and now, become a representation of what people believe about God. Therefore, we must take the utmost care that our own cultural tendencies are not at odds with the teaching and example of Jesus. If they are, we may one day soon be standing with the disciples in shock when Jesus brings the photo negative to us.

Forgiveness vs. Tolerance

Matthew 18:15

If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.

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This chapter is one of many in Matthew that is clearly based on a central theme. Whether Jesus taught these lessons together, or whether Matthew organized them in this way, there is clearly a theme of forgiveness in this chapter. When we realize that this is the theme, it forces us to reconsider our common conception of what forgiveness is all about and to come to terms with a more biblical definition.

Forgiveness is not really a feeling, and it is not merely a spoken word to another. Forgiveness appears to be more of a multi-step process as described in the entire chapter. First, there is recognition of sin. Second, there may be a confrontation over the sin. Third, there is a turning from sin. And fourth, there is a reconciliation between the parties involved. As we go through each of these, we will also see how the common practice of mere tolerance falls short of biblical forgiveness and is actually counterproductive to the end goal of reconciliation and peace.

(1) Recognition of Sin. For a sin to be forgiven, someone has to recognize it. The sinner involved may be that person, or it may have to come through the confrontation of another (#2 below). Matthew 18 begins this discussion of forgiveness where many of us forget to begin: with God. God is the one who first recognizes sin in His children and is the first to do something about it. Jesus warns the disciples that those who cause His "little ones" to stumble will have to answer to Him (18:6-9). But, He also reminds us that when a little sheep strays from the flock, it is truly God Himself, our Great Shepherd, who leaves the 99 in the field and goes after the wandering lamb (18:10-14). What a merciful God, who recognizes our sin before we do ourselves, yet pursues us with zeal to bring us back to Himself. God does not merely tolerate sin, which would be harmful to His children; He punishes the tempters, and rescues the tempted!

(2) Confrontation of Sin. A believer may be sensitive enough to confront himself or herself over a particular sin, or he/she may need the gentle rebuke of a trusted friend. Matt. 18:15-20 is a clear challenge to the church to take sin seriously, but with an eye toward reconciliation. Steps 1, 2, and 3 are clearly designed so that you may "gain your brother." But, step 4 is where God draws the line. If someone clings to their sinful desire more than they trust the gentle rebuke of the assembled church, than that person has chosen to be treated like an outsider. Just as God does not merely tolerate sin, likewise the church is called to model the balance of purity and pursuit, of justice and mercy.

(3) Turning from Sin. Forgiveness necessitates a turning from sin. We see this in the section on church discipline, but we also see it in the Parable of the Unforgiving Servant (18:21-35). Here, Jesus describes the story of a servant who appears repentant, but in the end, did not turn from his sin. While there is no one who is "unforgiveable" per se, there is criteria for true forgiveness to occur, and one of these is a genuine turning from sin. The unforgiving servant showed that he had not truly changed, and the way he fell short is telling: he would not forgive others of faults that were also his own. Our culture's tolerance does not demand the abandoning of sin. People think that we should forgive those who make no effort to change. But God does not tolerate hyporcrisy; He forgives the repentant.

(4) Reconciliation. The Parable ends with an ominous tone, of which we should take note and shudder. God takes sin seriously and he will not ultimately accept someone who clings to their idolatrous lusts in preference to Him. But, there is a positive implication here: if we do repent, He will welcome us back to himself, and we will find peace with those we sinned against as well.

We must forgive others, because God has forgiven us. This is fundamental to the Christian life. I pray that we continue to view personal sin and relational conflict in light of God's forgiveness - a forgiveness that is not mere tolerance, but demands the abandonment of sin for the sake of genuine reconcilation, without hypocrisy.

Faith and Healing

Matthew 17:17

And Jesus answered, "O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me."

...............

This is a rather surprising response to a request for healing. We've seen Jesus granting requests for healing all throughout the book of Matthew. Why respond this way now? What makes this particular situation different? I'll offer an answer:

Unbelief in Jesus is more disturbing and heart-breaking than any other malady or misfortune.

What makes Jesus retort in such an apparently harsh way is the faithlessness of the people around him. Contrast this healing story with the healing of the centurion's servant (Matt. 8:5). Both involved the request of healing from one person on behalf of another. Both men, the centurion and the father, described the nature and intensity of the suffering being experienced, as if to add urgency and weight to their request. But, that's where the similarities cease. The centurion tells Jesus that He does not need to be physically present, that He does not need to come home with him, but only to say the word and the servant will be healed. This officer in the Roman army was displaying faith, and Jesus commends him for it, expressing that his faith was amazingly greater than any yet found in Israel!

What a stark contrast to the response given to the father of the demon-possessed epileptic boy. "O faithless and twisted generation, how long am I to be with you? How long am I to bear with you?" The father did not display faith, whether in trusting Jesus Himself to heal the boy somehow, or by trusting that God's will would be done no matter the outcome. Rather, he seemed to be putting his trust in Jesus' disciples and then found himself disappointed, bringing his disappointment to Jesus in the form of this request for healing. The centurion believed that this man could do anything in any way he wanted; the father did not have the same faith.

Many believers today have twisted this passage and others like it to conclude that Christians should expect to see miraculous healing regularly, and if you do not, then your faith is too small. Jesus tells the disciples that the reason they could not heal the epileptic boy was because their faith was too small (17:20). Sounds pretty clear, right? The problem with this kind of conclusion, is that it is based on circumstantial evidence: this is just one case study, not a broad theological explanation of healing and its causes. Of course we are told to pray for the healing of our neighbor and to work for that healing. Of course we are told to have greater faith in the God who heals.

But this is no mathematical formula, akin to the laws of gravity or thermodynamics. It is a command to look to God. Indeed, that is what faith is all about - looking beyong ones' own finite abilities to the One who is strong and able to do the impossible. Most importantly, the eyes of faith look to Jesus in the hope of being reconciled to God, being justified before our Judge, being cleansed of all sin, having the curse removed, and being transformed to live new lives by the power of the Spirit. This is the kind of healing that is promised in every circumstance (unlike definite physical healing).

May our faith be centered on the God who does the impossible, and not just on the results or benefits of that faith. Let us seek God's face and not merely His hand.

But who do you say that I am?

Matthew 16:16-17

Simon Peter replied, "You are the Christ, the Son of the living God." And Jesus answered him, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

...............

Our world continues to be confused about who Jesus really was. Was he a great moral teacher? Was he an off-the-wall cult leader? Was he a mystical gnostic iconoclast? The Gallup poll of First Century Palestine was not much different. Some people thought he was just a prophet. Some thought he was the reincarnation of John the Baptist, Elijah, or Jeremiah. Some thought he was full of the devil and needed to be executed. But, of all people, the guy who got it right was an old fisherman named Peter.

We've already seen Peter goof things up a little bit on the Sea of Galilee. He doubted that it was Jesus walking on the water. He doubted that God could keep him standing on the waves. Later, he doubts whether claiming Jesus as a friend is worth being arrested, so he denies him three times. And, worst of all, in this very chapter he doubts him, right after getting the correct answer on this identity test. He was truly blessed, but he was also a mess!

Doubt is a form of pride. This is hard for me to swallow, being often doubtful myself, but it still needs to be said: doubt is a form of pride. When someone doubts the clear teaching of the Bible, they are claiming to be smarter than God, to have more common sense than their Maker. We think we've figured out a plot hole in God's great story and we're determined to milk it in order to justify our disobedience. Doubt is not romantic; it is poisonous.

But, it is also encouraging to know that the early followers of Christ were essentially doubters, cowards, and riff-raff of all varieties. This religion is not for the ivory tower and its not just for the already spiritually-minded. It is a "ragamuffin" gospel of sorts. Jesus meets us where we are, takes our smoldering embers of faith, and fans them into flame. Flesh and blood do not reveal that Jesus is the Christ; that is, no logic or common sense point to that conclusion. It is truly the Father alone that makes him known. Even moreso is this true because of the kind of Christ that Jesus was -- not an earthly king coming in power (he will one day be that!), but a humble shepherd laying down his life for his sheep.

And he calls us to do likewise (16:24-28).

The Short List

Matthew 15:3

He answered them, "And why do you break the commandments of God for the sake of your tradition?"

...............

This passage describes a form of hypocrisy that is still rampant in the religious world today: restricted pietism. In Matthew 15:1-9, we get a definition of restricted pietism that is pretty basic: disobedience and hypocrisy. By making a short list of what is required to be truly acceptable to God, the Pharisees were actually disobeying God's clear commands in Scripture. The motive behind this short list was driven by self-worship and self-rule ("their heart is far from me"). This is a clear example of hypocrisy -- having a pretense of holiness, but with alterior motives.

Restricted...

"Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat" (15:2). Here, we see the aspect of restriction in the piety of the Pharisees. They had added to God's commands a practice that may have been wise and good, but not a basic criteria that one must meet to be accepted by God. In fact, by focusing on points of man-made tradition, rather than the clear commands of Scripture, the Pharisees were really attempting to make God's law more feasible, more practical, and essentially less impossible to fulfill. Sounds like a good idea, right? Wrong! The law of God, among other purposes, was meant to be the highest standard imaginable. It is the pathway of complete holiness and righteousness. Later, the apostle Paul will reveal further that the Law was meant to convict us of sin, expose our inability before God, and drive us to Him as our only Hope and Savior. To water down the Law by replacing it with man-made rules is also to water down our desperate need for a Savior.

...Pietism

"But you say, 'If anyone tells his father or his mother, What you would have gained from me is given to God, he need not honor his father.' So for the sake of your tradition you have made the word of God void. You hypocrites!" (15:5-7). What makes this watering down of the law even more heinous is that the Pharisees claim they are being even more pious by doing so. When we claim that we are more pious than God, we are total fools! God commanded all of his people to honor their fathers and mothers, which implies a level of care and respect that would include financial assistance when necessary. The Pharisees found a way to be even more pious than that -- to give to God what they were supposed to give to their families. Today, Christian ministers face the same situation, in which their families are sacrificed "for the good of the ministry." We live in a Christian sub-culture that has exalted highly-visible, program-based, event-driven ministry, to the detriment of those core relationships that make up our families and the next generation of God's kingdom. I don't condemn programs or sacrifice. But, I do condemn any pious activity that begins to encroach upon the basic expectations of a child of God.

Family. Church. Society. These are the spheres in which every one of us plays an active role. Let's not get them confused and pretend that we are more pious because of it.

The Many Faces of Fear

Matthew 14:27

But immediately Jesus spoke to them, saying, "Take heart; it is I. Do not be afraid."

...............

The disciples were a long way from land, being beaten by the waves in their little boat on the Sea of Galilee. Jesus had stayed behind, seeking to be alone in prayer, possibly to mourn the loss of John the Baptist (see 14:13). The storm was fierce, the boat was rocking and reeling and apparently in danger. And then, in the fourth watch of the night, there appeared what looked like a ghost, coming toward them over the waters. Perhaps there had been sea-faring superstitions about such ghosts; maybe not. Either way, the disciples were "terrified."

Jesus responds to fear with words of courage that point to Himself. He identifies himself. He reminds them that His presence is cause for courage in the midst of this storm. He has proven again and again His awesome power over demons and the physical world. He calmed a similar storm earlier in His ministry (Matt. 8). Knowing who He is, knowing what He is capable of, and knowing that He is present should resolve the fears of any believer.

The key word is believer. If you look at the beginning of this chapter, you get an example of what the presence of Jesus can be for an unbeliever: a true cause for alarm.

Herod the tetrarch had heard about the "fame of Jesus" and it did not comfort Him in the least. For a man of power like him, anyone else of significance was a threat to his position and to his reputation. He had John the Baptist put in prison for this very reason, because this ruler was not about to be "talked down to" by a mangy young prophet from the wilderness. But, hearing of the fame of Jesus, Herod was also terrified. Could this be John the Baptist again, risen from the dead to seek revenge upon me? These are the kinds of thoughts that might keep an unbelieving man awake at night.

The terrors of God and His law are very real, for the man who has not been forgiven should have no pretense of being right with God. The guilt of sin is real, and it is a burden that weighs even heavier in the presence of God. But, there is hope in the gospel, even for the vilest of sinners. Remember that, though the apostle Paul was once a "blasphemer, persecutor, and insolent opponent," the Lord chose to redeem him, "and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus" (1 Tim. 1:14). There is no one who is beyond the reach of His love and forgiveness. I pray that His presence would be a comfort and not a terror, that we would remember the mercy we have received as believers, but also the very real fear that exists in the hearts of the lost. We must remember what it felt like to live without the comfort of God's presence and let that compel us to introduce others to our Savior and only Hope.

The Kingdom of Heaven

Matthew 13:44

The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.

...............

The parable of the Hidden Treasure falls in the middle of a collection of parables in Matthew 13, all of them concerning the nature of God's kingdom and the nature of those who are its citizens. The following will be merely a brief list of characteristics of this kingdom, based on themes that are found in many of these parables.

(1) Hiddenness. We have already seen in Matthew 12 that there were many times in Jesus' healing ministry that he commanded people to keep secret the miracles that he performed. And, we have already discussed how this secretiveness was not driven by fear, but more by Jesus' character and timing. Here, we see yet another reason for the early secretiveness in Jesus' ministry: the very nature of the kingdom of heaven is that it is hidden from some.

This hiddenness has often been distorted into a gnostic kind of mysticism, in which God is completely unknowable except through some ecstatic experience. These parables do not lead in that direction. Rather, the parables are poetic ways of describing what has been "hidden since the foundation of the world" (13:35). This verse, and the Isaiah passage quoted in 13:14-15, make very clear that the kingdom's hiddenness is rooted in mankind's chosen rebellion. I am reminded of the paradox of Pharaoh's hardened heart in the Exodus story. It is true that God hardened his heart, but many verses in Exodus also describe Pharaoh as hardening his own heart. We see this in Romans 1 as well, where those who suppress the truth in unrighteousness are ultimately given over to their desires, in a sense abandoned by God. The hidden nature of God's kingdom is somewhat paradoxical, rooted in our own chosen sinfulness, but also perpetuated by God who justly withholds light and knowledge from those who have chosen self-rule in their own kingdoms.

(2) Progressive Growth and Value. We see in the parables of the Mustard Seed, the Hidden Treasure, and the Pearl of Great Price that God's kingdom is coming with progressive growth and is of greatest value. Briefly, the reason why God's kingdom is of greatest value and should be sought after with joy, is that it is the essentially the wise and good rulership of our heavenly Father. Indeed, every treasure and joy of this life should be considered second-rate rubbish in comparison to this kingdom, to this reality. While we enjoy the goodness of this earth and its reflection of the Creator's goodness, we also look forward to the coming kingdom and its superior peace and wholeness. Thy kingdom come, indeed.

(3) Reward and Punishment. The Parable of the Weeds is explained by Jesus in verses 36-43. We see that there are two very distinct groups of people from the perspective of the kingdom of heaven: the "children of the kingdom" (13:38) and the "causes of sin and all law-breakers" (13:41). In this parable, and in the parables of the Sower and the Net, we see that there will be a final separation between these two groups, the first being granted eternal favor in God's presence, the latter being "thrown into the fiery furnace" where there will be "weeping and gnashing of teeth" (13:42). The fact that this is part of Jesus' literal explanation makes clear that he is not making some figurative reference to blessings and curses in this life alone. The literal King of the literal kingdom is literally coming to earth to make a final separation and bring his children home.

I pray that we are given eyes to see our King at work in this life, consider the surpassing value of His rulership and wisdom, and tremble at the reality of the coming judgment, when everyone will be held accountable for whose kingdom they were submitting to, their own kingdom or the kingdom of King Jesus.

He Will Not Quarrel

Matthew 12:19

He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice in victory;
and in his name the Gentiles will hope.

...............

I have been having the hardest time knowing what to say about this chapter. I have considered outlining the four accusations of the Pharisees that are recorded here. I thought about having a tangential discussion of the "unforgivable sin" in verse 31. I keep trying to find the common theme in the whole chapter, but I've realized that these chapter divisions are sometimes arbitrary; there may not be a common theme in some chapters.

So, let's talk about this Isaiah quotation and how in the world this passage was "fulfilled" by Jesus when he "ordered them not to make him known" (verse 16). Many have speculated on the secretive aspect of Jesus' early public ministry. He would often heal people and then tell them to keep it to themselves; don't tell anybody. And, just as often, they would go and tell everybody anyways! Was Jesus just afraid of the authorities? After all, they were conspiring against him, "how to destroy him" (verse 14).

Well, this passage makes clear that Jesus was not being secretive out of fear. Rather he was fulfilling an Old Testament description of the Messiah. If you are familiar with Isaiah 53, the prophecy of the Suffering Servant, than you are already acquainted with the "Servant Songs" of Isaiah. This quotation in Matthew 12 is just from another part of that Servant Song, Isaiah chapter 42. This passage says a number of things about what the Messiah will be like.

- He is chosen and beloved of God (verse 18 - notice the reference made to this at Jesus' baptism by the voice of God from heaven)
- He has the Spirit of God upon Him.
- He will proclaim justice to the Gentiles
- He will not quarrel
- He will not shun those of little faith (a bruised reed he will not break)
- He will bring justice to victory
- The Gentiles will hope in Him.

There is so much to be said about these few descriptions. But, the immediate context demands emphasis upon the fact that Jesus "will not quarrel." It's not that he was afraid of the Pharisees and their plot to destroy him; he knew all about that and where it would lead. But, his time had not yet come and he was not quarrelsome by nature.

He was not quarrelsome by nature.

Isn't that nice to know? That Jesus is not a "devil's advocate" (oh boy, that's obvious). He wasn't looking for a fight with the Pharisees. When he challenged them in public, it was not to be quarrelsome, but to pierce their hearts with the truth of the kingdom, to show them who was really king, and to denounce their false teaching publicly for the sake of his flock. We've seen in chapters 10 and 11 that Jesus was not afraid of publicly foretelling the downfall of his unbelieving enemies. He sounds rather judgmental at times (He is the Judge of all creation!). But, remember also that his yoke is easy and his burden is light. For those of little faith, he will welcome them without quarreling; he will not quench their smoldering flame of faith.

Mistaken Identity

Matthew 11:27

All things have been handed over to me by my Father,
and no one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son chooses to reveal him.

...............

This appears to be a rather cryptic statement in the middle of Jesus' public ministry. No person knows the Son unless the Son chooses to reveal himself to them? How can that be? There were plenty of people who could see Jesus in the flesh, who witnessed His miracles and acts of mercy, and even those closest to Him heard His teaching about Himself in very intimate encounters. Surely, somebody knew Him. This "knowing" must refer to some deeper kind of knowledge, right? The "knowing" of a Father-Son relationship, perhaps? Yes, I think that is part of what Jesus is saying -- this is the intimate knowing that is equivalent to being reconciled with God and being "chosen" by Jesus to have eternal life. I completely agree with the Calvinistic/Reformed usage of this verse in that regard.

But, I think this "knowing" is also referring to a more basic kind of knowledge -- identity.

I get that idea from the rest of the chapter, which can be seen as a kind of case study in mistaken identity. The fallen world of common man appears in this chapter to be completely at a loss when it comes to identifying spiritual realities. These people really were "dwelling in darkness" (Mt 4:16). Here are some examples of mistaken identity from Matthew 11.

(1) "Are you the one who is to come, or shall we look for another?" (Verse 3). If anybody should know that Jesus was the Messiah, it was John the Baptist. Not to say that John was living in total darkness. He understood more than most about who Jesus was and what kind of ministry he came to carry out. However, when he was locked up in prison, John could not escape the nagging doubts that Jesus might not be who he thought he was. John needed some confirmation. So, he sent messengers to ask and he received in response a description straight from the Old Testament -- a description of a healer, a preacher, and a leader who could be none other than the Messiah himself (Isa. 61:1-12; see also Luke's account of Jesus describing himself with these very words, Lk. 4:18-19).

(2) "For John came neither eating nor drinking, and they say, 'He has a demon.' The Son of Man came eating and drinking, and they say 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is justified by her deeds" (Verses 18-19). The second case of mistaken identity in this chapter concerns both John and Jesus. The crowds are likened to children who are not satisfied with mirth or tears, joy or solemnity. They are essentially always looking for an excuse to ignore the teachings of these men. So, they accuse John of having a demon, and they accuse Jesus of being a drunkard. Nothing is good enough for these people, no matter how many types of prophets God sends to them. They are stubborn-hearted and set in their ways. But wisdom will be justified by her deeds; that is, the rightness of their teaching will eventually be justified by the fruit it bears and the victory it attains.

(3) "Then he began to denounce the cities where most of his mighty works had been done, because they did not repent" (Verse 20). Finally, the fact that these cities refused to turn from their ways in the face of such astonishing miracles is further proof that they just didn't get it. They knew that Jesus was an amazing person, perhaps even a prophet. But the kind of knowledge that is necessary for repentance and faith was sorely lacking. It will be more bearable for Sodom on the last day, than for these unrepentant cities.

In case you are feeling a bit pessimistic about this fallen world and its perpetual darkness, remember there is a sign of hope after all this. In true prophetic fashion, Jesus concludes this segment of righteous indignation and warning with a message of genuine hope and invitation (verses 28-30). May we consider the sad reality of this dark world and be motivated to turn back to Christ, whose arms remain open to welcome us to a true knowledge of himself:

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.

Have No Fear

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Matthew 10:26

So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known.

...............

This chapter appears worlds away from the common experience of American Christians. Jesus gives directions for his Twelve apostles to go out for an itinerant ministry of healing and teaching. He then gives his second teaching discourse, focusing on the eventual persecution to be faced by the early church. Let's first consider the potential causes of fear in the persecuted believers, then we will look at the command to "have no fear," and the motivating reasons that can keep us from fear in the face of trials.

(1) The Potential for Fear in the midst of Persecution.

Jesus sends out his followers and says that our experience in the world will be like "sheep amongst wolves." We are surrounded by fearful dangers, a world that is essentially in opposition to the claims of Christ and His kingdom. We are told to "beware of men" who will drag believers into court, make false accusations, and deliver some to death. The history of the early church which we now know is filled with these kinds of stories. And, the unfortunate reality is that this kind of danger continues to face believers all over the world. (Check out www.persecution.com for a clear picture of this present reality).

This chapter carries a heavy tone about it, and it should be clear to the reader that this persecution is a heart-breaking byproduct of the universal curse of sin which has infected every person on the planet. Our world is broken, from the actions of nations to the inner thoughts of the smallest child. We carry in us the very image of God (Gen 1:26-27), but it has been torn and tattered through generations of self-worship (see Rom. 1 for a rundown of the effects of sin on the world).

Topping off all this human wickedness, Jesus comes with a sword (10:34), perhaps an allusion to the intrinsically offensive character of the call to repentance. My own speculation is that the "sword" is something like a scalpel, and that the household dissensions caused by the gospel can be likened to the pain of surgery. The Physician has entered a wounded humanity with a message that is sharper than any two-edged sword, which divides soul and spirit, joints and marrow, "discerning the thoughts and intentions of the heart" (Heb. 4:12). It is only through such pain that healing and salvation can come.

What courage do we have in ministry in the midst of this broken and dangerous world?

(2) Motivations to Have No Fear

Jesus does not leave us in despair concerning the persecution that will surely come to his followers. Verses 26-33 especially give us a list of reasons to "have no fear" in our ministry to those around us.

Justice will eventually be done. "For nothing is covered that will not be revealed, or hidden that will not be revealed" (10:26). We are to have no fear in our trials because we know the truth that God is judge and will bring everyone to account for their every word and deed. All injustice will be uncovered at the final judgment. We can have real courage in the face of persecution because we know that God is just and will vindicate his adopted children.

Our enemies cannot kill the soul. "And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell" (10:28). We are to have no fear in our trials because we know the truth that our souls are eternally secure, preserved by the almighty hands of our Maker and Redeemer. Rather, we are to have a proper fear of God, who can kill the soul as well as the body. This may be yet another allusion to the Justice that will be done, when God will bring eternal condemnation on His enemies, sealing the rebellious fate they have deserved.

God's children are valuable to Him. "Fear not, therefore; you are of more value than many sparrows" (10:31). Verses 29-31 have been an encouragement to many believers over the centuries. And, while we should never allow the concept of human value to morph into some man-centered religion (as if Jesus died for us only because of our great value), there is a real comfort here in knowing that my heavenly Father likes me! He loves me! The Fatherhood of God is not incidental to our relationship with Him; it is fundamental. And, just as earthly fathers allow trials and challenges to come into the lives of their children, they still remain fathers, and (the good ones at least) will never leave their post as protectors and saviors (see Ps 121 for a reminder of God's character in this respect).

I pray that you and I will not be ashamed of proclaiming the Word of God in a dangerous world, because we know these three unchangeable truths: Justice will be done, our enemies cannot kill the soul, and we are valuable children in the arms of the most loving Father imaginable.

The Minister's Job Description

Matthew 9:35-38

Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, "The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field."

...............

This chapter provides a wonderful balance for the minister's job description. As I have read through these accounts and descriptions of Jesus, I have been stung by how far I have to go to be even close to the kind of person He was. Well, no duh! We all have infinitely far to go to be like Jesus. But, while we will never quantitatively match our Savior in any respect, there are qualitative aspects to his ministry that we should expect to reflect in our own, whether it's in a church, or in our workplace, or in the ministry we have in our homes. I see three qualities in this chapter that we should strive to reflect:

(1) Healing. "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, 'I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners" (9:12-13). Doesn't this passage hit you like a laser beam? I spend every waking hour trying to perform for my boss, for my family, for my Lord....and God does not desire sacrifice! At least not in comparison to MERCY. Now, some acts of sacrifice are motivated by mercy, but the passage here is loud and clear. We are called to show mercy, which implies being around people who need mercy, like the "sinners and tax collectors." There is no shortage of needs in this world, so we have no excuse really. While we can never match the quantity of healing work accomplished by the Great Physician, there is a quality here that we must emulate.

(2) Teaching. "Teaching in their synagogues..." This chapter does not belong to one of the five major teaching sections of the book of Matthew, but don't gloss over the teaching aspect here. Jesus is mostly healing people, but even these healings are occasions to make a point, and Jesus never misses such an opportunity to explain the nature of His kingdom. The explanation about fasting (9:15-17) is the largest exposition here. I would also include the reference to "sheep without a shepherd" as an allusion to the need for ministers who teach, admonish, encourage, and generally use all types of words to keep their flocks from being "harassed and helpless."

(3) Laboring. "The harvest is plentiful, but the laborers are few." There is no doubt that ministry is labor. I must confess the tendency to slide into "accidental" ministry, hoping for opportunities to hit me in the face, rather than laboring for a chance to glorify Christ in what I do. Picking up on the "harvest" imagery, and taking a look forward to the farming analogies of Matthew 13, I think we should be reminded that the labor of ministry may sometimes be like planting seeds, or at other times, like reaping a harvest. Let us not belittle one aspect over another.

Before I leave the whole quantitative-qualitative concept, I'd like to include one more verse that keeps popping into my head throughout this discussion. In Colossians 1:10, Paul describes what it means to "walk in a manner worthy of the Lord, fully pleasing to him." It means...

bearing fruit in every good work and increasing in the knowledge of God.

There is a similar balance here that is incredibly vital to our growth and encouragement in the faith. The quantity of our good works may not be infinite, but the quality of our ministry includes many different kinds of good deeds (including healing, teaching, and laboring). And I love the reminder that a life which is truly pleasing to God is not made up of mere externals, but consists of an increasing knowledge of Him. Do I know Him better this year than last year? That may be hard to measure, but I sure hope the measure of my ministry includes such an important, and biblical, criteria.