Tagged: Messiah
The Parable of the Vineyard Laborers
Following is chapter 11 of The Kingdom According to Jesus. You may order the entire study from a number of the nation’s leading booksellers.
Matt. 20:1-16 (HCSB)
1 “For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.
2 After agreeing with the workers on one denarius for the day, he sent them into his vineyard.
3 When he went out about nine in the morning, he saw others standing in the marketplace doing nothing.
4 To those men he said, ‘You also go to my vineyard, and I’ll give you whatever is right.’ So off they went.
5 About noon and at three, he went out again and did the same thing.
6 Then about five he went and found others standing around, and said to them, ‘Why have you been standing here all day doing nothing?’
7 ‘Because no one hired us,’ they said to him. ‘You also go to my vineyard,’ he told them.
8 When evening came, the owner of the vineyard told his foreman, ‘Call the workers and give them their pay, starting with the last and ending with the first.’
9 When those who were hired about five came, they each received one denarius.
10 So when the first ones came, they assumed they would get more, but they also received a denarius each.
11 When they received it, they began to complain to the landowner:
12 ‘These last men put in one hour, and you made them equal to us who bore the burden of the day and the burning heat!’
13 He replied to one of them, ‘Friend, I’m doing you no wrong. Didn’t you agree with me on a denarius?
14 Take what’s yours and go. I want to give this last man the same as I gave you.
15 ’Don’t I have the right to do what I want with my business? Are you jealous because I’m generous?’
16 So the last will be first, and the first last.”
The context
Jesus is with His 12 disciples, who have just witnessed His dealings with the rich young ruler and have heard His teaching that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven. Startled, the disciples ask, “Then who can be saved?” Jesus responds, “With men this is impossible, but with God all things are possible.” Peter points out that he and his fellow disciples have left everything to follow Jesus. “So what will there be for us?” he asks. Jesus assures Peter that everyone who has sacrificed for His name will be well compensated in the age to come. Jesus then closes out Matthew 19 by saying, “But many who are first will be last, and the last first” (v. 30), a phrase repeated in the parable that follows and gives us a key to understanding its meaning.
Central theme
The central theme of this parable is that all believers receive the complete reward of the kingdom. Commentaries suggest at least four possible interpretations:
- This is a parable about the Gentiles, who will enjoy the privileges of the new covenant, while the Jews, because of their rejection of the Messiah, will be set aside.
- This is a parable about God’s call to individual lives. The call early in the morning is for children; the call around nine is for youth; the call at noon is for adults; the call at three is for the aged; and the evening call is when sickness or other infirmities press hard on one’s life.
- This is a parable about the preaching of the gospel. The morning call is the preaching of John the Baptist; the second call is the preaching of Jesus; the third, the preaching of the fullness of the gospel after the ascension of Christ; the fourth, the mission of the apostles to the Jews; and the last call, the gospel presentation to the Gentiles.
- This is a parable about humble Christian service. The followers of Christ should labor in His vineyard, the church, fully confident they will receive their reward in heaven (see Matt. 5:12, 6:1; Luke 6:23). They need not be concerned that some have come into the kingdom before them, or after them, or that their length of service or degree of giftedness is different from theirs.
The fourth interpretation of this parable seems to be the most faithful to the context. Consider what commentator Albert Barnes wrote in the early 1800s in Barnes’ Notes on the New Testament:
To all justice shall be done. To all to whom the rewards of heaven were promised, they shall be given. Nothing shall be withheld that was promised. If among this number who are called into the kingdom I (God) choose to raise some to stations of distinguished usefulness, and to confer on them peculiar talents and higher rewards, I injure no other one. They shall enter heaven as was promised. If amidst the multitude of Christians, I choose to signalize such men as Paul, and Martyn, and Brainerd, and Spencer, and Summerfield – to appoint some of them to short labour, but to wide usefulness, and raise them to signal rewards – I injure not the great multitude of others who live long lives less useful, and less rewarded. All shall reach heaven, and all shall receive what I promise to the faithful.
Regarding Jesus’ summary words, “So the last will be first, and the first last,” F.F. Bruce comments, “What is the point of the saying in this context? It seems to be directed to the disciples and perhaps the point is that those who have given up most to follow Jesus must not suppose that the chief place in the kingdom of God is thereby granted to them” (The Hard Sayings of Jesus, p. 199).
Herbert Lockyer adds, in All the Parables of the Bible, “As laborers may we ever remember that motive gives character to service, and that acceptable service is determined, not by duration, but by its spirit.”
Central character
The central character in this parable is the landowner, a picture of Jesus who is Creator of all things (John 1:1-3; Col. 1:16), sovereign Lord over His creation, and the One to whom all judgment has been given (John 5:22). He actively and graciously seeks laborers for His vineyard, rewarding them justly for their work.
Details
In the immediate context, the laborers are Christ’s disciples, who are among the first to labor in Christ’s vineyard. The workers who come along later symbolize others – Jews and Gentiles – who will receive Christ and serve Him throughout the church age. Matthew Henry comments, “God hires laborers, not because he needs them or their services … but as some charitable generous householders keep poor men to work, in kindness to them, to save them from idleness and poverty, and pay them for working for themselves” (Matthew Henry Unabridged).
The denarius is the customary wage of a solider or a day laborer. The word is rendered “penny” in the King James Version.
The vineyard may be seen as the kingdom of heaven, into which people of all walks of life are called. Some would say the vineyard is the church, which requires constant pruning and care.
The marketplace may be seen as the world. The soul of man stands ready to be hired, for God made us to work. The devil seeks to hire people to waste their inheritance and feed swine, while the Lord calls them to dress His vineyard. We are put to the choice, for we must choose whom we will serve (Josh. 24:15).
It’s important to note that some manuscripts add, “… for many are called, but few are chosen” to verse 16. Albert Barnes comments in Barnes’ Notes on the New Testament:
The meaning of this, in this connexion [sic], I take to be simply this: “Many are called into my kingdom; they come and labour as I command them; they are comparatively unknown and obscure; yet they are real Christians, and shall receive the proper reward. A few I have chosen for higher stations in the church. I have endowed them with apostolic gifts, or superior talents, or wider usefulness. They may not be so long in the vineyard; their race may be sooner run; but I have chosen to honour them in this manner; and I have a right to do it. I injure no one; and have a right to do what I will with mine own.”
Spiritual application
As grateful laborers in Christ’s vineyard, all believers should be faithful stewards of what God has entrusted to us, confident that we will receive our promised reward. At the same time, we should not be envious of those who may overtake us in length or fruitfulness of service.
Isaiah 62: The Lord’s Delight
Prologue
Where we are:
| Part 1: Judgment | Part 2: Historical Interlude | Part 3: Salvation |
| Chapters 1-35 | Chapters 36-39 | Chapters 40-66 |
When this takes place:
Chapter 62 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.
Key verses:
Isa. 62:4-5 – You will no longer be called Deserted, and your land will not be called Desolate; instead, you will be called My Delight is in Her, and your land Married, for the Lord delights in you, and your land will be married. For as a young man marries a virgin, so your sons will marry you; and as a bridegroom rejoices over his bride, so your God will rejoice over you.
Quick summary:
The Lord promises to keep speaking and working until His purposes for Jerusalem are fulfilled. Although He has forsaken Israel because of her sin, He will restore the nation and redeem a faithful remnant. The people will throw off the disparaging names by which they are called and receive new names that testify to the world of God’s special relationship with the Jews. Unlike the corrupt leaders of the present day, new and faithful watchmen will be given to Jerusalem. They will constantly remind the Lord of His promises and delight in seeing their fulfillment. God promises the Jews they will never again lose their harvests to enemies but will enjoy the fruit of their labors in the shadow of His sanctuary. Finally, there is an urgent cry to “build up the highway” and “raise a banner for the peoples” because the Lord’s coming is imminent (v. 10).
Take note:
Isaiah likens Jerusalem’s future relationship with Yahweh to a marriage. Rather than being called Deserted or Desolate – names that accurately describe the city in the depths of judgment – Jerusalem will be named Hephzibah (“My Delight is in Her”) and Beulah (“Married One”). When a bride marries, she receives a new name. Even though Israel already is married to Yahweh, He will give her new names that describe her spiritual renewal and depict the Lord’s profound joy in her. Verse 5b reads: “… as a bridegroom rejoices over his bride, so your God will rejoice over you.” This description of Yahweh’s special relationship with the redeemed of Israel complements the relationship Christ, the bridegroom, has with His bride, the church. Together, Jew and Gentile believers will share in a glorious and everlasting relationship with God.
Zion’s Bridal Beauty (Isa. 62:1-5)
The Lord speaks in these verses, declaring that He will continue to work on Jerusalem’s behalf until the nations observe her righteousness, salvation and glory, and the city is called by a new name. In the ancient Near East, names often signified character. So God’s promise to call Jerusalem by a new name includes giving her a new and righteous character. The city will be like a glorious crown in the Lord’s hand, or a diadem – a large medal ring – on His head, signifying that one day it will become a dazzling adornment. Since a crown is worn on the head and not the hand, “in the Lord’s hand” may be figurative for “under the Lord’s protection” (see Deut. 33:3). Jerusalem will display God’s splendor, meaning it will manifest His character in the people’s conduct. What a comforting promise this must be to those who, having survived an Assyrian siege, now await attack and exile at the hands of the Babylonians. The Lord punishes for a purpose. He is not finished with His people or His city. And future generations will bask in His glory.
“The city’s new relationship with God is compared to the happiness of a marriage. Rather than being called Deserted (cf. 62:12) or Desolate, previous characteristics of the city, Jerusalem will be named Hephzibah (‘My delight is in her’) and Beulah (‘Married one’). The words so will your sons marry you (Jerusalem) imply that people again will live in Jerusalem and God will be happy about the wonderful state of affairs” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1117). Hephzibah is the name of Hezekiah’s wife, who may be seen as a type of Jerusalem, just as Hezekiah may be seen as a type of the Messiah. The contrast between the present and future “married” state of Zion may also be seen in Isa. 54:4-6 and Rev. 21:2, 4.
Watchmen on the Walls (Isa. 62:6-7)
In Isaiah’s day watchmen are stationed on city walls, often in towers, looking out for approaching enemies – or messengers bearing good news. They are never to sleep on duty and their eyes are to be fixed on the horizon. The watches in the East are even announced by a loud cry to mark the vigilance of the watchmen. If they slumber, or even become distracted, enemies may breach the wall and take the city, or good tidings may be delayed. In a similar fashion, the
righteous people of Israel are to be alert on Jerusalem’s behalf. They are to watch, not only for those who oppose the Lord, but for the Lord Himself, who has promised to bless His people, their land and their great city. In fact, they are implored to give neither themselves nor God any rest until He fulfills His promise to establish Jerusalem and make her the praise of the earth. “The ‘watchmen’ were to hold God to His promises, knowing that is what He desires. God’s people should pray for things even when they know God has promised them. Jesus made this clear when He taught His disciples to pray that the kingdom will come” (Walvoord and Zuck, S. 1:1117). Today it is still appropriate for God’s people to “pray for the peace of Jerusalem” (Ps. 122:6).
The Lord’s Promise (Isa. 62:8-9)
God promises His people they will never again lose their harvests to foreign invaders but will enjoy the fruit of their labors in the courts of His sanctuary. The “right hand” by which the Lord has sworn assures them – and us – that He will accomplish all He has spoken. Isaiah records a similar message of assurance in Isa. 45:23: “By Myself I have sworn; Truth has gone from My mouth, a word that will not be revoked; Every knee will bow to Me, every tongue will swear allegiance” (see also Phil. 2:10-11). And the writer of Hebrews makes it clear that God swears by Himself because there is no one greater: “For when God made a promise to Abraham, since He had no one greater to swear by, He swore by Himself” (Heb. 6:13).
The Jews will consume their bountiful harvests with thanksgiving, mindful that the Lord has provided peace and prosperity for them. At the same time, they will drink new wine from their vineyards in the feasts held in the courts surrounding the temple, as God has instructed them: “You are to eat a tenth of your grain, new wine, and oil, and the firstborn of your herd and flock, in the presence of the Lord your God at the place where He chooses to have His name dwell, so that you will always learn to fear the Lord your God” (Deut. 14:23). “The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joel 2:14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 62:6).
Salvation is Coming (Isa. 62:10-12)
The final verses of this chapter are written as if the Lord is on His way. There is great urgency in the message that God’s people should be ready, and should prepare the way for all believers to enter the once-deserted city of Jerusalem. The command to “build up the highway” and “clear away the stones” (v. 10) speaks metaphorically of the Jews’ spiritual preparation for the Messiah and the brotherhood they will enjoy with Gentile believers. To “raise a banner for the peoples” (v. 10) is to announce to the world that Messiah is coming to Jerusalem.
The Lord gives the people of the city new names: the Holy People, the Lord’s Redeemed, and Cared For. These names speak of Israel’s new character after the people’s hearts are turned back to God. Gentiles will be drawn there, and Jerusalem will be called A City Not Deserted (v. 12).
There are some interesting New Testament parallels to the words of the Lord Isaiah records in verse 11:
- “Say to Daughter Zion, Look, your salvation is coming.” John the Baptist is sent as the forerunner of Messiah, in fulfillment of Isaiah’s prophecy (Matt. 3:1-3). Jesus of Nazareth is a Jew who comes to the Jews and proclaims salvation first to them. He commissions His 12 disciples and sends them to “the lost sheep of the house of Israel” (Matt. 10:6). He tells a Gentile woman, “I was sent only to the lost sheep of the house of Israel” (Matt. 15:24). And He tells the Samaritan woman at the well that “salvation is from the Jews” (John 4:22). While this does not exclude Gentiles from God’s redemptive work, it underscores God’s plan to bring salvation to the world through the Jews as God Himself becomes flesh in a Jewish Messiah (John 1:14).
- “His reward is with Him.” Jesus begins His earthly ministry by telling His disciples to rejoice when they’re persecuted because “your reward is great in heaven” (Matt. 5:12). And the apostle John, foreseeing Christ’s return, records the words of Jesus, “Look! I am coming quickly, and My reward is with Me to repay each person according to what he has done” (Rev. 22:12).
- “… and His recompense is before Him.” The New Testament clearly teaches the future resurrection and judgment of all people, resulting in punishment for unbelievers (Rev. 20:11-15) and rewards for believers (Rom. 14:10; 1 Cor. 3:11-15).
Closing Thought
Warren Wiersbe writes: “God will have no rest till He accomplishes His purposes for His people, and the world will have no peace till He succeeds. He asks us to ‘give Him no rest’ (v. 7) but to intercede for Israel and Jerusalem, for the prayers of His people are an important part of the program of God” (Be Comforted, An Old Testament Study, S. Is 62:1).
The Parable of the Unmerciful Servant
Following is chapter 10 of The Kingdom According to Jesus. You may order the entire study from a number of the nation’s leading booksellers.
Matt. 18:21-35(HCSB)
21 Then Peter came to Him and said, “Lord, how many times could my brother sin against me and I forgive him? As many as seven times?”
22 “I tell you, not as many as seven,” Jesus said to him, “but 70 times seven.
23 For this reason, the kingdom of heaven can be compared to a king who wanted to settle accounts with his slaves.
24 When he began to settle accounts, one who owed 10,000 talents was brought before him.
25 Since he had no way to pay it back, his master commanded that he, his wife, his children, and everything he had be sold to pay the debt.
26 At this, the slave fell facedown before him and said, ‘Be patient with me, and I will pay you everything!’
27 Then the master of that slave had compassion, released him, and forgave him the loan.
28 But that slave went out and found one of his fellow slaves who owed him 100 denarii. He grabbed him, started choking him, and said, ‘Pay what you owe!’
29 At this, his fellow slave fell down and began begging him, ‘Be patient with me, and I will pay you back.’
30 But he wasn’t willing. On the contrary, he went and threw him into prison until he could pay what was owed.
31 When the other slaves saw what had taken place, they were deeply distressed and went and reported to their master everything that had happened.
32 Then, after he had summoned him, his master said to him, ‘You wicked slave! I forgave you all that debt because you begged me.
33 ’Shouldn’t you also have had mercy on your fellow slave, as I had mercy on you?’
34 And his master got angry and handed him over to the jailers until he could pay everything that was owed.
35 So My heavenly Father will also do to you if each of you does not forgive his brother from his heart.”
The context
Jesus is with His disciples and has been teaching them about humility. In Matt. 18:1, the disciples ask Jesus, “Who is greatest in the kingdom of heaven?” And in verses 2-9, He responds by calling over a child and telling His disciples that without childlike faith, no one may enter the kingdom. Further, He says that the one who humbles himself like a child is greatest in the kingdom; humility, not pride or performance, is most highly valued in the kingdom. Jesus is the ultimate example of humility, having set aside His heavenly glory to come to earth as the Suffering Servant. He reminds His disciples that the lost are of great value as He shares the parable of the lost sheep (verses 10-14), and He gives them instruction in the proper way to settle disagreements (verses 15-20). Now He turns His attention to Peter’s question about how many times a disciple should forgive his brother. Jesus responds with the parable of the unmerciful servant.
Central theme
The central theme of this parable is that Christians take on the character of their Heavenly Father, who is merciful beyond human measure. Forgiveness is not a question of arithmetic; it’s a matter of character. Peter asks, “Lord, how many times could my brother sin against me and I forgive him? As many as seven times?” He thinks he is being more gracious than the law requires. The Jews taught that a person was to forgive another three times, but not four. But Jesus’ response – “70 times seven” – drives home the point that citizens of the kingdom naturally forgive others because much has been forgiven them.
Central character
The central character in this parable is the king, who forgives a massive debt. The term is “myriads of talents,” the highest number known in Greek arithmetical notation, according to commentator Adam Clarke. Depending on whether the talents are silver or gold, and whether they are Roman or Jewish coins, estimates of their current value range from $7.5 million to $150 million. In any case, it’s a huge sum of money that one man could never repay.
The king is a picture of our Heavenly Father, who was so moved with compassion toward sinful mankind that He forgave our unfathomable sin debt by paying the price Himself through His only Son (Rom. 5:8).
Details
The unmerciful servant likely is a tax collector. In ancient times, kings often farmed out, or sold for a price, the taxes of particular provinces. This ensured the king a known sum, but gave the tax collector in each province the opportunity to oppress his own people for personal gain. In this case, the servant no doubt was so dishonest that he denied the king his rightful cut. What a picture of the unbeliever! Matthew Henry comments: “He promises payment; Have patience awhile, and I will pay thee all. Note, It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him … He that had nothing to pay with (v. 25) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.”
The unpayable debt in this parable illustrates the enormity of our sins, which we are too impoverished to pay. According to Jewish law, debtors could be sold into servitude, along with their wives and children, until a family member redeemed them by paying the debt. But it is doubtful that any family had sufficient funds to pay off the massive debt this servant owed the king (see 2 Kings 4:1).
The forgiveness of the king represents God’s justification, declaring us in right standing with Him as He transfers our sin debt to His Son’s account. Matthew Henry writes, “Every sin we commit is a debt to God…. There is an account kept of these debts … some are more in debt, by reason of sin, than others…. The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him.”
The unmerciful servant, just loosed from his crushing debt, now confronts a fellow servant over what is likely a paltry $12-14 debt and sends him to prison until the debt is paid. This so distresses the other slaves that they go to the king and report what has happened. The king, in turn, summons the unmerciful servant and turns him over to the “jailers/torturers/tormentors.” Albert Barnes comments: “Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or taking out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment till the debt should be paid.”
So, does this mean God takes away a believer’s justification if he or she does not forgive others? No. “This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them…. Those that do not forgive their brother’s trespasses did never truly repent of their own, and therefore that which is taken away is only what they seemed to have. This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy (James 2:13) (Matthew Henry’s Unabridged Commentary).” See also Matt. 6:14-15.
Spiritual application
Having been pardoned of a sin debt we could never repay, citizens of the kingdom take on the character of their King and graciously forgive others of their wrongs against us. An unforgiving person demonstrates that he or she is not a true child of the King.
Isaiah 61: The Garments of Salvation
Prologue
Where we are:
| Part 1: Judgment | Part 2: Historical Interlude | Part 3: Salvation |
| Chapters 1-35 | Chapters 36-39 | Chapters 40-66 |
When this takes place:
Chapter 61 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.
Key verse:
Isa. 61:10 – I greatly rejoice in the Lord, I exult in my God; for he has clothed me with the garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a turban and as a bride adorns herself with jewels.
Quick summary:
Isaiah 61 reveals that “the Messiah, who ministered salvation at his first coming, will minister comfort for redeemed Israel at his second coming. Jesus read and applied 61:1–2 to his own ministry when he preached in the synagogue at Nazareth (Luke 4:16–21). Jesus did not quote 61:2–3 in the synagogue at Nazareth because they will be fulfilled at his second coming. In the kingdom, redeemed Israel will realize its destiny to be a priestly nation” (Robert B. Hughes, J. Carl Laney, Tyndale Concise Bible Commentary, The Tyndale Reference Library, S. 268).
Take note:
In reference to Himself, Jesus quotes verses 1-2a in Luke 4:18-19. The Messiah’s mission is to “bring good news to the poor” … “to heal the brokenhearted” … “to proclaim liberty … and freedom” … and “to proclaim the year of the Lord’s favor.” He stops in mid-sentence, however, after the word “favor,” showing that His work would be in two advents. In His first advent He does the work laid out in verses 1-2a. In His second advent, He will carry out the work mentioned in verses 2b-3, bringing judgment on unbelievers and great comfort to Israel.
The Trinity (Isa. 61:1-3)
All three persons of the triune Godhead are written of in verse 1: the Spirit, the Lord God, and the Messiah, signified by the personal pronoun “Me.” Three factors indicate that “Me” refers to Messiah, according to The Bible Knowledge Commentary. First, the association of the Holy Spirit with the anointing points to Jesus Christ. After being anointed with oil, Israel’s first two kings, Saul and David, are blessed with the Spirit’s ministry (1 Sam. 10:1, 10; 16:13). In a similar fashion, the Holy Spirit anoints Jesus to be Israel’s King (Matt. 3:16-17). The Hebrew word for Messiah means “the Anointed One,” and the Greek word “Christ” comes from the word chrio, to anoint. Second, part of this passage is read by Jesus (Luke 4:18-19) to refer to Himself. And third, the mission of the Anointed One as spelled out in Isaiah. 61 is the earthly ministry of Jesus as recorded in the Gospels (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1116).
Further, when the Messiah comes, He will transform the Jews’ sadness into joy. From a New Testament perspective, the grief of captivity in Egypt, the defeat of the northern kingdom at the hands of the Assyrians, the destruction and exile of the southern kingdom at the hands of the Babylonians, the Diaspora at the hands of the Romans, the Holocaust, and the yet-future trials of the Great Tribulation will become distant memories as God comforts and blesses the redeemed of Israel. Isaiah reports in advance all that the coming One will do for His people:
- Comfort all who mourn
- Provide for them
- Give them a crown of beauty instead of ashes (a sign of mourning; see 2 Sam. 13:19; Esther 4:1; Dan. 9:3)
- Give them festive oil (to soothe and brighten the spirits; see Ps. 23:5; 45:7; 104:15; Ecc. 9:8; Matt. 6:17; Heb. 1:9)
- Give them splendid clothes instead of despair (bright garments are a sign of joy and acceptance)
- Call them righteous trees planted by the Lord, displaying His splendor (Isa. 60:21)
Yes, days of judgment lie ahead. Yahweh will chasten and rebuke His own, but in so doing He will turn their feet away from idolatry and, in the last days, turn their hearts toward their Creator and King.
Israel Rebuilt (Isa. 61:4-9)
The Jews will return to their homeland after the Babylonian captivity and rebuild the temple and the cities. While these verses in some respects speak to this promise, the greater truth lies further in the future, after Messiah returns and ushers in the Millennial Kingdom. Israel will rebuild her ruined cities, even those buried beneath the rubble of antiquity. The nation will be so revered that “strangers” and “foreigners” will assist with farming and shepherding. Every Jew will know the Lord and, as a nation of priests, will deal personally with Him and even mediate on behalf of others. This was to be one of Israel’s ministries in the world (Ex. 19:6), but unfortunately she fell short and today awaits the empowerment by the Messiah to fulfill this ancient duty – one which the church will share (Rev. 1:6; 5:10; 20:6).
The wealth of nations will come to Israel (see also Isa. 60:5, 11). But even more important, the Lord, seeing that Israel’s shame is “double,” will bless the nation will a double portion (v. 7). The “double” refers to the inheritance the first-born son in a family receives from his father’s estate (Deut. 21:17). Just as the eldest son is given special honor, Israel, as the Lord’s firstborn (Ex. 4:22), will be exalted among the nations, resulting in “eternal joy.”
“I will faithfully reward them,” Yahweh promises in verse 8, “and make an everlasting covenant with them.” This is the New Covenant spoken of by Jeremiah (32:40), Ezekiel (16:60; 37:26) and the writer of Hebrews (13:20). It’s also the covenant Jesus established through His blood (Matt. 26:28). Salvation is of the Jews (John 4:22) but offered freely to all (John 3:16; 5:24). In these ways – God’s blessing the nation of Israel and sending His Son, a Jew, to bear the sins of many – “[a]ll who see them [the Jews] will recognize that they are a people the Lord has blessed” (v. 9).
Some may see these verses as relegating the Gentiles to perpetual servility, but such a view mistakes metaphor for fact, according to D.A. Carson, who writes. “Under the figure of a priestly Israel served by foreigners (5–6) and enriched by its former plunderers (7–8), the reality is the people of God (whose status is not national; cf. 1 Pet. 2:10; Rev. 7:9), vindicated and enjoying their full inheritance as kings and priests (1 Pet. 2:9; Rev. 1:6), while the pride of man is humbled and his power harnessed” (New Bible Commentary: 21st Century Edition, S. Is 61:5). There is no doubt that Christ’s finished work at Calvary, and the ensuing work of the Holy Spirit, make Jews and Gentiles alike joint-heirs with Jesus of God’s kingdom (Rom. 8:14-17).
A Remnant Rejoicing (Isa. 61:10-11)
Notice two metaphors for righteousness in these verses. First, “the garments of salvation.” The prophet exults that the Lord “has clothed me with the garments of salvation and wrapped me in a robe of righteousness” (v. 10). This image is carried into the New Testament to depict the justification of believing sinners, who are clothed in the righteousness of Christ (see, for example, Rev. 3:5; 7:9-17; 19:6-8, 14; and note the parable of the wedding banquet in Matt. 22:1-14, in which a wedding guest is cast out for refusal to put on the appropriate attire provided by the king, symbolic of Christ’s righteousness). Isaiah also makes reference to the turban worn by the high priest and the jewels worn by a bride – garments of special meaning that are worn with great joy. “Such is the beauty of God’s grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God’s favour and by the sanctification of the Spirit have God’s image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him” (Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 61:10).
The second metaphor Isaiah uses for righteousness is growing plant life. “For as the earth brings forth its growth, and as a garden enables what is sown to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations,” he writes in verse 11. Just as God’s common grace – which includes seed, soil, water and sun – causes crops to spring up and sustain His creatures, so His saving grace will cause the believing Jewish remnant to proclaim righteousness and praise to all the nations. This promise is for the church as well. “Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again” (Matthew Henry, S. Is. 61:10).
Closing Thought
Warren Wiersbe writes: “The background of this passage is the ‘Year of Jubilee’ described in Leviticus 25:7ff. Every seven years, the Jews were to observe a ‘sabbatical year’ and allow the land to rest. After seven sabbaticals, or forty-nine years, they were to celebrate the fiftieth year as the ‘Year of Jubilee.’ During that year, all debts were canceled, all land was returned to the original owners, the slaves were freed, and everybody was given a fresh new beginning. This was the Lord’s way of balancing the economy and keeping the rich from exploiting the poor. If you have trusted Christ as your Savior, you are living today in a spiritual ‘Year of Jubilee.’ You have been set free from bondage; your spiritual debt to the Lord has been paid; you are living in ‘the acceptable year of the Lord.’ Instead of the ashes of mourning, you have a crown on your head; for He has made you a king (Rev. 1:6). You have been anointed with the oil of the Holy Spirit, and you wear a garment of righteousness (Isa. 61:3, 10)” (Be Comforted [An Old Testament Study], S. Is 61:1).
The Parable of the Child
Following is chapter 9 of The Kingdom According to Jesus. You may order the entire study from a number of the nation’s leading booksellers.
Matt. 18:1-9 (HCSB)
1 At that time the disciples came to Jesus and said, “Who is greatest in the kingdom of heaven?”
2 Then He called a child to Him and had him stand among them.
3 “I assure you,” He said, “unless you are converted and become like children, you will never enter the kingdom of heaven.
4 Therefore, whoever humbles himself like this child—this one is the greatest in the kingdom of heaven.
5 And whoever welcomes one child like this in My name welcomes Me.
6 But whoever causes the downfall of one of these little ones who believe in Me—it would be better for him if a heavy millstone were hung around his neck and he were drowned in the depths of the sea!
7 Woe to the world because of offenses. For offenses must come, but woe to that man by whom the offense comes.
8 If your hand or your foot causes your downfall, cut it off and throw it away. It is better for you to enter life maimed or lame, than to have two hands or two feet and be thrown into the eternal fire.
9 And if your eye causes your downfall, gouge it out and throw it away. It is better for you to enter life with one eye, rather than to have two eyes and be thrown into hellfire!”
(See also Mark 9:33-50 and Luke 9:46-50)
The context
Jesus has been transfigured before Peter, James and John. These three disciples emerge as the inner circle of Jesus’ followers, with Peter declaring Jesus Messiah (Matt. 16:16) and John being called “the one Jesus loved” (John 13:23). As Jesus and His disciples approach Capernaum, the disciples bicker about their place in the kingdom, which they still expect to be an imminent and earthly one. Knowing their hearts, Jesus asks, “What were you arguing about on the way” (Mark 9:33)? So they ask plainly, “Who is greatest in the kingdom of heaven” (Matt. 18:1)?
Central theme
The central theme of this parable is that humility is highly valued in the kingdom of heaven. As the disciples struggle to understand the “mysteries” of the kingdom – especially that the kingdom is both a present reality and a future hope – they wonder about their role in it. Some would seek to sit at Jesus’ right hand or left hand in the kingdom (Matt. 20:20-28), while others would desire to call fire down from heaven on those who refuse to welcome Jesus (Luke 9:51-56). Jesus calls a child and uses him to illustrate that such arrogant thinking has no place in the kingdom. Everyone must enter the kingdom as a child – humble, trusting, with no personal agenda – and once in the kingdom, no one should see himself or herself as more important than another. The entire value system of the kingdom of heaven is in stark contrast with that of Satan’s kingdom and of this present evil age.
Central character
The child is the central character in this parable. Jesus calls a young boy and says “unless you are converted and become like children, you will never enter the kingdom of heaven” (Matt. 18:3). The word “converted” means changed or turned. It means to turn from one habit of life, or set of opinions, to another. Despite Jesus’ teaching in previous parables, the disciples still seem to think the kingdom of heaven is coming imminently as an earthly kingdom. As a result, they jockey for positions in the king’s cabinet. Jesus tells them they must turn from their wrong thinking about the kingdom and set aside their sinful ambition and pride.
In what way are the disciples to become like children? “Children are, to a great extent, destitute of ambition, pride, and haughtiness. They are characteristically humble and teachable. By requiring the disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they should become like them. They should lay aside their ambitious views, and pride, and be willing to occupy their proper station – a very lowly one” (Barnes’ Notes on the New Testament).
When Jesus says “whoever welcomes one child like this in My name welcomes Me” (Matt. 18:5) and “whoever causes the downfall of one of these little ones …” (v. 6), He likely is referring not only to children but to new believers, who are humble and teachable, and who need spiritual nurturing. The apostle John refers to Christians as “children” or “little children” (1 John 2:1, 12, 18, 28).
Details
In this teaching, Jesus addresses several facets of the kingdom: 1) entrance into the kingdom; 2) kingdom values; and 3) kingdom stewardship.
1) Entrance into the kingdom. Jesus says “unless you are converted and become like children, you will never enter the kingdom of heaven” (Matt. 18:3). Entrance into the kingdom is by the new birth (John 3:3, 5), also known as regeneration, which is the work of the Holy Spirit imparting new life to the one who was “dead in … trespasses and sins” (Eph. 2:1). No believer may take credit for the new birth but receives it with childlike wonder and gratitude. In the same vein, no one may enter the narrow gate (Matt. 7:13) through arrogance or ambition; rather, eternal life is received in gracious humility. In light of these truths, and the disciples’ boastful wrangling, Jesus challenges His followers to live like true citizens of the kingdom.
2) Kingdom values. Next, Jesus says, “Therefore, whoever humbles himself like this child – this one is the greatest in the kingdom of heaven” (Matt. 18:4). The things God values and the things people value are different. The values of the kingdom of Satan – summed up in 1 John 2:15-17 as “the lust of the flesh, the lust of the eyes, and the pride in one’s lifestyle” – have no place in the kingdom of heaven and will be done away with in the end. It is wise for children of the kingdom to value what pleases the King.
3) Kingdom stewardship. Jesus, who has given His disciples the keys to the kingdom, warns them to be good stewards of it: “And whoever welcomes one child like this in My name welcomes Me. But whoever causes the downfall of one of these little ones who believe in Me – it would be better for him if a heavy millstone were hung around his neck and he were drowned in the depths of the sea” (Matt. 18:5-6). Millstones commonly are disc-shaped stones, two feet in diameter by six inches deep, used to grind grain. These millstones are turned by hand, but larger millstones are turned by mules. Binding millstones to people and casting them in the sea was one form of capital punishment practiced by the Greeks, Syrians and Romans. It would be better to die in this way and escape everlasting consequences, Jesus says, than to keep another out of the kingdom or to neglect or mistreat the children of the kingdom. This is why Jesus tells the scribes and Pharisees they will receive greater damnation – because they not only refuse to enter the kingdom but strive to keep others out (Matt. 23:13).
Finally, Jesus tells His disciples to beware of “offenses” – things that produce sin: “If your hand or your foot causes your downfall, cut it off and throw it away … if your eye causes your downfall, gouge it out and throw it away …” (Matt. 18:8-9). He is not teaching self mutilation, nor is He saying that in the resurrection some will have glorified bodies without hands, feet or eyes. Rather, Jesus is teaching the flip side of the parables of the hidden treasure and the pearl of great price. While the kingdom is of inestimable value, the things of this world may keep us from entering in. As Richard Glover, quoted in All the Parables of the Bible, puts it, “The hand of ambitious rudeness should be cut off; the eye of ambitious coveting should be plucked out; the foot of ambitious willfulness should be cut off.”
Matthew Henry provides further context: “Considering the cunning and malice of Satan, and the weakness and depravity of men’s hearts, it is not possible but that there should be offences. God permits them for wise and holy ends, that those who are sincere, and those who are not, may be made known. Being told before, that there will be seducers, tempters, persecutors, and bad examples, let us stand on our guard. We must, as far as lawfully we may, part with what we cannot keep without being entangled by it in sin.”
Spiritual application
Jesus calls believers “children of the kingdom” (Matt. 13:38 KJV) while the New Testament writers stress that we are adopted sons and daughters of God. As such, we are of most value to the kingdom when we trust God to provide our needs and serve Him in simple, childlike faith. Pride has no place in the kingdom of heaven; Christ will abide no competitors to His sovereign Lordship.
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