Matthew 25: 1-30, Waiting for the Bridegroom & Master

Jesus continues teaching on the coming of the final age and the kingdom of heaven.

Matt 25:1-13, Five wise, five foolish virgins
"At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise, however, took oil in jars along with their lamps. The bridegroom was a long time in coming, and they all became drowsy and fell asleep.

"At midnight the cry rang out: `Here's the bridegroom! Come out to meet him!' Then all the virgins woke up and trimmed their lamps.

"The foolish ones said to the wise, `Give us some of your oil; our lamps are going out.'

"`No,' they replied, `there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'

"But while they were on their way to buy the oil, the  bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. Later the others also came. `Sir! Sir!' they said. `Open the door for us!' But he replied, `I tell you the truth, I don't know you.'

"Therefore keep watch, because you do not know the day or the hour.

This is a warning, not especially about timing, but about preparation and the unexpected.  Notice what it says about the culture of the time, waiting for a party traveling at night.

Matt 25:14-18, Distributing talents, 5, 2 and 1
"Again, it will be like a man going on a journey, who called his servants and entrusted his property to them. To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey. The man who had received the five talents went at once and put his money to work and gained five more. So also, the one with the two talents gained two more. But the man who had received the one talent went off, dug a  hole in the ground and hid his master's money.

A simplistic story has been set up -- 8 talents are distributed unevenly among three servants.  They respond in different ways.

In verse 15, the NIV footnotes says, "A talent was worth more than a thousand dollars."

Matt 25:19-30, Settling the accounts
"After a long time the master of those servants returned and  settled accounts with them. The man who had received the five talents brought the other  five. `Master,' he said, `you entrusted me with five talents. See, I have gained five more.'

"His master replied, `Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

"The man with the two talents also came. `Master,' he said, `you entrusted me with two talents; see, I have gained two more.'

"His master replied, `Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'

"Then the man who had received the one talent came. `Master,' he said, `I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.'

"His master replied, `You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

 "`Take the talent from him and give it to the one who has the ten talents. For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.'

This is a strange and rather scary parable.  It includes a message about being serious about the gospel, working hard in the role given you, with the abilities and skills learned or inherited.  But I still find it strange.

Matthew 22: 23-46, Tests by the Religious Leaders, II

The religious teachers continue to challenge Jesus.  They have their favorite nuggets to throw at him. "Can God make a stone so big He can't move it?"  No, that is not one of the questions... but the questions are on that simplistic level.

Matt 22:23-33, Who is a man's wife in heaven?
That same day the Sadducees, who say there is no resurrection, came to him with a question. "Teacher," they said, "Moses told us that if a man dies without having children, his brother must marry the widow and have children for him. Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. The same thing happened to the second and third brother, right on down to the seventh. Finally, the woman died. Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?"

Jesus replied, "You are in error because you do not know the Scriptures or the power of God. At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.

"But about the resurrection of the dead--have you not read what God said to you.  `I am the God of Abraham, the God of Isaac, and the God of  Jacob'? He is not the God of the dead but of the living."

When the crowds heard this, they were astonished at his teaching.

The Sadducees also attempt a direct line of questioning, hitting Jesus with one of their conundrums intended to show that the resurrection is a foolish idea.  Jesus's response is more direct here and he confronts the foolishness of the Sadducees by confronting their underlying assumptions.

(This reminds me of some of the silly things I see on Facebook, ideas that only make sense to those who have already bought into them....)

The quote in verse 32 is from  Exodus 3:6.  This quote is significant, I think, to one's view of the afterlife and the "restoration" mentioned in an earlier passage.  The afterlife is not going to be like the popular church description, sitting high above the clouds, looking down on the earth.  It will be on the earth, in a new, restored earth and universe.

Matt 22:34-40, Greatest commandment
Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: "Teacher, which is the greatest commandment in the Law?"

Jesus replied: "`Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: `Love your neighbor as yourself.'  All the Law and the Prophets hang on these two commandments."

Jesus quickly summarizes the Law in a way that shows he has thought deeply about it.

The quote in verse 37 is from Deut. 6:5. The quote in verse 39 is from Lev. 19:18.

Matt 22:41-45, David calls his Son, "My Lord"
While the Pharisees were gathered together, Jesus asked  them, "What do you think about the Christ? Whose son is he?"  

"The son of David," they replied.

He said to them, "How is it then that David, speaking by the Spirit, calls him `Lord'? For he says `The Lord said to my Lord: "Sit at my right hand until I  put your enemies under your feet."' If then David calls him `Lord,' how can he be his son?"

Jesus has saved up a question for the Pharisees: why did David call his chosen descendant, "Lord"? The quote in verse 44 is from Psalm 110:1 and hits at the Pharisees' narrow view of the coming Messiah.

Matt 22:46, Stymied
No one could say a word in reply, and from that day on no one dared to ask him any more questions.

Jesus seems to know the entire Old Testament by heart, and to have thought deeply about it.  The Pharisees' trick questions (over the last two chapters of Matthew) have been futile and Jesus has ended the session with a question that has caught them out.

Matthew 22:1-22, Tests by the religious leaders

The religious leaders test Jesus, trying to trap him.  But most of Jesus's teachings are in parables, which seem to confuse and distract them.

Matt 22:1-14, A king prepares a banquet
Jesus spoke to them again in parables, saying: "The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. Then he sent some more servants and said, `Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.'  But they paid no attention and went off--one to his field, another to his business.  The rest seized his servants, mistreated them and killed them.

"The king was enraged. He sent his army and destroyed those murderers and burned their city. Then he said to his servants, `The wedding banquet is ready, but those I invited did not deserve to come. Go to the street corners and invite to the banquet anyone you find.'

"So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests. But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. `Friend,' he asked, `how did you get in here without wedding clothes?' The man was speechless. Then the king told the attendants, `Tie him hand and foot, and throw him outside, into the darkness, where there will  be weeping and gnashing of teeth.'

"For many are invited, but few are chosen."

The metaphor implies that the Jewish nation has ignored God's invitation and so the invitation (as prophesied in the Old Testament) is dispersed to the Gentiles, to the "foreigners".  But even then, there are guests who seem to ignore the prestige and importance of such an invitation.

These parables (denouncing Jewish apathy and opening the kingdom of heaven to the Gentiles) force the Pharisees' hand....

Matt 22:15-22, A question about Caesar
Then the Pharisees went out and laid plans to trap him in his words. They sent their disciples to him along with the Herodians. "Teacher," they said, "we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by men, because you pay no attention to who they are. Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?"

But Jesus, knowing their evil intent, said, "You hypocrites, why are you trying to trap me? Show me the coin used for paying the tax." 

They brought him a denarius, and he asked them, "Whose portrait is this? And whose inscription?"

"Caesar's," they replied. 

Then he said to them, "Give to Caesar what is Caesar's, and to God what is God's."  

When they heard this, they were amazed. So they left him and went away.

The Pharisees ask Jesus a direct question.  But even the direct question he manages to deflect in a way that frustrates them.  Jesus does not, as they had hoped, attack the Romans, but continues to emphasize a larger kingdom of heaven.

Note the outright flattery that leads the questioning.

The "Herodians" have been brought to this questioning.  Presumably the Herodians are sympathetic to King Herod and so the question put before Jesus has considerable danger; if he runs down the Roman government, King Herod will have witnesses to his treason.

On Parables

If one grew up in the Christian church, the parables of Jesus are part of the tapestry of Christian religion.  But if we look at the gospels with fresh eyes, as a newcomer to these letters, we are struck by how much storytelling Jesus does and by his constant "hiding" of the main message.

At every turn, Jesus sheathes his message in a story, a "parable".  Indeed, "parables" now are often synonymous with "the teachings of Jesus."

Why does Jesus do this? Why the steady stream of stories?

Jesus answers this question in, of course, a parable.  The "parable of the sower" (Matthew 13, Luke 8, Mark 4) is a parable about parables! Jesus tells of a farmer spreading seeds and of the differing responses, depending upon the ground on which the seeds fall. When questioned about the parable by his disciples, Jesus says (essentially) that the parables are to keep out the calloused, that is, those who are not really interested and only pretend to be listening.

There are other Biblical instances of stories being created to carry a message. In the Old Testament passage, II Samuel 12, the Jewish prophet Nathan rebukes King David.  It is dangerous to rebuke a king, especially about murder, deceit and adultery, but Nathan wants to get under David's defensiveness to reach the true David, that king who had once been concerned about justice.  And so Nathan tells a story.  At the end of the story, when David is incensed at the rich man who abused a poor man and killed the poor man's pet, Nathan points a bony finger at David and says, "You are that man!"  The story achieved its goal.  Similarly, in II Samuel 14, David's commander, Joab, communicates to the king by way of a contrived story.

Communication by stories and parables is not unique to the Bible, of course.  An ancient example is the fables of Aesop, which date from 500 years before Christ.

As a teacher in the twenty-first century, Jesus's use of parable resonates with me.  Good teaching methods go beyond mere transformation of facts.  Whether it is the "Socratic method" or "Inquiry Based Learning" or some other currently popular technique, educators recognize that students must actively engage in the learning process, if that process is to mean anything.  If that process is to lead to true learning and understanding, the student needs to put energy into integrating the knowledge and concepts.  Jesus forces this in his use of parables; the information he provides is not low-hanging fruit that is easy to pluck -- and then forget.

If we link the parable of the sower with the proverb in Matthew 7:6 about "not casting pearls before swine", there is an additional message, a message about matching the appropriate message to the audience.

Too often, in American Christianity, the emphasis is on giving as simple a message as possible, on the presentation of a simplistic candy-coated Jesus, a message suitable for young children but patronizing to adults.  Joining the Kingdom of Heaven should be a thoughtful and careful process.  An adult should not lightly make a decision to be a disciple of Christ. Jesus himself warns people of this; in some cases, he warns people away.  The effect of Jesus's parables is to ask the listener, "Are you sure you really want to go down this path?"

I'd have more to say about the importance of thinking deeply on the gospel -- and not being distracted by silly trivialities -- but googling "pearls before swine" led me to this comic strip and I've been reading the comic strip instead of thinking about parables....

Matthew 17, The Transfiguration

Matthew has told us that there is to be a future "revealing" of the Son of Man.  In this chapter, we turn a corner.  Jesus's preaching ministry is near an end and he will soon make one last trip to Jerusalem, there to die.

Matt 17:1-3
After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves.  There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus.

This occurs just after Jesus has promised the disciples that they will see the Son of Man coming in glory.

I wonder what Moses, Elijah and Jesus talk about....

Matt 17:4-8
Peter said to Jesus, "Lord, it is good for us to be here. If  you wish, I will put up three shelters--one for you, one for Moses and one for Elijah."

While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" When the disciples heard this, they fell facedown to the ground, terrified.

But Jesus came and touched them. "Get up," he said. "Don't  be afraid." When they looked up, they saw no one except Jesus.

Peter always speaks his mind.  He is eager to create a place the three heroes can rest.  But he needs to be listening.

Matt 17:9-13
As they were coming down the mountain, Jesus instructed  them, "Don't tell anyone what you have seen, until the Son of Man has been raised from the dead."

The disciples asked him, "Why then do the teachers of the law say that Elijah must come first?"

Jesus replied, "To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished.  In the same way the Son of Man is going to suffer at their hands." Then the disciples understood that he was talking to them  about John the Baptist.

So part of the Old Testament prophecy, to their understanding, has been fulfilled by John the Baptist.

Matt 17:14-18
When they came to the crowd, a man approached Jesus and knelt before him. "Lord, have mercy on my son," he said. "He has seizures and is suffering greatly. He often falls into the fire or into the water. I brought him to your disciples, but they could not heal him."

"O unbelieving and perverse generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy here to me." Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment.

Was it a demon?  Or something else?  How would our medical profession view this?

Jesus is clearly frustrated with his disciples.  They apparently still have a long way to go in their training.

Matt 17:19-20
Then the disciples came to Jesus in private and asked, "Why couldn't we drive it out?"

He replied, "Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, `Move from here to there' and it will move. Nothing will be impossible for you."

Verse 21 (in old texts) is questionable (not appearing in early Greek copies of Matthew) and has been removed by the NIV.  A translation of it would be "But this kind does not go out except by prayer and fasting."

Matt 17:22-23
When they came together in Galilee, he said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and on the third day he will be raised to life." And the disciples were filled with grief.

This is a depressing statement to the disciples.  There is lots of evil in the world and it often seems to be winning.

Matt 17:24-27
After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, "Doesn't your teacher pay the temple tax?"

"Yes, he does," he replied. When Peter came into the house, Jesus was the first to speak. "What do you think, Simon?" he  asked. "From whom do the kings of the earth collect duty and  taxes--from their own sons or from others?"

"From others," Peter answered. 

"Then the sons are exempt,"  Jesus said to him. "But so that we may not offend them, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours."

The "temple tax" is a translation of Greek for "the two drachmas".

Jesus clearly does not seek confrontation with the political system, although he continues to confront religious hypocrisy.

The Five Discourses of Matthew

On Sundays I attempt to "rest" from our reading of New Testament chapters and maybe catch up on past readings or take a moment to summarize some topics we are reading at this time.  Since we are currently in The Gospel of Matthew, it might be good to look at the structure of the body of that book.

The Gospel of Matthew has five significant teaching passages, in which Jesus gives a series of talks on a particular theme.  These five passages are sometimes called the Five Discourses of Matthew.

Matthew makes no claim to put his recorded events in chronological order.  It is likely that Jesus spoke these teachings numerous times throughout his three year ministry, in various places and in different arrangements.

The most well-known and most significant discourse is the Sermon on the Mount, in chapters 5 to 7 of the gospel of Matthew. In this teaching passage, Jesus spells out citizenship in the kingdom of heaven.  Beginning with the Beatitudes, he inverts the standard understanding of power, emphasizing compassion, mercy, peacemaking and humility.  Part way through the sermon, he teaches the disciples to pray; that passage is now called The Lord's Prayer and now recited in thousands of churches every week.

In Matthew 10, Jesus gives instructions to his disciples on how they are to begin their ministry.  This is sometimes called the Missionary Discourse or the Little Commission (in contrast to the Great Commission.)

In Matthew 13, Jesus publicly teaches about the kingdom of heaven in a series of parables and then privately explains one of the parables to the disciples and presents several more.  These two sections, one public, one private, have been collectively called the Parabolic Discourse.  (As a mathematician I might think that a "parabolic discourse" has something to do with conic sections, but it does not ... sigh.)

In Matthew 18, Jesus gives several parables about the Kingdom of Heaven, sometimes called the Discourse on the Church.

In Matthew 23-25, beginning on the Mount of Olives at the very end of his ministry, Jesus gives several teachings on the "end times".  This is the Olivet Discourse.

Tomorrow we return to Matthew, chapter 11, and a question raised by John, the Baptist.

Online resources on the gospel of Matthew

I try to celebrate Sundays by NOT moving on to new material but instead doing a little bit of review. If you have missed a day in reading through the Gospel of Matthew, this is a time to catch up. Meanwhile, I'll describe some nice web sources I have found on the Gospel of Matthew.

The Overview Bible project also has a nice summary of the Gospel of Matthew.

The Bible Gateway is a good place to begin a study.  Pick a chapter in which you are interested (such as Matthew 1) and then along the right side of the page, click on "Study This".  A variety of commentary options will appear, some old, some new, some free, some not.

On Wikipedia are chapter and verse studies for most of the New Testament! For example, here is Matthew 7, both chapter and links to verses.

There is a free audio of the Gospel of Matthew available here at librivox. The Gospel of Matthew read in the King James Version is on Youtube.  (Personally, I'm not a fan of the ancient King James Version – too many associations with church traditionalism and legalism for me – but you may enjoy it.)

Among the published commentaries one might purchase are these five recommended by Ligonier Ministries.  If English is not your first language – or even if it is! – there is a nice "EasyEnglish" commentary on Matthew here.

But, frankly, one should spend most of one's time on the original source, the Scriptures themselves. The commentaries are for the curious, after reading a bit in the original Bible chapters ... which we will try to do tomorrow!

The Blue Letter Bible has a study guide on Matthew.  It begins here.

Bob Utley, a pastor out of East Texas (where I'm located now) has a nice overview of various passages from the Bible.  Here is his introduction to the Sermon on the Mount.  Bob's accent meets the stereotype of the southern televangelist, but his understanding and communication of bible passages is much better than that.

On a different direction, here is the Wikipedia page on the Renaissance painting of Jesus calling the tax collector, Matthew, to be his follower.  The gospels were the source for much of medieval and Renaissance art.

While searching Youtube, I found a four hour (!!) adaptation of Matthew as film. Personally this is not for me (I'd rather read the whole book – in the KJV – than watch this very slow moving film!) but it shows the things one can try to do with Bible Study.

Tomorrow we return to Matthew's account of the Sermon on the Mount.