WEEK FIVE
Jesus at the Festival of Tabernacles
Read
John 7:1-53
John 8:1-59
Major Events
Jesus goes to the festival of tabernacles
Jesus addresses division over who he is
Jesus defends a woman caught in adultery
Devotional
Today marks the halfway point of this 8-week study. It also marks a turning point in the ministry of Jesus. From this point on, the focus shifts from the center of Jesus' ministry in Galilee in the north to the southern region of Judea, where the city of Jerusalem is located. John 7 and 8 contain many arguments, disputes and divisions among the Jewish people and religious leaders about the identity of Jesus. Who is this man? Are his words truth or lies? How should we respond to his teachings? Is he truly from God or is he possessed by a demon? Should we accept him or reject him? These questions are important and are still being asked of Jesus even today. All this happened during the Feast of Tabernacles, which was a joyful, weeklong celebration in September or October when families camped out in temporary shelters made of branches and leaves to remember God’s faithfulness to Israel in the wilderness on the way from Egypt to Canaan (Leviticus 23:40-43). The Hebrews also called it the festival of booths or sukkoth. The conflict arises when Jesus’ brothers tell him to prove himself the Messiah on a big platform in the city of Jerusalem, the center of Judaism. It was widely believed at the time that when the Messiah came, he would make himself publicly known in some spectacular way, much like Moses did. Jesus' younger brothers wrongly thought his success depended on the world’s attitude toward him. The brothers of Jesus never seemed to be supportive of his ministry before his death and resurrection (Mark 3:21). This would include his brother James, who later wrote the Book of James and became a leader in the early church. After his resurrection, the brothers of Jesus became numbered among the disciples (Acts 1:14). This does not mean they did not believe Jesus could perform miracles, as their prodding points out, but that they had not submitted to his claim to be the Messiah. In response, Jesus declares that the timing is not yet right. Again, Jesus uses the Greek word 'Kairos,' which speaks of strategic timing or an opportunity that is the best time to do something or the moment when circumstances have become most suitable.
Jesus' brothers traveled in the large processions of travelers from Galilee to Jerusalem at feast time, but Jesus stayed back and entered Jerusalem alone, almost in secret. Christians have observed for centuries that Jesus said he would not go publicly as to attract attention as his brothers wanted, but his words did not prevent him from going up privately and not speaking a lie. This was his plan all along and allowed him to see the city and hear what the people were saying. Most of the conversation was centered on him. The Jewish people complained because they wanted Jesus to fulfill their wishes for a Messiah and to fulfill them on their timeline. There were many opinions about Jesus. Some said he was good, and others saw him as a deceiver. Then, as well as now, Jesus divides people. Those who heard his words and knew him couldn’t remain neutral. Despite the murmurs, no one spoke openly of Jesus for fear that Rome would hear of this, possibly the leader of a rebellion or even fear of some penalty from the religious leaders if they were heard speaking openly of Jesus. Halfway through the festival, Jesus goes up to the temple and begins to teach. Word quickly spread and a crowd soon formed. The enemies of Jesus became frustrated and exasperated. They were unable to make Jesus look bad, despite their efforts, and even more had believed in him (John 8:30). They then launched a desperate attack: name-calling. They said Jesus was a hated Samaritan and was demon-possessed. Jesus’ desire to honor God and his personal humility disprove any charge of demonic possession. Since those who have Satan as their spiritual parent will have some of the characteristics of Satan, they will have evident pride and self-seeking – things clearly absent from Jesus. Jesus makes a startling declaration when he tells the crowd, "If anyone keeps my word, he shall never see death." This is another remarkable claim that only makes sense if Jesus is God and is one with God the Father. Jesus promised eternal life only to those who kept his word. The great claim of Jesus delighted religious leaders, who believed they had finally caught him in a clearly blasphemous lie.
They put the question plainly to Jesus, hoping Jesus would be further caught in a trap when they asked, “Who do You make Yourself out to be?” The religious leaders claimed that the Father in Heaven was their God, but it was not a true claim. In truth, they did not know God, but Jesus did. Jesus could not lie and deny his true knowledge of God the Father, and at the end of Chapter 8, Jesus finally answers who he is when he claimed that not only was he greater than Abraham, but Abraham himself also acknowledged this. The remarkable statement that Abraham saw and acknowledged the greatness of Jesus was more than they could understand. They asked, “How could you know Abraham rejoiced in You? Were you there?” It is significant that the Jewish leaders speak of the age of fifty. That was the age at which the Levites retired from their service (Numbers 4:3). The Jews were saying to Jesus: ‘You are a young man, still in the prime of life, not even old enough to retire from service. How can you possibly have seen Abraham?’” Then Jesus said, "Before Abraham was, I AM." With this dramatic phrase, Jesus told them he was the eternal God, existing not only during the time of Abraham but before and throughout all of eternity past. Jesus claimed to be the great I AM, the voice of the covenant God of Israel revealed at the burning bush (Exodus 3:13-14). This was the third time in this chapter Jesus used the phrase I AM (John 8:24, 8:28), and here in John 8:58. The ancient Greek phrase is Ego Emi, which was the same term used in the Greek translation of the Old Testament in Jesus’ day to describe the voice from the burning bush. In using the phrase I AM, Jesus used a clear divine title belonging to Yahweh alone (Exodus 3:13-14, Deuteronomy 32:39, Isaiah 43:10) and was interpreted that way by everyone listening.
Some even today argue that Jesus was only a good teacher or an enlightened prophet and that he never claimed to be more than that, but today's reading shows us this is not true. There were at least a dozen times when Jesus claimed to be God. In his I AM statements, Jesus reveals that he is eternal and that he is equal to God. If Jesus’ claim was not well founded, then his words were openly blasphemous: he was using language that only God could use. The religious leaders then took up stones to throw at him, proving that the religious leaders understood perfectly what Jesus meant and regarded it as blasphemy. They felt he was worthy of death and intended to carry it out at that moment in their rage, despite the killing being illegal. They wanted to kill Jesus but could not because His hour had not yet come (John 7:30). Jesus easily passed through them because they could not lay a hand on him until he allowed it. This marks another shift in the ministry of Jesus in that this was the moment where conflict with Jesus turned into open hatred and plotting to have him killed.
John 7:1-53
John 8:1-59
Major Events
Jesus goes to the festival of tabernacles
Jesus addresses division over who he is
Jesus defends a woman caught in adultery
Devotional
Today marks the halfway point of this 8-week study. It also marks a turning point in the ministry of Jesus. From this point on, the focus shifts from the center of Jesus' ministry in Galilee in the north to the southern region of Judea, where the city of Jerusalem is located. John 7 and 8 contain many arguments, disputes and divisions among the Jewish people and religious leaders about the identity of Jesus. Who is this man? Are his words truth or lies? How should we respond to his teachings? Is he truly from God or is he possessed by a demon? Should we accept him or reject him? These questions are important and are still being asked of Jesus even today. All this happened during the Feast of Tabernacles, which was a joyful, weeklong celebration in September or October when families camped out in temporary shelters made of branches and leaves to remember God’s faithfulness to Israel in the wilderness on the way from Egypt to Canaan (Leviticus 23:40-43). The Hebrews also called it the festival of booths or sukkoth. The conflict arises when Jesus’ brothers tell him to prove himself the Messiah on a big platform in the city of Jerusalem, the center of Judaism. It was widely believed at the time that when the Messiah came, he would make himself publicly known in some spectacular way, much like Moses did. Jesus' younger brothers wrongly thought his success depended on the world’s attitude toward him. The brothers of Jesus never seemed to be supportive of his ministry before his death and resurrection (Mark 3:21). This would include his brother James, who later wrote the Book of James and became a leader in the early church. After his resurrection, the brothers of Jesus became numbered among the disciples (Acts 1:14). This does not mean they did not believe Jesus could perform miracles, as their prodding points out, but that they had not submitted to his claim to be the Messiah. In response, Jesus declares that the timing is not yet right. Again, Jesus uses the Greek word 'Kairos,' which speaks of strategic timing or an opportunity that is the best time to do something or the moment when circumstances have become most suitable.
Jesus' brothers traveled in the large processions of travelers from Galilee to Jerusalem at feast time, but Jesus stayed back and entered Jerusalem alone, almost in secret. Christians have observed for centuries that Jesus said he would not go publicly as to attract attention as his brothers wanted, but his words did not prevent him from going up privately and not speaking a lie. This was his plan all along and allowed him to see the city and hear what the people were saying. Most of the conversation was centered on him. The Jewish people complained because they wanted Jesus to fulfill their wishes for a Messiah and to fulfill them on their timeline. There were many opinions about Jesus. Some said he was good, and others saw him as a deceiver. Then, as well as now, Jesus divides people. Those who heard his words and knew him couldn’t remain neutral. Despite the murmurs, no one spoke openly of Jesus for fear that Rome would hear of this, possibly the leader of a rebellion or even fear of some penalty from the religious leaders if they were heard speaking openly of Jesus. Halfway through the festival, Jesus goes up to the temple and begins to teach. Word quickly spread and a crowd soon formed. The enemies of Jesus became frustrated and exasperated. They were unable to make Jesus look bad, despite their efforts, and even more had believed in him (John 8:30). They then launched a desperate attack: name-calling. They said Jesus was a hated Samaritan and was demon-possessed. Jesus’ desire to honor God and his personal humility disprove any charge of demonic possession. Since those who have Satan as their spiritual parent will have some of the characteristics of Satan, they will have evident pride and self-seeking – things clearly absent from Jesus. Jesus makes a startling declaration when he tells the crowd, "If anyone keeps my word, he shall never see death." This is another remarkable claim that only makes sense if Jesus is God and is one with God the Father. Jesus promised eternal life only to those who kept his word. The great claim of Jesus delighted religious leaders, who believed they had finally caught him in a clearly blasphemous lie.
They put the question plainly to Jesus, hoping Jesus would be further caught in a trap when they asked, “Who do You make Yourself out to be?” The religious leaders claimed that the Father in Heaven was their God, but it was not a true claim. In truth, they did not know God, but Jesus did. Jesus could not lie and deny his true knowledge of God the Father, and at the end of Chapter 8, Jesus finally answers who he is when he claimed that not only was he greater than Abraham, but Abraham himself also acknowledged this. The remarkable statement that Abraham saw and acknowledged the greatness of Jesus was more than they could understand. They asked, “How could you know Abraham rejoiced in You? Were you there?” It is significant that the Jewish leaders speak of the age of fifty. That was the age at which the Levites retired from their service (Numbers 4:3). The Jews were saying to Jesus: ‘You are a young man, still in the prime of life, not even old enough to retire from service. How can you possibly have seen Abraham?’” Then Jesus said, "Before Abraham was, I AM." With this dramatic phrase, Jesus told them he was the eternal God, existing not only during the time of Abraham but before and throughout all of eternity past. Jesus claimed to be the great I AM, the voice of the covenant God of Israel revealed at the burning bush (Exodus 3:13-14). This was the third time in this chapter Jesus used the phrase I AM (John 8:24, 8:28), and here in John 8:58. The ancient Greek phrase is Ego Emi, which was the same term used in the Greek translation of the Old Testament in Jesus’ day to describe the voice from the burning bush. In using the phrase I AM, Jesus used a clear divine title belonging to Yahweh alone (Exodus 3:13-14, Deuteronomy 32:39, Isaiah 43:10) and was interpreted that way by everyone listening.
Some even today argue that Jesus was only a good teacher or an enlightened prophet and that he never claimed to be more than that, but today's reading shows us this is not true. There were at least a dozen times when Jesus claimed to be God. In his I AM statements, Jesus reveals that he is eternal and that he is equal to God. If Jesus’ claim was not well founded, then his words were openly blasphemous: he was using language that only God could use. The religious leaders then took up stones to throw at him, proving that the religious leaders understood perfectly what Jesus meant and regarded it as blasphemy. They felt he was worthy of death and intended to carry it out at that moment in their rage, despite the killing being illegal. They wanted to kill Jesus but could not because His hour had not yet come (John 7:30). Jesus easily passed through them because they could not lay a hand on him until he allowed it. This marks another shift in the ministry of Jesus in that this was the moment where conflict with Jesus turned into open hatred and plotting to have him killed.
Jesus heals the Blind
Read
John 9:1-41
John 10:1-21
Major Events
Jesus heals a man born blind
Jewish leaders investigate this healing
Jesus teaches on himself being the good shepherd
Devotional
The previous chapter in John ended with Jesus miraculously passing by those who wanted to stone him for blasphemy. John continues the account of what happened next, noting how Jesus passed by a man who was blind from birth. The sense of the flow of the text is that Jesus was not shaken or disturbed by the recent and almost deadly confrontation with religious leaders. He remained calm and self-possessed, acting with a profound disregard for his enemies and their hatred. Jesus was often reviled but never ruffled; he knew his time had not yet come and he would make the most of the time he had.
The disciples regarded this man born blind as an unsolved riddle. They showed no interest in helping the man as much as theologically discussing the cause of his condition. Jesus would soon show them a different way. It was a widely held belief of the time that suffering was due to sin, which is true in the sense of sin in general and a fallen world, but not true as a rule. Some Jews of that time wrongly believed in the pre-existence of souls and the possibility that those pre-existent souls could sin. Some believed in a kind of reincarnation, and perhaps the man sinned in a previous existence. Some believed that a baby might sin in the womb. Some thought these types of punishment were for a sin the man would later commit, and God was pre-judging him. Jesus' actions show that each of these opinions was false. In the disciples' thinking about divine retribution, they had not advanced beyond the position of Job’s friends. Charles Spurgeon said this in regard to the quandary of this passage; “It is ours, not to speculate, but to perform acts of mercy and love, according to the tenor of the gospel. Let us then be less inquisitive and more practical, less for cracking doctrinal nuts, and more for bringing forth the bread of life to the starving multitudes.”
Jesus responds to the questions and says that the man’s blindness – essentially a birth defect – was not caused by a specific sin on the part of the man or his parents. Birth defects and other similar tragedies are more often due to our fallen, sinful condition in general, not due to any specific sin. The sin of Adam brought the principle of death and its associated destruction into the world, and we have had to deal with it ever since. Speaking of this man’s specific situation, Jesus told them that even his blindness was in the plan of God so that the works of God should be revealed in him. Think of all the times the little blind boy asked his mother, “Why am I blind?” Perhaps she never felt she had a good answer, but now Jesus has provided one. Jesus shifted the question away from why this happened to the idea of what God can do through it to bring glory to Himself. Even today, we should also shift our thoughts away from the 'why' of suffering to 'how' this suffering or tragedy can be used to bring glory to God. This does not mean God deliberately caused the child to be born blind in order that, after many years, his glory should be displayed in the removal of the blindness; to think so would go against the character of God. What it does mean is that God overruled the disaster of the child’s blindness so that, when the child grew to manhood, he might recover his sight and see the glory of God in the face of Christ. Not only that, but others seeing the work of God might also turn to Christ and give glory to God. Instead of focusing on the man as a theological problem, Jesus saw him as an opportunity to proclaim the kingdom of God. He knew healing this man on the Sabbath would bring greater opposition from religious leaders who already wanted to silence and kill him, yet his compassion for the man drove him to do it regardless. Jesus could have healed the man on any day, but he chose to do this miracle on the Sabbath to challenge the petty and burdensome traditions of religious leaders.
Jesus used an unusual method in this miracle to possibly emphasize at least two things: Just as God had used the dust of the ground and clay to do a work of creation in Genesis, so Jesus did a work of creation with dust and clay for this man. Another reason was that Jesus changed his healing methods so that no one could make a formula for his methods. The power of the miracle was in God, not in a method, magic incantation or formula. Not many people would appreciate having mud made with spit rubbed into their eyes. Some would look at how Jesus did this miracle and object, saying it was offensive, inadequate, or even harmful to rub mud made with spit in a man’s eyes. In the same way, some feel that the gospel itself is offensive, inadequate and harmful, yet in truth, it is the most healing thing of all, not only for our physical bodies but for our spiritual being as well. Even though Jesus took all the initiative in this miracle, he still expected the blind man to respond with the faith-filled action of washing in the Pool of Siloam. The water for the pool of Siloam came through Hezekiah’s tunnel, a remarkable engineering feat built in Old Testament times. This man was still blind when he had to find his way down to the pool of Siloam and down its steps to the pool itself. He likely could think of a dozen reasons why this was a fool’s errand, but he went and washed in faith and obedience because Jesus told him to (and because there was mud in his eyes). This is the first time in scripture that a person born blind was healed of their blindness. From Genesis to John, no prophet, priest, or apostle ever gave sight to eyes born blind. Many missed this, but this miracle was yet another declaration that Jesus was God. Psalm 146:8 tells us that the Lord opens the eyes of the blind. Opening the eyes of the blind was also prophesied to be a work of the Messiah. (Isaiah 35:5) This once again tells us that the Messiah would not just be a mere man but would be God.
The immediate transformation in this man's life was so significant that many found it hard to believe he was the same man. At this point, the man knew very little about Jesus. He didn’t know Jesus was from Nazareth, or that he was the Messiah, or that he claimed to be God or the light of the world. He didn’t even know where Jesus was. The man seemed to know nothing about Jesus except that this person Jesus had healed him. The blind man never even saw Jesus until later in the story. His first dealings with Jesus were while he was still blind, and Jesus was not there when he washed his eyes at the Pool of Siloam and could see.
One of the most incredible aspects of this story is not the physical events that happened but the spiritual awakening and awareness of Jesus that this man experienced as the story progressed. At first, Jesus was just a man (John 9:11). Then Jesus is a prophet (John 9:17). Jesus is my master, I am His disciple (John 9:27). Jesus is from God (John 9:33). Jesus is the Son of God (John 9:35-38). Jesus is who I trust (John 9:38). And finally, Jesus is who I worship (John 9:38). How amazing is that, and far more important than just physical healing? His eyes were being opened in more ways than one. Let this also be true of us and our own spiritual growth because, in many ways, we are not so different from the man born blind. Jesus has also performed a miracle in our lives as well and if we are in Christ, we were once spiritually blind but now can see.
John 9:1-41
John 10:1-21
Major Events
Jesus heals a man born blind
Jewish leaders investigate this healing
Jesus teaches on himself being the good shepherd
Devotional
The previous chapter in John ended with Jesus miraculously passing by those who wanted to stone him for blasphemy. John continues the account of what happened next, noting how Jesus passed by a man who was blind from birth. The sense of the flow of the text is that Jesus was not shaken or disturbed by the recent and almost deadly confrontation with religious leaders. He remained calm and self-possessed, acting with a profound disregard for his enemies and their hatred. Jesus was often reviled but never ruffled; he knew his time had not yet come and he would make the most of the time he had.
The disciples regarded this man born blind as an unsolved riddle. They showed no interest in helping the man as much as theologically discussing the cause of his condition. Jesus would soon show them a different way. It was a widely held belief of the time that suffering was due to sin, which is true in the sense of sin in general and a fallen world, but not true as a rule. Some Jews of that time wrongly believed in the pre-existence of souls and the possibility that those pre-existent souls could sin. Some believed in a kind of reincarnation, and perhaps the man sinned in a previous existence. Some believed that a baby might sin in the womb. Some thought these types of punishment were for a sin the man would later commit, and God was pre-judging him. Jesus' actions show that each of these opinions was false. In the disciples' thinking about divine retribution, they had not advanced beyond the position of Job’s friends. Charles Spurgeon said this in regard to the quandary of this passage; “It is ours, not to speculate, but to perform acts of mercy and love, according to the tenor of the gospel. Let us then be less inquisitive and more practical, less for cracking doctrinal nuts, and more for bringing forth the bread of life to the starving multitudes.”
Jesus responds to the questions and says that the man’s blindness – essentially a birth defect – was not caused by a specific sin on the part of the man or his parents. Birth defects and other similar tragedies are more often due to our fallen, sinful condition in general, not due to any specific sin. The sin of Adam brought the principle of death and its associated destruction into the world, and we have had to deal with it ever since. Speaking of this man’s specific situation, Jesus told them that even his blindness was in the plan of God so that the works of God should be revealed in him. Think of all the times the little blind boy asked his mother, “Why am I blind?” Perhaps she never felt she had a good answer, but now Jesus has provided one. Jesus shifted the question away from why this happened to the idea of what God can do through it to bring glory to Himself. Even today, we should also shift our thoughts away from the 'why' of suffering to 'how' this suffering or tragedy can be used to bring glory to God. This does not mean God deliberately caused the child to be born blind in order that, after many years, his glory should be displayed in the removal of the blindness; to think so would go against the character of God. What it does mean is that God overruled the disaster of the child’s blindness so that, when the child grew to manhood, he might recover his sight and see the glory of God in the face of Christ. Not only that, but others seeing the work of God might also turn to Christ and give glory to God. Instead of focusing on the man as a theological problem, Jesus saw him as an opportunity to proclaim the kingdom of God. He knew healing this man on the Sabbath would bring greater opposition from religious leaders who already wanted to silence and kill him, yet his compassion for the man drove him to do it regardless. Jesus could have healed the man on any day, but he chose to do this miracle on the Sabbath to challenge the petty and burdensome traditions of religious leaders.
Jesus used an unusual method in this miracle to possibly emphasize at least two things: Just as God had used the dust of the ground and clay to do a work of creation in Genesis, so Jesus did a work of creation with dust and clay for this man. Another reason was that Jesus changed his healing methods so that no one could make a formula for his methods. The power of the miracle was in God, not in a method, magic incantation or formula. Not many people would appreciate having mud made with spit rubbed into their eyes. Some would look at how Jesus did this miracle and object, saying it was offensive, inadequate, or even harmful to rub mud made with spit in a man’s eyes. In the same way, some feel that the gospel itself is offensive, inadequate and harmful, yet in truth, it is the most healing thing of all, not only for our physical bodies but for our spiritual being as well. Even though Jesus took all the initiative in this miracle, he still expected the blind man to respond with the faith-filled action of washing in the Pool of Siloam. The water for the pool of Siloam came through Hezekiah’s tunnel, a remarkable engineering feat built in Old Testament times. This man was still blind when he had to find his way down to the pool of Siloam and down its steps to the pool itself. He likely could think of a dozen reasons why this was a fool’s errand, but he went and washed in faith and obedience because Jesus told him to (and because there was mud in his eyes). This is the first time in scripture that a person born blind was healed of their blindness. From Genesis to John, no prophet, priest, or apostle ever gave sight to eyes born blind. Many missed this, but this miracle was yet another declaration that Jesus was God. Psalm 146:8 tells us that the Lord opens the eyes of the blind. Opening the eyes of the blind was also prophesied to be a work of the Messiah. (Isaiah 35:5) This once again tells us that the Messiah would not just be a mere man but would be God.
The immediate transformation in this man's life was so significant that many found it hard to believe he was the same man. At this point, the man knew very little about Jesus. He didn’t know Jesus was from Nazareth, or that he was the Messiah, or that he claimed to be God or the light of the world. He didn’t even know where Jesus was. The man seemed to know nothing about Jesus except that this person Jesus had healed him. The blind man never even saw Jesus until later in the story. His first dealings with Jesus were while he was still blind, and Jesus was not there when he washed his eyes at the Pool of Siloam and could see.
One of the most incredible aspects of this story is not the physical events that happened but the spiritual awakening and awareness of Jesus that this man experienced as the story progressed. At first, Jesus was just a man (John 9:11). Then Jesus is a prophet (John 9:17). Jesus is my master, I am His disciple (John 9:27). Jesus is from God (John 9:33). Jesus is the Son of God (John 9:35-38). Jesus is who I trust (John 9:38). And finally, Jesus is who I worship (John 9:38). How amazing is that, and far more important than just physical healing? His eyes were being opened in more ways than one. Let this also be true of us and our own spiritual growth because, in many ways, we are not so different from the man born blind. Jesus has also performed a miracle in our lives as well and if we are in Christ, we were once spiritually blind but now can see.
Jesus Sends out the Seventy
Read
Matthew 11:20-30
Mark 10:1
Luke 9:51-56
Luke 10:1-42
Luke 11:1-13
Major Events
Jesus rebukes unrepentant towns
Jesus is opposed by Samaritans
Jesus teaches the cost of following him
Jesus sends out the Seventy
Jesus shares the Parable of the Good Samaritan
Jesus visits Mary and Martha
Jesus teaches on Prayer
Devotional
After the feast of Tabernacles, Jesus returned to Galilee for a time before making his way south once again to begin his ministry, not in the city of Jerusalem, but in the surrounding Judean countryside. On his way there, we read that Jesus appoints and sends out seventy of his followers ahead of him. Some translations say the number was seventy-two, but most scholars agree the correct translation is seventy. Jesus knew the time was short before his crucifixion, and many villages still had not heard his message. Jesus turned to this larger group of disciples to be his messengers and to prepare these places ahead of him. This story reminds us that there was a larger group of passionate followers of Jesus beyond the twelve. There are also a handful of possible reasons why Jesus chose to send out seventy. Perhaps seventy was simply the wise number that made the most effective use of the people at hand. Perhaps seventy suggested a symbolic connection with the seventy elders who went up with Moses on Sinai and saw the glory of God (Exodus 24:1,9). Jesus chose these seventy to also see the glory of God in action as they served and represented him. Perhaps seventy suggested a connection with the seventy members of the Sanhedrin, the Jewish ruling council of Jerusalem, and Jesus is showing that he was establishing a new order and new spiritual leadership. Perhaps seventy suggested a connection with the seventy translators of the Hebrew Bible into Greek, known as the Septuagint, and Jesus is showing that these would be the ones to “translate” his word into everyday life. Perhaps the seventy represented the offspring of seventy descendants of Jacob that left Egypt for the promised land in Genesis 46, representing the idea of a new promised land and a new chosen people. Or, it could have been a combination of all of these. Whatever the case, nothing is random and without meaning.
Using the analogy of a ripe grain field, Jesus explained why he felt increased urgency about his work. He considered humanity to be like a harvest field ready for gathering. He saw the greatness of human need for the gospel as an opportunity, though the number of people willing to do the work was still relatively small. This meant that not only must there be more workers, but also those sent out to do the work must have the skills to do the work correctly. A good potential harvest can go to waste if there are no laborers to take advantage of the bounty or if those doing the work do it poorly and without urgency and skill. Christ sent these seventy out two-by-two, just as Paul and Barnabas would do years later. This partnership ministry was done for a few reasons: To teach them the necessity of unity and working together to accomplish the work of the Lord. That in the mouths of two witnesses, everything might be established. And that they might comfort, support, protect and encourage each other in the difficult labor that lay ahead. In many ways, this sending of the seventy is a picture of what the church would be, with Jesus coming soon after. Jesus' instructions speak to the practical partnership of the spiritual and physical needed for ministry and evangelism. Both the physical and spiritual were required, both the super and the natural. Prayer is needed, but also workers are needed. Faith is needed, but also diligence is needed. Humility was needed but also sweat of the brow. Jesus commanded them to pray and to depend on the Lord instead of their own ability to work, but without forgetting that there was also much work to do. Jesus commanded them to go, because God would actually use them to answer their own prayers. In the same way, God often uses us to be the answer to our own prayers. If we are praying for a loved one to come to Christ, we may also be used in helping them come to Christ.
Jesus told them to pray; then he told them to go; then he told them how to go. Jesus gave the seventy specific instructions for displaying a particular attitude to their work to best represent Jesus and his message. Jesus was concerned not only in their going, but how they went and the attitude they held. They were also instructed not to be distracted by material concerns or by tedious ceremonies of etiquette. They were not to regard financial support given to them as charity but as proper payment for their work on behalf of God’s kingdom. Each of these attitudes speaks to holding a high view of the Gospel and our calling as its messengers. These people went forth with the full authority and power of God just as it was with the 12 in Matthew 10. Jesus knew that some would reject these seventy just as they had rejected Jesus himself. Jesus encouraged them with the thought that they were his representatives and should not take rejection (or acceptance) too personally. If people rejected the messengers, they rejected Jesus and also rejected his Father. It is helpful even today for all servants of God to not hold either praise or rejection too tightly. If they truly represent their Master, the success or rejection of the message is more due to God than to them. Their greatest concern should not be someone's response to the gospel but properly representing and delivering that gospel message. There are many practical lessons in this story about how we are to engage in ministry and evangelism, and if it is done rightly, the success of the harvest will be great.
We read that all seventy returned with joy sometime later, telling stories of conversions, healing, and even casting out demons. Most importantly, they didn’t take credit for the success but gave glory to God. This was such good news that it is specifically said that Jesus rejoiced. The success of these commissioned disciples – especially their authority over demonic spirits and their rejection of pride – caused Jesus to then speak of the fall of Satan, when he fell from his place in heaven as quick and dramatic as lightning from heaven. Because Satan was fallen and the disciples were messengers of Jesus and his kingdom, they would enjoy the superior power of God over Satan in their ministry, as do Christians today. Rejoicing in their success was warranted, but they must always hold onto a greater joy in a greater miracle – the salvation that comes from Jesus. Ministry can be a source of joy, but it should not be the only source of joy for a Christian. We should never let working for Jesus get in the way of our relationship with Jesus. Some people get emotionally intoxicated after a successful service, event, or display of supernatural power. After God uses them in some way, people can be arrogantly impressed with all they did for God. Even today, God wants us to always see that what he did for us is always far greater than anything we could ever do for him.
Matthew 11:20-30
Mark 10:1
Luke 9:51-56
Luke 10:1-42
Luke 11:1-13
Major Events
Jesus rebukes unrepentant towns
Jesus is opposed by Samaritans
Jesus teaches the cost of following him
Jesus sends out the Seventy
Jesus shares the Parable of the Good Samaritan
Jesus visits Mary and Martha
Jesus teaches on Prayer
Devotional
After the feast of Tabernacles, Jesus returned to Galilee for a time before making his way south once again to begin his ministry, not in the city of Jerusalem, but in the surrounding Judean countryside. On his way there, we read that Jesus appoints and sends out seventy of his followers ahead of him. Some translations say the number was seventy-two, but most scholars agree the correct translation is seventy. Jesus knew the time was short before his crucifixion, and many villages still had not heard his message. Jesus turned to this larger group of disciples to be his messengers and to prepare these places ahead of him. This story reminds us that there was a larger group of passionate followers of Jesus beyond the twelve. There are also a handful of possible reasons why Jesus chose to send out seventy. Perhaps seventy was simply the wise number that made the most effective use of the people at hand. Perhaps seventy suggested a symbolic connection with the seventy elders who went up with Moses on Sinai and saw the glory of God (Exodus 24:1,9). Jesus chose these seventy to also see the glory of God in action as they served and represented him. Perhaps seventy suggested a connection with the seventy members of the Sanhedrin, the Jewish ruling council of Jerusalem, and Jesus is showing that he was establishing a new order and new spiritual leadership. Perhaps seventy suggested a connection with the seventy translators of the Hebrew Bible into Greek, known as the Septuagint, and Jesus is showing that these would be the ones to “translate” his word into everyday life. Perhaps the seventy represented the offspring of seventy descendants of Jacob that left Egypt for the promised land in Genesis 46, representing the idea of a new promised land and a new chosen people. Or, it could have been a combination of all of these. Whatever the case, nothing is random and without meaning.
Using the analogy of a ripe grain field, Jesus explained why he felt increased urgency about his work. He considered humanity to be like a harvest field ready for gathering. He saw the greatness of human need for the gospel as an opportunity, though the number of people willing to do the work was still relatively small. This meant that not only must there be more workers, but also those sent out to do the work must have the skills to do the work correctly. A good potential harvest can go to waste if there are no laborers to take advantage of the bounty or if those doing the work do it poorly and without urgency and skill. Christ sent these seventy out two-by-two, just as Paul and Barnabas would do years later. This partnership ministry was done for a few reasons: To teach them the necessity of unity and working together to accomplish the work of the Lord. That in the mouths of two witnesses, everything might be established. And that they might comfort, support, protect and encourage each other in the difficult labor that lay ahead. In many ways, this sending of the seventy is a picture of what the church would be, with Jesus coming soon after. Jesus' instructions speak to the practical partnership of the spiritual and physical needed for ministry and evangelism. Both the physical and spiritual were required, both the super and the natural. Prayer is needed, but also workers are needed. Faith is needed, but also diligence is needed. Humility was needed but also sweat of the brow. Jesus commanded them to pray and to depend on the Lord instead of their own ability to work, but without forgetting that there was also much work to do. Jesus commanded them to go, because God would actually use them to answer their own prayers. In the same way, God often uses us to be the answer to our own prayers. If we are praying for a loved one to come to Christ, we may also be used in helping them come to Christ.
Jesus told them to pray; then he told them to go; then he told them how to go. Jesus gave the seventy specific instructions for displaying a particular attitude to their work to best represent Jesus and his message. Jesus was concerned not only in their going, but how they went and the attitude they held. They were also instructed not to be distracted by material concerns or by tedious ceremonies of etiquette. They were not to regard financial support given to them as charity but as proper payment for their work on behalf of God’s kingdom. Each of these attitudes speaks to holding a high view of the Gospel and our calling as its messengers. These people went forth with the full authority and power of God just as it was with the 12 in Matthew 10. Jesus knew that some would reject these seventy just as they had rejected Jesus himself. Jesus encouraged them with the thought that they were his representatives and should not take rejection (or acceptance) too personally. If people rejected the messengers, they rejected Jesus and also rejected his Father. It is helpful even today for all servants of God to not hold either praise or rejection too tightly. If they truly represent their Master, the success or rejection of the message is more due to God than to them. Their greatest concern should not be someone's response to the gospel but properly representing and delivering that gospel message. There are many practical lessons in this story about how we are to engage in ministry and evangelism, and if it is done rightly, the success of the harvest will be great.
We read that all seventy returned with joy sometime later, telling stories of conversions, healing, and even casting out demons. Most importantly, they didn’t take credit for the success but gave glory to God. This was such good news that it is specifically said that Jesus rejoiced. The success of these commissioned disciples – especially their authority over demonic spirits and their rejection of pride – caused Jesus to then speak of the fall of Satan, when he fell from his place in heaven as quick and dramatic as lightning from heaven. Because Satan was fallen and the disciples were messengers of Jesus and his kingdom, they would enjoy the superior power of God over Satan in their ministry, as do Christians today. Rejoicing in their success was warranted, but they must always hold onto a greater joy in a greater miracle – the salvation that comes from Jesus. Ministry can be a source of joy, but it should not be the only source of joy for a Christian. We should never let working for Jesus get in the way of our relationship with Jesus. Some people get emotionally intoxicated after a successful service, event, or display of supernatural power. After God uses them in some way, people can be arrogantly impressed with all they did for God. Even today, God wants us to always see that what he did for us is always far greater than anything we could ever do for him.
Jesus heals on the Sabbath
Read
Matthew 19:1-2
Luke 13:22-35
Luke 14:1-35
Luke 15:1-32
John 10:22-42
Major Events
Jesus teaches on his way to Jerusalem
Jesus is invited to eat at a Pharisees house
Jesus heals a man with dropsy.
Jesus shares the Parable of the Great Banquet
Jesus shares the cost of begin a disciple.
Jesus shares the parables of the lost sheep, coin & son.
Jesus visits Jerusalem during the Festival of Dedication
Devotional
The central event of today's reading is Jesus' visit to a Pharisee's home. Even though Jesus had some of his greatest disputes with the Pharisees, he still associated with them, showed them love, displayed a godly example, and extended them multiple opportunities to accept him. At this point in Jesus' ministry, he was under constant observation and scrutiny. People wanted to know what Jesus would do in different situations or when asked certain questions, and they formed their opinions about him based on what they saw and heard. Though two people may have seen and heard the same thing, they could form opposite stances, one of devotion and love and the other of fear and hatred.
There is good evidence that in this invitation, Jesus was being brought into a trap, and he was fully aware it was a trap. The day being a sabbath is key, that it is the home of a Pharisee and Jesus is essentially invited onto the enemies' turf is another. The fact that Jesus later gives a veiled rebuke of the host is a third. A fourth piece of evidence is that a man with a noticeable ailment is sitting near Jesus, where he and his ailment would be easily seen. It is not a stretch to think that this man was invited not out of kindness but simply to provoke Jesus into doing something the religious leaders could use to accuse him, with a host of reliable witnesses looking on in a controlled environment. They assumed Jesus would instantly heal the man, and then they could most plausibly accuse Jesus of a breach of the Sabbath. If this were the case, and this plot is very likely, how deep must have been the malice of the Pharisees, to use the diseased man as a pawn, like a piece of cheese in the mouse trap? The diseased man was afflicted with dropsy, an abnormal accumulation of serous fluid in the body's tissues; a disease that swells up the body due to fluids forming in the cavities and tissues. The word for dropsy comes from the Greek words for “water” and “face” or “countenance” because the disease often makes a person look severely bloated and distorted in their face. It would have been difficult not to notice or ignore... which was the point.
After being seated, these religious leaders said nothing, yet the text tells us that Jesus answered them. He knew what they were thinking in their heart and asked them if healing on the Sabbath was lawful. The issue was not about the healing directly but with healing on the Sabbath. If they said no, they would be incorrect in their translation of the law, but if they said yes, then the trap they had planned would be useless. So they kept quiet. They thought that when Jesus healed the man, he worked on the Sabbath and had violated God’s command to rest, but that wasn’t true. With his thoughtful question, Jesus reminded them that there was no written command against healing on the Sabbath, only working. Jesus never broke the commandments of God, but he often offended man’s traditions that surrounded and unnecessarily extended the commandments of God. God's commands are enough, and we should never make the traditions of man – even good traditions – equal to the commandments of God (Mark 7:8-9). The text tells us they kept silent because they had no good answer to this wise question.
Jesus then took the man, who was probably not aware of his role in a trap, healed him, and let him go. We notice that there seems to be no ceremony or hocus-pocus in the healing ministry of Jesus. He simply did it, and the man was completely well. Additionally, since the man’s affliction (dropsy) affected the man’s appearance, the man’s appearance immediately was transformed, indicating health. This was a remarkable miracle, and the man then left because the reason for his presence had been revealed and evaporated. Jesus then explains with great logic why he should heal on the Sabbath. Jesus’ logic was simple and impossible to dispute. If it was allowed to help animals on the Sabbath, how much more was it right to heal people who are made in God’s image? If they said no, they would reveal themselves for what they really were – inhumane religious leaders. If they said yes, they would be breaking their own added laws governing the Sabbath. They could not answer him regarding these things: One reason they could not answer was that in using this analogy, Jesus appealed to something good in his accusers. In a sense, Jesus said, “You aren’t really brutal and cruel men. “You will help animals in need. Now, extend that same common-sense kindness to needy people. Stop being a slave to the Sabbath and allowing human rules and traditions to prevent you from doing God's work." While Jesus rebuked the wrong attitude of these men, he did so by appealing to something good within them and calling them to be true to it. Jesus' purpose is never primarily in shaming men but in revealing more of himself so that they may come to repentance.
For the rest of the evening, now that Jesus had their attention, he used the opportunity to teach the subject of pride and perhaps soften some of the hardened, pride-filled hearts around him. Jesus had noticed how the men arriving had strategically placed themselves in the best seats and places of honor around the table. In Jesus’ day, the seating arrangement at dinner showed a definite order of prestige. The most honored person sat in a particular seat, the next most honored person in another place, and so on down the line. Jesus noted their pride and told a parable, a real-life illustration set alongside a Biblical truth, to give an example of this principle. Jesus often took real-life situations that were familiar to all and used them to bring forth God’s kingdom truth, especially for those open to hearing it. In his parable, Jesus spoke of a wedding party, the most important social occasion in Jewish life at that time. The seating arrangement at that table also indicated one’s standing in the community. If someone takes the most honored place for himself, he may be asked to move if the host would rather have someone else sit there. We don’t have the same customs illustrating social standing by the seating arrangements at a wedding, yet there are many occasions in modern life where one can display their own sense of self-importance, pride, and high opinion of themselves. Jesus reminded them of the shame that often comes with self-exaltation. When we allow others (especially God) to promote and lift us, we don’t have the same danger of being exposed as someone who exalted himself. The Bible reminds us that we should not play the self-promotion game but do our work hard and for the Lord and let God raise us up in his time. There is something wonderful about being content in whatever place God allows you to have. These words must have stung those who were guilty. Jesus wasn’t merely teaching good manners but a lifestyle of humility foreign to them yet steeped in truth. The same is true today; if we joyfully embrace the lower place, if we aren’t filled with such a high opinion of ourselves that we think we don’t belong there, then if the master of the feast were to raise us to a more prominent place, it would be all the more satisfying. There is something wonderful about knowing it was God who promoted and raised you up, instead of you raising yourself up.
Matthew 19:1-2
Luke 13:22-35
Luke 14:1-35
Luke 15:1-32
John 10:22-42
Major Events
Jesus teaches on his way to Jerusalem
Jesus is invited to eat at a Pharisees house
Jesus heals a man with dropsy.
Jesus shares the Parable of the Great Banquet
Jesus shares the cost of begin a disciple.
Jesus shares the parables of the lost sheep, coin & son.
Jesus visits Jerusalem during the Festival of Dedication
Devotional
The central event of today's reading is Jesus' visit to a Pharisee's home. Even though Jesus had some of his greatest disputes with the Pharisees, he still associated with them, showed them love, displayed a godly example, and extended them multiple opportunities to accept him. At this point in Jesus' ministry, he was under constant observation and scrutiny. People wanted to know what Jesus would do in different situations or when asked certain questions, and they formed their opinions about him based on what they saw and heard. Though two people may have seen and heard the same thing, they could form opposite stances, one of devotion and love and the other of fear and hatred.
There is good evidence that in this invitation, Jesus was being brought into a trap, and he was fully aware it was a trap. The day being a sabbath is key, that it is the home of a Pharisee and Jesus is essentially invited onto the enemies' turf is another. The fact that Jesus later gives a veiled rebuke of the host is a third. A fourth piece of evidence is that a man with a noticeable ailment is sitting near Jesus, where he and his ailment would be easily seen. It is not a stretch to think that this man was invited not out of kindness but simply to provoke Jesus into doing something the religious leaders could use to accuse him, with a host of reliable witnesses looking on in a controlled environment. They assumed Jesus would instantly heal the man, and then they could most plausibly accuse Jesus of a breach of the Sabbath. If this were the case, and this plot is very likely, how deep must have been the malice of the Pharisees, to use the diseased man as a pawn, like a piece of cheese in the mouse trap? The diseased man was afflicted with dropsy, an abnormal accumulation of serous fluid in the body's tissues; a disease that swells up the body due to fluids forming in the cavities and tissues. The word for dropsy comes from the Greek words for “water” and “face” or “countenance” because the disease often makes a person look severely bloated and distorted in their face. It would have been difficult not to notice or ignore... which was the point.
After being seated, these religious leaders said nothing, yet the text tells us that Jesus answered them. He knew what they were thinking in their heart and asked them if healing on the Sabbath was lawful. The issue was not about the healing directly but with healing on the Sabbath. If they said no, they would be incorrect in their translation of the law, but if they said yes, then the trap they had planned would be useless. So they kept quiet. They thought that when Jesus healed the man, he worked on the Sabbath and had violated God’s command to rest, but that wasn’t true. With his thoughtful question, Jesus reminded them that there was no written command against healing on the Sabbath, only working. Jesus never broke the commandments of God, but he often offended man’s traditions that surrounded and unnecessarily extended the commandments of God. God's commands are enough, and we should never make the traditions of man – even good traditions – equal to the commandments of God (Mark 7:8-9). The text tells us they kept silent because they had no good answer to this wise question.
Jesus then took the man, who was probably not aware of his role in a trap, healed him, and let him go. We notice that there seems to be no ceremony or hocus-pocus in the healing ministry of Jesus. He simply did it, and the man was completely well. Additionally, since the man’s affliction (dropsy) affected the man’s appearance, the man’s appearance immediately was transformed, indicating health. This was a remarkable miracle, and the man then left because the reason for his presence had been revealed and evaporated. Jesus then explains with great logic why he should heal on the Sabbath. Jesus’ logic was simple and impossible to dispute. If it was allowed to help animals on the Sabbath, how much more was it right to heal people who are made in God’s image? If they said no, they would reveal themselves for what they really were – inhumane religious leaders. If they said yes, they would be breaking their own added laws governing the Sabbath. They could not answer him regarding these things: One reason they could not answer was that in using this analogy, Jesus appealed to something good in his accusers. In a sense, Jesus said, “You aren’t really brutal and cruel men. “You will help animals in need. Now, extend that same common-sense kindness to needy people. Stop being a slave to the Sabbath and allowing human rules and traditions to prevent you from doing God's work." While Jesus rebuked the wrong attitude of these men, he did so by appealing to something good within them and calling them to be true to it. Jesus' purpose is never primarily in shaming men but in revealing more of himself so that they may come to repentance.
For the rest of the evening, now that Jesus had their attention, he used the opportunity to teach the subject of pride and perhaps soften some of the hardened, pride-filled hearts around him. Jesus had noticed how the men arriving had strategically placed themselves in the best seats and places of honor around the table. In Jesus’ day, the seating arrangement at dinner showed a definite order of prestige. The most honored person sat in a particular seat, the next most honored person in another place, and so on down the line. Jesus noted their pride and told a parable, a real-life illustration set alongside a Biblical truth, to give an example of this principle. Jesus often took real-life situations that were familiar to all and used them to bring forth God’s kingdom truth, especially for those open to hearing it. In his parable, Jesus spoke of a wedding party, the most important social occasion in Jewish life at that time. The seating arrangement at that table also indicated one’s standing in the community. If someone takes the most honored place for himself, he may be asked to move if the host would rather have someone else sit there. We don’t have the same customs illustrating social standing by the seating arrangements at a wedding, yet there are many occasions in modern life where one can display their own sense of self-importance, pride, and high opinion of themselves. Jesus reminded them of the shame that often comes with self-exaltation. When we allow others (especially God) to promote and lift us, we don’t have the same danger of being exposed as someone who exalted himself. The Bible reminds us that we should not play the self-promotion game but do our work hard and for the Lord and let God raise us up in his time. There is something wonderful about being content in whatever place God allows you to have. These words must have stung those who were guilty. Jesus wasn’t merely teaching good manners but a lifestyle of humility foreign to them yet steeped in truth. The same is true today; if we joyfully embrace the lower place, if we aren’t filled with such a high opinion of ourselves that we think we don’t belong there, then if the master of the feast were to raise us to a more prominent place, it would be all the more satisfying. There is something wonderful about knowing it was God who promoted and raised you up, instead of you raising yourself up.
Parables and principles
Read
Matthew 20: 1-16
Luke 16:1-31
Luke 17:1-19
Luke 18:1-14
Major Events
Jesus shares the parable of the workers in the vineyard
Jesus shares the parable of the shrewd manager
Jesus tells the story of the rich man and Lazarus
Jesus teaches on faith
Jesus heals ten men with leprosy
Jesus shares the parables of the persistent widow
Jesus shares the parable of the Pharisee and the Tax Collector
Devotional
The teachings of Jesus in today's reading took place in the region called Perea, east of the Jordan River, near where John the Baptist had baptized Jesus two and a half years earlier. Two parables in this section, both involving workers and employers, are notoriously difficult to fully understand. Let's take a deeper look at the first, found in Matthew 20, where Jesus shares the parable of workers in a vineyard. This was specifically directed at his disciples (with others listening in) to continue answering an earlier question about what reward they would receive by following Jesus. Jesus' parable is meant to illustrate the kingdom principle that God’s manner of rewarding is not like man’s practice of giving rewards.
The landowner went to the marketplace, the common gathering place for day laborers, much like a parking lot at some hardware stores today. A man who wanted to work came there at sunrise, carrying his tools of the trade, and waited until someone hired him. These workers hired at the very beginning of the working day agreed to work for a denarius a day, the common daily wage for a workingman. This was an entirely normal and common arrangement. Throughout the day, the landowner continues to hire additional workers, which is within his rights. The third hour was about 9:00 a.m.; the sixth hour was about noon; and the eleventh hour was about 5:00 in the evening. Throughout the day, the landowner went to the place where the laborers gathered, found some standing idle in the marketplace, and hired them to do the work in his vineyard. The picture we get is that the landowner had an inexhaustible supply of work for those who wanted to work and was almost surprised to find people idle because he had plenty of work to give them. The workers hired later in the day were not promised a specific wage, only whatever was right. These are day laborers, so they are paid at the end of each day. When it came time to pay the workers, the men hired last were paid first – and paid for a full day of work! The men who were hired at the eleventh hour – who worked only about one hour – were elated about being paid first and being paid for a full day. The men who worked for the landowner all day saw the men who worked for only an hour come away from the pay table, and they supposed, “If the landowner is paying these guys a full day’s pay for one hour’s work, then we will get far more.” The order of payment was important. If the first workers had been paid first, they would not have had time to develop the expectation of more pay for themselves. Yet the men hired first – early in the day and who had worked all day – got paid exactly what the landowner had promised them. The landowner did exactly as promised, but their expectation of more pay than promised was disappointed and this left a sour taste in their mouths.
After being paid, the men hired unionized momentarily and took their complaint to the landowner. They were offended that the landowner had given the men who worked less equal to us who have borne the burden and the heat of the day. It is easy to sympathize with those who had worked all day. They worked while the others were idle. They worked in the heat of the day while others shaded themselves. Yet they were paid exactly the same. It seems unfair, but it isn't and the landowner reminded them that he had been completely fair to them. He did them no wrong and had broken no promise. The landowner did nothing to explain why he did it, other than simply to say, “I wish.” The reasons for the landowner’s generosity were completely in the landowner himself and not in the ones who received. The landowner rebuked them for their jealousy and resentment of the landowner’s generosity towards others. He also strongly held onto his right to do what he wanted with what was his.
Everyone listening would have understood the basic principles of the parable, but to each, there were also deeper convictions at work. Peter and the disciples knew they had given up a great deal to follow Jesus. Peter wanted to know what they would get in return. Through this parable, Jesus assured Peter and the disciples that they would be rewarded – but the principle of many who are first will be last and the last first (Matthew 19:30) means that God may not reward as man expects – even as this parable illustrates. Some think this parable speaks of the way people come to God at different stages of their lives. They may come at the beginning of their life, youth, adulthood, old age, or at the very end, but all who come will equally spend eternity with God. Others think it refers to how the gospel first dawned with John the Baptist, then the preaching of Jesus, then the preaching at Pentecost, then to the Jews, and finally to the Gentiles, but giving equal good news to all. It is best understood as a parable about grace and reward and God's view of what is fair compared to ours. As with any Christ follower, the disciples should expect to be rewarded, but they should not be surprised if God rewards others in unexpected ways. Last will be first, and the first last. This kingdom principle is the essence of God’s grace, when he rewards and blesses men according to his will and pleasure, not necessarily according to what men deserve or expect. We must always remember that we are not entitled to anything. Grace is a gift, it is not earned. If we were to get what we truly deserved, we would all be in a very bad state.
In his illustration, Jesus was helping to flush out a bad way of self-righteous thinking from his disciples that had been engrained in their minds for their entire lives. This deeply rooted system of law is easy to figure out: you get what you deserve. The system of grace is foreign to us: God deals with us according to who he is, not who we are. It is important to see that the landowner did not treat anyone unfairly, though he was more generous to some than to others. We can be assured that God will never, ever be unfair to us, though he may – for his own purpose and pleasure – give greater blessings to someone else who seems in our eyes to be less deserving. The point isn’t that all have the same reward – although all God’s people do go to the same heaven, where they will have rewards in different measures. The point is that God rewards on the principle of grace; we should expect surprises because of this. This parable does not perfectly illustrate God’s grace because the principle of working and deserving is involved. The grace of God does not give us more blessings than we deserve – it gives blessings to us completely apart from the principle of deserving or earning from work or performance. Living under grace is a two-edged sword. Under grace, we can’t come to God complaining, and saying, “Don’t I deserve better than this?" because God will reply, “Does this mean that you really want me to give you what you deserve?” Often, the problem of mankind is that we want to live under whichever system gives us the best outcome, but God's Kingdom doesn't work that way. God will never be less than fair with anyone, but he reserves the right to be more than fair as it pleases Him. God’s grace always operates righteously and justly, even when it seems foreign to us.
Matthew 20: 1-16
Luke 16:1-31
Luke 17:1-19
Luke 18:1-14
Major Events
Jesus shares the parable of the workers in the vineyard
Jesus shares the parable of the shrewd manager
Jesus tells the story of the rich man and Lazarus
Jesus teaches on faith
Jesus heals ten men with leprosy
Jesus shares the parables of the persistent widow
Jesus shares the parable of the Pharisee and the Tax Collector
Devotional
The teachings of Jesus in today's reading took place in the region called Perea, east of the Jordan River, near where John the Baptist had baptized Jesus two and a half years earlier. Two parables in this section, both involving workers and employers, are notoriously difficult to fully understand. Let's take a deeper look at the first, found in Matthew 20, where Jesus shares the parable of workers in a vineyard. This was specifically directed at his disciples (with others listening in) to continue answering an earlier question about what reward they would receive by following Jesus. Jesus' parable is meant to illustrate the kingdom principle that God’s manner of rewarding is not like man’s practice of giving rewards.
The landowner went to the marketplace, the common gathering place for day laborers, much like a parking lot at some hardware stores today. A man who wanted to work came there at sunrise, carrying his tools of the trade, and waited until someone hired him. These workers hired at the very beginning of the working day agreed to work for a denarius a day, the common daily wage for a workingman. This was an entirely normal and common arrangement. Throughout the day, the landowner continues to hire additional workers, which is within his rights. The third hour was about 9:00 a.m.; the sixth hour was about noon; and the eleventh hour was about 5:00 in the evening. Throughout the day, the landowner went to the place where the laborers gathered, found some standing idle in the marketplace, and hired them to do the work in his vineyard. The picture we get is that the landowner had an inexhaustible supply of work for those who wanted to work and was almost surprised to find people idle because he had plenty of work to give them. The workers hired later in the day were not promised a specific wage, only whatever was right. These are day laborers, so they are paid at the end of each day. When it came time to pay the workers, the men hired last were paid first – and paid for a full day of work! The men who were hired at the eleventh hour – who worked only about one hour – were elated about being paid first and being paid for a full day. The men who worked for the landowner all day saw the men who worked for only an hour come away from the pay table, and they supposed, “If the landowner is paying these guys a full day’s pay for one hour’s work, then we will get far more.” The order of payment was important. If the first workers had been paid first, they would not have had time to develop the expectation of more pay for themselves. Yet the men hired first – early in the day and who had worked all day – got paid exactly what the landowner had promised them. The landowner did exactly as promised, but their expectation of more pay than promised was disappointed and this left a sour taste in their mouths.
After being paid, the men hired unionized momentarily and took their complaint to the landowner. They were offended that the landowner had given the men who worked less equal to us who have borne the burden and the heat of the day. It is easy to sympathize with those who had worked all day. They worked while the others were idle. They worked in the heat of the day while others shaded themselves. Yet they were paid exactly the same. It seems unfair, but it isn't and the landowner reminded them that he had been completely fair to them. He did them no wrong and had broken no promise. The landowner did nothing to explain why he did it, other than simply to say, “I wish.” The reasons for the landowner’s generosity were completely in the landowner himself and not in the ones who received. The landowner rebuked them for their jealousy and resentment of the landowner’s generosity towards others. He also strongly held onto his right to do what he wanted with what was his.
Everyone listening would have understood the basic principles of the parable, but to each, there were also deeper convictions at work. Peter and the disciples knew they had given up a great deal to follow Jesus. Peter wanted to know what they would get in return. Through this parable, Jesus assured Peter and the disciples that they would be rewarded – but the principle of many who are first will be last and the last first (Matthew 19:30) means that God may not reward as man expects – even as this parable illustrates. Some think this parable speaks of the way people come to God at different stages of their lives. They may come at the beginning of their life, youth, adulthood, old age, or at the very end, but all who come will equally spend eternity with God. Others think it refers to how the gospel first dawned with John the Baptist, then the preaching of Jesus, then the preaching at Pentecost, then to the Jews, and finally to the Gentiles, but giving equal good news to all. It is best understood as a parable about grace and reward and God's view of what is fair compared to ours. As with any Christ follower, the disciples should expect to be rewarded, but they should not be surprised if God rewards others in unexpected ways. Last will be first, and the first last. This kingdom principle is the essence of God’s grace, when he rewards and blesses men according to his will and pleasure, not necessarily according to what men deserve or expect. We must always remember that we are not entitled to anything. Grace is a gift, it is not earned. If we were to get what we truly deserved, we would all be in a very bad state.
In his illustration, Jesus was helping to flush out a bad way of self-righteous thinking from his disciples that had been engrained in their minds for their entire lives. This deeply rooted system of law is easy to figure out: you get what you deserve. The system of grace is foreign to us: God deals with us according to who he is, not who we are. It is important to see that the landowner did not treat anyone unfairly, though he was more generous to some than to others. We can be assured that God will never, ever be unfair to us, though he may – for his own purpose and pleasure – give greater blessings to someone else who seems in our eyes to be less deserving. The point isn’t that all have the same reward – although all God’s people do go to the same heaven, where they will have rewards in different measures. The point is that God rewards on the principle of grace; we should expect surprises because of this. This parable does not perfectly illustrate God’s grace because the principle of working and deserving is involved. The grace of God does not give us more blessings than we deserve – it gives blessings to us completely apart from the principle of deserving or earning from work or performance. Living under grace is a two-edged sword. Under grace, we can’t come to God complaining, and saying, “Don’t I deserve better than this?" because God will reply, “Does this mean that you really want me to give you what you deserve?” Often, the problem of mankind is that we want to live under whichever system gives us the best outcome, but God's Kingdom doesn't work that way. God will never be less than fair with anyone, but he reserves the right to be more than fair as it pleases Him. God’s grace always operates righteously and justly, even when it seems foreign to us.