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A Look of the Expositor Bible at The Ordeal of questions {Matthew 22:15-46 }

II —The Ordeal of questions. {#Mt 22:15-46 }

The open challenge has failed; but more subtle weapons may succeed. The Pharisees have found it of no avail to confront their enemy; but they may still be able to entangle Him. They will at all events try. They will spring upon Him some hard questions, of such a kind that, answering on the spur of the moment, He will be sure to compromise Himself.

1. The first shall be one of those semi-political semi-religious questions on which feeling is running high — the lawfulness or unlawfulness of paying tribute to Caesar. The old Pharisees who had challenged His authority keep in the background, that the sinister purpose of the question may not appear; but they are represented by some of their disciples who, coming fresh upon the scene and addressing Jesus m terms of respect and appreciation, may readily pass for guileless inquirers. They were accompanied by some Herodians, whose divergence of view on the point made it all the more natural that they should join with Pharisees in asking the question; for it might fairly be considered that they had been disputing with one another in regard to it, and had concluded to submit the question to His decision as to one who would be sure to know the truth and fearless to tell it. So together they come with the request:

“Master, we know that Thou art true, and teachest the way of God in truth, neither carest Thou for any man: for Thou regardest not the person of men. Tell us therefore, What thinkest Thou? Is it lawful to give tribute unto Caesar, or not?”

But they cannot impose upon Him:

“Jesus perceived their wickedness, and said, Why tempt ye Me, ye hypocrites?”

Having thus unmasked them, without a moment’s hesitation He answers them. They had expected a “yes” or a “no”—a “yes” which would have set the people against Him, or better still a “no” which would have put Him at the mercy of the government. But, avoiding Scylla on the one hand, and Charybdis on the other, He makes straight for His goal by asking for a piece of coin and calling attention to Caesar’s stamp upon it. Those who use Caesar’s coin should not refuse to pay Caesar’s tribute; but, while the relation which with their own acquiescence they sustain to the Roman emperor implied corresponding obligations in the sphere it covered, this did not at all interfere with what is due to the King of kings and Lord of lords, in Whose image we all are made, and Whose superscription every one of us bears:

“Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”

Thus He not only avoids the net they had spread for Him, and gives them the very best answer to their question, but, in doing so, He lays down a great principle of far-reaching application and permanent value respecting the difficult and much-to-be-vexed question as to the relations between Church and State. “O answer full of miracle!” as one had said. No wonder that

“when they had heard these words they marvelled, and left Him, and went their way.”

2. Next come forward certain Sadducees. That the Pharisees had an understanding with them also seems likely from what is said both in ver. 15, which seems a general introduction to the series of questions, and in ver. 34, from which it would appear that they were somewhere out of sight, waiting to hear the result of this new attack. Though the alliance seems a strange one, it is not the first time that common hostility to the Christ of God has drawn together the two great rival parties. {see #Mt 16:1 } If we are right in supposing them to be in combination now, it is a remarkable illustration of the deep hostility of the Pharisees that they should not only combine with the Sadducees against Him, as they had done before, but that they should look with complacency on their using against Him a weapon which threatened one of their own doctrines. For the object of the attack was to cast ridicule on the doctrine of the resurrection, which assuredly the Pharisees did not deny.

The difficulty they raise is of the same kind as those which are painfully familiar in these days, when men of coarse minds and fleshly imaginations show by their crude objections their incapacity even to think on spiritual themes. The case they supposed was one they knew He could not find fault with so far as this world was concerned, for everything was done in accordance with the letter of the law of Moses, the inference being that whatever confusion there was in it must belong to what they would call His figment of the resurrection:

“In the resurrection whose wife shall she be of the seven? for they all had her.”

It is worthy of note that our Lord’s-answer is much less stern than in the former case. These men were not hypocrites. They were scornful, perhaps flippant; but they were not intentionally dishonest. The difficulty they felt was due to the coarseness of their minds, but it was a real difficulty to them. Our Lord accordingly gives them a kindly answer, not denouncing them, but calmly showing them where they are wrong:

“Ye do err, not knowing the Scriptures, nor the power of God.”

Ye know not the power of God, or ye would not suppose that the life to come, would be a mere repetition of the life that now is, with all its fleshly conditions the same as now. That there is continuity of life is of course implied in the very idea of resurrection, but true life resides not in the flesh, but in the spirit, and therefore the continuity will be a spiritual continuity; and the power of God will effect such changes on the body itself that it will rise out of its fleshly condition into a state of being like that of the angels of God. The thought is the same as that which was afterwards expanded by the apostle Paul in such passages as #Ro 8:5-11, 1Co 15:35-54.

Ye know not the Scriptures, or you would find in the writings of Moses from which you quote, and to which you attach supreme importance, evidence enough of the great doctrine you deny.

“Have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?”

Here, again, Jesus not only answers the Sadducees, but puts the great and all-important doctrine of the life to come and the resurrection of the body on its deepest foundation. There are those who have expressed astonishment that He did not quote from some of the later prophets, where He could have found passages much clearer and more to the point: but not only was it desirable that, as they had based their question on Moses, He should give His answer from the same source; but in doing so He has put the great truth on a permanent and universal basis; for the argument rests not on the authority of Moses, nor, as some have supposed, upon the present tense “I am,” but on the relation between God and His people. The thought is that such a relation between mortal man and the eternal God as is implied in the declaration

“I am the God of Abraham, and the God of Isaac, and the God of Jacob”

is itself a guarantee of immortality. Not for the spirit only, for it is not as spirits merely, but as men that we are taken into relation to the living God; and that relation, being of God, must share His immortality:

“God is not the God of the dead, but of the living.”

The thought is put in a very striking way in a well-known passage in the Epistle to the Hebrews:

“But now they the patriarchs desire a better country, that is, a heavenly: wherefore God is not ashamed to be called their God: for He hath prepared for them a city.”

Our Lord’s answer suggests the best way of assuring ourselves of this glorious hope. Let God be real to us, and life and immortality will be real too. If we would escape the doubts of old Sadducee and new Agnostic, we must be much with God, and strengthen more and more the ties which bind us to Him.

3. The next attempt of the Pharisees is on an entirely new line. They have found that they cannot impose upon Him by sending pretended inquirers to question Him. But they have managed to lay their hands on a real inquirer now — one of themselves, a student of the law, who is exercised on a question much discussed, arid to which very different answers are given; they will suggest to him to carry his question to Jesus and see what He will say to it. That this was the real state of the case appears from the fuller account in St. Mark’s Gospel. When, then, St. Matthew speaks of him as asking Jesus a question, “tempting Him,” we are not to impute the same sinister motives as actuated those who sent him. He also was in a certain sense tempting Jesus — i.e., putting Him to the test, but with no sinister motive, with a real desire to find out the truth, and probably also to find out if this Jesus was one who could really help an inquirer after truth. In this spirit, then, he asks the question,

“Which is the great commandment in the law?”

The answer our Lord immediately gives is now so familiar that it is difficult to realise how great a thing it was to give it for the first time. True, He takes it from the Scriptures; but think what command of the Scriptures is involved in this prompt reply. The passages quoted lie far apart — the one in the sixth chapter of Deuteronomy, the other in the nineteenth of Leviticus in quite an obscure corner; and nowhere are they spoken of as the first and second commandments, nor indeed were they regarded as commandments in the usually understood sense of the word. When we consider all this we recognise what from one point of view might be called a miracle of genius, and from another a flash of inspiration, in the instantaneous selection of these two passages, and bringing them together so as to furnish a summary of the law and the prophets beyond all praise which the veriest unbeliever, if only he have a mind to appreciate that which is excellent, must recognise as worthy of being written in letters of light. That one short answer to a sudden question—asked indeed by a true man, but really sprung upon Him by His enemies who were watching for His halting—is of more value in morals than all the writings of all the ethical philosophers, from Socrates to Herbert Spencer.

It is now time to question the questioners. The opportunity is most favourable. They are gathered together to hear what He will say to their last attempt to entangle Him. Once more He has not only met the difficulty, but has done so in such a way as to make the truth on the subject in dispute shine with the very light of heaven. There could not, then, be a better opportunity of turning their thoughts in a direction which might lead them, if possible in spite of themselves, into the light of God.

The question Jesus asks (vv. 41-45) is undoubtedly a puzzling one for them; but it is no mere Scripture conundrum. The difficulty in which it lands them is one which, if only they would honestly face it, would be the means of removing the veil from their eyes, and leading them, ere it is too late, to welcome the Son of David come in the name of the Lord to save them. They fully accepted the psalm to which He referred as a psalm of David concerning the. Messiah. If, then, they would honestly read that psalm they would see that the Messiah when He comes must be, not a mere earthly monarch, as David was, but a heavenly monarch, one who should sit on the throne of God and bring into subjection the enemies of the kingdom of heaven. If only they would take their ideas of the Christ from the Scriptures which were their boast, they could not fail to see Him standing now before them. For we must remember that they had not only the words He spoke to guide them. They had before them the Messiah Himself, with the light of heaven in His eye, with the love of God in His face; and had they had any love for the light, they would have recognised Him then — they would have seen in Him, whom they had often heard of as David’s Son, the Lord of David, and therefore the Lord of the Temple, and the heavenly King of Israel. But they love the darkness rather than the light, because their deeds are evil: therefore their hearts remain unchanged, the eyes of their spirit unopened; they are only abashed and silenced:

“No man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.”

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:11-13 – The Nazarene’s Commentary: King’s Inspection and Marriage Garments

Matthew 22:14 – The Nazarene’s Commentary: Many Invited – Few Chosen

Matthew 22:15-22 – The Nazarene’s Commentary: Caesar’s Things and God’s Things

Matthew 22:23-28 – The Nazarene’s Commentary: Sadducees Question on the Resurrection

Matthew 22:29-33 – The Nazarene’s Commentary: Resurrection Proof from Moses

Matthew 22:34-40 – The Nazarene’s Commentary: Which Is the Greatest Commandment

Matthew 22:41-46 – The Nazarene’s Commentary: Jesus Asks a Trump Question

Additional readings to Matthew 22:41-46

A Look of the Expositor Bible at The Marriage Feast {Matthew 22:1-14 }

A Look of the Expositor Bible at The Marriage Feast {Matthew 22:1-14 }

The Marriage Feast. {#Mt 22:1-14 }

The manner in which this third parable is introduced leaves room for doubt whether it was spoken in immediate connection with the two preceding. The use of the word “answered” (ver. 1) would rather suggest the idea that some conversation not reported had intervened. But though it does not form part of a continuous discourse with the others, it is so closely connected with them in scope and bearing that it may appropriately be dealt with, as concluding the warning called forth by the first attack of the chief priests and elders. The relation between the three parables will be best seen by observing that the first has to do with their treatment of John; the second and third with their treatment of Himself and His apostles. The second and third differ from each other in this: that while the King’s Son, Who is prominent in both, is regarded in the former as the last and greatest of a long series of heavenly messengers sent to demand of the chosen people the fruits of righteousness, in the latter He is presented, not as demanding righteousness, but as bringing joy. Duty is the leading thought of the second parable, privilege of the third; in the one sin is brought home to Israel’s leaders by setting before them their treatment of the messengers of righteousness, in the other the sin lies in their rejection of the message of grace. Out of this distinction rises another—viz., that while the second parable runs back into the past, upwards along the line of the Old Testament prophets, the third runs down into the future, into the history of the apostolic times. The two together make up a terrible indictment, which might well have roused these slumbering consciences, and led even scribes and Pharisees to shrink from filling up the measure of their iniquities.

A word may be necessary as to the relation of this parable to the similar one recorded in the fourteenth chapter of St. Luke, known as “The parable of the Great Supper.” The two have many features in common, but the differences are so great that it is plainly wrong to suppose them to be different versions of the same. It: is astonishing to see what needless difficulties some people make for themselves by the utterly groundless assumption that our Lord would never use the same illustration a second time. Why should He not have spoken of. the gospel as a feast, not twice merely, but fifty times? There would, no doubt, be many variations in His manner of unfolding the thought, according to the circumstances, the audience, the particular object in view at the time; but to suppose that because He had used that illustration in Galilee He must be forbidden from reverting to it in Judea is a specimen of what we may call the insanity of those who are ever on the watch for their favourite “discrepancies.” In this case there is not only much variation in detail, but the scope of the two parables is quite different, the former having more the character of a pressing invitation, with only a suggestion of warning at the close; whereas the one before us, while preserving all the grace of the gospel as suggested by the figure of a feast to which men are freely invited, and even heightening its attractiveness inasmuch as it is a wedding feast—the most joyful of all festivities—and a royal one too, yet has throughout the same sad tone of judgment which has been characteristic of all these three parables, and is at once seen to be specially appropriate to the fateful occasion on which they were spoken.

As essentially a New Testament parable, it begins with the familiar formula “The kingdom of heaven is like.” The two previous parables had led up to the new dispensation; but: this one begins with it, and is wholly concerned with it. The King’s Son appears now, not as a messenger, but as a bridegroom. It was not the first time that Jesus had spoken of Himself as a bridegroom, or rather as the Bridegroom. The thought was a familiar one in the prophets of the Old Testament, the Bridegroom, be it remembered, being none other than Jehovah Himself. Consider, then, what it meant that Jesus should without hesitation or explanation. speak of Himself as the Bridegroom. And let. us not imagine that He simply took the figure, and applied it to Himself as fulfilling prophecy; let us not fail to realise that He entered fully into its tender meaning. When we think of the circumstances in which this parable was spoken we have here a most pathetic glimpse into the sanctuary of our Saviour’s loving heart. Let us. try with reverent sympathy to enter into the feeling of the King’s Son, come from heaven to seek humanity for His bride, to woo and to win her from the cruel bondage of sin and death, to take her into union with Himself, so that she may share with Him the liberty and wealth, the purity and joy, the glory and the hope of the heavenly kingdom! The King “made a marriage for His Son”—where is the bride? what response is she making to the Bridegroom’s suit? A marriage for His Son! On Calvary?

It must have been very hard for Him to go on; but He will keep down the rising tide of emotion, that He may set before this people and before all people another attractive picture of the kingdom of heaven. He will give even these despisers of the heavenly grace another opportunity to reconsider their position. So He tells of the invitations sent out first to “them that were bidden”— i.e., to the chosen people who had been especially invited from the earliest times, and to whom, when the fulness of the time had come, the call was first addressed. “And they would not come.” There is no reference to the aggravations which had found place in the former parable. {#Mt 21:39 } These were connected not so much with the offer of grace, which is the main purport of this parable, as with the demand for fruit, which was the leading thought of the one before. It was enough, then, in describing how they dealt with the invitation, to say, “They would not come”; and, indeed, this refusal hurt Him far more than their buffets and their blows. When He is buffeted He is silent, sheds no tears, utters no wail; His tears and lamentation are reserved for them: “How often would I, have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” “They would not come.”

But the love of the King and of His Son is not yet exhausted. A second invitation is sent, with greater urgency than before, and with fuller representations of the great preparations which had been made for the entertainment of the guests: “Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.” As the first invitation was that which had been already given and which they were now rejecting, the second refers to that fuller proclamation of the gospel which was yet to be made after the work of the Bride-groom-Redeemer should be finished when it could be said, as not before: “All things are ready.”

In the account which follows, therefore, there is a foreshadowing of the treatment the apostles would afterwards receive. Many, indeed, were converted by their word, and took their places at the feast; but the people as a whole “made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them.” What was the consequence? Jerusalem, rejecting the gospel of the kingdom, even when it was “preached with the Holy Ghost sent down from heaven,” must be destroyed; and new guests must be sought among the nations that up till now had no especial invitation to the feast. This prophetic warning was conveyed in terms of the parable; yet there is a touch in it which shows how strongly the Saviour’s mind was running on the sad future of which the parable was but a picture: “When the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.” Why “city”? There had been no mention of a city in the parable. True; but Jerusalem was in the Saviour’s heart, and all the pathos of His lament over it is in that little word. “Their city” too, observe, -reminding us of “your house” at the close of this sad day. {#Mt 23:38 } In the same way the calling of the Gentiles is most skilfully brought within the scope of the parable, by the use of the peculiar word translated in the Revised Version—”the partings of the highways,” which seems to suggest the thought of the servants leaving the city precincts and going out in all directions along the main trunk roads to “the partings of the highways,” to carry the gospel to all without distinction, wherever could be found an ear of man to listen, or a human heart to welcome the King’s grace and the Bridegroom’s love. Thus, after all, the wedding was to be furnished with guests.

The parable, as we have seen, is one of grace; but righteousness too must find a place in it. The demand for fruits of righteousness is no less rigid in the new dispensation than it had been in the old. To make this clear and strong the parable of the Feast is followed by the pendant of the Wedding Garment.

There are two ways in which the heavenly marriage feast may be despised: first, by those who will not come at all; next, and no less, by those who try to snatch the wedding joy without the bridal purity. The same leading thought or motive is recognisable here as in the parable of the two sons. The man without the wedding garment corresponds to the son who said “I go, sir,” and went not, while those who refuse altogether correspond to the son who answered “I will not.” By bearing this in mind we can understand, what to many has been a serious difficulty—how it is that the punishment meted out to the offender in this second parable is so terribly severe. If we simply think of the parable itself, it does seem an extraordinary thing that so slight an offence as coming to a wedding feast without the regulation dress should meet with such an awful doom; but when we consider whom this man represents we can see the very best of reasons for it. Hypocrisy was his crime, than which there is nothing more utterly hateful in the sight of Him Who desireth truth in the inward parts. It is true that the representation does not at first seem to set the sin in so very strong a light; but when we think of it, we see that there was no other way in which it could be brought within the scope of this parable. It is worthy of notice, moreover, that the distinction between the intruder and the others is not observed till the king himself enters, which indicates that the difference between him and the others was no outward distinction, that the garment referred to is the invisible garment of-righteousness. To the common eye he looked like all the rest; but when the all-searching Eye is on the company he is at once detected and exposed. He is really worse than those who would not come at all. They were honest sinners; he was a hypocrite—at the feast with mouth and hand and eye, but not of it, for his spirit isnot robed in white: he is the black sheep in the fold; a despiser within, he is worse than the despisers without.

Even to him, indeed, the king has a kindly feeling. He calls him “Friend,” and gives him yet the opportunity to repent and cry for mercy. But he is speechless. False to the core, he has no rallying point within to fall back upon. All is confusion and despair. He cannot even pray. Nothing remains but to pronounce his final doom (ver. 13).

The words with which the parable closes (ver. 14) are sad and solemn. They have occasioned difficulty to some, who have supposed they were meant to teach that the number of the saved will be small. Their difficulty, like so many others, has been due to forgetfulness of the circumstances under which the words were spoken, and the strong emotion of which they were the expression. Jesus is looking back over the time since He began to spread the gospel feast, and thinking how many have been invited, and how few have come! And even among those who have seemed to come there are hypocrites! One He specially would have in mind as He spoke of the man without the wedding garment; for though we take him to be the type of a class, we can scarcely think that our Lord could fail to let His sad thoughts rest on Judas as He described that man. Taking all this into consideration we can well understand how at that time He should conclude His parable with the lamentation: “Many are called, but few chosen.” It did not follow that it was a truth for all time and for eternity. It was true for the time included in the scope of the parable. It was most sadly true of the Jewish nation then, and in the times which followed on immediately; but the day was coming, before all was done, when the heavenly Bridegroom, according to the sure word of prophecy, should “see of the travail of His soul, and be satisfied.” No creed article, therefore, have we here, but a cry from the sore heart of the heavenly Bridegroom, in the day of His sorrows, in the pain of unrequited love.

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Preceding

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

Matthew 22:7-10 – The Nazarene’s Commentary: Invitations after City’s Destruction

Matthew 22:11-13 – The Nazarene’s Commentary: King’s Inspection and Marriage Garments

Matthew 22:14 – The Nazarene’s Commentary: Many Invited – Few Chosen

Matthew 22:15-22 – The Nazarene’s Commentary: Caesar’s Things and God’s Things

Matthew 22:23-28 – The Nazarene’s Commentary: Sadducees Question on the Resurrection

Matthew 22:29-33 – The Nazarene’s Commentary: Resurrection Proof from Moses

Matthew 22:34-40 – The Nazarene’s Commentary: Which Is the Greatest Commandment

Matthew 22:41-46 – The Nazarene’s Commentary: Jesus Asks a Trump Question

Additional readings to Matthew 22:41-46

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Additional reading

  1. Memorizing wonderfully 31 Son of David and God’s Kingdom
  2. Wilderness Transformed

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Related articles

  1. Twentieth week of ordinary time-cycle -I- Thursday-gospel-reading – Matthew 22:1-14
  2. The Lord’s Goodness – Two Souls, One Heart

Matthew 22:1-6 – The Nazarene’s Commentary: Parable of Invitation to a Marriage

CHAPTER TWENTY-TWO:
QUESTIONS ANSWERED AND UNANSWERED

[“Trick Questions”]
(Key word: Marriage)

Matthew 22:1-6 – Parable of Invitation to a Marriage

|| Luke 14:16-22

MT22:1 Jesus continued to answer the priests, Scribes and Jewish elders with more parables, saying: MT22:2 “The Realm of Heaven may be compared to[1] a human king[2] who prepared a wedding feast[3] for his son.[4] MT22:3 Now the king sent out his slaves[5] to call everyone invited[6] to the wedding feast but they were unwilling to come.[7] MT22:4 Again the king sent out more slaves, saying, ‘Tell everyone invited, “Look! I have prepared my supper.[8] My bulls and fattened animals have been slaughtered. Everything is ready! Come to the wedding feast!”’ MT22:5 But those [invited] were disinterested[9] and went away, one person to a field,[10] another person to the emporium.[11] MT22:6 However, others grabbed the slaves of the king and after abusing them murdered them.[12]

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[1] Realm of Heaven may be compared to: Research Realm of Heaven and notes elsewhere. There is something about the Church (the realm of profession; the Kingdom of Heaven). Of course, there are elements in the parable directed to the Jewish religious hierarchy.

[2] King: Yehowah, God of the Jews, the Father of Jesus Christ.

[3] A wedding feast: Or, KJV: wedding; RSV: marriage feast; TCNT: banquet. Compare Revelation 19:9 and 2 Corinthians 11:2 (Ephesians 5:32).

[4] Son: ‘Jesus Christ, Son of the Living God,’ as Peter declares.

[5] Slaves: Some would include the ancient prophets here, however, it is more likely these slaves represented John and his disciples as well as those seventy Jesus sent out to invite Jews to the Realm of Heaven.

[6] Invited: The Greek word is KEKLEMENOUS (KEKLEMENOIS) and is either rendered by “invite” or “call.” Or, KNX: summons. Jesus said he came “only to the lost sheep of the house of Israel.” Those invited here are those Jews in the nation of Israel who have the covenant promise of a “kingdom.” (Exodus 19:6)

[7] Unwilling to come: As a nation the Jews reject Jesus and the opportunity he offers. Compare what the prophet foretold – Isaiah 52:13-53:3.

[8] I have prepared my supper: Whether one viewed the entire outworking of God’s purpose involved in this preparation, with the coming of Messiah “preparations” have reached a key phase now.

[9] Those [invited] were disinterested: Or, KJV: made light of it; KNX: paid no heed; LAM: sneered at it.

[10] To a field: Or, KJV: farm; MOF: estate; WEY: his home in the country.

[11] The emporium: The Greek is EMPORIAN. Or, KJV: merchandise; MOF: business; NW: commercial business.

[12] Abusing them murdered them: Or, ASV: treated them shamefully and killed them; NEB: attacked them brutally; MON: maltreated.

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Preceding

Matthew 21:45-46 – The Nazarene’s Commentary: Religious Leadership Fearful

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Additional reading

  1. God doesn’t call the qualified
  2. God’s Plan, Purpose and teachings
  3. The Call of Christ
  4. Ability (part 7) Thought about the ability to grow as a member of the Body of Christ

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Related articles

  1. Narrative Lectionary: Invitations (Matthew 22:1-14)
  2. You are called
  3. It’s a Trap!

Matthew 20 Are you willing to work for Jesus?

In the previous articles we could see how people are invited to become labourers for the Lord.

We are told in the parable given in Matthew 20 that the kingdom of heaven is like the master of a house, who went out early in the morning to get workers into his vine-garden, and proposed rewards to them. We also looked at how this human landlord went out about the third hour, and saw others in the market-place doing nothing; and also called them to come to work for him, which they did. The same happened later in the day (about the sixth and the ninth hour and about the eleventh hour) .

When those who had come first to work, they had the idea that they would get more but looked surprised they, like the rest, were also given a denarius or penny. (Mt 20:10) For us, who live in the capitalist world it might sound very unjust that the ones who laboured longer got only the same reward as the ones who started later and laboured lesser hours. But we have not to look at it with our capitalist eyes. We should look at it from the point of view that as soon as people answer the call of God and come to follow His sent one, willing to work for Jesus, that it becomes important for them working together with those who were there already longer. Together they should go for the right goal and as a team should try to run the race together, making sure that everybody reaches the finish.

 

If one chooses for Jesus, one must dare to draw clear lines. It is not true to follow him but halfway or to adhere to a different Jesus than the one from the Bible. We must clearly choose the Jesus from the Holy Scriptures, whom God called His son. When choosing for Jesus one also does not have to be afraid to tell others that one is following that Biblical figure instead of the person certain churches made of him.

If you are willing to answer God’s call when things matter most it is important to keep to the Biblical teachings and not to fall for the many false human teachings or so called dogmas. Having been bought by a price we should honour that price. We should show full commitment to the one who offered himself for our sins. Jesus paid the ransom and asks us to follow him. As followers of Jesus we should keep to his teachings and keep to the task he has given, which means that we should go out into the world teaching and preaching like Jesus did.

As workers for Jesus and his heavenly Father we should not be afraid of the world and should show the world who we want to follow and for Whom we want to work. Many opportunities are there for workers for the Lord. Are you willing to step in or to stand up?

What if you were prompted to go out and share the gospel on the streets? Would you do it?
How about if you knew that God was preparing a person in need for you to meet and talk with, would you go and meet that person?
What if you felt that God was calling you to help a family member, friend, co-worker or neighbour in need. Would you do it?
What if you were told to stop your car and help a homeless man in need. Would you do it?

Do you want to belong to those who are recognised as the “doer“, willing to help others as if you are helping Christ?

“34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ 37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’ 40 “The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.’” (Mt 25:34-40 NIV)

“7 If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hard-hearted or tight-fisted towards your poor brother. 8 Rather be open-handed and freely lend him whatever he needs. 9 Be careful not to harbour this wicked thought: “The seventh year, the year for cancelling debts, is near,” so that you do not show ill will towards your needy brother and give him nothing. He may then appeal to the LORD against you, and you will be found guilty of sin. 10 Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to. 11 There will always be poor people in the land. Therefore I command you to be open-handed towards your brothers and towards the poor and needy in your land.” (De 15:7-11 NIV)

“13  “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14 “You are the light of the world. A city on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.” (Mt 5:13-16 NIV)

As a worker for God you can not stand in the shadow, you have to come out in the light.A city that is set on an hill cannot be hid and therefore you should show the world the city of Christ Jesus and be light of the world.

What if God needed you even when your life and your families lives could be at stake?
Would you still be God’s witness?

You could very well attempt to get out of the situation by denying Jesus or lie about your belief system. We hear that a lot, people not wanting to be clear by their name, just saying

“I am a Christian”

avoiding to tell that they are real followers of Jesus Christ and as such saying for example

“I am a follower of Jesus”

or saying

“I am a Jeshuaist”

making it very clear that you are a follower of the Nazarene Jewish master teacher Jeshua, Jesus Christ, who worshipped not himself but the Only One true God, the God of Abraham Who is One and not three.

Or would you dare to say?

“I am a witness for Jehovah”.

Saying so you would bring up a point of discussion or of clarification.

Avoiding to be clear of your standpoint willing to follow the real Jesus, the son of God, and not a three-godhead, makes you not wanting to be open and bringing yourself on a destructive path also. However, to go through the situation at hand in all faithfulness to God, is what He asks. What we do in persecution shows a lot about our true character and our belief in Christ, even when lives are at stake. So the question is, are you willing to die for Christ?

Now read what Jesus said about persecution and how these people are blessed for His sake below…

“10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11 “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” (Mt 5:10-12 NIV)

Shall you be willing to work for it, that you shall be one of the heirs or partakers of that Kingdom?

May every person that says that they are a believer, also obey Jesus and his heavenly Father and do like Jesus did, doing the Will of God and not holding fast on doing only their own will.

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Preceding

We are redeemed; we are “bought with a price”

Matthew 20:1-7 – The Nazarene’s Commentary: The Kingdom and Vineyard Workers

Matthew 20:8-16 – The Nazarene’s Commentary: Last, First; First, Last

Matthew 20:17-19 – The Nazarene’s Commentary: Onward to Jerusalem!

Matthew 20:20-23 – The Nazarene’s Commentary: A Selfish Request Rejected

Matthew 20:24-28 – The Nazarene’s Commentary: Authority Not the Way – Serve Others

Matthew 20:29-34 – The Nazarene’s Commentary: Two Blind Men Pitied and Healed

Matthew 20 It is never too late

 

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Additional reading

Atonement and the race been bought

Matthew 20 It is never too late

In the twentieth chapter of Matthew we can once more come to hear about the position of Jesus and our position concerning the Kingdom of God.

Jesus compares that Kingdom or the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. he wants us to to understand the secrets about that kingdom of heaven and how it shall be for those able to enter into the Kingdom of God.

Each person has a different path in life. For some it may take a long time before they come to God or before they come to realise who Christ is and what he really has done. We must understand that it may happen that a person comes later in the Biblical Truth than us, but shall receive the same promised salvation as us.

In our lifetime we also came to a point where we had to decide which way we wanted to follow. We too like every individual had to make the right choice. By choosing to follow Jeshua or Christ Jesus we had to know we had to become workers for him. When coming under Christ we have to follow up his teachings but also have to fulfil the tasks he has given his disciples to do. They and all those who say to be followers of Christ have to become labourers in ‘God’s garden’. Having become a Jesus follower (or a Jeshuaist if you want) we can all share in the fruit of our labours together, with all the saints who participate, we should not wait before taking action. As soon as you have chosen to follow Christ you should get at work for him.

Many people think that just because they have been a Christian longer than another, they are entitled to have a higher ranking place or to receive more rewards in heaven than a ‘newly born Christian’. People also should be aware that just because somebody may have believed in Jesus longer, it does not mean that they were actively seeking him or doing his will or where really giving their life to him. God is the Only One Who can see in the heart of a person. But He is also a righteous Father Who wants all to come to Him and all having the same rights in His Kingdom. He is not going to favour one above an other because that one has become first to Him or has been longer a follower of Christ.

To each person, God simply asks that we work in His vineyard. These are those that are part of the kingdom of heaven and are saved. All others that stand idly by, doing nothing, have nothing to show for themselves and therefore, have no rewards in heaven.This is one of the parables Jesus tells us to make sure we shall come to recognise we have to do works and should not sit on our ass to do nothing or should not worry any more about good and wrong, with the idea that we are saved and as such can do wrong without loosing the grace of salvation.

We should know that Jesus is the householder, which went out early in the morning to hire labourers into his vineyard. He might find in this world many who own things, while God continually calls unto them, but are so taken by the materialistic goods of this world they have not much interest in the heavenly goods. At the other hand Jesus also may find people who own less in this world, but who are with their heart by his heavenly Father . At a certain time in their life they may respond and by doing so shall be blessed by God.

We should know that everyone that loves and serves God is equal in the amount of blessings they receive. Therefore, it is better to work together in this world, going in union for God’s kingdom. For pride may bring you to a point where you no longer serve the Lord and shall come to see that his reward shall not be for you.

To those that are new to the faith, we should be pleased that they at last found the way and should welcome them in with our whole heart. They may not be treated differently. We also may never forget that many are called but few are chosen, this means that not everyone excepts the invitation to work in God’s garden or kingdom. The harvest is ripe but there are only few labours that listen to God’s calling and enter it, in order to do God’s will.

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Preceding

Matthew 20:1-7 – The Nazarene’s Commentary: The Kingdom and Vineyard Workers

Matthew 20:8-16 – The Nazarene’s Commentary: Last, First; First, Last

Matthew 20:17-19 – The Nazarene’s Commentary: Onward to Jerusalem!

Matthew 20:20-23 – The Nazarene’s Commentary: A Selfish Request Rejected

Matthew 20:24-28 – The Nazarene’s Commentary: Authority Not the Way – Serve Others

Matthew 20:29-34 – The Nazarene’s Commentary: Two Blind Men Pitied and Healed

Matthew 19 Concerning the saved ones and those able to enter the Kingdom

The Scriptures makes it clear what choice man has to make to receive a non-ending life after this life on earth which can be full of temptations, problems, difficulties and suffering.

In the 19th chapter of Matthew we can see that after some time going with the master teacher the disciples still did not know him. Jesus looked at the small children who wanted to come to him and saw how their soul (their inner being) was still pure and without personal interest. Jesus not only blessed the babes, but rebuked the disciples, who had misrepresented him; and says

“Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”

For us that should be a message to become or to be like “such as these”. In our life we should get a state of purity and innocence. It is very possible that those children could have done some faults, but often having been not aware of it. It is only when one knows what is good and what is bad and when knows the rule s and regulations that one can go against such rules or laws.

The Kingdom of heaven will not be literally composed of little children, but those who want to enter the Kingdom should be like little children, innocent and pure of mind, simple-hearted, true, teachable, obedient, honest and trustful of their heavenly Father.

“I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.”” (Lu 18:17 NIV)

says Jesus. At other places in the New Testament we also do find

“And he said: “I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven.” (Mt 18:3 NIV)

“Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”” (Mt 19:14 NIV)

“I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.”” (Mr 10:15 NIV)

Instead of the children being regarded as intruders, they were most welcome to the master teacher; and, instead of being interlopers, they had full right of access, for of children and of childlike persons God His kingdom was composed and Jesus is the way to that Kingdom. Jesus spoke with certainty, using his own expressive “verily,” and he spoke with the weight of his own personal authority,

“I say unto you.”

These prefatory expressions are intended to secure our reverent attention to the fact that so far from the admission of children into the kingdom being unusual or strange none can find entrance there except they receive the gospel as a little child receives it. It is this statement of the Master which affords us a subject for this morning, which may the divine Spirit open up to us and impress upon our hearts.

As adults we have gone through a parcour of life and have made several choices to continue on our path of life. Not always did we take the right path. When we look back at the past we shall be able to notice we made many mistakes and more than once we took the wrong decision.

Making the child the model for those who seek entrance into the kingdom of God, we should remember that we too should try to get a childes attitude of innocence. Childlessness is an ‘Essential Element’ in the Christian Life.

“The LORD protects the simple-hearted; when I was in great need, he saved me.” (Ps 116:6 NIV)

“But I have stilled and quietened my soul; like a weaned child with its mother, like a weaned child is my soul within me.” (Ps 131:2 NIV)

“Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.” (1Co 14:20 NIV)

“Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,” (1Pe 2:2 NIV)

The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth. It is also for that kingdom Jesus prayed and taught us also to pray for.

“your kingdom come, your will be done on earth as it is in heaven.” (Mt 6:10 NIV)

The phrase is derived from Daniel, where it is defined as the kingdom which the God of heaven will set up after the destruction by “the stone cut out without hands,” of the Gentile world-system.

“34 While you were watching, a rock was cut out, but not by human hands. It struck the statue on its feet of iron and clay and smashed them. 35 Then the iron, the clay, the bronze, the silver and the gold were broken to pieces at the same time and became like chaff on a threshing-floor in the summer. The wind swept them away without leaving a trace. But the rock that struck the statue became a huge mountain and filled the whole earth. 36 “This was the dream, and now we will interpret it to the king.” (Da 2:34-36 NIV)

“”In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure for ever.” (Da 2:44 NIV)

“23 “He gave me this explanation: ‘The fourth beast is a fourth kingdom that will appear on earth. It will be different from all the other kingdoms and will devour the whole earth, trampling it down and crushing it. 24 The ten horns are ten kings who will come from this kingdom. After them another king will arise, different from the earlier ones; he will subdue three kings. 25 He will speak against the Most High and oppress his saints and try to change the set times and the laws. The saints will be handed over to him for a time, times and half a time. {Or for a year, two years and half a year }26 “‘But the court will sit, and his power will be taken away and completely destroyed for ever. 27 Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.’” (Da 7:23-27 NIV)

Already in the Garden of Eden God spoke about some one who would come to save the world but also who would reign. God also spoke about a kingdom covenanted to David’s seed which was described in the prophets.

“7 Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd my people Israel, “Why have you not built me a house of cedar?”’ 8 “Now then, tell my servant David, ‘This is what the LORD Almighty says: I took you from the pasture and from following the flock to be ruler over my people Israel. 9 I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name great, like the names of the greatest men of the earth. 10 And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people shall not oppress them any more, as they did at the beginning” (2Sa 7:7-10 NIV)

Under an heir of king David would an other kingdom being established which would be greater and stronger. That heir would be born of a virgin, therefore truly man, but also “Immanuel,” the one coming from (or sent by) God. That person was
confirmed to be Jesus the Christ, the son of Mary, through the angel Gabriel.

“32 He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, 33 and he will reign over the house of Jacob for ever; his kingdom will never end.”” (Lu 1:32-33 NIV)

It is that never ending kingdom where at first that man shall be the king, we have to look for. A kingdom heavenly in origin, principle, and authority.

“”In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure for ever.” (Da 2:44 NIV)

When hoping to be a partaker of that kingdom one has to obey the commandments so that life can come to this one who is willing to love God and to be His child. Many think they do not have to do any works any more, because they are saved. But Jesus warns them and us, that they may not be mistaken and that it is easier for a camel to go through an eye of a needle than for man to enter the small gate to the Kingdom.

He clearly indicates we have to keep to the commandments of god, even when that would not always so easy.

“17 …. Jesus replied.

“There is only One who is good. If you want to enter life, obey the commandments.”

18 “Which ones?” the man enquired. Jesus replied,

“23  Then Jesus said to his disciples, “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”” (Mt 19:23-24 NIV)

Jesus gives also those commandments we have to fulfil or keep to.

18 … “‘Do not murder, do not commit adultery, do not steal, do not give false testimony,
19 honour your father and mother,’ {Exodus 20:12-16; Deut. 5:16-20 }
and ‘love your neighbour as yourself.’” {Lev. 19:18 } (Mt 19:17-19 NIV)

Jesus also gives a hope for those who are willing to follow him.

“And everyone who has left houses or brothers or sisters or father or mother {Some manuscripts mother or wife } or children or fields for my sake will receive a hundred times as much and will inherit eternal life.” (Mt 19:29 NIV)

But first we have to seek God His kingdom, and His righteousness before all these good things the bible talks about, shall be added unto us. (Matthew 6:33) First the Kingdom, and then God’s righteousness, this should be our greatest care and not some other standard (See Romans 14:17: kingdom).

“For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit,” (Ro 14:17 NIV)

When we want to enter the kingdom of God we should prepare ourselves and work at our character, making sure that we do our best to keep to God’s commandements.

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Preceding

Matthew 6:1-34 – The Nazarene’s Commentary on Leviticus 19:18 Continued 5 Matthew 6: 24-34: e) Anxiety and neighbor love

Matthew 19:1-2 – The Nazarene’s Commentary: From Galilee to Judah

Matthew 19:3-9 – The Nazarene’s Commentary: Grounds for Divorce

Matthew 19:3-9 – The Nazarene’s Commentary: Grounds for Divorce – additional verses

Matthew 19:10-12 – The Nazarene’s Commentary: Celibacy

Matthew 19:13-15 – The Nazarene’s Commentary: Kingdom Belongs to Child-lik

Matthew 19:16-24 – The Nazarene’s Commentary: Difficulty of Rich Entering the Kingdom

Matthew 19:25-26 – The Nazarene’s Commentary: Who Can be Saved

Matthew 19:27-29 – The Nazarene’s Commentary: We Have Left Everything for You!

Matthew 19:30 – The Nazarene’s Commentary: First Last – Last First

 

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Find also to read

  1. January 27, 417, Pope Innocent I condemning Pelagius about Faith and Works
  2. The Mountain: Radical Obedience
  3. Justification – salvation is by grace through faith – JI Packer
  4. Seeds, weeds and kingdoms
  5. Which is worse–works without faith, or faith without works?
  6. Ability (part 5) Thought about the abilities to be under God’s Spirit

A heart full of love is a fundamental requirement

We stay for the moment looking at some writing by

We can not deny that forgiving is a very difficult thing for many. But we should know that unforgiveness hinders prayers and give access to tormentors. Uforgiveness also gives room to hatred and vengeance, retaliation, revenge and vendetta.

Christians should be followers of the role model Jesus Christ who had so much love for mankind he was even willing to give his life for us all. Jesus Christ, the Son of the Highest, never complained to serve. He did it with humility and without placing himself above others. That humility is something we need also to grow in us. It is something which shall make us humble enough to face others who have done wrong to us and to forgive them.

Throughout the New Testament we can see how the Nazarene master teacher mingled with sinners which must have certainly caused a stir back then, but Jesus never judged appearances. (Matthew 7:1-6) In this present world how many times do we not stare at others with some “idea” in our heart? Many of us can see the mote or the speck that is in some ones eye, but do not consider the plank or the beam of timber that is in their own eye.(Matthew 7:3) Often we come to demand others not being cross with us or to forgive us for what we did wrong, but to forgive others our selves does not always seem to be so easy.

Forgiving requires an attitude of understanding and of love.

A heart full of love, both towards God and your fellow man, is a fundamental requirement, if your prayer must get through to the throne room of heaven.

Forgiveness is an expression of love. {Forgive}

Not only the Messianic writings show us how the Most High must have been hurt by man and how He showed His love and came to forgive them or was always there to help them. God has forgiven man many times. We as lovers of God should also try to become like God, a forgiving person.

When Jesus taught His disciples how to pray, one of the things He told them to say was, “And forgive us our sins; for we also forgive every one that is indebted to us.”

That is to say, “Lord, forgive us, just the way we forgive others. Don’t forgive us what we don’t forgive others. {Forgive}

When looking at others we often use other measurements than we would for our own. Often we also want others not to be cross for something we did to them, but we ourself are not always so fast not to be angry any more at some one who did wrong to us.

If we document other people’s sins against us, then the Lord will document ours also; if we desire their hurt, He will desire our hurt also.

So, when you don’t forgive those who have offended you, your sins also remain unforgiven. Until your sins are forgiven, you don’t have a prayer access to God. {Forgive}

How many of us do not keep track of iniquities of others? Many people also love to show the record they keep of the wrongdoings of others.

The Psalmist said in Psalm 130:3:

If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?

Many have been crying in all manner of prayers, fastings and vigils, yet God hasn’t heard them, because they are holding back the sins of others in their hearts. {Forgive}

In this world we also see many who are not honest, and do as if nothing is at hand or nothing happened. They just do nice to get something else.

You probably have told your neighbour,

“It is over, I have forgiven you.”

But it is not over yet in your heart.

And because the Bible says in Psalm 66:18,

“If I regard iniquity in my heart, the Lord will not hear me”, your prayers go unheard.

It is spiritual foolishness to live with unforgiveness; the cost is too high. It is one of the traps of the devil to make you lose favour with God. {Forgive}

A Christian should be a striking likeness of Jesus Christ. You have read lives of Christ, beautifully and eloquently written, but the best life of Christ is his living biography, written out in the words and actions of his people. If we were what we profess to be, and what we should be, we should be pictures of Christ.

A Christian should be like Christ in his boldness but also humble enough to put the own “self” away. Calling yourself a Christian, means not only that you want to be a follower of Christ, but goes much further, showing others that you even want to imitate him in your loving spirit; think kindly, speak kindly, and do kindly, that men may say of you

“He is with Jesus.”

A Christian should imitate Jesus in his holiness. Like Jesus submitted himself to his heavenly Father a Christian also should submit himself to God and become like Him a forgiving person. As the highest portraiture of Jesus, try to forgive your enemies, as he did; and let those sublime words of your Master,

“Father, forgive them; for they know not what they do,”

always ring in your ears.

Forgive, as you hope to be forgiven. Think of the Highest King, Jehovah God and think of the highest King on earth Jesus Christ, who shall come to judge the living and the dead. When you want to be allowed to enter the Kingdom of God, remember all those things which would be a hindrance to be pure enough to enter that Kingdom. Remind the King from Jesus  parable.

Jesus told a parable in Matthew 18:23-35:

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

And he would not: but went and cast him into prison, till he should pay the debt.

So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done.

Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?

And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

When God forgives you your sins but later sees the way you are tormenting somebody who has offended you, He will bring your records out again and deal with you.

Forgiveness brings you into eternal friendship with Jesus which gives you access to heaven’s hotline.

Until you free that man or woman, God will not hear your cry of affliction.

That man might have really cheated you, and that woman insulted you terribly, but let him go! Let her go!

Until the love foundation is in place, effectual prayer is impossible.

Watch any man who walks in hatred, malice and unforgiveness, his life keeps drying up.

And because he has no access to God’s favour, he is a cheap prey of the devil.

Your expression of love for your fellowmen is the authentic proof of your salvation.

The Bible says,

“Whosoever claims to love God, and hates his brother, is a liar” (1 John 4:20 paraphrased).

You may pray as long as you like, remain on your knees all the days of your life and fast for as many days as possible,

if you have imprisoned somebody in your heart through unforgiveness, you will never have a breakthrough, because the Scriptures cannot be broken.

Love is your vital link with God, and the foundation stones of the altar of your heart.

There is a future in forgiveness. Let love flow from your heart to everyone and you will see God step into the affairs of your life.

Examine yourself, to see if there is anywhere your altar has been broken down, and plead the mercy of God for restoration.

Rededicate your life to God and be determined never to be found doing what displeases Him.

That long-awaited answer to your prayers will be delivered to you now, in Jesus’ name!

Amen! {Forgive}

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Preceding posts

Matthew 18:1-6 – The Nazarene’s Commentary: Children and Stumbling

Matthew 18:1-6 Reborn and pliable as a child

Matthew 18:7-11 – The Nazarene’s Commentary: Danger of Stumbling-blocks

Matthew 18:12-14 – The Nazarene’s Commentary: Searching for Lost Sheep

Matthew 18:15-17 – The Nazarene’s Commentary: Three Steps to Gaining a Brother

Matthew 18:18-20 – The Nazarene’s Commentary: The Authority of Two or Three

Matthew 18:21-22 – The Nazarene’s Commentary: Forgive 77 Times!

Matthew 18:23-35 – The Nazarene’s Commentary: The Kingdom and Forgiveness

Ableness to forgive those who wronged us

Parable of the Unmerciful Servant

Forgiveness a command given for our well-being

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