Two workers found the joy partnering with someone who gave them huge opportunity, while another dug a hole and discovered how small the world of the self becomes. We know it as the “parable of the talents.”
Jesus told a story about a businessman trusting his assets to his staff while engaged elsewhere. How is this “parable of the talents” a story of the kingdom? Is it about Jesus’ return at the end of the era, or does it have a broader application?
First, let’s clear up some misunderstandings:
Continue reading “The joy of serving (Matthew 25:14-30)”
Lighting the king’s procession.
Jesus continues with three more stories of his coming to kingship. The first is about a wedding where some of the young guests were looking forward to the bridegroom’s arrival, but missed it because they weren’t prepared.
Continue reading “Missing the wedding (Matthew 25:1-13)”
So, what is the church called to do? A practical answer from the Master of the house.
Okay, so you’re a pragmatic person, and you need to know what practical difference all this stuff about the coming of the son of man makes for how we live our lives now? This post is for you. Jesus answered your question at the end of Matthew 24.
So what does the king want his servants to do now in anticipation of the whole world under his care? Here’s what he does (and does not) want us to do. This is what serving Christ looks like:
Continue reading “Serving in God’s house (Matthew 24:45-51)”
Burglars are as unpredictable as they are unwelcome. But a king’s arrival wouldn’t normally be compared to a burglar breaking in to rob the house. What’s going on?
How would you describe Jesus’ role in God’s household? Is he the master of the house, entrusted by the heavenly Father with restoring order to his earthly house? Or is he coming as a thief to take power from those who currently claim to run the world?
A wicked sense of humour probably isn’t the right descriptor for Jesus, but he certainly spun yarns and mixed metaphors in crazy-creative ways. You don’t expect the heaven-anointed king to come like a thief in the dark to rob the householder!
But before you can ask, “Say, what?” he flips the metaphor. Suddenly he’s running the household instead of robbing it:
Continue reading “Coming like a thief (Matthew 24:42-47)”
All people should be treated equally. That’s basic ethics. So, is the world unjust if two people doing the same thing are treated differently?
One is taken, and one left. Which is which? Jesus has been speaking about Rome invading, advising the people of Judea to head for the hills (24:16). Is he speaking of soldiers capturing one, and letting the other go?
Or is God doing the taking/releasing? The immediate context says Noah’s flood took them all away (24:39). That didn’t leave many. Is this about God taking some people in judgement, and leaving others? Or is God taking some to save them, leaving the others to be damned?
If you’ve never considered these possible meanings, you may be surprised to know that Bible commentators seriously weigh these options. The commentaries I checked were quite divided over who’s who in this brief story. Jesus didn’t spell it out for us.
That left me wondering if we’re missing the point. We’ve assumed that it must be about the godly being saved and the ungodly being lost, but Jesus’ story doesn’t have those categories. It wasn’t about a bandit and a sheriff. He drew no distinction between them:
Continue reading “One taken; one left (Matthew 24:37-41)”
There’s a good reason our leader couldn’t tell us when everything would finally be under his care. Why didn’t he know?
Matthew 24:36 (my translation, compare NIV)
36 But about the day or hour of that moment, no one has been informed, not the angels of the heavens, not the son, no one except the Father alone.
We don’t have the security clearance to know when the kingdom of God will be fully here. No surprise: crucial plans are often “need-to-know.”
What is surprising is that our Commander-in-chief did not have that information. None of his troops had the envelope either. Why didn’t he know?
It may have to do with how power is transitioned from the existing rulers to God’s appointed ruler.
Continue reading “Why we can’t know when (Matthew 24:36)”
The seasonal change is here, if you know where to look.
If you’ve read Matthew 24 as a chart of events in our future (a 7-year tribulation, then Jesus turning up in the sky with trumpets etc), you’ll be shocked to hear Jesus telling his disciples that all these things would happen in their generation.
Here’s what he said:
Matthew 24:32-35 (my translation, compare NIV)
32 Learn by comparing the fig tree. When its branch is already becoming supple and the leaves are sprouting, you know that summer is close. 33 Similarly, when you see all these things, you know it’s close, arriving at the doors. 34 I tell you the truth, this generation will not pass on until all these things come to pass. 35 Heaven and earth will pass on, but my words will not fail to come to pass.
How do you handle that?
Solutions that don’t work
I’ve heard people make some creative if desperate moves to deal with what Jesus said here, solutions that don’t solve the problem:
Continue reading “Fig trees and seasonal change (Matthew 24:32-35)”
Two pictures combined in one, the reconciliation of heaven and earth.
I thought the gospel was good news. The son of man receiving kingship, backed by angels rather than military forces: isn’t that time for dancing in the streets, celebrating the end of oppression?
Why did Jesus describe the people of earth as mourning? Are they unhappy he’s in charge?
Matthew 24:30-31 (my translation, compare NIV)
30 Then will shine the sign of the son of man in heaven. Then all the tribes of the land will mourn and will see the son of man coming upon the clouds of heaven with power and much grandeur. 31 He will commission his angels with a great trumpet, and they will gather his chosen from the four winds, from one side of the heavens to the other side.
Truth is, we can’t enter a great future without dealing with the pain of the past. Reconciling means facing each other. It starts with facing him: the son of man, the heaven-appointed leader who draws us together in himself.
Jesus composed this word picture by combining two images from Israel’s story. From heaven’s side, authority is taken from the beasts and given to the son of man (Daniel 7). From earth’s side, the people weep as they realize how they’ve treated God (Zechariah 12). Combine the two pictures, and you have the perfect description of Jesus’ ministry: reconciling heaven and earth.
The mourning tribes in Zechariah
Continue reading “Why are the people of earth mourning? (Matthew 24:30-31)”
Armies give power to emperors, but only one ruler has the backing of the clouds of heaven’s hosts.
“You shall not pass!” That might be your worst fear if you’re facing an exam. You’ll hear it very differently if you recognize the image of Gandalf confronting the balrog in Lord of the Rings. In Matthew 24, Jesus tapped into images familiar to those who were living the Jewish story, images we completely misunderstand if we don’t make the connection.
Here’s an example:
Continue reading “Coming with the clouds (Matthew 24:30)”
The coming of the son of man is the fall of the superstars from where they had no right to be.
Matthew 24:29–30a (my translation)
29 Immediately after the anguish of those days, ‘the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.’ 30 Then will shine the sign of the son of man in heaven …
If you’re now picturing the space/time universe collapsing into a black hole, please know that Jesus wasn’t the picture in Jesus’ mind. The NIV misleads us to think of literal stars by calling them “heavenly bodies,” whereas Jesus was talking about the powers of the heavens (αἱ δυνάμεις τῶν οὐρανῶν) being shaken.
As the quotation marks suggest, Jesus was using imagery from the Old Testament — Isaiah 13 to be specific.
Continue reading “Shaking the powers (Matthew 24:29)”
If God gives authority to the son of man, “the coming of the son of man” is all about the restoration of God’s reign over the earth.
This might be the crucial phrase in Matthew 24:
Matthew 24 27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. (NIV)
The western church has often taken this to mean the end of the age, when the Messiah comes to resurrect his people. Based on that interpretation, graves traditionally face east: that way the dead will rise to face the Messiah when he resurrects them.
Is that what Jesus meant? Or was he talking about his own resurrection, the day the son of man came from the dead to receive the kingship?
Continue reading “The coming of the son of man (Matthew 24:26-27)”
Be on your guard against those who proclaim anyone else as God’s anointed.
Matthew 24:23-25 (my translation, compare NIV)
23 Then, if someone tells you, ‘Look! Here’s the Anointed’ or ‘Here!’ — don’t believe it! 24 For pseudo-messiahs and pseudo-prophets will be raised up providing great signs and wonders in order to mislead the chosen if possible. 25 Look, I’ve pre-warned you.
What’s a false prophet? People often say, “Someone whose prophecy didn’t come true.” There’s some truth there, but that isn’t definitive. Prophecy isn’t primarily about prediction. Even where it contains a prediction, you may find yourself misled long before the prediction fails to materialize. That’s more an effect that a definition. A true prophet is someone who speaks for God, while a false prophet claims to speak for God when they’re not. It’s an issue of authority: whether they’re speaking the word of the Lord.
That’s why Jesus connects fake christs with false prophets. A false prophet promotes a false messiah. They speak for a power other than God, a leader other than God’s anointed ruler for the earth. That’s precisely what Jesus said: false prophets are pointing to someone other than Jesus when they say, “Look! Here’s the Anointed!”
Continue reading “Messiahs and their prophets (Matthew 24:23-25)”
Good news! Jesus’ kingship resolves the oppressive pain in God’s world. See if Matthew 24 makes more sense as gospel rather than as charts for the end of the world.
I don’t know if you noticed, but our first two posts on Matthew 24 asked you to listen to the conversation Jesus had with his disciples about his kingship a few days before his crucifixion. It’s not always heard as a flowing conversation. Some readers treat it as if Jesus was using jargon to differentiate periods of future history.
Here’s what I mean by treating Jesus’ words as jargon:
Continue reading “The tribulation and Jesus’ kingship (Matthew 24:9-30)”
After providing pastoral support to his followers, Jesus spoke plainly about the horrors of Jerusalem’s demise and the fall of the temple.
Jesus expected the Jerusalem temple to be destroyed? The temple hierarchy maybe, but the literal temple buildings? The disciples wondered if they’d heard him right.
Matthew went to great lengths to set the scene for this discourse. Arriving in Jerusalem as king, Jesus’ first act was overturning the temple (21:12-13). He called the leaders in God’s house bandits in a den — the phrase Jeremiah used to explain why God abandoned his house, leaving it (and the city) vulnerable to destruction (Jeremiah 7:11). Jesus says the second temple was occupied by murderers who were about to complete what their ancestors started — killing the one God sent them (23:32-36). What hope has a city that won’t heed the warnings of its king? (23:37)
Tragically, the second temple and its city sealed its fate (23:38). The time for warnings is over. Jesus walks away (24:1).
But the disciples can’t leave it at that. They call Jesus back, drawing his attention to the temple buildings (24:2). This is not a picture of country-hick tourists gawking at something they’ve never seen. Like Jesus, they’ve all been there every year for the festivals. Like Korah’s sons, they feel the attachment to this place: How lovely is your dwelling place, Lord Almighty (Psalm 84:1). This house is where their heavenly sovereign said he would dwell among them … to meet with you and give you all my commands for the Israelites (Exodus 25:8, 22).
Surely Jesus can’t just walk away like that, leaving the city to its fate?
Continue reading “The fall of the Jerusalem temple (Matthew 24:15-28)”
What did Jesus say about the end? Here’s the two things we need to know.
Oh, my! There’s so much speculation and dispute over what Jesus meant in Matthew 24. “Signs of the end” is the label it often gets, inviting curiosity about how the world will end.
Jesus did not believe the world would fall apart in the end. He expected that, despite all the conflict and disasters, the world would reach its goal under his leadership — the end it was designed for.
Continue reading “The end: where are we headed? (Matthew 24:1-14)”
Jesus’ rant against the Pharisees (Matthew 23) ends up revealing the struggle between life and death for the world. It’s the most detailed explanation he ever gave of the meaning of the cross.
The gospel is good news of peace. The world’s problems can’t be resolved while people take power over others. At every level — domestic violence, community oppression, cultural genocide, international war — the heart of evil is people claiming power over others, power enforced by death (or at least the threat of death). We won’t be at peace until we stop grasping power, and honour the One to whom it belongs.
That’s how Jesus announced it in Jerusalem. He shamed those who had taken on the role of community leaders, labelling them pretenders who were blocking God’s reign (23:13). He accused them of plundering (harpagē) without restraint (akrasia) (23:25). That unusual pair of words also turns up in Josephus’ description of Antiochus IV seizing Jerusalem: he plundered it and slaughtered people excessively, overwhelmed by an unrestrained craving for revenge (Wars 1.34). It’s true: those who grasp power plunder the community and destroy the sheep because they’re not answering to anyone (Ezekiel 34; John 10:7-11).
Continue reading “The power of life and death (Matthew 23:25-39)”
Hypocrisy: the shame of acting as if you’re in charge when that honour is reserved for God’s Son. That’s how Jesus used the word in Matthew 23.
Asked to describe his music career, James Morrison began, “Well, I don’t want to blow my own trumpet.” Tall poppies promoting their own honour don’t go down well in Australia. We honour those whose actions speak, like the 500+ firefighters fighting a blaze just a few kilometres from my home (Feb, 2021). 86 homes have been lost, but no lives. You guys are our heroes.
We react instinctively to honour or shame people. Check your social media account to see who you’ve honoured or shamed. Honour/shame is a big deal in our culture, and an even bigger deal in many others.
But when it comes to the gospel, Christians often think in terms of guilt/innocence rather than honour/shame. We’re guilty (sinners), yet God declares us innocent (justification), so that’s good news for us. That is a part of what’s going on, but the gospel addresses so much more than individual guilt. It’s good news for the world that’s being restored to God’s sovereign authority (the gospel of the kingdom), through his anointed (the gospel of the Christ) who is Lord of all (the gospel of the Lord). Ultimately, the gospel is about honour (the glory of God). The gospel brings God’s honour to the realm that has not always honoured him.
Try reading Scripture from that angle and you’ll see fresh things. When Jesus called the Pharisees hypocrites, was he assigning them personal guilt, or was he undermining their honour in the eyes of the community? There may be some of both, but what was Jesus’ primary intention? Guilting them, or shaming them?
Continue reading “Why did Jesus shame Jerusalem’s leaders? (Matthew 23:13-32)”
Leadership: it’s all about who you’re serving.
On Jesus’ final journey to Jerusalem, the crowds love him, but the leaders feel threatened. After silencing his enemies, Jesus turns to the crowds and explains the reason for this conflict. What he says about the leaders isn’t pretty.
We shudder at the word hypocrite. Who wants to be accused of duplicity? It’s hard to defend against the accusation that my inner intentions don’t match my actions. But that understanding of hypocrisy reflects our culture of individualism, where personal authenticity is the greatest virtue. There’s a bit of that in Jesus’ critique of the Pharisees and Torah scholars, but that wasn’t his main concern.
Continue reading “Leadership is supporting people, not social climbing (Matthew 23:1-12)”
Warnings of a dangerous path, not wishes for disaster. That’s what Jesus meant by “Woe.”
If you think Jesus deserves a Nobel Peace Prize, you might be shocked by the way he addressed his enemies. Should we follow his example? This post helps you put his declarations of woe (Matthew 23) in context.
Jesus was approaching the capital to be recognized as king. That’s how the people called it: the son of David, coming in the name of the Lord to save his people (see on 21:9). But their joyful news sent shock waves through the powerful people of the city.
Continue reading “Woe there: how did Jesus treat his enemies? (Matthew 23)”
Understanding the Bible is all about understanding the relationships. Jesus shows us how with his puzzle about the people in Psalm 110:1.
My wife loves relationships movies. She’s not looking for action scenes, spy plots, or superheros bringing everybody to heel. She loves stories that explore how people relate.
I think that’s how Jesus heard the Bible. Academics can focus on the form and structure of the text or making theology systematic, but for him it was all about relationships.
Matthew 22 gives example after example where his interpretation was relational:
- God’s people live because I AM. Knowing Scripture means knowing God, his life-giving power (see on 22:29-32).
- Loving God and loving people — those relationships are the whole Bible (the Law and the Prophets) (see on 22:34-40).
- To understand a Psalm, explore the relationships between the people (22:43-45).
Now, I know this isn’t how we usually read Scripture. Jesus’ approach sounded just as foreign to the Pharisees as it does to us. Can we learn the relational hermeneutic Jesus used? In this post, we’ll take the third example (based on Psalm 110) as our tutorial.
Notice the question Jesus asks:
Continue reading “David’s Lord (Matthew 22:41-46)”