The Life of Christ

Jesus presented this first parable in the form of a question. He asked, Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? It is as if he were rebuking them, the nation's "shepherds", for neglecting the lost, being content with the ninety-nine who were safe.

Christ portrayed himself as a faithful, loving shepherd who compassionately seeks out a lost soul because of its frailty, distinguishing it from the others which did not stray. He longs to heal it and bear it home on his shoulders, rejoicing. He even calls angels and saints in heaven to join him in his celebration. They all find greater joy over one sinner who repents than over ninety-nine righteous people who need no repentance.

Who would dare to describe the occasions for rejoicing in heaven? None other than Christ who, since eternity, has been in the bosom of the Father and came down to earth! Who are those whom he described as the ninety-nine righteous who need no repentance? They cannot be angels or people, for the Apostle Paul said:

If the ninety-nine righteous ones are not angels or people, then they must be those who wrongly imagine themselves to be righteous. This is what Christ's listeners among the Pharisees did and also what the self-righteous in every age do. But, even if the ninety-nine were righteous and had not strayed, being valued a hundredfold over the tax collectors, sinners, and the lost, the Heavenly Shepherd is not content just with them, while ignoring the despised and rejected others. When he sees one sinner repent, he is more pleased with him than with all the religious people who perform their prayers, fastings, and offerings. He came from heaven for the very purpose of saving sinners. He does not wait for a sinner to come to him first but he goes out after him, finds him, and pleads with him to return to God and to the home of his true Father. Had the Pharisees been like the dwellers in heaven, they would have also rejoiced with the same praises. A sinner, knowing that his repentance causes the bells of heaven to ring joyfully, will have a powerful and noble incentive to hasten his salvation.

In this passage, Christ presents a domestic situation for the women in his audience, setting the proportion between the lost and the others as one in ten. He thus emphasises the value of a sinner. He also makes clear the loss to the Heavenly King who owns the earth and everything in it with all its inhabitants (Psalm 24:1). In the parable, a woman lost one coin out of ten, and, after a thorough search, found it and rejoiced like the owner of the sheep, letting others share in her joy.

One could say that the woman stands for the Church just as the shepherd represents Christ, its head. The true Church of Christ follows his plan because he leads it by his Spirit which earnestly seeks out the lost in the wilderness of sin. The illuminated lamp in the hand of the woman could very well represent the revealed Book which David described as a lamp to his feet and a light to his path (Psalm 119:105). The Church is right in saying ``my lost coin'' in reference to the lost because their blood will be required from its many undedicated members.

In these two parables, Christ taught that the plea for salvation by a sinner is the result of the work of God in his heart. This mirrors the greatest fundamental truth of Christianity: True religion is not what man does for God, but what God does for man.

This third story is one of the most precious of all the parables of Christ. In it, the behaviour of children in a family is represented, and Christ may have told it to convey a message of caution to all the children in his audience. This parable differs from the two earlier ones in the value it attaches to the lost: The proportion is now one to one. It also emphasises the responsibility on the part of man to exercise his free will by repenting and returning to God. This response is a result of God's seeking the lost and opening a door for their salvation. Christ grouped these parables together in order to fully clarify for us what salvation means.

In this third parable, Christ divided the specially favoured Jewish nation into two types of people, represented by the two sons of the one father. The elder, legally entitled to a double portion of the inheritance, depicts those who keep the externals of religion and are -- in their own eyes and in the eyes of others -- people of religion who are faithful to God. These folk carefully keep the precepts of religion and do not openly stray in the wilderness of sin and transgression. The younger brother represents the great majority of the nation who indulge their passions and are not bound by religious principles. They deny the mercy of God and misuse his gifts in rebellion against him. They abuse their noble freedom by drifting away from God openly and deliberately. Therefore, they neglect the Book of God, his worship, and his people. In so doing, they are estranged from holiness, safety, and happiness, which in turn means departure from their best interests and that of those around them.

The younger son left the house of his father and his only brother. He strayed from parental care, the blessings of his homeland, and sound fellowship. He stopped working to increase his inheritance, resented parental authority and restraint, and longed to be his own master. He wanted to get away from home in order to live as he pleased, indulging in corrupt pleasures along with the wicked. By demanding all of his inheritance at once, he abandoned the spirit of sonship which prays, Father... Give us each day our daily bread (Luke 11:2,3). But this foolish son did not depart from home immediately; so too a sinner leaves God gradually.

This son left his father while he was still alive. This is the state of a sinner who lives for himself, boasting about his independence, and being proud of what grieves God. Not wanting to force obedience, the father consented to the wishes of his son and gave him his portion of the estate. Thus, in God's dealings with the wicked, he often gives abundant earthly blessings according to their desires; but these gifts are not a sign of fatherly pleasure.

In the far country where this young man went, he was free from the restricting influences of home and the memories of his noble past. Here, he gave full rein to his evil passions, and also spent all his wealth, becoming penniless. His poverty coincided with a famine in that land, and the hearts of his friends were so hardened towards him that they did not help him. He ended up being deprived of the bare necessities of life.

We can imagine him trying to keep up appearances, but when he started to suffer hunger, he went to work at a farm, feeding swine. Thus, he sacrificed his religious rules on cleanliness, in order to survive. He endured uncleanness so that he could fill his stomach with the husks and pods the pigs were eating. All the while, none of his so-called friends would give him anything.

Quite often, God uses hardships to bring people back to himself. However, these difficulties can also drive them away from him. What God intends to be a blessing for salvation can be turned, by man, into a curse for destruction. But this lost son found salvation in the depths of his calamity. Likewise, we sometimes can enter the door of salvation only by crossing over the threshold of despair.

The one who returns to the home of his father, due to hardship, proves his true sonship because a lost son is still a son, and his father is still his father. Just as obedience did not make him a son, so too his disobedience did not sever the God-given relationship which can only be removed by death. Evidently, there is in the heart of every human sinner the faint remembrance of a lost divine sonship. Therefore, no matter how deep one sinks into wickedness, or how long one's list of sin is, this blessed spark of sonship cannot be entirely extinguished, unless it is killed deliberately through blaspheming the Holy Spirit; that is, by refusing to repent, hardening the heart, and insisting on choosing to live in darkness. God alone can invigorate this spark, so that a sinner will seek refuge in the only Saviour, obtaining salvation.

The young man returned to his senses as a result of dire poverty. When he resolved to go back, he was repentant and humble, confident of the mercy of his father. His repentance was evidenced in the speech which he prepared to give when he met his father: Father I have sinned against heaven and against you. This young man realised that his transgression was not only against his father but, more importantly, against God. No offence can be described as merely a sin against man. It is first and foremost an affront to God.

The genuineness of this young man's humility was demonstrated because he did not expect to have his original rights returned. He asked to be regarded as a servant, and any acceptance he was to receive from his father would be considered a favour. Even though he deserved expulsion, the reality of his faith was exhibited in that he got up and went home without fearing the rejection of his father. This sort of faith is a necessary requirement for repentance, and repentance. without faith is empty; it does not lead to salvation. The son in the parable not only thought about returning, but actually did return. Even the best of intentions is useless unless accompanied with action!

As the wayward son got nearer to the house of his father, he could see his father from afar, running out to meet him. The father's eyes had carefully and faithfully scanned the road on which his son had departed, in hope that he would one day return. Now that day had finally arrived! It was a great pleasure for the father to see his beloved son, and, not wanting to rebuke or humiliate him, he had compassion upon him.

The Creator is patient in all things, except when receiving a repentant sinner. We see an example of the divine haste of God in this parable, because Christ said that the father ran out to meet his son and kissed him. He met him with love and forgiveness, overlooked his shameful past, and embraced him warmly, despite his filthy condition. He compensated him for his past losses and misery by treating him better than the other son who had not gone astray. Moreover, the father did not wait for the son to prove the genuineness of his repentance by his actions, but was reconciled to him immediately. After being forgiven, the consistent submission of the son to his father, for the sole purpose of being obedient, would be a better proof of his repentance than a submission generated merely for the sake of obtaining his father's blessing. The unconditional forgiveness granted to a sinner before total obedience is a divine grace and generosity, superior to being granted as a reward for obedience.

Salvation is not just the result of divine pity. Rather, it depends upon the love of the Father for his child which is lost in the desert of spiritual desolation and bound by the chains of Satan. This son, no matter how far he had strayed and become unlike his father, was still his son and bore his name, though unworthily. He was still the heir of the family, despite having wasted his fortune.

How beautiful was this loving reunion where the joy of the father exceeded that of his repentant son. The resolve of the son to repent was strengthened when he saw his father's strong affection and free forgiveness. In the same way, a repentant sinner is favourably affected by God's free, immediate, and complete forgiveness; his genuine sorrow for sin grows and is strengthened because of it. It is impossible for him to presume that the grace of God would delay changing him because it now serves as a new bond, causing him to avoid everything that would displease God.

When the prodigal son met his father, he began the speech which he had prepared while caring for the pigs. His father, however, stopped him before he could say that he was willing to be considered a servant. Contrary to the son's expectations, the father told his servants to treat him as a beloved younger son whose familial rights were being restored twofold. Instead of the filthy clothes he was wearing, he received the best robe, like the "robe of righteousness" and the "garments of salvation" which Isaiah the Prophet wrote about (Isaiah 61:10). He appeared before God justified, cleansed, and purified, to the glory of the Saviour. The father then ordered a ring to be put on his finger -- a sign of filial authority -- enabling him to be a deputy on behalf of his father. This is a reflection of the spiritual authority which the Holy Spirit bestows by dwelling in a repentant person. The father also ordered sandals for him to enable him to perform his family duties seriously. This is a picture of the spiritual protection every truly penitent person receives. The father completed his welcome by holding a feast, making up for the hunger and deprivation his son had endured while away from home.

The Father explained his actions to his servants by saying, For this son of mine was dead and is alive again. The father regarded his son's straying into wickedness as moral and spiritual death. Also, his absence from home was a symbol of physical death. Thus, his return was like someone rising from the dead because sin, not physical death, is the real death.

Celebrations in this world are sometimes mixed with sadness -- often caused by relatives. Thus, while feasting was going on in the house, the elder son became bitter. After returning from the field, he was surprised to hear merrymaking for no apparent reason. It is here that his true evil character surfaced. Instead of going in to share in the celebration, he called out a servant, and, with a resentful spirit full of ill-will, asked what the occasion was. On hearing the explanation, he was filled with anger and envy, refusing to go in to share in the joy of his father and brother.

Jesus portrayed tax collectors and sinners in the example of this wayward son. God opened the door of salvation for them, and they entered. In the elder brother, he depicted the supposedly religious people who complain instead of rejoice over the return of the lost. The elder brother could only see the faults in his younger brother. He would not even call him by his name, but, while speaking with his father, preferred to refer to him as this son of yours who has squandered your property with prostitutes.

Although this statement from the elder brother had some truth in it, it did not present the truth in its entirety. He ignored the fact that his younger brother had truly repented. In his pride, he could only see his own virtues, for he addressed his father, saying, Look! All these years I've been slaving for you and never disobeyed your orders. He again assumed that he was telling the truth; yet, it was not the whole truth. His ideas concerning his service to his father were exposed by his words: Yet you never gave me even a young goat so I could celebrate with my friends. Instead of sharing in the joy of his father, he became selfish, and this attitude took control of his spirit and actions. As a result, a gulf was formed between him and his father, which was greater than that which the younger son had created by going away and committing wickedness in a distant land. The father, however, did not treat his eldest son as he deserved. He went out and pleaded with him, in spite of his rudeness and bitter criticism. Lovingly, he said, My son, you are always with me, and everything I have is yours. We learn from this that God does not withhold his divine love and mercy even from the proud and hardened. He offers them the same -- and sometimes even greater -- repentance and faith as he does with other sinners. All they have to do is trust him and leave their evil ways, as the tax collectors and sinners did in Jesus' day.

This story ends without any mention of the elder son being sorry. But we know that the elders and Pharisees, whom he represented, did not repent but continued in their error, finally delivering Christ to Pilate for crucifixion. Their lack of repentance was further evidenced at the trial of Christ and their cruel treatment of him.

From the account of the elder brother, we learn that the proud who depend on their goodness for justification before God are further from him and heaven than sinners who make no claim of virtue. There is more hope in reforming the wicked because the hypocrisy and pride of the self-righteous are great hindrances to salvation. It was these very sins which kept the Pharisees from faith and salvation in Christ. Many today are kept back for the same reason.

From the example of the prodigal son, we learn that God regards it as his own loss when a sinner insists on remaining estranged from him. But the return of a sinner from the "far country" is a gain and source of joy for God. How wonderful is his divine love and patience! How great should our motivation be to cease from sin!

Christ related a story of a wealthy man who, before firing his manager for wasteful practices, asked him to hand over the accounts. Included there were contracts, signed by his farmers and endorsed by him, showing what each owed in crops. This dishonest manager, instead of con-fessing his guilt and trying to change, started figuring out a scheme whereby he would benefit after his discharge. Satanic power which creates transgressions has a way of producing out of them even more. Thus, the manager devised a fresh trick, worse than his original dishonesty, for he made the farmers under him part of this fraud. In the Bible, we read that those who lead others to do wrong have a greater condemnation (Luke 17:1).

By arranging illicit transactions, the dishonest manager sought to buy friends for himself to help him out in the future. He asked them to write contracts showing lesser amounts than what they owed. He planned to approve and present them to the landowner. He made the following excuse: I'm not strong enough to dig, and I'm ashamed to beg. But what he really should have said is: I ought not to embezzle!

When the landowner discovered this new treachery, he was amazed at the craftiness and boldness of the manager. He commended him for acting shrewdly. He did not praise him for his dishonesty. If he had done this, he would not have referred to him as "shrewd", nor would he have withheld his job from him.

Christ concluded this parable by stating that people of the world are wiser than the children of light. He advised his listeners to use whatever worldly wealth they possessed in the service of others -- especially toward their eternal spiritual welfare. Jesus did not give us excuses for amassing wealth by dishonest means nor for cheating and then spending all or part of it in good causes. However, we are advised that the best way to get rid of dishonest wealth quickly is to use it for noble purposes and in ways that will facilitate the way to heaven for its recipients.

The manager in the story used ill-gotten riches in order to gain friends for himself when he would be in need. How much more should someone, trying to dispose of wrongly-acquired wealth, seek to use it for making friends who will welcome him into everlasting mansions! If the shrewd manager was careful to guarantee his earthly future by wrong means, how much more should the wise take care to ensure their heavenly future! The one who shows faithfulness in earthly matters which are considered worthless can be one chosen by God to inherit far more precious treasures; namely, heavenly ones.

Christ told a parable of a rich man who lived luxuriously while a wretched beggar lay at his gate, eating the leftovers which were given to him. Both men eventually died, but the destiny of each was different. The rich man had a splendid funeral, but was denied a heavenly inheritance. The burial of the beggar was unceremonious, but he was tenderly ushered into "Abraham's bosom".

In hell, the rich man found himself unfit for heaven. He looked up and saw the bliss of Lazarus, and hoped he could somehow lessen his own suffering. Not daring to seek relief from God whom he had ignored during his life, he sought the help of Abraham, the patriarch and father of the Jews. Though in life he had despised Lazarus, he now desired some water from him to cool his tongue. This wealthy man now craved a drop of water from the finger of the beggar who had once pleaded for leftovers from his own table!

Abraham told him that what he asked for was not possible because he had not been sensitive to God or to spiritual matters in his former life. Now he had to recognise the enormity of the mistake he had made while on earth. By contrast, those who fulfil the conditions for eternal life while on earth do not mind scorn and suffering in the world, for one hour spent with Abraham compen-sates for all that. Furthermore, such a great gulf exists between heaven and hell that passage from one place to the other is impossible.

When the rich man realised that his own condemnation could not be lessened, he thought of his five brothers who were still alive. He wanted somehow to warn them not to follow him to hell. He wondered if it would be possible for Lazarus to return to tell them of his misery, torment, and the need to escape his destiny. Abraham said that his brothers did not need more intellectual persuasion because those who are not satisfied with the evidence for faith found in the Bible will not believe no matter what wonderful proofs they are given. Unbelief is spiritual blindness which new evidence cannot cure. To a blind man, degrees of brightness make no difference; no matter how bright the sun shines, he will not be able to see its light.

This foolish man imagined that his brothers, who knew of the misery of Lazarus on earth, would pay attention and repent when they saw him coming down gloriously from heaven to deliver the warning. But Abraham's reply refuted this assumption. In this story, we see how the eternal destiny of man is unalterably linked to his earthly experience. Also, the door of heaven does not remain open to the unrepentant after their death. Seeking mediation from the saints in heaven is utterly futile.

Christ returned to Jerusalem because the Feast of Passover, which marked the occasion of the redemptive sacrifice, was getting close. Apparently, the predicament of the lepers brought them together, even though they, as a mixture of Jews and one Samaritan, were natural enemies. In conformity to the social regulations of cleanliness, these ten stood far away when they called out.

At the outset of his ministry, Jesus used to touch the lepers whom he healed, showing his tenderness and mercy overriding external rituals of purity. However, now that he had become well-known for that, there was no longer any need for this kind of touching. He ordered those ten lepers to go and show themselves to the priests in Jerusalem as proof of being healed. They obeyed immediately before sensing anything of their healing. For that reason, Christ honoured their faith which had borne the fruit of obedience, and as they went along, they were cured. But the nine Jews did not bother to recognise the one who had shown them this mercy. They continued on their way to Jerusalem, forgetting their duty to thank the Healing Physician. The foreign Samaritan, however, was moved with gratitude. He returned and thanked Christ for delivering him from shame, danger, and exclusion. As a reward, he earned these precious words from Jesus: Your faith has made you well. Does this incident not illustrate most of human experience? Are not those who thank God for his many mercies usually only very few in number?

The Pharisees asked Christ when the kingdom of God would come. In reply, he stated a fundamental fact pertaining to his kingdom; namely, that it is not something which can be said of a particular place or time. It is not a body, denomination or special church. Rather, the kingdom of God is within; that is, his kingdom consists of the hearts in which he lives and rules.

Jesus then directed his words to his disciples who dreamed of an earthly Jewish kingdom. Again, he referred to the suffering and rejection that lay before him. He also spoke of the wrath that would come upon the nation. That event would be similar to the terrors of the Great Flood and the horror of Sodom and Gomorrah's destruction. It would turn the Jewish nation into a rotting corpse upon which the Roman eagles would swoop down and devour!

Christ directed his words to the Pharisees, to show them what they were like. He gave an example of a self-righteous Pharisee whose prayer in the Temple focused on his superior virtues. The prayer of a tax collector was different in that it was offered in a spirit of brokenness and contrition. He prayed, God have mercy on me, a sinner. The Bible itself says, The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise. (Psalm 51:17). The tax collector went home justified, but not the Pharisee, For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. (Luke 14:11).

The Pharisees directed a hostile question at Christ on the subject of divorce. Although they had the Law of Moses, they pretended to honour Christ by appealing to him to decide on this matter -- to confirm or annul it. He rendered his verdict according to the Law. When they said that the Law allowed divorce on condition that it be officially and legally documented, he responded that this was a concession from Moses due to their hard hearts. God had at first given a law, limited to what they could endure, in order to rescue them from the corruption of their neighbours, and to lead them back gradually to the original, divine order which prescribed one woman for one man. However, the law of the New Kingdom does not permit divorce except for adultery. When a divorce is given on this basis, it is not permitted for the divorcees to remarry thereafter.

When the disciples heard about this conservative interpretation of the Law, compared with what they had been used to, they reacted by saying that marriage would then become difficult. Christ explained to them that remaining single is perfectly acceptable when one's motive is for the sake of the Kingdom of God.

Following his discussion about marital relationships, Christ made some beautiful remarks regarding children. Contempt of children was very common at that time, and since Christ is the Saviour of all, it was inevitable that he would be concerned about them.

Some people asked him to bless their children in the hope that something of his perfect purity and power would rub off on them. The disciples considered this an annoyance, and told them to leave because Jesus had more important things to do.

Jesus did not accept this rough treatment which revealed the big difference of thinking between himself and his disciples and contemporaries. In both his anger and happiness, he revealed pearls of divine wisdom. He reproved the disciples with strong yet loving words, saying, Let the little children come to me, and do not hinder them. He also made it clear that no one will enter the kingdom of heaven unless he turns and becomes like a child.

We believe that the salvation of Christ encompasses all children who die in infancy, regardless of the religious and social situation of their families. Imagine then how many infants there are who have joined the heavenly multitude, compared with the huge number of adults who die in their sins!

A wealthy Jewish leader approached Christ respectfully, wanting to learn about the way of salvation. He asked what particular good he could do to attain it. Christ replied that people, even the best of them, lack perfect goodness and that one can only ascribe real goodness to God. Either Christ was perfectly good, in which case he would be God Incarnate, or this rich man was mistaken. Christ always explained that his perfection and goodness were due to his being God in the flesh. No human being can claim perfection or goodness.

This rich young man wanted to know what good he could do to inherit eternal life. Christ advised him that the kind of goodness which would earn everlasting life is only that which is perfect. The Apostle James wrote: For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it (James 2:10). When this ruler alleged that he had kept the whole Law since his youth, Christ looked at him and loved him for his sincerity and diligence. He wished to reveal to this man that the acceptable keeping of the Law, by God's standard, is spiritual, not only literal. So, he told him that he should dispose of his wealth, distribute it to the poor, bear his cross, and follow him.

Jesus summarised the Law in two ways: loving God above all else and loving one's neighbour as oneself. Had this young man truly kept all the commandments, he would not have found it hard to obey the words of Christ. Thus, his claim proved to be false. We are told that he was sad because he was very rich. He showed that he loved his wealth more than God. It was his lord and master. Christ loved this man, and he deeply regretted his decision to put his wealth before the kingdom of heaven.

Entry into the kingdom of God starts in this life. Those who enter realise that all their belongings are dedicated to the King. Whenever God asks a believer for some of them, they should be offered willingly and gladly. This eliminates all complaining when poverty or material loss strikes. When someone's heart is attached to the things of this world, he will not find anything to enjoy in heaven; he has no treasure there. Admittance into heaven for such a person is preposterous. Even if it were possible, he would not enjoy it.

In connection with this, Christ told his disciples how difficult it would be for those who rely on riches to enter the kingdom of God; it would be easier for a camel to go through the eye of a needle. The disciples objected, saying, Who then can be saved? Christ explained to them that human greed makes it impossible for anyone to become totally disenchanted with the love of the world. However, everything is possible with God. When the Holy Spirit changes the hearts of those who love money, they are able to enter the spiritual kingdom of Christ, because their new hearts will love God more than wealth.

The mention of money moved Peter to ask the following question: We have left everything to follow you! What then will there be for us? Christ told him that they would receive special providence in this world, with persecutions to test their faith and increase their reward. Then, in the world to come, they will inherit everlasting life. In this connection, he repeated something he said earlier and would say again shortly: ``But many who are first will be last, and many who are last will be first.''

In response to the question of Peter, concerning what would be left for them since they had left everything, Christ related an illustration about farm workers. The owner hired farm hands at different times of the day, with some being hired one hour before the end of the day. He agreed on a wage of one denarius for those who were hired early. As for the late comers, he told them they would be paid what they deserved. At the end of the day, he paid all the workers the same amount, asking his foreman to first pay the ones hired last, giving them a whole day's wages. This generosity created resentment in those who had put in a whole day's labour, and so they grumbled. The landowner rebuked them and reminded them that they had no right to judge him on how he spent his money. Moreover, the one who is paid his full dues has no right to envy those who obtain more than their dues.

In this parable, we learn of the error of those who complain when others succeed more than they. We also see the mistake of those who protest over the lack of equality in God's dealings with man. Every sensible person can realise that even the most miserable in the world have had more than they deserve of earthly blessings and heavenly mercy. Moreover, when it comes to divine dealings, there is not a single soul which can claim to have been ill-treated.

As Christ approached Jerusalem, the shadow of the Cross before him became clearer, and he felt more burdened by the weight of the world's sin which he had come to bear. He took his disciples aside and, for the third time, told them in greater detail of his coming sufferings and death. Since they would be with him when these dreadful events took place, he did not want them to accompany him except by their own choice, after they had learned the facts. He explained to them that he would be delivered to the high priests and scribes who would sentence him to death. Then, contrary to religious rule, these men would, hand him over to the Gentiles. He told them that he would be scourged, insulted, spat upon, and crucified, and that three days later he would rise from the dead.

In spite of all these clarifications, it appears that his disciples still did not understand his words. Two of his disciples, James and John, came with their mother, Salome, who asked him a favour. She was the aunt of Jesus, and she asked if he could grant her two sons the most prominent positions in his kingdom. She wanted one to sit at his right hand and the other on his left. Salome was confident that she would be granted this wish from her nephew, especially since she had left her home and followed him on his travels with the disciples. She had given of her wealth for their expenses, and had noticed her sons being distinguished at the house of Jairus and on the Mount of Transfiguration.

Little did Salome or her sons realise that a person does not obtain honour by merely asking for it, but rather, by merit. Thus, sacrifice and self-denial, not greed and ambition, are the doorway to divine approval. For this reason, Christ said to his disciples: You do not know what you are asking. Can you drink the cup I am going to drink? When they hastily replied that they could, he did not contradict them, but went on to explain that preference in his kingdom is reserved only for those to whom his Father bestows it. He, as the Son of Man on earth, could not grant this.

The rest of the disciples were upset with James and John, so Christ admonished them. He told them that the road to mastery in his kingdom starts at the bottom, with servanthood. When people take on the attributes and function of servants, in obedience to the Lord Jesus Christ, others will soon see the spread of spiritual blessing and godliness in the world.

Christ entered Jericho to bring the message of repentance and faith to the house of Zacchaeus, a wealthy chief tax-collector. This man must have heard of the fame of Christ who had opened the door of repentance and salvation to other tax collectors. He wanted to see Jesus, and when he could not catch sight of him, owing to his short stature and the crowd all around, he noticed a sycamore tree whose branches stretched over the road. He ran and climbed onto one of the branches, not caring what people thought of him. Christ rewarded him when he reached that tree, for he stopped the procession and called Zacchaeus by name, telling him to come down quickly and to welcome him into his home. In so doing, Christ intended to do an important spiritual work in him. Even though his profession, prominence, wealth, character, and past conduct made him one of the least likely to enter the kingdom of God, Jesus nevertheless chose this tax collector for salvation, not regarding the disapproval of the crowd for such an action.

Christ's cup of joy overflowed when Zacchaeus stood in front of all those present, announcing his repentance and its outcome: Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount. What the rich young ruler refused to do, Zacchaeus, the outcast tax collector, did. God changed his heart, enabling him to do the impossible, taking away his love of money; and so a camel passed through the eye of a needle into the kingdom of heaven. Christ declared that this man was saved, and repeated that the Son of Man had come for the very purpose of saving that which was lost.

Zacchaeus is an example of those who will not allow anything to stop them from coming to the Saviour. They are converted suddenly, and, without delay, present conclusive proof to the reality of their conversion because their faith results in action. Blind Bartimaeus and Zacchaeus became the first-fruits of the Church in Jericho. Most likely, they joined the procession which left Jericho, going up to Jerusalem for the celebration of the Feast.

Christ and his disciples reached the village of Bethany and stayed at the home of Lazarus, the beloved, who had recently been raised from the dead. They were invited to a feast at the house of Simon, the leper, who, according to tradition, was the husband of Martha. The Gospel mentions that Lazarus was among those at the table with Jesus, while Martha was involved in the domestic preparations. Mary is also mentioned, for she brought a bottle of precious perfume and broke it, anointing the head and feet of Christ. Afterwards, she wiped them with her hair as a sign of gratitude and honour toward her Saviour. The sweet smell filled the place in the same way that the smallest deed done for the love of the Saviour pervades the whole place with its sweet aroma; it need not be more than a cup of cold water which one offers to the lowliest of his followers.

Those who do good are rarely free from the faultfinding of others, and, on this occasion, there was some bitter objection to the apparent extravagance of Mary. Most likely, Judas Iscariot originated this criticism and provoked the others, for he was the keeper of the money bag, and used to give to the poor as well as pilfer from it. His argument for the poor thus proved to be insincere. Some of the other disciples naively joined in this attack, siding with Judas' claim that this act on Mary's part was an unnecessary waste, and that it would have been better to give the price of the perfume to the needy.

Christ did not leave Mary at the mercy of the attackers, but scolded the critics and commanded her action. It was as if, in a spirit of prophecy, she had anointed his body with perfume in preparation for his embalming only a few days later. Refuting the objection, he said that he would be leaving them shortly; therefore, it would no longer be possible for them to honour him in this way. As for the poor, they would always be there and could receive charity at any time. He comforted Mary by saying, I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her. (Matthew 26:13).

When the procession was at a point where the Holy City could be seen, and the eyes of Christ were turned towards it, he had a prophetic vision in complete contrast to the beautiful reality of Jerusalem. It was one which some of his followers were yet to behold. All the joy from being in this happy celebration fled from him, and he wept bitterly for Jerusalem which was to be destroyed. This is an example for us to love our country, but also to love the sinners and weep over their destiny.

How amazed that crowd must have been to see him weeping for no apparent reason. All of his soon-approaching suffering, even his being nailed to the Cross, did not cause him to shed tears or groan; but love for this city and her rebellious people made him cry. Their sins and coming calamities melted his tender heart, and so he wept for them. Knowledge of what they were about to do to him in five days increased his compassion, so he shed even more tears. With his foresight, he saw Jerusalem besieged by Roman armies, the resulting great suffering of her people, and the utter destruction both of the city and the great Temple of God. He saw her walls laid low and burned. He saw the famine which would drive some mothers to sell their offspring for slaughter; some would even eat them, driven mad by hunger. He saw the nation dispersed permanently and its holy rituals stopped.

This destruction would be at the hands of the Caesar whom they had preferred over him. Jesus foresaw the Romans erecting their barricades and casting their destructive missiles at the city. There, they would dig a trench around the walls, fulfilling an ancient prophecy: Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets. (Jeremiah 26:18). What Jesus saw would literally take place forty years later. During this siege, historians tell us that the Jews endured horrors unmatched in the history of the world. It is said that Titus, the Roman commander, when he entered the city and saw the corpses piled up in the alleys, raised his hands to heaven and called his gods to witness that he was not responsible for this destruction. He laid the-blame upon those who had ordered him to carry out this carnage.

These painful events were all understood by Christ before they happened. At that hour, he was moved by feelings of patriotism, compassion, and a sense of pity and forgiveness for those about to kill him. He thought about the enthusiasm of the multitude over him, the joy of his disciples, and the forthcoming annihilation of his cherished city, and he shed bitter tears over its beloved but rebellious people. And so, addressing Jerusalem, he said, If you, even you, had only known on this day what would bring you peace-- but now it is hidden from your eyes. He closed by saying, They will not leave one stone on another, because you did not recognize the time of God's coming to you.

The procession entered Jerusalem from its great eastern gate near the Temple. From the continuous cheering and the strewn palm branches, all the city knew that an important event was taking place. Passers-by, residents, and shopkeepers alike were asking, Who is this? The reply was: This is Jesus, the prophet from Nazareth in Galilee (Matthew 21:10,11).

When the crowd reached the Temple, it was late in the day. Jesus witnessed all the activities around him and understood the important and perilous task which lay before him. But he would have to carry it out on the following day, for the Temple gates were about to close. Not wishing to spend the night inside the city, where the authorities might have been tempted to seize him prematurely, he returned with his disciples to Bethany.

While going on to Jerusalem, Christ saw a fig tree showing signs of fruit -- even though it was not the season for figs. It caught his attention, so he went towards it, hoping to find fruit. Some fig trees bear an early fruit which is small and very sweet, and since this tree was leafy, Jesus expected to find these early figs, but found none. This tree, therefore, became an example of the sin of hypocrisy and the failure to do good, which is the same as unfruitfulness. Thus, he blighted the tree, saying, May no one ever eat fruit from you again. He said this to teach his disciples and us the necessity of bearing fruit. His action was prompted not by frivolity, as that would have been inconsistent with his character.

His disciples would remember this miracle for the rest of their lives because it supported the saying of John the Baptist: The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire (Matthew 3:10). Despite the evil of the hypocrites, however, Jesus did not punish any of them, but only rebuked them. He did not come to judge the world but to save it.

In the second cleansing of the Temple, Christ did not allow anyone carrying merchandise to pass through, and he used stronger language than previously. The first time, he had said, Get these out of here! How dare you turn my Father's house into a market! (John 2:16). This time, however, he said, Is it not written, 'My house will be called a house of prayer for all nations'? But you have made it a 'den of robbers.' He observed the dishonest practices of the merchants in the Temple area and noticed that most of the nation, including its leaders, were robbing God of his due.

Prophecy describes Christ as being righteous and victorious: Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey (Zechariah 9:9). By expelling the traders, Jesus showed his justice, and the leaders were unable to restrain him; and since he planned to hand himself over to his enemies that week, he fully employed the authority which he would yield later in order to complete the work of Redemption. By expelling the merchants from the Temple area once more, he demonstrated his power.

That night, after his second cleansing of the Temple, Jesus left the city. He would return on Tuesday morning to take leave of the Temple which had become a den of thieves. He would never return to the Temple after that day.

Before Jesus and his disciples arrived at the Temple, they reached the place in the road where the fig tree had been cursed the day before. Peter drew the attention of his master to the fact that it had withered, and Christ used this situation as a springboard to teach them all a new lesson in faith. Also, he repeated the basic condition for a prayer to be answered: the petitioner must forgive anyone who has wronged him, with all his heart.

After Christ had cleansed the Temple the first time, the Jews asked of him a sign. When he returned to the Temple on Tuesday morning after having cleansed it the second time, they asked him who it was that had given him the authority to do what he did.

The Jewish leaders could see no way to make Jesus fall, so they sought to alienate the hearts of the nation from him by means of certain questions designed to trap him. They hoped he would reply in a manner which would cause the crowds to dislike him, so that when he was seized, the people would not resist. As Christ was walking in the Temple, the leaders asked him from where he had received the authority for cleansing. They, being its agents and managers, were anointed and had received their authority officially from their forefathers. They also had the endorsement of the government.

Prophetic authority at all times comes directly from God who raised prophets without consulting or seeking permission from anyone. But for hundreds of years, no prophet had appeared except John the Baptist, whom the leaders disbelieved. Jesus asked his examiners to first identify the source of the Baptist's authority. If they acknowledged that it was from heaven, they would be judging themselves, since they did not accept the message of the Baptist. On the other hand, if they denied it, they feared that the people would stone them because the crowds considered the Baptist to be a true prophet. In their fear, they took refuge in a lie and said that they did not know. Christ's question made them angry, and he refused to tell them by whose authority he was acting, knowing the motives of their renegade hearts. He then proceeded to relate more parables to them.

Earlier, the leaders of the Jews were at a loss for words, but not Jesus. He told them a parable of two sons whose father asked them to go and work in the field. The first refused, but later repented and went. The second promised to go, but did not follow through. The first son erred in his speech, but acted in the right way. As for the second, his sin was in failing to act, which is much more serious than merely failing in what he said. Christ meant by this that even though the leaders spoke honourably, they cancelled out their words by not doing the will of God. Others, however, did not pretend to be religious; yet, they kept the Divine Law better than their leaders. When Jesus asked them which of the two sons carried out the wishes of his father, they replied, ``The first.'' Thus, he showed them that tax collectors and prostitutes resembled the first son because they repented of their evil when they heard the preaching of the Baptist, being baptised by him. It was they, the Pharisees, who resembled the second son, because they made a verbal claim to piety, yet did the opposite. By agreeing that the first son acted rightly in his conduct, they admitted that the tax collectors and prostitutes were superior to them.

Christ presented a parable which revealed the wickedness of the leaders who would plot against him and execute him that same week. The tenants in the parable, after killing the servants of the landowner, finally killed his son in an attempt to seize the inheritance. When Christ asked them what they thought the landowner would do with them, they replied, He will bring those wretches to a wretched end. Jesus agreed with their response and said, ...the kingdom of God will be taken away from you. He reminded them of the words of the prophet David: The stone the builders rejected has become the capstone (Psalm 118:22). Those who opposed him would be bruised, but those whom he would oppose would be crushed. The Apostle Peter remembered this saying and repeated it when the Jewish leaders persecuted him after Christ had ascended into heaven (Acts 4:11 and 1 Peter 2:7).

The parable of the wicked tenants angered the leaders because Christ told it in order to judge them. They renewed their efforts to arrest him, but their fear of the people prevented them; so they left him alone. Christ remained because he had not finished his final teachings in the Temple. He presented a third parable in which a king held a banquet in honour of the marriage of his son. This king gave each of the invited guests a royal garment, but when he went in to greet the guests, he noticed a person who was not wearing the appropriate attire. It seems that this person preferred his own clothes, was proud of them, and refused to be dressed like all the others. Besides, he probably did not want to be obligated to the king for his garments. When the king asked him the reason for not conforming to his regulations, he was at a loss for words, showing that he was at fault. He earned his reward, because the role of kings is to execute all who disobey their orders. Therefore, the king told his men, Tie him hand and foot, and throw him outside, into the darkness. This man was punished, not for any evil he had done, but for the good he had failed to do. No matter how upright a man is in his own eyes and in the eyes of others, God will punish him for being self-righteous and neglecting to wear the robe of righteousness which he alone offers.

In the Parable of the Two Sons, the Wicked Tenants, and the Wedding Banquet, Christ proclaimed that his being rejected by the Jewish leaders was compensated by his being accepted by the tax collectors. His being denied by the Jewish nation was counterbalanced by his subsequent acceptance from other Gentile nations. As for the words, For many are invited but few are chosen, we do not believe that they apply to all generations, but that they referred specifically to his own generation, especially to the Jewish nation.

The plan of the Herodians, under the guise of religiosity, was to catch Christ by his words and then deliver him into the hands of the Procurator (governor). They approached him with flattery, and then asked whether they should pay taxes to the Roman government or not. Their hope was to trap him in whichever way he answered. If he said "Yes", the people would be upset with him because they were tired of this tax which was a symbol of their bondage to the Romans, and from which they hoped their Messiah would liberate them when he came. If, however, he said that they should not pay as the Herodians hoped, it would give them a strong enough reason to hand him over to the government as a man rebelling against the Caesar who had imposed this tax.

Jesus knew their deceitful, insincere acclamation, and was aware that a reply which would please the Pharisees would not please the Herodians. He answered their questions by first asking them to show him a coin which bore the image of Caesar on it; this confronted them with Caesar's authority over them. His verdict was: Give to Caesar what is Caesar's and to God what is God's. In other words, he said to give everyone his due. By his reply, Jesus foiled the trap which they had set for him, and his words have become the rule in matters of religious and civic duty. The Jewish elders were unable to elicit even one faulty word from him in front of the people, so they quietly left him and went their way.

God had permitted Caesar to rule over the Jews, and so it was their responsibility to submit to his jurisdiction. Just as the picture of Caesar on the coin reminded them of what they owed him, so too the image of God in every person should also have reminded them of what God expected from them. From these words of Christ, we see that submission to the state is wholly acceptable, but it should never supersede our obedience to God. The question of whether we should submit to the state or to God is not raised here, because we should obey both. Moreover, submission to the state in what does not conflict with the demands of God is part of our religious worship.

The Sadducees generally belittled the supernatural, not believing in the resurrection of the dead nor in angels and spirits. By their question, they tried to put Jesus in a position where they could make fun of him. They fabricated a problem related to the world of spirits inhabited by the souls of the departed. The Law of Moses required the eldest living brother of a dead man, who had been married and never had children, to marry his widow in order to provide offspring for his deceased brother.

Seeking to trap Jesus, they presented an account of a woman who had been married to seven brothers, one after the other. Their question was: At the resurrection whose wife will she be?

The Pharisees believed in the resurrection of the dead and the world of spirits, as did Christ. Therefore, a defeat for him in front of the Sadducees would also be a defeat for them. But the superiority of Christ in debate assured the victory for the position of the Pharisees -- at least for the moment. But this triumph of the Pharisees actually spelled defeat, for it raised the prestige of Christ among the people who became even more attached to him.

In this address to the Sadducees, we notice that Christ was gentler than he was with the Pharisees. This is because he regarded the hypocrisy of the Pharisees to be worse than the unbelief of the Sadducees. He did not proclaim woes against the Sadducees nor refer to them as hypocrites, but he did accuse them of being mistaken because they did not know the Scriptures nor the power of God. The sin of the Sadducees was lighter than that of the Pharisees who knew a lot but did not act according to their knowledge.

Christ gave them evidence from the Scriptures that God is not the God of the dead but of the living, thereby confirming the reality of the resurrection. God is spirit, and there is a world of spirits more vast than the material world. Had they known the Scriptures, they would not have denied the resurrection of the dead. Had they known the power of God, they would not have limited and confined it to the small material world.

Christ explained to his listeners that the world of spirits cannot be measured exactly in the same way as the material world. Thus, physical marriage has no existence there, for all who share in the resurrection of the righteous will be like the angels in heaven. The crowd was amazed at his teaching, and some of the scribes were more pleased over the failure of the Sadducees than over Christ's successful answer. One scribe in particular perceived that Jesus had answered them well (Mark 12:28), and because of this, the current of opposition against him grew slightly weaker. No one dared to ask him any more questions.

A legal expert, wanting to test the knowledge of Christ in matters of the Law, asked Jesus which the greatest commandment was. Christ replied that it was to love the Lord God with all of one's heart, soul, mind, and strength. The next one, equally important, was to love one's neighbour as oneself. All the Law and prophets depended on these two. The teacher commended Christ's reply, and Jesus responded by saying that this man was not far from the kingdom of God because he had such a grasp of the Law. Perhaps this teacher of the Law also realised that the state of someone not far from the kingdom is worse than that of one far away. How bitter is the loss of those who come just outside the door of the kingdom but fail to enter in!

While teaching in the Temple, Christ awaited an opportunity to test the Pharisees as they had tested him. He asked them to explain a verse from the Psalms of David. In it, God addresses a person whom David called "my Lord". This person, according to Jewish interpretation, is the Messiah; at the same time, he is the Son of David. How can he be the Lord and Son of David at the same time? Nothing resolves this seeming contradiction except the mystery of Christ's dual nature which makes him the Lord of David in his divinity and the Son of David in his humanity. This is the description which the Book of Revelation applies to Christ: the Root and the offspring of David (Revelation 22:16). Since the Pharisees had denied his divinity, not one of them could respond, and so he silenced all his enemies and pleased the crowds with his words. The Scripture often says that the people marvelled at the words of Christ. Countless others have been gladdened by his words since that time until the present.

Jesus moved from the inner court to the outer one which was also called "the Women's Court". Here were thirteen trumpets to receive donations for the service of the Temple, and works of mercy. Worshippers, after a long absence, returned on the days of the Great Feast to donate large sums toward the maintenance of this unique place of worship. Christ sat beside these trumpets and watched the worshippers drop their offerings into the Temple treasury. When the widow had given two small coins, the smallest gift allowable, he called his disciples to watch, saying, This poor widow has put more into the treasury than all the others. Giving out of her poverty, she gave all she had to live on.

Giving has an important place in religious life. Christ taught that the measure of one's giving is not the amount donated, but the amount remaining. Those who make small charitable donations, calling them "the widow's mite" are mistaken. This description cannot be applied to meagre giving, unless it happens to be all that the giver possesses. The widow gave all she had, relying on divine providence to care for her. For this reason, Jesus praised her for her love toward God and trust in his care.

The Magi had come from the East to see Christ as an infant, and now another group of people came from the West -- from Greece, the land of philosophers -- to see Christ at the close of his ministry. They stood in the outer court of the Temple, the place set aside for Gentiles to worship the one God, the God of Israel. They let Christ's disciple, Philip, know how eager they were to see Jesus. Philip told Andrew, and they both agreed to let the Master know about this.

Jesus could see that those Greeks were the forerunners of the countless multitude of Gentiles who would seek him by faith, for he said: The hour has come for the Son of Man to be glorified (John 12:23). He would be exalted despite his own nation's denial of him. Their rejection would not be a failure for him or his work.

Christ met those Greeks and told them that just as a seed cannot produce fruit unless it "dies" in the earth, so too only those who hate and overcome their sinful nature, through faith in him, can be saved to eternal life. He also taught them about a death which would lead to life -- his own redemptive death which would save souls without number from a life of sin to a life of righteousness on earth, and everlasting life beyond the grave.

At this time, Jesus admitted that his soul was disturbed concerning his impending death. He had come from heaven for this hour. Could he now be spared from it? God forbid! His one desire was to glorify the name of his Father, so he prayed his last and shortest prayer in the Temple, saying, Father glorify Your name! The Father honoured this complete surrender and denial of self, for a voice from heaven said, I have glorified it, and will glorify it again.

When Christ defeated Satan during his temptation in the wilderness, the Father sent angels to minister to him. But his new victory over the fear of the Cross was even greater, so the Father made his voice heard for the third time during the earthly life of Christ. His foes thought that it had thundered; his friends thought it was an angel. But Christ, who alone understood the message of that voice, assured all his listeners that it was not for him but for them, even though they could not understand it. The voice of God had come to them in confirmation of his person and teachings. Thus, by means of this latest triumph, Christ again established his qualification to be the Saviour of the world by being lifted up on the Cross and drawing all people to himself. The magnetism of the Cross still draws many in the world, beyond all human expectation. It attracts individuals and nations, and will not cease its work until the very heavens declare:

After describing the destruction of Jerusalem, Jesus started to speak about his second coming. He said, But in those days, following that distress... referring to the time after the annihilation of the Holy City. The exact time of his second coming cannot be ascertained, for a day with the Lord is as a thousand years, and a thousand years are as a day (2 Peter 3:8). The reference to events in the skies has been understood to mean the fall of great men and the shaking of kings. It also signifies that the heavens will vanish in a great inferno. The elements will melt and disintegrate, and the world and everything in it will be consumed (2 Peter 3:10). Then, the Son of Man will come in the clouds and with great power to resurrect the dead and judge the world. He will come in glory and majesty, and will send out his angels to the ends of the earth to gather his chosen ones.

Earlier, when Christ mentioned the destruction of the Temple in Jerusalem, his disciples wanted to know when this would be and what signs would precede it. Jesus answered their second question first, explaining the signs to them. He then addressed their first inquiry regarding the time of these events with an analogy from nature: Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. He then said that that generation would certainly not pass away until everything had happened. Amazingly, many of the first-century Christians witnessed the destruction of Jerusalem in their lifetime. The words of Christ were fulfilled according to his words: Heaven and earth will pass away, but my words will never pass away. As far as predicting the exact time when Jerusalem would be destroyed, Jesus said that neither he, as the Son of Man, nor the angels knew, but only the Father; so he concluded his words with an exhortation to take heed, watch, and pray.

We are tempted to wonder why Christ did not know. The answer is that he came in flesh as the Son of Man, even though he was God (1 Timothy 3:16); and doing so, he emptied himself and took on the form of a servant, being found in the likeness of men (Philippians 2:7). Christ the Lord knew everything, but Christ the Man did not know the day nor the hour of Jerusalem's destruction. Even though we cannot understand how this can be, we can choose to believe him with the help of the Holy Spirit. The Apostle Paul described the Holy Spirit as being indispensable to the faith of a believer when he wrote: No one can say, 'Jesus is Lord', except by the Holy Spirit (1 Corinthians 12:3).

Christ spoke about the destruction of Jerusalem, and then described his second coming. These things were to happen at a time which no man knew about, and his word, "watch", is for everyone. The parable, in connection with his exhortation to watch, is one in which a man gave his servants tasks, instructing the doorman to keep vigil because his return would be sudden. In those days, the night was divided into four parts, each consisting of three hours, and servants did not know in which part of the night their master would come.

Dear Reader,

What is the task to which God has entrusted you? How do you behave as a husband or father in the home? How is your conduct among your colleagues at work? Do not forget that each is assigned his task. What is required of you? Are you performing your duty faithfully? Today we know that Christ is coming, but we know not the day or hour. Christ tells us to watch because the enemy surrounds us from within and without! Watch, because you have a responsibility to serve God! Watch, because in a short while your Lord will return and reward you! May Christ find us watching when he comes!

In the Parable of the Ten Virgins, there is a bridegroom whose wedding was not yet due. There were two groups involved; one was prepared, the other, unprepared. When the time for the wedding came, those in the latter group thought that they could either get help from those who were prepared, or that they would still have enough time to get ready themselves. But when the bridegroom arrived and the wedding started, they realised their mistake. When they asked for mercy, the master responded with the sad and fearful words, I tell you the truth, I don't know you. They were therefore not allowed to partake in the banquet.

Through this parable, Christ wanted to teach the importance of being prepared for his coming and the Day of Reckoning. It is vain to imagine, as some teach, that the virtue of the saints will overflow and be available to help others obtain forgiveness and enter heaven. Likewise, this parable obliterates the hope of those who imagine that divine mercy towards sinners extends beyond the grave.

The Parable of the Talents shows that God gives people different talents, yet the reward for diligence and faithfulness is the same. Both servants who brought their master a profit received the same approval, even though one earned less than the other. But the one who did not try to make a profit was condemned and thrown to the place where there is weeping and gnashing of teeth. He was not punished for stealing or committing evil, but for being lazy and neglecting his gift. There is no doubt that the greatest gift of God to man is eternal salvation. Therefore, the greatest judgement and the bitterest weeping and gnashing of teeth will be for those who neglect this priceless gift which Christ purchased for them by his death on the Cross.

The conclusion of this address to the disciples on the Mount of Olives was both moving and exceedingly beneficial. Christ described the gathering of humanity on the Day of Judgement. At that time, the Lord will appear in all his glory as Judge upon his glorious throne, and all his holy angels will be with him. The nations will gather before him, and, as the Good Shepherd who knows his own, he will separate the sheep from the goats by putting the former on his right in a place of acceptance and honour, and the latter on his left in the place of judgement. When those who are rejected see Christ, who in his mercy and boundless love died as a ransom for all, they will find no excuse for having failed to come to him for salvation. At that time, they will realise that he, as a merciful High Priest, would always have been ready to receive them, for he fully understood the frailties of mankind, having been tempted in every way as we. Yet, for them it will then be too ate.

The Judge will then proclaim the reward reserved for those on his right. An inheritance prepared before the foundation of the earth awaits them, for they are the blessed of the Father, and he has prepared it for them. He will also declare the portion of those on his left, which was not originally prepared for them; namely, the eternal fire appointed for Satan and his angels. They chose to be led by the Devil in spite of the purposes of God and the means he had made available for their salvation. Thus, they will have no excuse when God sends them to the place of Satan, the ruler whom they followed during their earthly lives. They preferred allegiance to him over obedience to the Saviour. The fundamental reason for their judgement is their refusal to receive Christ as Saviour and Lord. Because they left this most important duty undone, they did not do what was expected of his followers, ignoring the special work which he assigns them -- helping the unfortunate and needy, especially his followers whom he referred to as brothers of mine.

Through this illustration, Christ made it clear that feeding the hungry, clothing the naked, visiting prisoners and the sick, hosting strangers, and performing other charitable activities, done out of love for him, is like doing it to him personally. The doer is rewarded not only for his deed but also for his motive. Likewise, those who fail to do these things for others, because of their lack of love for Christ, are treated as if they had failed to do them for him. God is just as interested in the good a man fails to do as in the evil he commits; both will send him to hell. This is one of the hardest lessons, and very few learn it.

Judas lscariot stands as an example of one who surrendered himself completely to the sway of Satan. This led him inevitably to the fire prepared for the Devil and his angels. His inner alienation from Christ was evidenced three days earlier when he protested against Mary anointing his feet in Bethany. The other disciples may not have noticed his actions, owing to the goodness of their hearts. Most likely, while Jesus was speaking to his disciples on the Mount of Olives, Judas devised a reasonable excuse to leave them, returning to Jerusalem to follow through on what the Devil had suggested to him. One can imagine that his conscience put up a strong fight as he wondered how to employ the antagonism of the Jews toward Christ as a means of gaining their money and friendship. He would need their help once his support from the common purse had ceased, and he no longer had opportunity to steal from it. He did not learn from Christ's claim that his kingdom was not of this world, and that the fate of his followers would be opposition, insults, and degrading persecutions. Did he not understand that Christ knew his innermost thoughts and secrets? Because he was not inclined toward repentance and righteousness, these factors served to estrange him from Jesus. It was then that Satan got into him and became ruler of his heart.

A meeting that day, in the house of Caiaphas the High Priest, was presided over by Satan. Also present were the Chief Priests, scribes, and elders of the nation, who were deciding how to arrest Jesus and put him to death. Since they could no longer tolerate Christ, they wanted to do this before the Feast if possible. But the wise among them realised that the nation would not support them in their purpose. They decided to wait until after the Feast when the crowds -- especially Christ's fellow Galileans -- would return home. That was the decision of the Council of the Sanhedrin. As for the council of heaven, it had, since eternity, determined the sacrifice of the Lamb of God to occur during the Passover Feast. Thus, any other decision on the part of the Sanhedrin would have been in vain.

For an agreed sum of money, Judas had promised to facilitate the secret arrest of Jesus before the Feast. No doubt, the leaders dealt with him cautiously at first because they hardly expected a disciple of Christ to desert him. They most likely asked for sufficient proof to guarantee his loyalty to them. When he asked for money, he displayed his complete betrayal of Christ. The elders of the Jews probably saw a positive sign in Judas' participation, assuming that the other disciples would follow his example and betray Jesus as well. They were very happy with Judas' promise to hand Christ over to them secretly. They would then deliver him hastily to the Roman authorities. After that, there would be no fear of the crowds being able to defend him.

Because the elders did not need Judas' help after the Feast, the wages agreed upon were meagre. They paid him mainly as an end to speeding up the arrest. Judas accepted his small reward, thinking that his part was of no consequence. However, he was seriously wrong and woke up to the fact in a startling fashion as we shall soon see.

At evening, Christ and his ten disciples went to the Upper Room, joining Peter and John. Before taking their place at the table, they had to wash the dust of the road from their feet, because the sandals they wore covered very little of the foot. Usually, servants did this service; when there were no servants, the disciples would wash one another's feet. However, since this was an official meal, and an important one at that, they probably had a certain unwillingness to be servants, each one thinking himself superior. For that reason, they quarrelled among themselves to find out who was the greatest (see Luke 22:24). Most likely, the main person behind this argument was Judas who claimed seniority for himself, being from Judea and holding the office of treasurer for the group. We read that the dispute began after Satan had already prompted Judas to betray Christ.

The Apostle John described how Jesus was fully aware of the complete authority which the Father had given him. This knowledge made his example in humility all the more valuable. The twelve shirked the task of foot-washing, so Christ got up after the others were seated at the table, took off his robe, girded a towel around his waist, and proceeded to wash the disciples' feet -- the service they had refused to perform for each other. Lest anyone think that his action was done in anger, John recorded that Christ loved his own to the very end. It was this great unshakeable love which moved him to wash their feet. By this, he gave them an example to follow. His love for them remained to the end of his earthly life, in spite of the extreme testing occasioned by their failures and falls. He even washed the feet of Judas, the traitor, in order to further confirm this truth. Could not this deed have been one of the last means the Saviour used with the scheming Judas, an attempt to soften his hard heart and draw him to repentance and virtue?

John Chrysostom, one of the Church fathers, believed that Christ started with Judas, because he was nearest to him on the left. Most likely, Peter was in front of John, to the right. Thus, Christ would have washed everyone's feet except John's, before coming to Peter. When Peter's turn came, he objected strongly, and was unconvinced when Christ told him he would later understand its significance. Again he protested, faulting his master and despising the submission of his colleagues to this service. He no doubt considered the others to be inferior to him in understanding and behaviour, and for this he earned a stern warning from Christ: Unless I wash you, you have no part with me. After Christ had said this, we find Peter going overboard, asking to have his hands and head washed. His submission could be described as "false humility" or "inverted pride", for true lowliness makes a person forget himself and think only of others. Christ corrected Peter's error, explaining that there was no need for him to have his hands and head washed.

From these words of Christ, we have a good lesson about sin. The one who has already obtained forgiveness through repentance and faith does not need to have it repeated, for his name is written in the Book of Life. He has received spiritual adoption and has become a child of God. However, since he is not completely immune from failing into sin through weakness or ignorance, he needs forgiveness which is different from the first -- one which resembles the washing of feet only, instead of the whole body. All the disciples were regenerate except Judas. His sins were different from theirs. For this reason, Christ said, You are clean, though not every one of you. The Apostle John added, For he knew who was going to betray him, and that was why he said not every one was clean (John 13:11). The one who truly repents does not return to his old habits but strives to be saved from them. The forgiveness of such a person is secure, and his salvation is decided because he does not depend on his deeds and obedience but on the promises of God and his free mercy. If he reverts to his old ways, his repentance was not real. John described such people in his first epistle: They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us (1 John 2:19).

When Christ had finished washing everyone's feet and returned to his place at the head of the table, he told his disciples that true greatness does not depend on wealth, status, wisdom, intelligence, or knowledge, but on serving others. The measure of greatness lies in how much good one does. Christ then repeated his reference to the treachery of Judas, saying that it confirmed the accuracy of the inspired Word and agreed with heavenly counsel, lest anyone should think that Judas' deed contradicted divine providence. There is no doubt that Judas had been baptised by John like the other disciples, and Jesus had even washed his feet as a symbol of cleaning him from sin. This indicates that even the best of external religious observances, such as the sacraments and other religious rites, do not produce salvation in those who practise them, unless accompanied with a real faith and confidence in Christ.

We have seen the authority of Christ at the Jerusalem Temple to cleanse it, on the Jewish Sabbath to liberate it, and over the Divine Book to expound it. We now see him seizing control of the Hebrew Passover to change it. The Law in the Torah required that each family should celebrate the Passover Supper together. But Christ elevated spiritual relationships over physical ones, making his disciples his family members in accordance with his words: For whoever does the will of my Father in heaven is my brother and sister and mother (Matthew 12:50). The actual relatives of Jesus were in Jerusalem on the Passover, yet they celebrated it apart from their great kinsman. This shows us the dignified posi-tion which Christ granted to his disciples but not to others -- not even to his blessed mother.

During this Passover meal, joy and sadness mingled in the heart of Christ. Expressing his happiness, he said, I have eagerly desired to eat this Passover with you before I suffer (Luke 22:15). He rejoiced as he partook of the Passover Feast, so rich in meaning. In its details and celebration, this institution pointed to the work of salvation which he was soon to accomplish. His hour of victory over the powers and prince of hell was getting close. He would crush the head of the serpent which would bruise his heel (Genesis 3:15). He was also exceedingly glad over the nearness of his return to the bosom of the Father. This also pleased his disciples, for it would confirm them as apostles, enable them to perform great works, and grant them success in their lives.

Despite his joy, Jesus was also sad because all his efforts to reform Judas, the traitor, were unrewarded. This was more irritating than the opposition from the Jewish elders. Christ was also sorrowful over the realisation that all his disciples would lose faith in him that night, fulfilling the prophecy in the Torah which says, Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones (Zechariah 13:7). Furthermore, his foremost disciple, Simon Peter, would be more outspoken than the others in his temporary denial of him. Jesus grieved over his beloved but weak disciples who were relying on his personal leadership. This was also a moment of painful separation. As the Son of Man, he was troubled over what was in store for him in the way of physical agony and the even more painful spiritual anguish.

Christ informed his disciples that one of them would deliver him to his enemies, the Jewish elders.

When Judas asked if he were the one, Jesus replied, Yes, it is you. Dipping a morsel in the bowl of bitter herbs, Jesus handed it to him.

The Jewish Passover ended with Judas refusing to respond to the love Christ was offering him. Scripture says that Satan entered into him; that is, he tightened his hold on Judas. Christ said to him, What you are about to do, do quickly. The others did not understand, thinking these words referred to some charitable task Jesus wanted him to perform. Taking the last morsel, Judas left; and it was night. That night would be followed by far darker nights of eternal judgement. What a great fall Judas took from the elevated, honoured position among the disciples of Christ down to the depths of treachery, cruelty, despair, and torment, landing in the fires of eternal punishment.

The fall of Judas into hell happened gradually, as it does with others. He fell because he did not watch and pray to be kept from greed and hypocrisy. He went to the place he belonged! His hardness of heart increased because he rejected the gracious endeavours which Christ directed toward him. He followed his own corrupt inclinations when he could still have conquered and mortified them. Thus, he was overpowered and destroyed by them.

Judas left the disciples to look for his new partners, and to inform them that Jesus was nearby where they could easily arrest him. A burden was lifted from the heart of Christ, for he said, Now is the Son of Man glorified (John 13:31). At this point, the disciples understood that their master would be delivered to his enemies who would kill him, but they did not grasp the meaning of his death. Therefore, he clarified its purpose to them by means of a new ordinance, visible to the senses: the Lord's Supper. He tied it to the old Passover Supper, making it easier for them to accept and understand.

The piece of unleavened bread which Jesus took symbolised freedom from the old leaven and corruption. After breaking it and giving thanks, he passed it to his disciples, saying, Take and eat; this is my body. In the act of giving thanks, he reminded his men to thank the Lord of heaven for every good gift.

Bread does not nourish bodies unless it is first broken. Therefore, when we break the bread together, we are to remember that Christ quickens those who are "dead" in sins because he suffered and died before he rose again. Christ reminded his disciples that he is the one whom the Father had given authority. It is he whose blessings make rich, and he adds no sorrow with it (Proverbs 10:22). When he passed the bread from his hand to theirs, he reminded them that he is the Way, the Truth, and the Life, and that no on can come to the Father except by him. In saying, Take and eat, he was letting them know that what he was doing for their salvation would be wasted unless they appropriated his life; that is, unless they received it spiritually. Everyone must individually receive him and his work by faith. This spiritual appropriation resembles the physical eating process.

When Jesus said that his body would be broken for them, he made it clear that he was ordaining the broken loaf in this new feast as a symbol of his death for the sins of the world. A year previously, he had spoken some strong words to the Jews in the synagogue at Capernaum on the subject of eating his body and drinking his blood in a spiritual sense (John 6). These words, however, offended most of his followers. There was nothing new in the teaching that his body is the Bread of Life which is to be partaken of spiritually at the Lord's Supper. The new significance which those old words took is sufficient to put to rest any literal interpretation which he warned against. The obvious intention of Christ was spiritual, not literal. A spiritual understanding of the words of Christ is also enhanced when one considers that his body was not broken at the exact instant when he said, This is my body...; his whole body and the actual loaf were both present at that moment.

Jesus offered them the cup and explained its significance as his blood poured out for many, for the forgiveness of sins. Blood was most important in the Old Testament teachings, ever since the time when God had accepted the blood sacrifice of Abel and rejected the bloodless offering of Cain (Genesis 4). The whole basis of the Mosaic system was based on blood. However, all the blood of goats and rams and other animals had no value except in serving as a symbol of Christ, the Lamb of God, who shed his blood for the sins of the world. Just as the blood saved the firstborn of the Jews in Egypt, when sprinkled on the lintel and doorposts of the Hebrews' homes in Egypt (Exodus 12:13), so too the blood of the Lamb of God saves the sinner from eternal damnation when applied by faith. Therefore, the cup of the New Covenant is not like the one taken in the presence of Judas lscariot, which all Abraham's seed were entitled to drink, regardless of their character. Rather, it stands for the blood which, in a few hours, would flow from the Cross and whose virtue would benefit all true believers.

When Christ said, Do this in remembrance of Me, he instructed all his true followers -- from that day until his return -- to obey his instructions and perform this holy, mysterious ordinance. In this way, the memory of his redemptive death for mankind would be kept alive in the thoughts of all who partake of it. The future Marriage Supper of the Lamb, prepared for all believers through the merit of the perfect sacrifice of Christ, is a banquet where their cup of joy will overflow in the presence of the immaculate holiness of God (Revelation 19:6-9).

The Lord's Supper is an indication and seal of the love between believers. Jesus said, A new command I give you: Love one another. As I have loved you, so you must love one another (John 14:34). Thus, the brotherly love in faith, which one believer shares with another, makes him closer to that believer than to a natural brother who is an unbeliever.

When Christ told his disciples that he would soon be leaving them to go to a place where they could not follow him, Peter got excited as usual. His response was well-meant because of his warm affection, but he did not know his own weakness. Christ had to inform him that before the rooster would crow the next morning, he would deny his master three times. In order to forestall pride or reproach on the part of the others, he added that all of them would desert him that night, thereby fulfilling the prophecy of Zechariah about the shepherd and sheep being parted (Zechariah 13:7). Christ had told them to love one another as he had loved them. It was a commandment which required them to defend each other. But Peter immediately violated the spirit of that command by seeking to defend himself. He even implied that it was possible for the others to fall away but not for him! By these words, he was making Christ a liar. He should have listened to the words of Solomon: Pride goes before destructiona haughty spirit before a fall. (Proverbs 16:18). The words of the Apostle Paul need to be heeded by all: So, if you think you are standing firm, be careful that you don't fall! (1 Corinthians 10:12). The spiritual growth of a believer does not depend on his own efforts.

Because Christ knew that Peter would fall badly very soon, he wanted to encourage him to pick himself up afterward, and to warn him not to boast after he recovered. He told him that Satan had asked to sift him as wheat, but he had prayed for him that his faith would not fail. Thus, even though the Devil devises evil schemes, God can allow them to happen for purely beneficial purposes.

Peter was singled out for prayer because he needed some lessons in humility and trust. Through his failure, he learned his responsibility to his brethren when they fall; Jesus' prayer for him was answered.

Christ went on to remind his men of his care for them in the past. When he had sent them to preach, they lacked nothing. But now, the circumstances were different. On that occasion, it was for a short period and in their own land (Luke 9:1-6). Now, however, they would travel far and wide to preach among strangers. Therefore, they would need to take money with them. If necessary, they would need to sell their outer cloaks to buy swords for self-defence against robbers. Christ was saying that a Christian should use wisdom in defending himself, when the world is arrayed against him.

Jesus made it clear that he was not seeking to defend himself because his death was foretold in the Bible as inevitable. His expression, That is enough, when the disciples told him, Here are two swords, was used by ancient religious teachers to silence the ignorance of their students. The disciples did not understand the aim of Christ. From the account of his arrest in the Garden of Gethsemane, we know that he did not want them to use violence to defend him. After Peter had severed the right ear of Malchus, while seeking to protect his master from the hostile multitude, Jesus said, Put your sword back in its place, for all who draw the sword will die by the sword (Matthew 26:52).

By these words, Christ emphasised the strong relationship between himself and those who believe in him. He likened himself to a vine, and believers to branches. He taught that an important thing in a relationship with him is fruit, because God is glorified thereby. It is through believers that he manifests his fruit, just as a vine bears fruit through its branches. As for those branches which do not bear fruit, they are cut off and burned. The only way to be fruitful is to remain attached to him; that is, to be intimately united with him. Any separation occurring between the vine and the branch prevents fruit-bearing, dries up the branch, and causes death. But remaining in him assures the continuance of joy in every believer. It is his desire and intention that each believer should enjoy his continual companionship.