The teachings of Philip G. Roets & Lois Roets
Good News: You Can Be Part of the Kingdom. David Is Here!
Commentary by Philip G. Roets STL, SSL
Big Surprise
What are the conditions for being a true follower of Jesus? The answer would have been earth-shaking for those who heard Jesus say it. For several generations, the Jews had been building this notion of a temporal, earthly kingdom and a Messiah much like David in the Old Testament. He would be a great warrior and lead the Jews to worldwide military victory. He would establish his kingdom and they would rule the world as David and Solomon had ruled over Palestine.
Now Jesus describes what he expects of his followers. He wants real soldiers. He wants people who will conquer the world. But he is not talking about war machines and military tactics. He is talking about a complete reversal of the way of thinking. His followers will give themselves totally in order to win the world to Jesus and his ideals.
Matthew 16:24–28 is a true "SON of MAN" summary. Jesus stresses the real content of his offering. It entails suffering and even death in order to live up to his ideals. The SON OF MAN will come in the glory of his Father and will reward each according to his/her deeds.
None of this would have made sense to the people who listened to Jesus. They did not protest aloud as Peter did, but many of them walked away — disappointed and discouraged. They were not disposed to take up the cross of suffering but the sword of belligerence.
Moses and Elijah. Jesus Is the Messiah. Greatness Cannot Be Hidden.
This is one of the scenes in the life of Jesus that needs careful consideration. It is referred to in all three other gospels. Peter also refers specifically to the incident in his second letter, 1:16–18.
In all the accounts, Jesus takes the three apostles, Peter, James and John, up on a mountain in Palestine. While they are up there they hear a voice speaking to them about Jesus. It is the Father, and he says Jesus is his most loved Son. They are to listen to him. Then they see apparitions who are Moses and Elijah talking with Jesus.
There is no doubt of the significance of the event. The writers wish to point out the most basic truth about Jesus: He is the Son of God, in a very special way. He is not just a Messiah or prophet. For the Jews, this meant that Jesus was the King of Kings. (cf. 1 and 2 Samuel). They want to stress that his work is the continuation and fulfillment of all that has gone before. We are to see all the promises fulfilled in Jesus.
There was a popular notion that Elijah was to return when the Messiah came. The apostles want to know about this idea. Where is Elijah? Jesus says he has already been here. He referred to John the Baptist. They understood what he was saying. John the Baptist was a man in the spirit of Elijah and had pointed to Jesus.
Again, we have to stress that this is Semitic history. The writers were not trying to give us all the details of the events that happened. They wanted to show us the meaning of these events in their lives, our lives and the life of the whole world. To try to dig deeper and get other meanings or facts is a waste of time. Semitic history narrates "why" and not "how."
This will be a good place to point out the 7 mountains in Matthew's Gospel. They are arranged in symmetrical fashion: Identity — Mission; Teacher — Sacrifice; Courage — Glory; Qahal/Kepha (gathering/bedrock) at the center.
1. Matthew 4:1–11: Mount of Identity
2. Matthew 5:1–7:29: Mount of Teacher
3. Matthew 14:23–33: Mount of Courage
4. Matthew 16:13–20: Mount of Qahal/Kepha
5. Matthew 17:1–13: Mount of Glory
6. Matthew 27:33: Mount of Sacrifice
7. Matthew 28:16–20: Mount of Mission
This incident is recorded in all three of the synoptic gospels (Matthew, Mark, Luke) and in 2 Pet 1:17. There is not much doubt that the writers and the early Christians saw this incident as a duplicate of the Moses story in Exodus 17. Yahweh talked to Moses from the clouds and established him as the leader of his people. Yahweh spoke to Moses on top of the mountain and in the clouds and gave him the basic rules that were to govern his people and all mankind.
Now we are told about Jesus going up on the mountain with Peter, James, and John and they are in the midst of the shining glory of Yahweh. He is pointed out not merely as the Messiah but as the Son of God. There is no doubt that the New Testament writers want to show the parallel between Moses and Jesus and to show how far Jesus surpasses Moses. Exactly what happened on this occasion is open to interpretation. The reader may take the words as they stand and see it as an actual apparition. Or, the reader may take it simply as a literary presentation of basic facts about Jesus, the apostles, and their combined work in the church.
The Fiery Chariot. 2 Kings 2:1–18.
There was a popular tradition that Elijah was to return to earth before the Messiah came. Part of this tradition is clearly the result of the account of his journey to heaven in the fiery chariot. However, Jesus says that the tradition was really fulfilled in the life of John the Baptist. If you compare the traits of John the Baptist with those of Elijah, you will see there is a lot in common. John the Baptist is clearly depicted as the forerunner of Jesus, as Messiah. Matthew says the apostles understood what Jesus was saying. It made good sense.
The story of the Transfiguration was to stress the glory of Jesus as Messiah. However he did not want any mistaken ideas. Jesus would come to his glory only through his suffering. He had to take on the penalty of the sin of the first Adam, in order to establish himself as the second Adam. Jesus had to be a living example of obedience to the Father, when the First Adam followed his own wishes. The second creation could restore the first creation through the life of Jesus. Jesus was not offering a utopia. He offered happiness but as the fruit of victory in personal life.
This story is the cure of an epileptic person. The relatives had brought the man to the apostles and they had been unable to help him. Then they brought the person to Jesus and he cured him with a word. The apostles were curious as to why they had been unable to help the sick man. Jesus says explicitly it is lack of faith on the part of the people asking for the favor and lack of faith on the part of the apostles. Then Jesus talks about the power of faith as he understands it.
Too often, as we said earlier in this commentary, the term "faith" is understood in a narrow way that destroys its power. Faith, in the biblical sense, does not mean merely that I accept what someone else says. Biblical faith has four parts and all must be present or there is no faith. These four requirements are: I UNDERSTAND what is being said. I am CONVINCED of what I hear. I am COMMITTED to what is said. I LIVE by these convictions.
All four of these processes go to make up the biblical notion of faith. Faith is a way of life based on the teachings of Jesus. The Hebrew word for this faith is "AMEN." That's why the word is used so often in all the liturgical gatherings. It does not mean something has come to an end. It is a profession of profound, strong personal faith.
This is the famous incident of the paying of the temple tax. Jesus maintains that he is not bound to the tax because the temple is his Father's house, and the children do not have to pay taxes for upkeep of their house. But Jesus decides it is not worth the bother so he sends Peter down to the lake to fish. The first fish he catches will have a shekel in its mouth, which is twice as much as is needed for the tax.
Again, did this happen exactly as it is told? Or did Peter actually catch a fish one day, and find a shekel in its mouth? Then Jesus tells him this is from the Father and to go pay the tax with it. Either interpretation would fit in with the notion of Semitic history.
The Basic Teachings About the Church
In some ways, this is the most important chapter in the gospel. The writers give us the key ideas about the church as it is to extend down through time, in the midst of the world, renewing and changing all things. The qualities that are pointed out are few and clearly spelled out: childlike simplicity, avoiding scandal, universality, love for each other especially in correcting faults, power of prayer together, and forgiveness. If these few qualities are found in all the followers of Jesus, the world will truly be changed into the Kingship of God.
This chapter is a follow-up on the previous history or incidents in the life of Jesus. It has a list of the basic dispositions and duties of anyone who wants to be a member of the Church and true follower of Jesus.
SCANDAL. The basic truth is that a member of the Church must have the dispositions of a little child. This entails, first of all, avoiding any kind of SCANDAL. Jesus is very clear in his definition and very strong in his condemnation of the scandal-giver. Scandal is any word or action that leads another person to fall. The basic Greek word means a "stumbling block" — any obstacle placed in the path of another so that he stumbles. The condemnation says simply that a person is better off to pluck out an eye or cut off a hand than to use these to give scandal to others.
THE LOST SHEEP. Then comes the comparison to the lost or straggling sheep. Jesus wants to show that the church and church leaders are never to be vindictive. They are to seek the straying member as the shepherd does for his sheep. In fact, Jesus says the really good shepherd will leave his 99 sheep alone (but safe in an enclosure) and go in search of the sheep that is missing.
THREE STAGES OF FORGIVENESS. The church is made up of people with faults. They are still working toward perfection. Therefore there has to be some sort of tribunal of justice. Jesus gives three stages in the practice of justice. If someone does an evil to you, go talk with him. If he listens and straightens out the problem, that is the end of the matter. Justice is restored. If the offender does not listen to you, then take a common friend and confront the offender. If he listens this time, that is the end of it. If the offender does not listen to the two of you, then call him into the general assembly before all present and hold a trial. If he listens, he is forgiven. However if he will not listen in the general assembly, then he is to be tossed out and cut off from the assembly. Until he repents, he can no longer be a member of the church.
INTERCOMMUNION OF PRAYER. Prayer is the principal way in which the members of the church work together. Jesus does not talk about the prayer of the individual but about the prayer in the church. This does not mean that the individual is not to pray but rather Jesus is explaining the power and necessity of communal prayer. Jesus says clearly that any time a few people gather together to pray, he is in their midst, talking for them.
FORGIVE! HOW OFTEN? Finally, comes the question of forgiveness. How often, asks Peter, do I have to forgive the others? Seven times? Peter figured he was stretching this idea of forgiveness to the fullest extent. Jesus said simply "70 x 7." That is, there is no limit as long as repentance is sincere and forgiveness is truly wanted.
FORGIVE, IF YOU WANT FORGIVENESS. Then Jesus tells the story of the unforgiving debtor. A man owed his master a huge debt. The master asked for payment. The debtor asked to be given a little more time. The master was so gracious that he wiped the debt off the slate. As the servant was going out, feeling very secure and self-righteous, he met a fellow servant that owed him a few pennies. He demanded payment. The fellow servant could not pay so the other servant had him thrown into debtor's prison until the debt was satisfied. The master is told of the conduct of this selfish man and calls for him. He reminds him that he had wiped his slate clean just a few minutes before. Now this servant could not do the same for a mere pittance. The selfish servant is then tossed into debtor's prison until all has been paid back.
Sincere forgiveness is the backbone of the life of people in the church. If this practice were truly followed, the world would have been changed centuries ago. Forgiveness of the faults and failures of each other is the foundation of all true Christian life.
Daily Life of the Church
The stage has been set for the arrival of the Kingdom. First there was the proclamation of its coming (cc. 3–7). The principal idea in this section is the personal qualities of the members. Then comes the section that describes the reaction of the world to this Kingdom (cc. 8–10). This is a description of what the followers of Jesus can expect and how they are to react. Now the reader is told the nature of this Kingdom — presented in a series of parables or comparisons (cc. 11:1–13:52). We come to the very heart of the picture: the church or the gathering (Greek word EKKLESIA) of the followers of Jesus and how they are to bring about the mission of Jesus (cc. 13:53–18:35). In chapters 19–25, we are ready to see how this church is to carry on its day-to-day living.
One of the first questions that had to be faced was the problem of divorce and remarriage. This was a severe problem in the early Church, as is pointed out by Paul in 1 Cor. 7. There was the question of one partner becoming a Christian and the other did not. How were they to live together? Paul settled it in a practical way. If the non-Christian partner was willing to live peaceably with the Christian partner and not place obstacles to the Christian way of living, then the marriage was to continue. There was a good possibility the partner would be led to the church by the example of the Christian partner. If there was disharmony and friction between the Christian and the non-Christian, then divorce and remarriage were allowed.
Matthew treats of the point twice and gives exactly the same advice in each place. The presentation of divorce and remarriage is the same in this passage as in chapter 5 of Matthew. The one exception to the permanence of the marriage bond is "porneia." This is described as "aliquid foedum" in Latin. It has to do with the basic selfishness that is the denial of the generous giving demanded of true marriage. It is summed up in this Greek word "porneia" which brings together all the selfish practices that nullified the marriage bond among the pagans. Note the way Paul states the one reason for divorce and remarriage. He says if the "porneia" gives rise to selfishness, friction, and general inability to work together, then divorce and remarriage are allowed. It is the SELFISHNESS that destroys the marriage bond and sets the couple free.
CELIBACY. A note is added about voluntary continence or abstention from marriage and marital love. The apostles were upset when they heard the unyielding nature of the marriage bond, and they said it would be better not to marry than risk failing. Jesus' answer was just as ready and clear. Not everybody can do this and not everyone is called to this type of life. If a person wants to lead a life of the single, unmarried person, this is fine. However it should never be imposed by force, and not chosen for the wrong reasons.
CHILDREN AND THE KINGDOM. The next incident deals with the conduct of Jesus in relation to children. Because Jesus was obviously such a good, wise and holy person, the parents were anxious for their children to reach him. This was totally out of the question in the society of those days. Children simply did not have a place of importance. They were not to be seen or heard until they grew up. The apostles tried to turn the parents and children away. Jesus said "Let the children alone and let them come to me. To people such as these the kingdom of heaven belongs." Then he laid hands on the children to bless them, and went on his way.
Next comes a topic that touched some of the early Christians. Where does wealth fit into this picture? Can a wealthy person be a Christian? In chapter 5, Matthew had already treated the point in the Beatitudes. The happiness promised by Jesus demanded, first of all, that a person be "poor in spirit." This was a sort of negative idea. It did not necessarily mean the person had to be poor but he could not be attached to his wealth or the life that it offered.
Now a young man comes up to Jesus. Obviously he has been listening to him and has been impressed with his teaching. He asks "What good must I do in order to have eternal life?" Jesus gives the standard response "If you wish to enter life, keep the commandments." The young man wanted a specific answer so Jesus named a few commandments. The young man listened and then he said, "I have been keeping all these commandments. What more must I do?" Jesus said, "If you want to be perfect, go, sell all that you own, give it to the poor, and your treasure will be in heaven. Then come, follow me."
When the young man heard this last part, he dropped his head, looked sad and walked away. He was a very rich man and he could not bear to think of giving it up. Jesus drew his famous conclusion. He said, "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven." The apostles were upset at this thought but Jesus said it would be work. Everything was possible with God.
THE FIRST LAST, THE LAST FIRST. Finally, Peter blurts out his question, "What about us? We have given up everything? What do we get?" To be perfectly honest, none of the apostles had a lot to start with. However they did give up what they had in order to follow Jesus in his work. Jesus says the reward is great beyond imagination. His famous saying is: "Many who are first will be last and the last first." That is, there will be no favoritism but everyone will be treated fairly and justly from the start. No one can buy a first place in the kingdom of heaven.
This point is so clearly stated here from the very start and yet the use of wealth to buy prestige and power has been one of the major problems or weaknesses in the history of the church. So many times the churchmen have become wealthy lords and developed separate classes in society, based on wealth. The principles of Jesus were abandoned and the power of Christian living was set aside.
To summarize this point, Jesus presents us with another parable. It is the story of a landowner who had a big vineyard and had to hire workers to get the crop harvested. The custom was for the workers to gather in the village square early in the morning. Men who needed workers went there, each morning, and hired workers for the day and settled on a wage. The amount was frequently influenced by the number of people available and the urgency of the work to be done.
In this story, the landowner is at the square at 6:00 in the morning. He hires workers and offers them a denarius for the day, which was a good wage. At 9:00 a.m., he went out again and hired more workers. The same thing happened at 12:00 noon and at 3:00 p.m. Finally, at 6:00 p.m., the landowner sees that there are still some workers there. He asks them, "Why have you stood here all day loafing around?" They said, "Because no one hired us." The landowner sends them to the vineyard to work this one last hour of the day.
At the end of the workday, the workers are lined up for their wages starting with the ones who came at 6:00 p.m. Each one received a denarius. When the people who had worked the whole 12 hours came up, they also received a denarius. They were upset and grumbled aloud. The landowner asked what the problem was. They told him quickly. They had worked 12 hours and gone through the heat of the day. These people had all come later but especially, the one group came in at 6:00 p.m. and worked only one hour. They too received a denarius. It wasn't fair. The landowner said simply, "This is the wage you agreed on and it is a fair wage. I am doing you no wrong. Are you angry because I am generous? Take what is yours and go your way."
This parable has been used and abused many a time. Keep in mind the original intent. Among the first Christians, there was a real rift between the Jewish converts and the Gentile converts. The Jewish people had been the chosen people of the Old Covenant. Now they belonged to the New Covenant. The Gentiles had been outside the people of God. Some of the Jewish Christians felt they were being shortchanged when the Gentile Christians were offered the same rewards for the good life. Jesus' answer is that the reward is for everyone according to his or her merits. This story has nothing to do with wage laws in the secular society. This story cannot be used for or against the ideas of fair wages in the business world as such.
The next incident is one that is often repeated. John and James, the sons of Zebedee, wanted to get good places in this Kingdom. So they get their mother to speak to Jesus for them. She approaches and, in the presence of all the apostles, asks Jesus to make sure that her boys sit at his right and left side when he sets up the Kingdom.
Jesus must have smiled inside at their naiveté and ignorance of what he had been teaching. So he goes along with the request and asks, "Can you drink the cup that I have to offer?" The boys said, "We can drink anything!" Jesus says, "That's right! You are going to drink the cup I have to offer. As to the first and second places in the Kingdom, I am not in charge of these details. My Father takes care of that."
The other apostles show their ignorance as well by getting angry with James and John for their request when they wanted the favors for themselves. Jesus' answer was a kindly correction: "The Gentiles around you run their lives exactly as you are thinking. They jockey for position, domineer each other, and make their authority felt. This will not be the way of the Christian society. The great people among you will be those who serve the most. The Son of Man came not to be served but to serve and to give his life as a ransom for all."
JUST HELP US TO SEE. Jesus leaves Jericho and a large crowd is with him. Two blind men were sitting beside the road begging for alms. When they heard that Jesus was going by, they shouted out, "Son of David, take pity on us!" The people impatiently turned and told them to hush up because they couldn't hear Jesus. However, they shouted the louder and Jesus stopped. He called the two men to him and asked, "What do you want me to do?" They eagerly replied, "Lord, give us our sight!" Jesus felt sorry for them. He touched their eyes and they had their sight.
My Father's House Is a House of Prayer
Chapter 21 begins with the triumphal march of Jesus into Jerusalem. It wasn't something planned. It just happened but Matthew points out the events of the past that are recalled. Jesus chooses to ride on a donkey and Matthew says this is the approach of the true King David into his kingdom. It is not a time of external pomp and fanfare. The people wave palm branches and sing out their words of praise. The leaders are really shook at the audacity of Jesus.
Jesus compounds the difficulties. He goes into the Temple and there he sees the money changers and the tradesmen buying and selling for the sacrifices and banquets. Jesus really shows his anger. He drives the whole group out of the Temple, he overturns their money tables in the sandy floor, and chases the animals out of the enclosure. It is easy to imagine how the crowd took to this work.
Jesus summarized the incident in words from the Old Covenant, "My Father's house is a house of prayer and you have made it a den of thieves." The priests and scribes were irate that Jesus would allow this conduct and Jesus answered, "If they don't sing and cry out, even the babes in arms will do so." Then Jesus left the city and went to Bethany for the night.
ALL SHOW, NO FRUIT. As they were coming back the next morning, Jesus was hungry. He saw a fig tree and went over to it because it was leafed out. He expected to find delicious first fruits. But the tree was all leaves and no fruit. Jesus cursed the tree and it shriveled up on the spot. The apostles were amazed at this phenomenon and they told Jesus. His answer was a powerful one, "If you but have faith you will be able to wilt fig trees and even move mountains. Everything you ask for in prayer you will get if you have this faith."
JOHN BAPTIST'S AUTHORITY? The leaders could not restrain themselves. They confronted Jesus and demanded to know by what authority he was doing all these extraordinary things? Jesus, not to be trapped, answered a question with a question. "By whose authority did John the Baptist baptize and preach?" The leaders were caught by the question. If they said John's authority came from heaven, he could ask them why they did not follow John's acceptance of Jesus. If they said John's authority came from man, then the people would rise up in arms because of their high regard for the Baptist. So they said, "We don't know." Jesus follows with, "Then neither will I tell you by what authority I act!"
Which Son Obeyed? Sharecroppers Rebel. Dressed for the Wedding?
These three parables are aimed primarily at the leaders of the Jews. They have become more and more open in their opposition to Jesus and in their efforts to offset his teachings. Jesus tackles them head-on and knows this will lead to a final showdown quickly.
A man had two sons. He told the first son to go out into the vineyard to work. The boy refused outright and then later repented and went to work. The dad told the second son to go out in the vineyard to work. He agreed to go immediately but then went about his own business. Jesus asks, "Which boy did the will of his father?" Their answer was obvious. The first boy obeyed. Jesus applies the parable. He says he is talking about John the Baptist. John preached. The tax collectors, prostitutes, and other public sinners listened and repented. The leaders of the Jews did not follow the Baptist's teaching. So the public sinners are welcome in the Kingdom but the leaders will be rejected.
There was another farmer with a large vineyard. He had a lot of sharecroppers hired. At vintage time he sent his servants to collect the harvest from the croppers. But they seized the servants, beat one up, killed one, and stoned a third. The farmer sent some more servants, a larger number. They got the same treatment. Finally the farmer sent his son, figuring the croppers would respect him because he was the son and heir. But they threw him out of the vineyard and killed him thinking they would take over the inheritance. Finally, the farmer sends a crew to deal with these criminals as they deserved. Then leased his vineyard to other sharecroppers. The leaders listened as Jesus applied the teaching to them. They wanted to kill him but they were afraid of the crowds.
Finally, there is the story of the wedding feast. A king has prepared a wedding feast for his son. Remember a few of the details presupposed in this story. A wedding feast lasts at least eight days. The invited guests merely have to come. The host is expected to have the wedding garments, the lodging, and the food for all of them for the entire feast.
EVERYONE IS INVITED; FEW RESPOND. As this story develops, the guests who had been invited and agreed to come, now refused the final notice, mistreated the servants bringing the message and even killed some of them. The dad was furious but he did not want to spoil the occasion for his son so he sent the servants out in every direction to bring people in to the feast. When the feast was under way, the king went to see the guests. There he saw one who did not have on a wedding garment. He was furious. He had the man bound hand and foot and tossed outside. Remember, the king supplied the garment. The guest needed only to take a bath when he arrived and then get dressed properly for the feast. The guest was obviously in the wrong and, according to their customs, offering a serious social affront to the king. Then Jesus gives the punch line: "Everybody is called, but only a few respond."
LIP SERVICE IS NOT ENOUGH. These three parables are aimed primarily at the leaders of the Jews in the time of Jesus, but the lessons are clearly applicable to us today. Lip service is not enough. A person can make a mistake and straighten it out. But the answer has to be followed by action. Unjust actions will be reproved and punished. Physical force may look like it holds a winning hand but in the long run will be defeated, and the people will be excluded from the Kingdom. Everybody is called and urged to belong to the Kingdom but the basic conditions have to be fulfilled. Membership in the Kingdom of the Heavens is not a hand-out, but an earned reward. Everyone is called to belong but only those who respond will be received.
The Pharisees try to trap Jesus again. This time they hope to get the Roman authorities on his back. The Romans exacted a high tax from all their conquered peoples. They were adamant in their demands and ruthless in their punishments if the tax was not paid. They tolerated no one speaking against them.
The Pharisees ask Jesus publicly, "Is it lawful for a Jew to pay taxes to Caesar?" If Jesus said "yes," the people would be riled up against him. If Jesus said "no," the Romans would go after him immediately.
Jesus, of course, knew exactly where the Pharisees were headed. His answer was a scathing verbal defeat for the questioners. "Hypocrites! Show me the money with which you pay this tax." They held out a denarius. Jesus did not even take it in his hand. He asked, "Whose image and whose inscription are on the coin?" They answered "Caesar's." Then he fired back, "Give to Caesar what belongs to Caesar and to God what belongs to God."
The Sadducees, the priestly group, approach Jesus. They try to trap Jesus in doctrine. They did not believe in the resurrection from the dead. So they pose what looks like a ridiculous scenario. It is concerned with the Law of Levirate from the Old Testament (Deut. 25:5). The law wanted a man's name to continue. Therefore, if he died childless, his wife was expected to marry one of his brothers and raise up children to the dead brother's name. This meant that the property would not shift owners but stay in the same family.
The case proposed by the Sadducees was a man who died childless. He had six brothers. The second one married the widow but he too died childless. So they went until all seven had married this woman and there were no children. Then the woman died also. "Now," said the Sadducees, "in this resurrection you talk about, whose wife will this woman be since she was married to all seven men?"
Jesus answered shortly and to the point. He said, "You haven't the slightest idea of what you are discussing. In the resurrection there will be no marrying. People will live like the angels in heaven. Don't you listen to what God says? I am the God of Abraham, the God of Isaac, and the God of Jacob. God is God of the living, not of the dead."
Jesus tells us that we are not able to understand what the life in the resurrection will be like because we are not there. The life of the resurrection is so much different from our present life that it cannot be explained in human terms. It would be something like stopping one of the prairie schooners of the middle 1800's as they plodded their dry hot miles across the plains. Explain to them about the superhighways, the fast air conditioned cars, or talk to them about the jet airplanes that make the whole trip in a few hours. How much would these pioneers understand or believe? Yet we take these advances and comforts for granted.
The Pharisees couldn't keep quiet. They saw that their enemies, the Sadducees, had been silenced so they decided to try their prowess again. There were many verbal debates about which was the most important commandment or law of the Torah. Rabbis spent hours of useless argument to establish their preferences. The various opinions gave rise to schools of thought, and they were adamantly opposed to each other. So if the Pharisees could get Jesus to pick one of the laws, he would have all the rest of the schools against him.
Jesus answers their question: "You shall love the Lord your God with your whole heart, your whole soul, and with all your mind. This is the greatest and the first commandment. The second is just like it. You must love your neighbor as yourself. On these two commandments are built the whole Law and the Prophets." There was no rebuttal and no Rabbinical school had chosen these commandments. So the Pharisees had failed again in their deceitful attempts to trap Jesus.
Now Jesus pushed the Pharisees farther into the corner. "In your opinion, whose son is the Messiah?" "David's," is their reply. Jesus follows, "Then how is it that David, moved by the Spirit, calls the Messiah, Lord?" Jesus then quotes Psalm 110:1, "The Lord said to my Lord." This would be translated "Yahweh said to the Messiah." Now Jesus throws in his punch line. "If the Messiah is David's Lord, how can he also be his son?" They had no answer, and that stopped the questions from that day forward.
Withering Rebuke of Scribes and Pharisees
The end of Jesus' earthly life is soon to come. He has challenged the Jewish leaders more and more openly. They will soon resort to some way to get rid of him. So Jesus draws together all that he has told his followers about these Jewish leaders in the course of his teaching life.
JESUS ADAMANT IN FACE OF HYPOCRISY. Whether Jesus actually made a summary such as this, or whether this is the work of the Gospel editor, makes no difference. The basic facts are here so that we can see the full effect that they have in the Christian way of life. A very important detail is to notice that Jesus, who can be so gentle and kind with small children and penitent adults, can be unbending in the face of hypocrisy and fakery.
Jesus stresses that the Scribes and Pharisees do occupy the teaching chair of Moses. His followers are to listen to what they say but not to follow their example. They do not practice what they preach. Everything they do is to attract attention to themselves. They spend hours and days on the making of their phylacteries and tassels. They look for and expect the places of honor in the synagogues and at banquets. They want the people to fawn over them in the streets.
GREAT PEOPLE SERVE. Jesus says this is backwards. His followers must lead a life of service. Service is not a demeaning way of life. Service is a true concern for the welfare of others and doing what is necessary to attain it.
SEVEN WOES AGAINST THE LEADERS. Matthew 23:13–32. The word "Woe" that is used in this selection is by far the worst condemnation that could be given. Today the word would mean bloodshed or lawsuits. It is a word whose meaning includes the sum total of all that is bad or evil.
WHAT JESUS WILL NOT TOLERATE: 1. You close the doors to the Kingdom of Heaven and are too dumb to go in yourselves. 2. You travel and work to make one convert and then make him twice as bad as you are. 3. You apply superficial technicalities to the Law and blame it on God. 4. You are precise in your tithing but then thwart justice, charity and trust. You strain out gnats and swallow the camel. 5. You present a pious exterior and inwardly are morally rotten. 6. You are whitewashed tombs: clean and white on the outside and full of dead men's bones and corruption within. 7. You praise the prophets and decorate their tombs but you follow in the footsteps of those who killed the prophets.
Jesus makes it very clear where he stands with regard to the life and teachings of the leaders of his times. He ends it all in a total condemnation "Brood of Vipers!" They are not just one snake as in the account of Genesis, but a whole brood of the most poisonous snakes. They are but continuing the thought and action patterns of their ancestors. So often, in the past, through the prophets, Yahweh had tried to lead the people into righteous lives. But they would not listen. They killed the prophets and continued their way of sin and corruption. And so desolation shall come to Jerusalem and the Temple because of the inward decay of the people themselves.