WEEK SIX
Jesus and the Rich Young Ruler
Read
John 11:1-54
Matthew 19:3-30
Matthew 20:17-34
Mark 10:2-52
Luke 18:15-43
Major Events
Jesus raises Lazarus from the grave
The Jewish leaders plot to kill Jesus
Jesus withdraws to the village of Ephraim
Jesus teaches on Divorce
Jesus accepts the little children
Jesus teaches the Rich Young Ruler
Jesus Predicts his death a third time
James and John make a request of Jesus
Blind Bartimaeus Receives His Sight
Devotional
One of the most significant events in the entire ministry of Jesus is the resurrection of Lazarus. That stunning miracle became a beacon that drew many to love, worship, and follow Christ, but it also caused a great rising up of opposition against Jesus and open hostility and plotting to take his life. However, the time of Christ had not yet come, so after the raising of Lazarus, Jesus withdrew to the village of Ephraim, where a series of teachings and miracles took place. One interaction, in particular, between Jesus and a rich young ruler, is of special interest. It is recorded in Matthew, Mark, and Luke. All three gospels tell us that this man was rich. Matthew tells us he was young, and Luke tells us he was a ruler. This combination is where the common "Rich Young Ruler" title comes from. This wealthy young man came to Jesus and asked, “Good Teacher, what good thing shall I do to have eternal life?” This question demonstrates that this man, like all people by nature, had an orientation towards earning eternal life and right standing before God. In fact, every religious system that has ever existed, besides Christianity, is geared towards man earning his own salvation. This young man wanted to know what good work or noble deed he could do to inherit eternal life.
Jesus first asked the man, “Do you understand what you are saying when you call me good?” It was as if Jesus said, “You come to me asking about what good thing you can do to inherit eternal life. But what do you really know about goodness?” Jesus’ following answer to the man’s question was straightforward. If you want to gain eternal life by your doing, you must keep the commandments – all of them and keep them in the fullest sense. Jesus knew this was impossible. No one of any age could ever keep all the commandments in the fullest sense despite their efforts. They could keep some, but not all, and being guilty of a little is still being guilty of all. (James 2:10) When Jesus listed off a few commandments that deal with man's relationship with others, the young man proudly claimed he had kept them all, which may or may not have been true. Mark tells us that Jesus loved him despite the young man's short-sightedness and prideful striving. He was sincere, if not misguided in his pursuit of human perfection. He truly wanted to do good and be good, but only in his own strength and ability. Jesus had compassion for this man, who was so misguided as to think he could justify himself before God. Even today, Jesus still loves the self-righteous and any who attempt to earn their place in heaven. But Jesus loving us isn't enough; we must also show that we love him through our obedience.
The man's response of wondering what he still lacks tells us that he had not perfectly kept the whole law, because he still knew deep down something was missing in his life and his relationship with God. Instead of challenging his fulfillment of the law (which Jesus had every right to do), Jesus pointed him to what is commonly called the first table of the law – the laws having to do with our relationship with God instead of with fellow man. Jesus challenged him to put God first, to fulfill the law, to love the Lord your God with all your heart, with all your soul, and with all your strength (Deuteronomy 6:5). Jesus challenged the young man to love God more than money, position and material things. He asked the man to prove his love by giving away his wealth and following him. The man failed this challenge because he was an idolater: he loved money and material things more than God. The hidden sin of idolatry had been easily diagnosed by Jesus and revealed with just a simple ultimatum of choosing either to follow Jesus and pursue the things of heaven as your highest priority or to pursue the things of this earth. Jesus asked the ruler to give up his money because he could see money was an idol, not because there was anything wrong with money itself. Jesus asked him to give it to the poor because he could see that he didn’t love others the way he should, despite his claim to do so. The call to forsake everything and follow Jesus is a call to put God first in all things. With this rich young ruler, two things had taken the throne of his life instead of Christ: Possessions (what I have) and Performance (What I've done). Jesus addresses both of these in telling the man to give them away and follow him. Jesus says two things in his statement: destroy the idol of your possessions which actually possess you, and follow me instead of following yourself. In this, the young man had a choice to make as we all do; a choice of which god he would serve and which road would be his road to salvation. If money was his god, he was guilty of idolatry. This is why Jesus, knowing the man’s heart, asked him to renounce his possessions and renounce his own self-righteousness. The man chose his god, and in doing so, by walking away, he was rejecting Christ, which he knew deep down was an unwise choice.
The illustration that Jesus used of a camel passing through the eye of a needle was meant to be somewhat humorous. We immediately think of this as being impossible. The camel, the largest common animal, is trying to squeeze through the smallest imaginable hole. One problem with riches is that they encourage a spirit of false independence, very much like the church of Laodicea: “I am rich, have become wealthy, and need nothing” (Revelation 3:17). The amazement of the disciples was based on the assumption that riches were always a sign of God’s blessing and favor. They had probably hoped that their following of Jesus would make them rich, influential, and prominent leaders in his Messianic government. It was a culture where wealth was regarded as a sign of God’s blessing and where a religious teacher was, therefore, expected to be at least moderately wealthy. However, the lifestyle of Jesus and his disciples was conspicuously different. It is possible for a rich man to be saved. We have examples of people like Zaccheus, Joseph of Arimathea, and Barnabas. These were all rich men still able to put God first instead of their riches. Jesus is not saying that all poor people and none of the wealthy enter the kingdom of heaven. That would also exclude Abraham, Isaac, and Jacob, to say nothing of Nehemiah and David. Many rich people can do more good in the world by continuing to make money and using those resources for the glory of God and the good of others. Riches are a problem because they tend to make us satisfied with this life instead of longing for the age to come. Riches can be sought at the expense of seeking God. Jesus' challenge is for this man and also for us. It doesn't mean that each of us needs to sell and give away everything we own, but it does mean that if possessions have become our idols, we should not stand idly by as they dictate our lives. We should diligently remove any obstacle to our discipleship. God may challenge and require an individual to give something up for the sake of his kingdom that he still allows to someone else. Many perish because they refuse to let go of what God tells them to, not realizing that what God has is far more valuable than anything this world could offer.
John 11:1-54
Matthew 19:3-30
Matthew 20:17-34
Mark 10:2-52
Luke 18:15-43
Major Events
Jesus raises Lazarus from the grave
The Jewish leaders plot to kill Jesus
Jesus withdraws to the village of Ephraim
Jesus teaches on Divorce
Jesus accepts the little children
Jesus teaches the Rich Young Ruler
Jesus Predicts his death a third time
James and John make a request of Jesus
Blind Bartimaeus Receives His Sight
Devotional
One of the most significant events in the entire ministry of Jesus is the resurrection of Lazarus. That stunning miracle became a beacon that drew many to love, worship, and follow Christ, but it also caused a great rising up of opposition against Jesus and open hostility and plotting to take his life. However, the time of Christ had not yet come, so after the raising of Lazarus, Jesus withdrew to the village of Ephraim, where a series of teachings and miracles took place. One interaction, in particular, between Jesus and a rich young ruler, is of special interest. It is recorded in Matthew, Mark, and Luke. All three gospels tell us that this man was rich. Matthew tells us he was young, and Luke tells us he was a ruler. This combination is where the common "Rich Young Ruler" title comes from. This wealthy young man came to Jesus and asked, “Good Teacher, what good thing shall I do to have eternal life?” This question demonstrates that this man, like all people by nature, had an orientation towards earning eternal life and right standing before God. In fact, every religious system that has ever existed, besides Christianity, is geared towards man earning his own salvation. This young man wanted to know what good work or noble deed he could do to inherit eternal life.
Jesus first asked the man, “Do you understand what you are saying when you call me good?” It was as if Jesus said, “You come to me asking about what good thing you can do to inherit eternal life. But what do you really know about goodness?” Jesus’ following answer to the man’s question was straightforward. If you want to gain eternal life by your doing, you must keep the commandments – all of them and keep them in the fullest sense. Jesus knew this was impossible. No one of any age could ever keep all the commandments in the fullest sense despite their efforts. They could keep some, but not all, and being guilty of a little is still being guilty of all. (James 2:10) When Jesus listed off a few commandments that deal with man's relationship with others, the young man proudly claimed he had kept them all, which may or may not have been true. Mark tells us that Jesus loved him despite the young man's short-sightedness and prideful striving. He was sincere, if not misguided in his pursuit of human perfection. He truly wanted to do good and be good, but only in his own strength and ability. Jesus had compassion for this man, who was so misguided as to think he could justify himself before God. Even today, Jesus still loves the self-righteous and any who attempt to earn their place in heaven. But Jesus loving us isn't enough; we must also show that we love him through our obedience.
The man's response of wondering what he still lacks tells us that he had not perfectly kept the whole law, because he still knew deep down something was missing in his life and his relationship with God. Instead of challenging his fulfillment of the law (which Jesus had every right to do), Jesus pointed him to what is commonly called the first table of the law – the laws having to do with our relationship with God instead of with fellow man. Jesus challenged him to put God first, to fulfill the law, to love the Lord your God with all your heart, with all your soul, and with all your strength (Deuteronomy 6:5). Jesus challenged the young man to love God more than money, position and material things. He asked the man to prove his love by giving away his wealth and following him. The man failed this challenge because he was an idolater: he loved money and material things more than God. The hidden sin of idolatry had been easily diagnosed by Jesus and revealed with just a simple ultimatum of choosing either to follow Jesus and pursue the things of heaven as your highest priority or to pursue the things of this earth. Jesus asked the ruler to give up his money because he could see money was an idol, not because there was anything wrong with money itself. Jesus asked him to give it to the poor because he could see that he didn’t love others the way he should, despite his claim to do so. The call to forsake everything and follow Jesus is a call to put God first in all things. With this rich young ruler, two things had taken the throne of his life instead of Christ: Possessions (what I have) and Performance (What I've done). Jesus addresses both of these in telling the man to give them away and follow him. Jesus says two things in his statement: destroy the idol of your possessions which actually possess you, and follow me instead of following yourself. In this, the young man had a choice to make as we all do; a choice of which god he would serve and which road would be his road to salvation. If money was his god, he was guilty of idolatry. This is why Jesus, knowing the man’s heart, asked him to renounce his possessions and renounce his own self-righteousness. The man chose his god, and in doing so, by walking away, he was rejecting Christ, which he knew deep down was an unwise choice.
The illustration that Jesus used of a camel passing through the eye of a needle was meant to be somewhat humorous. We immediately think of this as being impossible. The camel, the largest common animal, is trying to squeeze through the smallest imaginable hole. One problem with riches is that they encourage a spirit of false independence, very much like the church of Laodicea: “I am rich, have become wealthy, and need nothing” (Revelation 3:17). The amazement of the disciples was based on the assumption that riches were always a sign of God’s blessing and favor. They had probably hoped that their following of Jesus would make them rich, influential, and prominent leaders in his Messianic government. It was a culture where wealth was regarded as a sign of God’s blessing and where a religious teacher was, therefore, expected to be at least moderately wealthy. However, the lifestyle of Jesus and his disciples was conspicuously different. It is possible for a rich man to be saved. We have examples of people like Zaccheus, Joseph of Arimathea, and Barnabas. These were all rich men still able to put God first instead of their riches. Jesus is not saying that all poor people and none of the wealthy enter the kingdom of heaven. That would also exclude Abraham, Isaac, and Jacob, to say nothing of Nehemiah and David. Many rich people can do more good in the world by continuing to make money and using those resources for the glory of God and the good of others. Riches are a problem because they tend to make us satisfied with this life instead of longing for the age to come. Riches can be sought at the expense of seeking God. Jesus' challenge is for this man and also for us. It doesn't mean that each of us needs to sell and give away everything we own, but it does mean that if possessions have become our idols, we should not stand idly by as they dictate our lives. We should diligently remove any obstacle to our discipleship. God may challenge and require an individual to give something up for the sake of his kingdom that he still allows to someone else. Many perish because they refuse to let go of what God tells them to, not realizing that what God has is far more valuable than anything this world could offer.
Jesus and Zacchaeus
Read
Matthew 26:6-13
Mark 14:3-9
Luke 19:1-28
John 11:55-57
John 12:1-11
Major Events
Jesus meets with Zacchaeus
Jesus shares the Parable of the Talents
Jesus is anointed at Bethany
Devotional
The time for the Jewish Passover was drawing near. This would be the third Passover in the ministry of Jesus and he knew the appointed time had almost arrived. On his way to Jerusalem, Jesus entered and passed through the ancient city of Jericho, a city that was never supposed to be rebuilt, under penalty of a curse after God caused the walls to fall at Joshua's feet. (Joshua 2:6) Jericho had once again become a prosperous city by human standards. It had a great palm forest and world-famous balsam groves that perfumed the air for miles around. Its gardens of roses were known far and wide. The historian Josephus called it ‘a divine region’ and ‘the fattest in Palestine.’ The Romans traded its dates and balsam all around their empire. Yet, despite its opulence, the city was still under the curse of sin. This is a reminder to us that as Jesus passed through the city, he was on his way to remove the curse of sin for not only Jericho but all mankind.
As Jesus passed through Jericho on his way to Jerusalem, it seemed that the reason was to meet this man named Zacchaeus. Zacchaeus was not only a tax collector but a chief tax collector – and the Jewish people hated men like him. This animosity was not only due to their natural dislike of taxes but more so because of the practice known as tax farming, where the collector made his profit on whatever extra he could get away with charging his victims. A tax collector was highly motivated to make taxes as high as possible, even cheating and intimidating as much as they could get away with to line their own pockets. When the tax collectors came to John the Baptist, asking how they could get right with God, he told them to collect no more than what is appointed for them (Luke 3:13). The name Zacchaeus means “pure one," but this man was anything but pure. If you were a tax collector and were rich, it was obvious that you were guilty and basically involved in an ancient form of organized crime. Despite his guilty consciousness, or maybe because of it, something about Jesus made Zacchaeus want to set his eyes on him. Perhaps Zacchaeus had heard Jesus accepts people like him and longed to see this remarkable man for himself. The text tells us he was of short stature. His natural state gave him a disadvantage in seeking Jesus. It also probably affected his personality. We can imagine how Zacchaeus was mocked and hated by others – and how he returned the favor by increasing taxes on his victims. Something in the heart of Zacchaeus drew him to Jesus, and because he sought Jesus so intensely, he didn’t mind doing something many thought was beneath the dignity of a grown, wealthy man. He climbed up a sycamore tree like a little boy, and without knowing, fulfilled Jesus’ word that unless we become like children we will not see the kingdom of God (Matthew 18:3). This would have been an undignified act; you would never see a pharisee, noble or Roman citizen climbing a tree, but Zacchaeus did it anyway because his desire to see Jesus was greater than any embarrassment.
Because Zacchaeus had made such an effort and risked embarrassment, Jesus did not pass him by. Jesus called Zacchaeus by name because he knew the importance of a person’s name. This may have been the first time Zacchaeus had heard someone besides his mother say his name in a kind way. Earlier, in John 10:3, Jesus said that he calls his sheep by name, and the sheep hear his voice; and he calls his own sheep by name and leads them out. It is amazing to think that Jesus even calls the worst of sinners by name; they are known by him, seen by him, heard by him, and loved by him just as much as the righteous. Jesus told Zacchaeus to hurry and to come down. If he did not hurry, the opportunity might be lost, and if he did not lower himself, he would never meet Jesus. To come down, on a deeper level, is to depart from your elevated place of entitlement and pride. Jesus didn’t merely want to preach to Zacchaeus and convert him in a spiritual or religious sense. He desired to have a real relationship with Zacchaeus, beginning with a simple meal, conversation, and time spent together. The early church would also be known and despised for its acceptance of outcasts (1 Corinthians 1:26-31), and Jesus modeled that behavior here. Jesus would only come into the house of Zacchaeus and into his life if invited and received. Zacchaeus had to humble himself and receive Jesus first before he could start any sort of relationship with Him.
In their conversation, Zacchaeus renounces his sin and Jesus proclaims his salvation. Receiving Jesus and spending just a little time with him, Zacchaeus knew he had to repent and make restitution. First, he just sought after Jesus, but in seeking Jesus, he also came to seek repentance; the good works flowed as a result of believing, not as a pre-requisite of belief. We often get this twisted, thinking that we have to do a checklist of good works to earn a place of inviting Jesus into our lives, but here we see that Jesus wants the inviting and belief to come first, then the works of Christian life will flow naturally out of that genuine decision. Zacchaeus cheerfully offered to do as much or even more than the law demanded. The promise to make restitution to anyone he had wronged was remarkable; not every habit in the life of Zacchaeus changed immediately, but the heart changed, and here is evidence of immediate life change. The Jewish priests of Jericho probably often condemned Zacchaeus and called on him regularly to give to the poor, but after meeting Jesus, such a sacrifice was done willingly and joyfully. Love for Jesus can motivate us far greater than legalism, guilt, or manipulation can ever do. Jesus knew that the repentant Zacchaeus was saved and rescued from the bondage, power, guilt, and penalty of his sin. Jesus had commanded the rich young ruler to give away everything (Luke 18:18-23), but for Zacchaeus, it was enough to make restitution to those he had wronged. Jesus knew Zacchaeus by name and knew exactly what he must do to repent and be right with God and man. In Luke 18:24-27, Jesus said that it was impossible with man for the rich to enter heaven; but it is possible with God. We just witnessed the fulfillment of that promise. Zacchaeus became a joyful giver, thus showing God’s impossible work in him, but the young ruler went away sorry, holding on to his riches.
Jesus came precisely to save people like Zacchaeus, and he is a model for everyone who wants to receive Jesus. He was not called primarily to a creed, doctrine, theory, or ceremony – but to Jesus himself. In the same way, we receive Jesus by seeking after him with real effort, by humbling ourselves and coming down to him. We receive Jesus no matter how sinful or hated we are. We receive Jesus as he invites us by name. We receive Jesus without delay or hesitation. We receive Jesus himself and not some counterfeit version. We receive Jesus into our lives, homes, and every part of us. We receive Jesus joyfully. We receive Jesus despite what others might say. We receive Jesus with repentance, obedience, and restitution. Jesus was on his way to Jerusalem and would be received into the city with joy, with what is called the triumphal entry. Here, before that, he had a different entry into the heart of just one man. Many in Jerusalem who considered themselves righteous followers would receive him in the wrong way, but here a wretched sinner receives Jesus the right way, as we all should.
Matthew 26:6-13
Mark 14:3-9
Luke 19:1-28
John 11:55-57
John 12:1-11
Major Events
Jesus meets with Zacchaeus
Jesus shares the Parable of the Talents
Jesus is anointed at Bethany
Devotional
The time for the Jewish Passover was drawing near. This would be the third Passover in the ministry of Jesus and he knew the appointed time had almost arrived. On his way to Jerusalem, Jesus entered and passed through the ancient city of Jericho, a city that was never supposed to be rebuilt, under penalty of a curse after God caused the walls to fall at Joshua's feet. (Joshua 2:6) Jericho had once again become a prosperous city by human standards. It had a great palm forest and world-famous balsam groves that perfumed the air for miles around. Its gardens of roses were known far and wide. The historian Josephus called it ‘a divine region’ and ‘the fattest in Palestine.’ The Romans traded its dates and balsam all around their empire. Yet, despite its opulence, the city was still under the curse of sin. This is a reminder to us that as Jesus passed through the city, he was on his way to remove the curse of sin for not only Jericho but all mankind.
As Jesus passed through Jericho on his way to Jerusalem, it seemed that the reason was to meet this man named Zacchaeus. Zacchaeus was not only a tax collector but a chief tax collector – and the Jewish people hated men like him. This animosity was not only due to their natural dislike of taxes but more so because of the practice known as tax farming, where the collector made his profit on whatever extra he could get away with charging his victims. A tax collector was highly motivated to make taxes as high as possible, even cheating and intimidating as much as they could get away with to line their own pockets. When the tax collectors came to John the Baptist, asking how they could get right with God, he told them to collect no more than what is appointed for them (Luke 3:13). The name Zacchaeus means “pure one," but this man was anything but pure. If you were a tax collector and were rich, it was obvious that you were guilty and basically involved in an ancient form of organized crime. Despite his guilty consciousness, or maybe because of it, something about Jesus made Zacchaeus want to set his eyes on him. Perhaps Zacchaeus had heard Jesus accepts people like him and longed to see this remarkable man for himself. The text tells us he was of short stature. His natural state gave him a disadvantage in seeking Jesus. It also probably affected his personality. We can imagine how Zacchaeus was mocked and hated by others – and how he returned the favor by increasing taxes on his victims. Something in the heart of Zacchaeus drew him to Jesus, and because he sought Jesus so intensely, he didn’t mind doing something many thought was beneath the dignity of a grown, wealthy man. He climbed up a sycamore tree like a little boy, and without knowing, fulfilled Jesus’ word that unless we become like children we will not see the kingdom of God (Matthew 18:3). This would have been an undignified act; you would never see a pharisee, noble or Roman citizen climbing a tree, but Zacchaeus did it anyway because his desire to see Jesus was greater than any embarrassment.
Because Zacchaeus had made such an effort and risked embarrassment, Jesus did not pass him by. Jesus called Zacchaeus by name because he knew the importance of a person’s name. This may have been the first time Zacchaeus had heard someone besides his mother say his name in a kind way. Earlier, in John 10:3, Jesus said that he calls his sheep by name, and the sheep hear his voice; and he calls his own sheep by name and leads them out. It is amazing to think that Jesus even calls the worst of sinners by name; they are known by him, seen by him, heard by him, and loved by him just as much as the righteous. Jesus told Zacchaeus to hurry and to come down. If he did not hurry, the opportunity might be lost, and if he did not lower himself, he would never meet Jesus. To come down, on a deeper level, is to depart from your elevated place of entitlement and pride. Jesus didn’t merely want to preach to Zacchaeus and convert him in a spiritual or religious sense. He desired to have a real relationship with Zacchaeus, beginning with a simple meal, conversation, and time spent together. The early church would also be known and despised for its acceptance of outcasts (1 Corinthians 1:26-31), and Jesus modeled that behavior here. Jesus would only come into the house of Zacchaeus and into his life if invited and received. Zacchaeus had to humble himself and receive Jesus first before he could start any sort of relationship with Him.
In their conversation, Zacchaeus renounces his sin and Jesus proclaims his salvation. Receiving Jesus and spending just a little time with him, Zacchaeus knew he had to repent and make restitution. First, he just sought after Jesus, but in seeking Jesus, he also came to seek repentance; the good works flowed as a result of believing, not as a pre-requisite of belief. We often get this twisted, thinking that we have to do a checklist of good works to earn a place of inviting Jesus into our lives, but here we see that Jesus wants the inviting and belief to come first, then the works of Christian life will flow naturally out of that genuine decision. Zacchaeus cheerfully offered to do as much or even more than the law demanded. The promise to make restitution to anyone he had wronged was remarkable; not every habit in the life of Zacchaeus changed immediately, but the heart changed, and here is evidence of immediate life change. The Jewish priests of Jericho probably often condemned Zacchaeus and called on him regularly to give to the poor, but after meeting Jesus, such a sacrifice was done willingly and joyfully. Love for Jesus can motivate us far greater than legalism, guilt, or manipulation can ever do. Jesus knew that the repentant Zacchaeus was saved and rescued from the bondage, power, guilt, and penalty of his sin. Jesus had commanded the rich young ruler to give away everything (Luke 18:18-23), but for Zacchaeus, it was enough to make restitution to those he had wronged. Jesus knew Zacchaeus by name and knew exactly what he must do to repent and be right with God and man. In Luke 18:24-27, Jesus said that it was impossible with man for the rich to enter heaven; but it is possible with God. We just witnessed the fulfillment of that promise. Zacchaeus became a joyful giver, thus showing God’s impossible work in him, but the young ruler went away sorry, holding on to his riches.
Jesus came precisely to save people like Zacchaeus, and he is a model for everyone who wants to receive Jesus. He was not called primarily to a creed, doctrine, theory, or ceremony – but to Jesus himself. In the same way, we receive Jesus by seeking after him with real effort, by humbling ourselves and coming down to him. We receive Jesus no matter how sinful or hated we are. We receive Jesus as he invites us by name. We receive Jesus without delay or hesitation. We receive Jesus himself and not some counterfeit version. We receive Jesus into our lives, homes, and every part of us. We receive Jesus joyfully. We receive Jesus despite what others might say. We receive Jesus with repentance, obedience, and restitution. Jesus was on his way to Jerusalem and would be received into the city with joy, with what is called the triumphal entry. Here, before that, he had a different entry into the heart of just one man. Many in Jerusalem who considered themselves righteous followers would receive him in the wrong way, but here a wretched sinner receives Jesus the right way, as we all should.
Holy Week Begins
Read
Matthew 21:1-22
Mark 11:1-26
Luke 19:29-48
John 12:12-36
Main Events
Jesus arrives in Jerusalem on Palm Sunday
Jesus curses a fig tree
Jesus overturns tables in the temple courts
Devotional
Today's reading is a great example of utilizing not just one, but all four gospels to get an accurate chronological narrative of the actual order of events. For example, if all we had was the Gospel of Mark, we might mistakenly think this was Jesus’ first journey to Jerusalem. But the Gospel of John tells us of many previous trips. Jesus, like any devout Jewish man, went to Jerusalem for as many of the major feasts as he could. We also see a shift in the pace of the writing. The previous months and years moved by quickly until we get to the beginning of what is commonly referred to as Holy Week. But now, it is as though this final week leading up to the death of Jesus begins to move in slow motion. In order to piece together what took place over this first 48-hour period, we need to look at all four gospels and lay them on top of one another to get a full and accurate picture. Below is a simple list that shows us the actual order of events.
Palm Sunday
1. Jesus departs Bethany
2. The people come out of the city to meet Jesus (John 12:12-13)
3. Jesus sends for the donkey's colt
4. Jesus' triumphal entry into Jerusalem
5. Jesus predicts the destruction of the temple (Luke 19:41-44)
6. Jesus is recognized and leaves the city for Bethany
Monday
1. Jesus curses the fig tree without fruit
2. Jesus enters the temple and clears it
3. Jesus' enemies continue planning
4. The children praise Jesus and he heals many
5. Jesus again predicts his own death
6. Jesus returns for the evening to Bethany
Tuesday morning:
1. Jesus and his disciples set out for Jerusalem in the morning
2. The Disciples see the fig tree withered.
Simply by looking at this list, we can see how an accurate order of events can only come by studying all four gospels together as one story. At the end of Holy Week was Passover, one of the most important of all Jewish feasts. According to Josephus, more than two million pilgrims poured into Jerusalem during this time, especially now that there was great messianic rumor and expectation that the kingdom of God would appear immediately and a great rebellion against Rome would soon take place. As Jesus prepared to enter Jerusalem, he carefully and deliberately sent his disciples ahead to make arrangements for his arrival into the city. Since the time was short before his crucifixion, Jesus left nothing to chance. Yet, in the middle of this momentous occasion, a strange event takes place that might appear out of place to many casual readers: the cursing of a fig tree. It would have been a strange thing to see and hear, yet Jesus didn't make a mistake here and he intentionally cursed the fig tree in full view and hearing of his disciples for a very specific reason that would be revealed later. Jesus didn't hate the tree, but how it was symbolic of false advertising, having leaves but no figs. Ordinarily, this is not the case with these fig trees, which usually do not have leaves without also having figs. The very visible leaves said that there should be fruit, yet on closer inspection, there was not actually any fruit there. Jesus cursed the tree because of its pretense of leaves, not for its lack of fruit.
The fruitless tree was symbolic of Israel. Like Israel in the days of Jesus, it had an outward form but no fruit. In this picture, Jesus warned Israel – and also us – of God’s displeasure when we have the outward appearance of fruit but not the fruit itself. God isn’t pleased when his people are all leaves and no fruit; all the right motions without the right heart. All show with no substance. All performance with no devotion. In all the supernatural works in the ministry of Jesus, this is the only destructive miracle. The Old Testament is filled with miracles of destruction and judgment, but Jesus most perfectly showed us the nature of God. This was the only miracle of Jesus of its kind, and it served as a stark reminder for us that just as Jesus came first as savior and redeemer, he will return as judge. He came the first time as a blessing, but the second coming will bring a curse of destruction onto all those found fruitless who have rejected him.
The next morning, on their way to Jerusalem again, as was their daily routine the entire week, the disciples saw the withered fig tree and Peter remembered what had happened the day before, which led to Jesus sharing a short teaching on faith, which was the fruit he was looking for. It is strange that Jesus refers here to faith as being the fruit. We commonly view faith as the tree and good works as the fruit, but here Jesus tells us that the real fruit is faith itself. And this fruit of faith is the only thing that pleases the Lord. When Jesus said of faith, 'whoever says to this mountain, be removed', he referenced a well-known Jewish figure of speech of the time who likened any insurmountable or impossible problem to a mountain. Jesus was stating that as we believe, God can overcome any obstacle, even that which seems too great, but only through faith. The general idea here is that whatever is seemingly impossible for man is not impossible for God. The lesson of the fig tree was one of faith as a very real substance. To any who have faith, even if it is just in a small measure, nothing is impossible, but to those who lack faith, nothing of any substance can be accomplished. Not only that but any who lack faith and remain fruitless will be judged accordingly.
This teaching of Jesus, just days before his crucifixion, also foreshadowed what the disciples would do in the years to come, not only bringing life and blessing, but death and cursing to all who opposed. This would be witnessed in the early church in the death of Ananias and Sapphira in Acts 5, and this judgment of the faithless will be witnessed again at the End of Days. It can be a startling reminder and one that we don't like to think of when we think of Jesus, yet regardless of who we want Jesus to be, he will always be full of grace and truth. The good news is that we are living in an age of grace. There is still time to come to Jesus and to be fruitful.
Matthew 21:1-22
Mark 11:1-26
Luke 19:29-48
John 12:12-36
Main Events
Jesus arrives in Jerusalem on Palm Sunday
Jesus curses a fig tree
Jesus overturns tables in the temple courts
Devotional
Today's reading is a great example of utilizing not just one, but all four gospels to get an accurate chronological narrative of the actual order of events. For example, if all we had was the Gospel of Mark, we might mistakenly think this was Jesus’ first journey to Jerusalem. But the Gospel of John tells us of many previous trips. Jesus, like any devout Jewish man, went to Jerusalem for as many of the major feasts as he could. We also see a shift in the pace of the writing. The previous months and years moved by quickly until we get to the beginning of what is commonly referred to as Holy Week. But now, it is as though this final week leading up to the death of Jesus begins to move in slow motion. In order to piece together what took place over this first 48-hour period, we need to look at all four gospels and lay them on top of one another to get a full and accurate picture. Below is a simple list that shows us the actual order of events.
Palm Sunday
1. Jesus departs Bethany
2. The people come out of the city to meet Jesus (John 12:12-13)
3. Jesus sends for the donkey's colt
4. Jesus' triumphal entry into Jerusalem
5. Jesus predicts the destruction of the temple (Luke 19:41-44)
6. Jesus is recognized and leaves the city for Bethany
Monday
1. Jesus curses the fig tree without fruit
2. Jesus enters the temple and clears it
3. Jesus' enemies continue planning
4. The children praise Jesus and he heals many
5. Jesus again predicts his own death
6. Jesus returns for the evening to Bethany
Tuesday morning:
1. Jesus and his disciples set out for Jerusalem in the morning
2. The Disciples see the fig tree withered.
Simply by looking at this list, we can see how an accurate order of events can only come by studying all four gospels together as one story. At the end of Holy Week was Passover, one of the most important of all Jewish feasts. According to Josephus, more than two million pilgrims poured into Jerusalem during this time, especially now that there was great messianic rumor and expectation that the kingdom of God would appear immediately and a great rebellion against Rome would soon take place. As Jesus prepared to enter Jerusalem, he carefully and deliberately sent his disciples ahead to make arrangements for his arrival into the city. Since the time was short before his crucifixion, Jesus left nothing to chance. Yet, in the middle of this momentous occasion, a strange event takes place that might appear out of place to many casual readers: the cursing of a fig tree. It would have been a strange thing to see and hear, yet Jesus didn't make a mistake here and he intentionally cursed the fig tree in full view and hearing of his disciples for a very specific reason that would be revealed later. Jesus didn't hate the tree, but how it was symbolic of false advertising, having leaves but no figs. Ordinarily, this is not the case with these fig trees, which usually do not have leaves without also having figs. The very visible leaves said that there should be fruit, yet on closer inspection, there was not actually any fruit there. Jesus cursed the tree because of its pretense of leaves, not for its lack of fruit.
The fruitless tree was symbolic of Israel. Like Israel in the days of Jesus, it had an outward form but no fruit. In this picture, Jesus warned Israel – and also us – of God’s displeasure when we have the outward appearance of fruit but not the fruit itself. God isn’t pleased when his people are all leaves and no fruit; all the right motions without the right heart. All show with no substance. All performance with no devotion. In all the supernatural works in the ministry of Jesus, this is the only destructive miracle. The Old Testament is filled with miracles of destruction and judgment, but Jesus most perfectly showed us the nature of God. This was the only miracle of Jesus of its kind, and it served as a stark reminder for us that just as Jesus came first as savior and redeemer, he will return as judge. He came the first time as a blessing, but the second coming will bring a curse of destruction onto all those found fruitless who have rejected him.
The next morning, on their way to Jerusalem again, as was their daily routine the entire week, the disciples saw the withered fig tree and Peter remembered what had happened the day before, which led to Jesus sharing a short teaching on faith, which was the fruit he was looking for. It is strange that Jesus refers here to faith as being the fruit. We commonly view faith as the tree and good works as the fruit, but here Jesus tells us that the real fruit is faith itself. And this fruit of faith is the only thing that pleases the Lord. When Jesus said of faith, 'whoever says to this mountain, be removed', he referenced a well-known Jewish figure of speech of the time who likened any insurmountable or impossible problem to a mountain. Jesus was stating that as we believe, God can overcome any obstacle, even that which seems too great, but only through faith. The general idea here is that whatever is seemingly impossible for man is not impossible for God. The lesson of the fig tree was one of faith as a very real substance. To any who have faith, even if it is just in a small measure, nothing is impossible, but to those who lack faith, nothing of any substance can be accomplished. Not only that but any who lack faith and remain fruitless will be judged accordingly.
This teaching of Jesus, just days before his crucifixion, also foreshadowed what the disciples would do in the years to come, not only bringing life and blessing, but death and cursing to all who opposed. This would be witnessed in the early church in the death of Ananias and Sapphira in Acts 5, and this judgment of the faithless will be witnessed again at the End of Days. It can be a startling reminder and one that we don't like to think of when we think of Jesus, yet regardless of who we want Jesus to be, he will always be full of grace and truth. The good news is that we are living in an age of grace. There is still time to come to Jesus and to be fruitful.
Jesus the Cornerstone
Read
Matthew 21:23-46
Matthew 22:1-14
Mark 11:27-33
Mark 12:1-12
Luke 20:1-19
Major Events
The authority of Jesus is questioned
Jesus teaches the parable of the two sons
Jesus shares the parable of the tenant
Jesus talks about the stone the builders rejected
Religion leaders are offended and plot against Jesus
Jesus shares the Parable of the wedding banquet
Devotional
Both today's and tomorrow's readings focus on events that happened in Jerusalem during the middle of Holy Week on Tuesday and possibly on Wednesday. Jesus did many of the same things in Jerusalem he had done for the previous three years: preaching, teaching, and performing miracles, yet in his teaching, there is a shift in focus from the individual person to Israel as a whole. All three synoptic gospels mention a parable Jesus tells while at the temple known as the Parable of the Tenants. In his previous visit the day before, Jesus had again driven out the moneychangers and merchants from the temple courts. Now he returned to the same place to publicly teach, unafraid of the religious leaders who were present among the crowd, looking on and listening in with great jealousy and growing hatred in their hearts. It is in the midst of this mixed crowd that Jesus shares this parable.
In the parable, Jesus told of a landowner who prepared his vineyard carefully and hired men to manage and work it. This sort of tenant farming arrangement was a common practice in Jesus’ day. The men who were supposed to manage his vineyard mistreated and killed the messengers sent by the landowner. Finally, the landowner then sent his own son, and these evil men killed him also – foolishly believing they would take control of the vineyard. Yet the landowner's response was not to yield to the workers but to judge and destroy them. This parable had more than a cultural connection; it was also rooted in Old Testament scripture. Jesus’ listeners, especially the more educated among them, would remember that the vineyard was often used in the Old Testament as a picture of Israel (Deuteronomy 32:32, Psalm 80:8, Jeremiah 2:21, and especially Isaiah 5:1-7). In this parable, the tenants represented the Jewish religious leaders and those listening in would have caught the parallel.
Despite this only being a parable, there are assumptions about why the tenants would kill the son. The farmers may have assumed from the arrival of the son that the owner had died. So if they killed the sole heir, the vineyard would pass into their hands as first claimants. In a day when land title was sometimes uncertain, anyone who had use of a piece of land for three years was presumed to own it in the absence of an alternative claim. Jesus' idea here within the story is that the Jewish leaders, by killing the Son, wanted to make a false claim to all the Father owned (including righteousness and salvation) apart from the Father and the Son. They would attempt to take the inheritance by force, which was exactly what they were attempting to do. This parable also tells us many other things if we pay close enough attention. The first is that Jesus knew he was the Son – the Son of God – and he knew he would be killed soon just like the Son was killed in the parable. The next thing we learn is that God, the owner of all, is more patient with rebels than we would ever be and that there will ultimately be a final day of reckoning. The message of this parable was clear enough, especially to those with the greatest knowledge of Hebrew scripture. The chief priests and elders understood what the wicked servants deserved, and they knew that Jesus was speaking about them and that the plots were being whispered behind closed doors. The religious leaders of Israel had grown so corrupt in their thinking that God was transferring leadership and ownership of the vineyard to others – specifically, to the apostles and then to the Jewish/Gentile church they would lead. This manner of speaking to the chief priests and elders of Israel must have angered them, but Jesus didn't stop there. Jesus speaks to the leading theologians of Israel and asks them if they have ever read their scriptures. Jesus quoted this from Psalm 118 to remind them that their rejection of him said more about their guilt and coming judgment than it said about Jesus himself. Though they rejected him, Jesus is still the chief cornerstone, fulfilling the great messianic Psalm 118.
The cornerstone was placed at a building’s corner to bear the weight or stress of the two walls. It would have functioned somewhat like a ‘keystone’ or ‘capstone’ in an arch or other architectural form. It was the stone that was essential or crucial to the whole structure. What happens when you reject or remove the chief cornerstone? The whole building collapses. The whole structure comes tumbling down. Everything you have worked hard to build up will become just a pile of rubble. Jesus was not on trial yet; for now, it was those in the crowd looking at him. These religious leaders who rejected Jesus had to stand and hear the eventual consequences of their willful rejection and rebellion against God. Clearly, Jesus claimed to be the rejected stone of Psalm 118:22-24. The stone God appointed to become the chief cornerstone. Jesus is also the stone of Isaiah 8:13-15 that people stumble over, the foundation stone and precious cornerstone of Isaiah 28:16, and the stone of Daniel 2:34, 44-45 that destroys the world in rebellion to God. This is yet another of numerous examples of Jesus declaring that he is not only the Son of God but God himself. Jesus warned the religious leaders right then that if they continued their rejection of God and his Messiah, they could expect that God would pass on his kingdom on earth to others. The doom Jesus speaks of is both physical and spiritual. It is the coming destruction of the temple by Rome and also the forfeiture of privilege in the eyes of God. The kingdom is taken from them and given to others. The sphere in which we must look for God at work in salvation is no longer the nation of Israel but another nation. This would be a new nation, a holy nation as Peter calls it in 1 Peter 2:9; a people of God derived from all nations, Jew and Gentile. The choice put before religious leaders is the same choice before every person. We can be broken in humble surrender before God or be completely broken in judgment. But instead of repenting of the evil in their heart, the religious leaders responded with anger, continuing to increase their sin of rejecting Jesus and plotting against him. The temperature was rising and would very soon come to a boiling point.
Matthew 21:23-46
Matthew 22:1-14
Mark 11:27-33
Mark 12:1-12
Luke 20:1-19
Major Events
The authority of Jesus is questioned
Jesus teaches the parable of the two sons
Jesus shares the parable of the tenant
Jesus talks about the stone the builders rejected
Religion leaders are offended and plot against Jesus
Jesus shares the Parable of the wedding banquet
Devotional
Both today's and tomorrow's readings focus on events that happened in Jerusalem during the middle of Holy Week on Tuesday and possibly on Wednesday. Jesus did many of the same things in Jerusalem he had done for the previous three years: preaching, teaching, and performing miracles, yet in his teaching, there is a shift in focus from the individual person to Israel as a whole. All three synoptic gospels mention a parable Jesus tells while at the temple known as the Parable of the Tenants. In his previous visit the day before, Jesus had again driven out the moneychangers and merchants from the temple courts. Now he returned to the same place to publicly teach, unafraid of the religious leaders who were present among the crowd, looking on and listening in with great jealousy and growing hatred in their hearts. It is in the midst of this mixed crowd that Jesus shares this parable.
In the parable, Jesus told of a landowner who prepared his vineyard carefully and hired men to manage and work it. This sort of tenant farming arrangement was a common practice in Jesus’ day. The men who were supposed to manage his vineyard mistreated and killed the messengers sent by the landowner. Finally, the landowner then sent his own son, and these evil men killed him also – foolishly believing they would take control of the vineyard. Yet the landowner's response was not to yield to the workers but to judge and destroy them. This parable had more than a cultural connection; it was also rooted in Old Testament scripture. Jesus’ listeners, especially the more educated among them, would remember that the vineyard was often used in the Old Testament as a picture of Israel (Deuteronomy 32:32, Psalm 80:8, Jeremiah 2:21, and especially Isaiah 5:1-7). In this parable, the tenants represented the Jewish religious leaders and those listening in would have caught the parallel.
Despite this only being a parable, there are assumptions about why the tenants would kill the son. The farmers may have assumed from the arrival of the son that the owner had died. So if they killed the sole heir, the vineyard would pass into their hands as first claimants. In a day when land title was sometimes uncertain, anyone who had use of a piece of land for three years was presumed to own it in the absence of an alternative claim. Jesus' idea here within the story is that the Jewish leaders, by killing the Son, wanted to make a false claim to all the Father owned (including righteousness and salvation) apart from the Father and the Son. They would attempt to take the inheritance by force, which was exactly what they were attempting to do. This parable also tells us many other things if we pay close enough attention. The first is that Jesus knew he was the Son – the Son of God – and he knew he would be killed soon just like the Son was killed in the parable. The next thing we learn is that God, the owner of all, is more patient with rebels than we would ever be and that there will ultimately be a final day of reckoning. The message of this parable was clear enough, especially to those with the greatest knowledge of Hebrew scripture. The chief priests and elders understood what the wicked servants deserved, and they knew that Jesus was speaking about them and that the plots were being whispered behind closed doors. The religious leaders of Israel had grown so corrupt in their thinking that God was transferring leadership and ownership of the vineyard to others – specifically, to the apostles and then to the Jewish/Gentile church they would lead. This manner of speaking to the chief priests and elders of Israel must have angered them, but Jesus didn't stop there. Jesus speaks to the leading theologians of Israel and asks them if they have ever read their scriptures. Jesus quoted this from Psalm 118 to remind them that their rejection of him said more about their guilt and coming judgment than it said about Jesus himself. Though they rejected him, Jesus is still the chief cornerstone, fulfilling the great messianic Psalm 118.
The cornerstone was placed at a building’s corner to bear the weight or stress of the two walls. It would have functioned somewhat like a ‘keystone’ or ‘capstone’ in an arch or other architectural form. It was the stone that was essential or crucial to the whole structure. What happens when you reject or remove the chief cornerstone? The whole building collapses. The whole structure comes tumbling down. Everything you have worked hard to build up will become just a pile of rubble. Jesus was not on trial yet; for now, it was those in the crowd looking at him. These religious leaders who rejected Jesus had to stand and hear the eventual consequences of their willful rejection and rebellion against God. Clearly, Jesus claimed to be the rejected stone of Psalm 118:22-24. The stone God appointed to become the chief cornerstone. Jesus is also the stone of Isaiah 8:13-15 that people stumble over, the foundation stone and precious cornerstone of Isaiah 28:16, and the stone of Daniel 2:34, 44-45 that destroys the world in rebellion to God. This is yet another of numerous examples of Jesus declaring that he is not only the Son of God but God himself. Jesus warned the religious leaders right then that if they continued their rejection of God and his Messiah, they could expect that God would pass on his kingdom on earth to others. The doom Jesus speaks of is both physical and spiritual. It is the coming destruction of the temple by Rome and also the forfeiture of privilege in the eyes of God. The kingdom is taken from them and given to others. The sphere in which we must look for God at work in salvation is no longer the nation of Israel but another nation. This would be a new nation, a holy nation as Peter calls it in 1 Peter 2:9; a people of God derived from all nations, Jew and Gentile. The choice put before religious leaders is the same choice before every person. We can be broken in humble surrender before God or be completely broken in judgment. But instead of repenting of the evil in their heart, the religious leaders responded with anger, continuing to increase their sin of rejecting Jesus and plotting against him. The temperature was rising and would very soon come to a boiling point.
Jesus Rebukes the Pharisees
Read
Matthew 22:15-46
Matthew 23:1-39
Mark 12:13-44
Luke 20:20-47
Luke 21:1-4
Major Events
Jesus is questioned about taxes and Marriage
Jesus Teaches the greatest commandment
Jesus shares the identity of the Messiah
Jesus teaches on hypocrisy and pride
Jesus observes the widow's offering
Devotional
At the Jewish temple in Jerusalem, in the middle of Holy Week, Jesus is yet again questioned by religious leaders looking to trap him. They are not aware that Jesus cannot be trapped or caught off guard, yet their evil motivations cause Jesus to launch into a teaching on hypocrisy and pride that has a very sharp tone. The teaching is still one of love; but it is also a just warning for all men of pride and hypocrisy who continue to reject him and plot against him even as they listen in to his teaching. Jesus spoke these words to the crowd of people, but he spoke about the scribes and Pharisees. Of course, these hardened opponents of Jesus listened in, but in a sense, Jesus was finished speaking to them. Instead, he intended to warn the people and his followers about them and how to break free from Pharisaic legalism. This would have angered religious leaders even more than being corrected or rebuked directly. To dissuade Jewish people from following the religious leaders of the day was an attack on their pride, their power, authority, and their source of income. A year earlier Jesus had begun to denounce the Pharisees (Matthew 15:7). Next, he warned his disciples of the teaching of the Pharisees and Sadducees (Matthew 16:5-12). Now his warning and denunciations are public and would be seen as a great threat to everything they so tightly held onto. Even in his rebuke, Jesus said respect was due to the scribes and the Pharisees; not because of their conduct, but because of the positions they held. Respect should be shown because they hold an office of authority, ordained by God. The law and tradition of God should never lose its authority because of wicked men who abuse their positions. In the same way, pastors as a whole should not lose authority because of the actions of some who have abused their positions. The scribes and Pharisees were bad examples because they expected more of others than they did of themselves. They set heavy burdens on others, yet they themselves will not move them with one of their fingers. The burden of the religious leaders contrasts sharply with Jesus’ burden, which is light, and his yoke is easy (Matthew 11:30). The religious leaders were burden bringers. But Jesus is a burden taker.
The first accusation against these religious leaders could apply to many religious leaders today. Many teach as if the essence of Christianity were a set of strict rules to follow. The early church would reject this legalism when it insisted that obedience to the Mosaic Law was not a foundation for Christian life. Peter told the legalism pushers in Acts 15:10: “Why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?" The religious leaders were also guilty of advertising their righteous deeds. They acted out the religious spirit Jesus spoke against in the Sermon on the Mount (Matthew 6:1-6). Both the phylacteries, which were small leather boxes with tiny scrolls with scriptures on them, were tied to the arm and head with leather straps, and the borders of their garments were worn in an attempt to conform to the Mosaic Law (Deuteronomy 11:18, Numbers 15:38-40) and appear spiritually superior. The religious leaders loved it when people admired their supposed spirituality. They coveted seats of honor at banquets and at the synagogue, and they loved honoring titles such as Rabbi and Father. Jesus warned his listeners against receiving or giving inappropriate honor bordering on idolatry or pursuing honorific titles. His command is often violated today in the way people give and receive titles such as prophet, apostle, most reverend, and so on. This is also clearly seen in the expected etiquette for closing a letter to the Pope: “Prostrate at the feet of Your Holiness and imploring the favor of its apostolic benediction, I have the honor to be, Very Holy Father, with the deepest veneration of Your Holiness, the most humble and obedient servant and son/daughter.”
Normally, people estimate greatness by how many people serve and honor them. Jesus reminded his followers that in his kingdom, it should be different; we should see greatness in how we serve and honor others. It is unfortunate that many followers of Jesus imitate the leadership philosophy and style of the Pharisees more than the style of Jesus, who was the greatest servant of all. Jesus then goes on to share what is known as eight woes or warnings to religious leaders that stand in contrast to the eight beatitudes of Matthew 5:3-11. Jesus spoke harshly here, yet this was not the language of personal irritation but of divine warning, where the tone is once again similar to Old Testament prophets like Isaiah and Habakkuk. Jesus exposed the veiled corruption of religious leaders who kept people from the kingdom of heaven by making human traditions and rules more important than God’s Word. Jesus said religious leaders steal from the vulnerable using clever and dishonest dealing but are careful to cover it up in the name of good business or stewardship. Their business was not to turn men from sin unto God, but merely to convert them to an opinion and under their control and influence for bigger donations. In this respect, the religious leaders were similar to Mormons, Jehovah’s Witnesses, and prosperity preachers today. In many ways, they were courageous, passionate and energetic messengers, full of zeal, but with a false and deceptive message. Jesus illustrated their folly with a humorous picture of a man so committed to a kosher diet he would not swallow a gnat because it was not bled properly in accordance with Kosher regulations. Yet the same man swallowed a whole camel instead. While greatly concerned with their outward appearance of righteousness, they were unconcerned with an inside full of sin and corruption. Jesus told them to first cleanse the inside of the cup and dish, that the outside of them may be clean also. Jesus did not call them to choose between outer righteousness and inner righteousness. He called them to be concerned with both, but to first address the inside first knowing that true outward righteousness in our actions starts on the inside.
Jesus' most harsh rebuke comes in the form of two pictures: a whitewashed tomb and a brood of vipers. It was the custom for Jews to whitewash the tombs in the city of Jerusalem before Passover so that no one would touch one accidentally, making them ceremonially unclean. Jesus said these religious leaders were like these whitewashed tombs – pretty on the outside, but dead on the inside. Men might see them as righteous, but God did not. God is never fooled by what we show on the outside; he sees what we actually are, even when no one else is looking. Jesus said religious leaders honored and venerated dead prophets but rejected and murdered the living ones. In doing this, they showed they really were the children of those who murdered the prophets in the days of old. Jesus then prophesied about how these leaders would complete the rejection of the prophets their fathers began by persecuting his disciples. The phrase, 'brood of vipers', was a way of calling out these hypocrites as the “family of the devil.” These religious leaders took unmerited pride in their heritage, thinking they were spiritual sons of Abraham, but Jesus shows their true heart of darkness. Jesus spoke so strongly about these religious leaders for two reasons. First, he did not want others to be deceived and misled away from the Gospel by them. Second, he loved these men and knew they were the furthest from God and needed to be warned sternly of coming judgment. What Jesus really wanted was their repentance, not their judgment. The major takeaway from this passage should not be wrath, condemnation, and judgement, but the great love and mercy of God found in his warnings. Luke 19:41 tells us Jesus wept as he looked over the city of Jerusalem, knowing of its coming judgment and destruction. It is written that Jesus wept two times: here, at the pain of knowing what would befall those who reject him, and also at the tomb of Lazarus, weeping at the power and pain of death. This heartfelt cry is another way to see that Jesus didn’t hate these men he rebuked so strongly. His heart broke for them. When we sin, God does not hate us; he genuinely has sorrow for us, knowing that in every way our sin and rebellion destroy our precious life. We should hope to share God’s sorrow for lost humanity. Jesus wanted to protect, nourish, and cherish his people, even as a mother bird protects young chicks. The problem was not the willingness of Jesus to rescue and protect them; the problem was that they were not willing, and that same problem exists today.
Matthew 22:15-46
Matthew 23:1-39
Mark 12:13-44
Luke 20:20-47
Luke 21:1-4
Major Events
Jesus is questioned about taxes and Marriage
Jesus Teaches the greatest commandment
Jesus shares the identity of the Messiah
Jesus teaches on hypocrisy and pride
Jesus observes the widow's offering
Devotional
At the Jewish temple in Jerusalem, in the middle of Holy Week, Jesus is yet again questioned by religious leaders looking to trap him. They are not aware that Jesus cannot be trapped or caught off guard, yet their evil motivations cause Jesus to launch into a teaching on hypocrisy and pride that has a very sharp tone. The teaching is still one of love; but it is also a just warning for all men of pride and hypocrisy who continue to reject him and plot against him even as they listen in to his teaching. Jesus spoke these words to the crowd of people, but he spoke about the scribes and Pharisees. Of course, these hardened opponents of Jesus listened in, but in a sense, Jesus was finished speaking to them. Instead, he intended to warn the people and his followers about them and how to break free from Pharisaic legalism. This would have angered religious leaders even more than being corrected or rebuked directly. To dissuade Jewish people from following the religious leaders of the day was an attack on their pride, their power, authority, and their source of income. A year earlier Jesus had begun to denounce the Pharisees (Matthew 15:7). Next, he warned his disciples of the teaching of the Pharisees and Sadducees (Matthew 16:5-12). Now his warning and denunciations are public and would be seen as a great threat to everything they so tightly held onto. Even in his rebuke, Jesus said respect was due to the scribes and the Pharisees; not because of their conduct, but because of the positions they held. Respect should be shown because they hold an office of authority, ordained by God. The law and tradition of God should never lose its authority because of wicked men who abuse their positions. In the same way, pastors as a whole should not lose authority because of the actions of some who have abused their positions. The scribes and Pharisees were bad examples because they expected more of others than they did of themselves. They set heavy burdens on others, yet they themselves will not move them with one of their fingers. The burden of the religious leaders contrasts sharply with Jesus’ burden, which is light, and his yoke is easy (Matthew 11:30). The religious leaders were burden bringers. But Jesus is a burden taker.
The first accusation against these religious leaders could apply to many religious leaders today. Many teach as if the essence of Christianity were a set of strict rules to follow. The early church would reject this legalism when it insisted that obedience to the Mosaic Law was not a foundation for Christian life. Peter told the legalism pushers in Acts 15:10: “Why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?" The religious leaders were also guilty of advertising their righteous deeds. They acted out the religious spirit Jesus spoke against in the Sermon on the Mount (Matthew 6:1-6). Both the phylacteries, which were small leather boxes with tiny scrolls with scriptures on them, were tied to the arm and head with leather straps, and the borders of their garments were worn in an attempt to conform to the Mosaic Law (Deuteronomy 11:18, Numbers 15:38-40) and appear spiritually superior. The religious leaders loved it when people admired their supposed spirituality. They coveted seats of honor at banquets and at the synagogue, and they loved honoring titles such as Rabbi and Father. Jesus warned his listeners against receiving or giving inappropriate honor bordering on idolatry or pursuing honorific titles. His command is often violated today in the way people give and receive titles such as prophet, apostle, most reverend, and so on. This is also clearly seen in the expected etiquette for closing a letter to the Pope: “Prostrate at the feet of Your Holiness and imploring the favor of its apostolic benediction, I have the honor to be, Very Holy Father, with the deepest veneration of Your Holiness, the most humble and obedient servant and son/daughter.”
Normally, people estimate greatness by how many people serve and honor them. Jesus reminded his followers that in his kingdom, it should be different; we should see greatness in how we serve and honor others. It is unfortunate that many followers of Jesus imitate the leadership philosophy and style of the Pharisees more than the style of Jesus, who was the greatest servant of all. Jesus then goes on to share what is known as eight woes or warnings to religious leaders that stand in contrast to the eight beatitudes of Matthew 5:3-11. Jesus spoke harshly here, yet this was not the language of personal irritation but of divine warning, where the tone is once again similar to Old Testament prophets like Isaiah and Habakkuk. Jesus exposed the veiled corruption of religious leaders who kept people from the kingdom of heaven by making human traditions and rules more important than God’s Word. Jesus said religious leaders steal from the vulnerable using clever and dishonest dealing but are careful to cover it up in the name of good business or stewardship. Their business was not to turn men from sin unto God, but merely to convert them to an opinion and under their control and influence for bigger donations. In this respect, the religious leaders were similar to Mormons, Jehovah’s Witnesses, and prosperity preachers today. In many ways, they were courageous, passionate and energetic messengers, full of zeal, but with a false and deceptive message. Jesus illustrated their folly with a humorous picture of a man so committed to a kosher diet he would not swallow a gnat because it was not bled properly in accordance with Kosher regulations. Yet the same man swallowed a whole camel instead. While greatly concerned with their outward appearance of righteousness, they were unconcerned with an inside full of sin and corruption. Jesus told them to first cleanse the inside of the cup and dish, that the outside of them may be clean also. Jesus did not call them to choose between outer righteousness and inner righteousness. He called them to be concerned with both, but to first address the inside first knowing that true outward righteousness in our actions starts on the inside.
Jesus' most harsh rebuke comes in the form of two pictures: a whitewashed tomb and a brood of vipers. It was the custom for Jews to whitewash the tombs in the city of Jerusalem before Passover so that no one would touch one accidentally, making them ceremonially unclean. Jesus said these religious leaders were like these whitewashed tombs – pretty on the outside, but dead on the inside. Men might see them as righteous, but God did not. God is never fooled by what we show on the outside; he sees what we actually are, even when no one else is looking. Jesus said religious leaders honored and venerated dead prophets but rejected and murdered the living ones. In doing this, they showed they really were the children of those who murdered the prophets in the days of old. Jesus then prophesied about how these leaders would complete the rejection of the prophets their fathers began by persecuting his disciples. The phrase, 'brood of vipers', was a way of calling out these hypocrites as the “family of the devil.” These religious leaders took unmerited pride in their heritage, thinking they were spiritual sons of Abraham, but Jesus shows their true heart of darkness. Jesus spoke so strongly about these religious leaders for two reasons. First, he did not want others to be deceived and misled away from the Gospel by them. Second, he loved these men and knew they were the furthest from God and needed to be warned sternly of coming judgment. What Jesus really wanted was their repentance, not their judgment. The major takeaway from this passage should not be wrath, condemnation, and judgement, but the great love and mercy of God found in his warnings. Luke 19:41 tells us Jesus wept as he looked over the city of Jerusalem, knowing of its coming judgment and destruction. It is written that Jesus wept two times: here, at the pain of knowing what would befall those who reject him, and also at the tomb of Lazarus, weeping at the power and pain of death. This heartfelt cry is another way to see that Jesus didn’t hate these men he rebuked so strongly. His heart broke for them. When we sin, God does not hate us; he genuinely has sorrow for us, knowing that in every way our sin and rebellion destroy our precious life. We should hope to share God’s sorrow for lost humanity. Jesus wanted to protect, nourish, and cherish his people, even as a mother bird protects young chicks. The problem was not the willingness of Jesus to rescue and protect them; the problem was that they were not willing, and that same problem exists today.