Southern Christian University

Matthew, Mark, Luke, & John

Class Session 09

James A. Turner

We begin with Matthew 18:15 for this Class Session. And if thy brother sin against thee, go show him his fault between thee and him alone: If he hear thee, thou hast gained thy brother. Think how many matters would be settled in a very peaceful way if all of us would do according to the instruction here in verse fifteen. If a brother has done us wrong, we are under responsibility to go and show him how he has done wrong, and as stated here, if he hear thee, thou hast gained thy brother. Sometimes when we go to show him he has done wrong, we may find out that he has not done anything wrong. It may be that we have just interpreted his motives in the wrong way. It may be that he thought that he was doing the best thing for us when he did what he did. But, anyway, there is the personal responsibility. We are not to go around slandering him, and telling everybody how bad he has treated us. But we are to go to him in person and say, look, brother, I believe you did me wrong here. And if the man is the kind of man that he ought to be, that ought to settle the matter. But verses sixteen and seventeen tell us what is to be done if he does not hear you personally. But if he hear thee not, take with thee one or two more, that in the mouth of two witnesses or three every word may be established. So I take it from the latter part of verse sixteen, that would mean those two or three witnesses would hear the matter and would raise some questions as to whether or not he was ready to make things right, and, if so, that would settle it. But if that does not settle it, if he is still not ready to do what is right, then verse seventeen applies.

And if he refuse to hear them, tell it to the church. And if he refuse to hear the church, also let him be unto thee as the Gentile and the publican. This is the second time that Matthew has used the word church. Remember in Matthew chapter sixteen verses eighteen and nineteen, he used the word church and kingdom interchangeably. Here he uses the word church twice in verse seventeen. If he refuse to hear the church, also let him be unto thee as the Gentile and publican. Surely that would mean that the church would withdraw from a man who had done a brother wrong and would not repent of his wrongdoing. The Jewish people counted the Gentiles as a very unclean people. They thought that it was even wrong to go into the house of a Gentile, and, of course, they hated the tax collectors, and so Jesus chose those two. He is talking to Jewish people so they would understand that that meant to withdraw fellowship from them.

Matthew 18:18, Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven: And what things soever ye loose on earth shall be loosed in heaven. Remember that the Holy Spirit was to guide the apostles into all truth. And when the Holy Spirit guided them into truth, they taught what the Holy Spirit had given them. Then it was binding on earth and it was binding in heaven. Remember John chapter sixteen, in that last discourse that Jesus gave his disciples before the cross, he said, It is expedient that I go away, for if I go not away, the Holy Spirit will not come. But if I go away, the Holy Spirit will come. And he went ahead to tell what the Holy Spirit would do, that it would guide the apostles into all truth. The Holy Spirit would be taking the word of Christ and declaring it to them, as given in on down from verses ‑‑ begins with sixteen and verse seven, I believe, and on down through about fifteen. Jesus said, speaking of the Holy Spirit, he shall not speak of himself. But whatsoever things he shall hear these shall he speak, and he shall take of me and shall declare it unto you. So all of the teaching of the apostles is just as authoritative as that which is spoken by Jesus during his personal ministry. And so whatever they taught on earth is bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven. And remember that we are not to try to make laws for God, but we are to live according to the instruction of the New Testament, nothing more and nothing less. And especially is that the case in respect to what we are to do in the matter of worship. The Lord has given us adequate instruction, and we are not to come short of those five items of worship on the first day of the week, nor are we to try to add to and try to make something else as a matter of worship when the Lord has not made it. Verse nineteen, Again I say unto you, If two of you shall agree on earth as touching any thing that they shall ask, it shall be done of my Father who is in heaven. So there is great power in prayer. For where two or three are gathered together in my name, there I am in the midst of them. That is a wonderful promise given there in verse twenty. It does not take a large audience of people to worship God in a very acceptable way, but when only a few people are gathered together sincerely to worship God and worship him in spirit and in truth according to his instruction, then verse twenty gives the promise that Christ will be in the midst of them. Where two or three are gathered together in my name, there I am in the midst of them. Now, some few use this in the wrong way to justify the idea of a family meeting by itself to worship. But remember that the Bible commands that we assemble together for worship on the first day of the week (I Corinthians 16:1-2, 11:33, Acts 20:7; Hebrews 10:24-31). If we assemble together for worship, and there ought to be a hundred present, but there are only six or seven, and they worship the Lord sincerely, the Lord is still going to be in the midst of them.

Beginning with verse twenty‑one, we have the parable of the unforgiving servant, and this is a great parable, and it's recorded only by Matthew. The parable on forgiveness is a parable that needs to be taught in every church throughout the whole wide world. And there are surely some good lessons that each of us need to learn from the study of this parable. Jesus gave this parable as a result of Peter's question, Then came Peter, and said to him, Lord, how oft shall my brother sin against me, and I forgive him? Until seven times? Jesus saith unto him, I say not unto thee, Until seven times: But, Until seventy times seven. Don’t you think that Peter thought that he was really coming with a big number when he said seven times? I believe I read that according to the custom of the Jewish people, they didn't think that a man needed to forgive any person more than three times. But here if that be the case, Peter doubles it and adds one to it. How oft shall my brother sin against me, and I forgive him? Until seven times. But the Lord said I say not unto thee, Until seven times: But, Until seventy times seven. That would be four hundred and ninety times. Do you think the Lord was trying to set a maximum when he said seventy times seven? I believe we recognize that if you forgive the same person that many times, you would be in such a habit of forgiving him, that you would just continue to do so. And there is to be no limit to our forgiveness. As long as a person who has done wrong repents and asks for forgiveness, we are to forgive them. In Luke chapter seventeen verses three and four, Luke records that Jesus said, If thy brother sin against thee, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and turns and says, I repent; forgive him.

So forgiveness is not to be limited to a number of times. When anyone does wrong and they repent, we are to forgive them of that wrongdoing. And then Jesus gives the parable. Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants. And when he had begun to reckon, one was brought unto him that owed him ten thousand talents. But forasmuch as he had not wherewith to pay, his Lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. And the Lord of that servant being moved with compassion, released him and forgave him of the debt. Now, consider the meaning of this parable. One was brought before the king. The king was making a reckoning with his servants, and when he began to reckon with one of his servants, or slaves, he found that one owed him ten thousand talents. I am reading from the American Standard version of 1901. And I believe it is the same in the New American Standard Bible. It says that this talent was probably worth about a thousand dollars. I have seen it estimated up to sixteen hundred dollars, but let us just count it to a thousand. So a thousand dollars, and he owed the king ten thousand talents. Multiply a thousand times ten thousand, and you come out with ten million dollars. And if the man was having to pay interest on that debt, like so many American people are paying, he would not even be able to pay the interest on the debt, much less the debt!

For instance, if you have a lot of charge cards, you are probably paying about eighteen percent interest on those charge cards. Do you know what the interest would be on ten million dollars for a year? It would be one million, eight hundred thousand dollars for just the interest. And there is no way that an ordinary man could begin to get out from under a debt like that. The Revised Standard Version that I have has in the footnote that a talent was more than fifteen years' wages for a laborer. Now, fifteen years times ten million dollars, that would come to a hundred and fifty thousand years, or fifteen hundred lifetimes at a hundred years each. So consider what this servant thought. In verse twenty‑six, The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. There was absolutely no way that an ordinary person could pay that kind of debt. It would be very hard for the average well‑established business to begin to pay the interest on a debt like that, much less an individual. Who is represented then as the king who is making a reckoning with his servants? Surely the king in the parable is God, and the ten thousand talents then represents the debt of every unredeemed sinner, that he owes a debt that he cannot pay!

Verse twenty‑six shows that the servant did not have any understanding of his great debt, and that is probably true of nearly every unredeemed sinner. In fact, many who have obeyed the gospel do not recognize that they would have such a debt, were it not for the fact that Christ has taken and removed that burden for us and has forgiven us of the debt. So Christ has taken that debt upon himself for those who have obeyed him, that unpayable debt. Remember Romans 6:23, For the wages of sin is death, but the free gift of God is eternal life through Jesus Christ our Lord. Salvation is a gift. It cannot be earned! And there is no way, that regardless of how humble and how kind and how reverent a person is, that on his own he can pay the debt. But sometimes it looks like some of us as church members think that somehow or other that we haven't done very much that is really wrong, and all that we have got to do is, Lord, just give us a little time and we will pay thee all. We need to be moved with humility. Do you remember that parable of the servant, as given in Luke chapter seventeen, that how the master would say to the servant when he comes in from the field to serve me and then you can eat. And Jesus concluded the parable by saying after you have done all that is bidden you, then say, we are still unprofitable servants. So that is where we sit. All have sinned and come short of the glory of God,

Romans 3:23. The debt is a debt beyond our ability to pay, but we can thank God and sing with real gladness that he paid it all, that Jesus took that debt of sin upon him when he died on the cross. And by our obedience to him, he paid that debt for us. But notice why this parable is usually referred to as the parable of the unmerciful servant. As beginning with verse twenty‑seven, And the Lord of that servant being moved with compassion, released him, and forgave him of the debt. Now, that is what God and Christ have done for us. They have released us and have forgiven us, every redeemed sinner. Every person who has obeyed the gospel of Christ and continued to try to follow Christ closely fits in that category of “Jesus Paid It All” And we need to sing such songs as that one with real understanding and with hearts of joy and gladness for what the Lord has done for us. released him and forgave him the debt. Remember that one of the primary differences between the Old Testament law and the New Testament law, as we have stressed already from Hebrews chapter 8:12, For their sins and their iniquities will I remember no more. When sins are forgiven under the law of Christ, they are not brought against a person anymore. Now, if he sins again and does not repent, then those sins are against him, but once sins are forgiven under the law of Christ, those sins are never brought against a person again. Remember that was not true under the Old Testament religion. They even had that annual day of atonement on the tenth day of the seventh month when the high priest had to go into the most holy place of the tabernacle. Leviticus chapter sixteen gives the details of all those things that were to be done on that day.

Verse twenty‑eight is about the unmerciful servant. But that servant went out. The one that had been released, the king had had compassion on him and had released him, just canceled out his debt, forgave him the debt, that debt that he could not have even started paying the interest on. But that servant went out, and found one of his fellow servants, who owed him a hundred shillings: And he laid hold on him, and took him by the throat, saying, Pay what thou owest. Do you see his bad spirit? He goes out and takes him by the throat and says pay what you owe me, like he was going to choke him to death if he did not pay it. And note that he owed him only a hundred shillings. The footnote for shillings in my Bible says, “half pence or seventeen cents”. And so a hundred shillings would be seventeen dollars. And this man that had been forgiven of that enormous debt would not think about forgiving his fellow servant who owed him such a small debt. Took him by the throat saying, Pay what thou owest. So his fellow servant fell down and besought him. He did the same thing. This man who has received the compassion and been released of his debt, did the same thing that this fellow servant is doing. So his fellow servant fell down, and besought him, saying, Have patience with me, and I will pay thee all. He did the same thing that this man who had been forgiven of his enormous debt had pleaded. Have patience with me, and I will pay thee all. Well, even though a shilling was counted as a days' labor for an ordinary worker at that time it still would not be but a hundred days' work. And so that debt was surely possible for him to pay. What does this represent, this seventeen dollars? I believe some reckon it as being worth twenty cents. So let us move it up to twenty dollars. What does this reference represent? Wouldn't that represent what we may be called on to forgive others for? Think of it in comparison, that enormous debt that no ordinary person could even pay the interest on, much less pay the debt, but here a small debt that a man could reasonably pay. But no, sir, he would not show him any mercy. He would not show him any compassion like the king had showed compassion to him. Verse thirty, And he would not: But went and cast him into prison, till he should pay that which was due. So when his fellowservants saw what was done, they were exceeding sorry, and came and told unto their Lord all that was done.

Those fellowservants surely did the right thing when they told what this man, who had been forgiven of such an enormous debt, and then he goes out and finds a fellowservant who owes such a small debt and would not have any compassion on him. Then his Lord called unto him, and said unto him, Thou wicked servant. So Jesus is saying that a child of God who will not forgive a brother when he repents is a wicked servant. Then his Lord called him, unto him, and saith unto him, Thou wicked servant, I forgave thee all that debt, because thou besoughtst me: Shouldest not thou also have had mercy on thy fellowservant, even as I had mercy on thee? But he was not ready to show any mercy. And his Lord was wroth, and delivered him to the tormentors, till he should pay all that was due. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. Not hypocritical forgiveness, but true forgiveness. And so shall also my heavenly Father do unto you. In other words, all that enormous debt that you cannot pay is back on you again. And, please, at the end of verse thirty‑five, write down in your Bible James 2:13, and let that reference speak to you also. In James 2:13, James says that we ought to live as being under a law of liberty, and that judgment is without mercy, that is verse thirteen, to him who have shown no mercy, and mercy glorieth against judgment.

Well, do any of us want to stand before God in judgment and be judged strictly on the basis of justice? Or do we want to stand before the Lord in such a way that we can receive mercy? If we have not shown mercy to others, then we will be doomed in that day of judgment. Judgment is without mercy to him that hath shown no mercy. Now I think maybe some go to the other extreme in respect to this that you are to forgive a brother whether he repents or not. I am not sure that that is the case. Come back to Luke 17:3‑4, If thy brother sin against thee, rebuke him; and if he repents, forgive him. If he sins against you seven times in a day, and turns again, saying, I repent; forgive him. And let me ask the question? Does God forgive sin unless the sinner repents? And I believe each one would say no, that there must be repentance before there is forgiveness of sin. Does God expect man to do that which he does not do himself? I just do not believe that he does. Now, if we are going to go to either extreme, then I say go ahead and forgive the brother whether he even thinks about repenting after you have told him and after two or three others have talked to him and after it is been carried before the church. It would be better to go to that extreme than not forgive a brother when he has repented. That surely would be true. It is also true that regardless of what a person has done against us, that we are not to harbor ill will and hate toward the person. We should desire that that person should repent and we should be ready to take those steps on our part to encourage such. And surely if there is any signs of repentance, we ought to be ready to forgive the person. I do not like to see brethren trying to force people to go up and make a confession in church. If a man does wrong and he comes back and shows himself to be very humble, I think we ought to be ready to not press a man to an extreme point. We ought to be ready to grant forgiveness when we see that he's making a real effort to make things right again.

Chapter Nineteen.

And it came to pass, when Jesus had finished these words, he departed from Galilee, and came into the borders of Judaea beyond the Jordan. I am beginning here with chapter nineteen. Jesus is on the way to Jerusalem for that final trial entry and for that final week of his ministry. And thus Matthew says it came to pass when Jesus had finished these words, evidently referring to the parable of the unforgiving servant, that he departed from Galilee and came to the borders of Judaea beyond the Jordan. Mark's account reads with a little more clarity than Matthew's account in the latter part to that verse, came into the borders of Judaea beyond the Jordan. Mark has borders of Judaea and beyond the Jordan. Judaea, of course, would be entering into that territory, primarily that would be west of the Jordan river, but Mark's account, and beyond the Jordan, that would be part of that area, of the two‑and‑a‑half tribes that chose their inheritance on the east side of the Jordan during the days of Moses. And that territory was allotted to the two‑and‑a‑half tribes, the tribe of Reuben and the tribe of Gad and half of the tribe of Manasseh. They had large herds of cattle, and they saw that that territory was good territory for their cattle. That territory was what they had taken from those kings on the east side of the Jordan, and they requested of Moses that they wanted that territory.

At first Moses thought that they were rebelling, and he really came down on them, but finally they got an opportunity to tell him that they would be ready to crossover and make battle with the other tribes until they had taken the land of Canaan, but they just wanted their territory on the east side of the Jordan. When Moses finally gave them an opportunity to answer, and they came with that answer, he said it would be well if you will do that. But if not, be sure your sins will find you out. Well, when the time came with Joshua as their leader, they were surely ready to do as they had promised Moses that they would do. They said to Joshua, we are not only ready to do as we have promised, but we are ready to deal with those who will not do as you instruct. And great multitudes followed him; and he healed them there.

Matthew 19:3, And there came unto him, Pharisees trying him, saying, Is it lawful for man to put away his wife for every cause?" These Pharisees, were holier than thou fellows who thought that they were so righteous and so intelligent, and had so much wisdom that they were not like other people, that they were far above the average people, and they tried their best to ensnare Jesus with some of their questions, and that is what they are trying to do here. They came trying him, saying, Is it lawful for a man to put away his wife for every cause? Notice how Jesus answered. And he answered and said, Have ye not read, that he who made them from the beginning made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife: And the two shall become one flesh? Do you see that verses five and six is a quotation from Genesis 2:24. Remember that before God made woman, he brought before Adam all of the animals and all the creatures that God had created for Adam to name. Adam was a very intelligent being, and he gave names to all of those animals that God had created.

How would you like to have a job like that? To bring all those animals before you that you had never seen before and have the responsibility of naming them? Surely Adam had great intelligence, and with that great intelligence, he must have observed that for all those cattle and animals that God had created that there was male and female, but that none of them were suitable for him. And it was at that point that God caused a deep sleep to fall upon Adam and took a rib from his side and made woman. And Adam said, this is bone of my bone and flesh of my flesh, she shall be called woman. Then God, as it were, joined those two together in marriage and said, for this cause shall a man leave his father and mother and shall cleave unto his wife, and the two shall become one flesh. The marriage relationship, when it is the right kind of marriage relationship, is the closest of all human relationships. Paul used the marriage illustration relationship to represent that close relationship between Christ and his church. In Romans the seventh chapter, it speaks to those who know the law, how that the law hath dominion over a man so long as he liveth. According to the law of a woman's husband had dominion over her as long as he liveth, but if the husband be dead, she was freed from that law so that she was no adulterous, though she be married to another man. Wherefore my brethren ye also are become dead to the law by the body of Christ, that ye should be married to another, even him that is raised from the dead, that ye might bring forth fruit unto God.

In Ephesians chapter five, the wives are to be in subjection to their own husbands as unto the Lord and as the church is to Christ, and husbands are to love their wives as Christ also loved the church and gave himself for it, that he might sanctify and cleanse it and wash it by the water with the word. And then he concludes, I speak of a great mystery, the mystery of Christ and his church. So, again, using the marriage illustration to illustrate the close relationship between Christ and the church, and the church is the bride of Christ, and so the marriage relationship is the closest of all human relationships. Now, surely the relationship between parents and their children are to be close. But it is not to be as close as that husband and wife relationship, because they become one flesh. When marriage is consummated by sex, then they become one flesh. So that there are no more two, but one flesh. So instead of Jesus just coming right out with the answer no. and that you are not to put away your wife for every cause here in the beginning, he first calls attention to marriage as God gave it in the beginning. And sometimes that is a good way to begin the answering of a question today, have you never read or begin answering the question by asking the questioner a question. And Jesus used that process on many occasions.

Continuing with verse six, What therefore God hath joined together, let not man put asunder. They say unto him, Why then did Moses command to give a bill of divorcement, and to put her away? And that is from Deuteronomy chapter twenty‑four verses one through four, where the law gave instruction that if a man married a woman, if he saw something in her that he did not like, he could write her a bill of divorcement. So I guess they think that they have really gotten Jesus backed up against the wall when they said to him, why then did Moses command to give a bill of divorcement and to put her away? He saith unto them, Moses for the hardness of heart suffered you to put away your wives: But from the beginning it hath not been so. Of course, we know that actually the law was given by God. But it is spoken of as Moses' law because God gave the law through the medium of Moses. Jesus tells the reason why God allowed husbands to give their wives a bill of divorcement. It was because the people had become so sinful and so hard‑hearted. Remember the law was given because of transgression until the seed should come to whom the promise was made, and it was ordained by angels in the hands of the mediator. Paul asked the questions in Galatians chapter three, Wherefore then serveth the law. And then answers it. I believe that is Galatians three and nineteen beginning. (A brief recess was taken.)

Students, we were talking about how that the Old Testament law was added because of transgression. The law specified a number of crimes that people were to be put to death for, a number of capital crimes, and yet we've got people today that will say that the Bible says thou shalt not kill, referring to the sixth commandment of the law. And, of course, it means that you are not to commit murder. But if you will, turn to Genesis the ninth chapter. It has been God's law, if I understand correctly, that every murderer is to be put to death since the time that Noah and his family came out of the ark after the flood. Look at Genesis 9:6, Whoever sheds the blood of man, by man shall his blood be shed: For God made man in his own image Do you think that law has ever been canceled? I believe that God has always and still intends that governments are to put murderers to death and any government that goes contrary to the death penalty for murderers, is going contrary to the law of God. And one of the reasons why we have so much crime in our land today is because the average person on death row does not really expect to meet with the death penalty. I believe the average number of years is around thirteen years that a person would have an opportunity to bring case after case in the courts to try to be freed again. But after God gave the Ten Commandments, then notice as recorded in Exodus chapter twenty. Notice then in chapter twenty‑one and verse twelve, Whoever strikes a man, so that he dies, shall be put to death. But if he did not lie in wait for him, but God let him fall into his hand; then I will appoint for you a place to which he may flee. And the people of Israel were later instructed to set aside six cities of refuge. Three of them were on the east side of the Jordan, and three of them were on the west side of the Jordan. The purpose of those cities were if man killed another person accidentally, he could run to one of those cities of refuge. And the roads were to be kept so that they were within reach. And then the avenger of blood could not kill him as long as he stayed in the city of refuge. Of course he would be tried, and if it was found that he did it accidentally, then he was to stay in the city of refuge until the death of the high priest. If he left the city of refuge before the death of the high priest, then the avenger of blood could kill him.

Exodus 21:14, But if a man willfully attacks another to kill him deliberately, ye shall take him from my altar, that he may die. So murder under the law was always counted as a capital case. Verse fifteen, Whoever strikes his father, or his mother, shall be put to death. Verse sixteen, Whoever steals a man, whether he sells him, or is found in possession of him, shall be put to death. Verse seventeen, Whoever curseth his father, or his mother, shall be put to death. So there are four crimes that carried the death penalty. Turn to Leviticus chapter twenty. It is another chapter that has a number of death penalties. Reading from verse one of Leviticus chapter twenty, And the Lord said to Moses, say, to the people of Israel, Any man of the people of Israel, are of the strangers that sojourn in Israel, who gives any of his children unto Molech; shall be put to death: The people of the land shall stone him with stones. And further instruction in verse five, if they did not put such a person to death, then that family was to be cut off. Then will I set my face against that man, and against his family, and will cut them off from among their people. Him and all who follow him in playing the harlot after Molech. And there are several references in regard to any form of idolatry like that, a person was to be put to death. And then verse nine again is one that we've already read, Who curseth his father or his mother shall be put to death: He hath cursed his father or his mother; his blood is upon him. Verse ten, If a man commits adultery with a wife of his neighbor, both the adulterer and the adulteress shall be put to death. The man who lies with his father's wife hath uncovered his father's nakedness. Both of them shall be put to death.

Leviticus 20:12, If a man lies with a male, as with a woman or a homosexual, according to the law, was to be put to death. Of course, notice that adultery carried a death penalty under the law. If a man lies with a male, as with a woman, both of them have committed an abomination: They shall be put to death; their blood is upon them. Verse fourteen, If a man takes a wife and her mother, also it is wickedness: They shall be burned with fire, both he and they; that there be no wickedness among you. So a man takes a wife and then has sex with her mother, they would be burned with fire. Verse fifteen, if a man lies with a beast, he shall be put to death. With so many homosexuals and lesbians in our society, will sex with a beast come next? Verse fifteen reads, If a man lies with a beast, he shall be put to death: And ye shall kill the beast. And if a woman approaches any beast, and lies with it, ye shall kill the woman, and the beast: They shall be put to death; their blood is upon them. If a man takes his sister, a daughter of his mother, they were to be put to death. Verse eighteen, If a man lies with woman having her sickness, they were to be put to death. And verse twenty‑seven, A man or a woman, who is a wizard, shall be put to death: They shall be stoned with stones: Their blood is upon them. So the Old Testament law carried the death penalty for a number of different crimes. We got off on that because Jesus in his reply said Moses did it because of the hardness of your heart, and remember that the people had become very sinful and very hard‑hearted. And the Old Testament law was destined to the needs of the people to give them a greater knowledge of right and wrong and to make sin exceeding sinful as Paul expressed it in the seventh chapter of the book of Romans and it served that purpose well.

Matthew 19:8 again, He saith unto them, Moses for your hardness of hearts suffered you to put away your wives: But from the beginning it hath not been so. So Jesus is saying that is not the way that God planned it in the beginning, and I am carrying you back to the way that God planned it in the beginning. I say unto you, whosoever shall put away his wife, except for fornication, and shall marry another, commiteth adultery: And he that marrieth her when she is put away commiteth adultery. So a man who puts away his wife except for fornication or except for unfaithfulness to the marriage vows, then he has done wrong. And if a man does put away his wife because she has been unfaithful, then the person that marries her when she is put away commiteth adultery. Notice that the disciples were very surprised at the strictness of the law of Christ in respect to marriage. I guess they pretty well approved of a man putting away his wife, at least for a number of different causes. That would have been the popular thing of the day. Is not that the popular thing, in our day? Most any person who wants to get a divorce in this day in time is to do is just carry the case before the judge and the divorce will soon be granted. But that does not make it right. Remember the Old Testament almost closes with a statement, I hate divorce, saith the Lord. I think that is in chapter two of the book of Malachi. God wants us to understand that he hates divorce today.

But the disciples were very surprised. And so they responded. Verse ten, The disciples say unto him, If the case of the man be so with his wife, it is not expedient to marry. But he said unto them, Not all men can receive this saying, but they to whom it is given. For there are eunuchs, that were so born from their mother's womb. And that would mean that they were born not having normal sex drives, and therefore no need for them to be in a marriage relationship. And there are eunuchs that were made eunuchs by men. And, of course, that would be by surgery. And I think we have talked about how that it was the pattern of many governments of that day to have a number of eunuchs in administering some of the affairs of government. It was the pattern for governments to have those that were made eunuchs by surgery to serve in places of government. And remember those four fine Hebrews: Daniel, Shadrach, Meshach and Abednego. The last three, I am getting their Bablonian names rather than their Jewish names. They were made eunuchs and were put through three years of training to prepare them to serve as officers in the government of Babylon (Daniel 1:1-21).

Do you can see the advantage of having men like that? They would not have a wife and children, and so they could really give themselves to the affairs of the government. And it looks like it was pretty well the case with many of the governments of that Old Testament period, to have several eunuchs in administering the affairs of government. The third kind of eunuchs is given in the last part of the verse there, That made themselves eunuchs for the kingdom of heaven's sake. I think the apostle Paul may have fit into that category. He was not married, and there is no indication whatever that he had ever been married. There are some few men that can exercise such control over themselves, and they can serve the Lord very freely. Paul surely was able to do more missionary work than any of the other apostles. In I Corinthians 15:10, he says I labored more abundantly than they all. So Paul did more missionary work than all twelve of the other apostles, but there are not many that fit in that category. When the Corinthians wrote a letter to Paul asking him a number of questions about marriage, that they had asked the question whether or not a man should marry. That is their first question as given in I Corinthians 7:1, and he answered by saying, It is good for a man not to touch a woman, meaning not to be married, but because of fornication let each man have his own wife and let each woman have her own husband. The Gentile society of Corinth was so immoral in regard to sex that Paul says the safe course is for each man is to have his own wife and each woman to have her own husband. And here Jesus said, He that is able to receive it, let him receive it. And Paul gave some further instruction in that same chapter relative to another question that pretty well fits in this same category, that if a man was not strong enough to be without having a marriage companion, even though the great stress of the time, Paul did not want to cast a snare before them.

Matthew 19:13, Then were there brought unto him little children, that he should lay his hands on them, and pray: And the disciples rebuked them. Mark's account, says that Jesus was moved with indignation when the disciples rebuked the parents for them bringing their little children and wanting Jesus to lay his hands on them and pray for them. And Jesus said, Suffer the little children, and forbid them not, to come unto me: For to such belongeth the kingdom of heaven. And he laid his hands on them, and departed thence. And, behold, one came to him and said, Teacher, what good thing shall I do, that I may have eternal life? And he said unto him, Why askest thou me concerning that which is good? One there is who is good. And, of course, Jesus was God. And I am made to wonder why his question, Why asketh thou me concerning that which is good, is he saying do you recognize that I am God, one there is who is good? Remember John's statement in the beginning of his gospel book, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him and without him was not anything made that was made. So just like God and the Holy Spirit, are persons of the Godhead, Christ is God too. One there is who is good? But if thou wilt enter into life, keep the commandments. He saith unto him, Which? And Jesus said, Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Honor thy father and thy mother. And, Thou shalt love thy neighbor as thyself. The young man saith unto him, All these things have I observed: What lack I yet? And Jesus said unto him, If thou wouldest be perfect, go and sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: And come and follow me. But when the young man heard the saying, he went away. Notice that he is a young man, and he came running to Jesus. I think we will take time to read Mark and Luke's account of this. But when the young man heard the saying, he went away sorrowful: For he was one that had great possessions.

Matthew 19:23, And Jesus said unto his disciples, Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. When the disciples heard it, they were astonished exceedingly, saying, Who then can be saved? And Jesus looking upon them, said to them, With men this is impossible; but with God all things are possible. A rich man can turn from putting his trust in his riches and trust in the Lord, and then he can be saved, but there are not many rich men who turn from their trusting in riches and put their trust in the Lord. Then answered Peter and said unto him, Behold, we have left all, and followed thee; what then shall we have? And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory. And Christ is now sitting on the throne of his glory. Ye also shall sit upon the twelve thrones, judging the twelve tribes of Israel. And notice that the following applies to every child of God that has done this, as well as to the apostle. And every one that hath left houses, or brethren, or sisters, or father or mother, or children, or lands, for my sake, shall receive a hundredfold, and shall inherit eternal life. And we will notice from Mark's and Luke's, that that is talking about in this lifetime, receive a hundredfold. But many shall be last that are first; and first that are last.

Turn next to Mark's gospel. And we will pick up with chapter ten and verse one, and I believe we will be reading the same thing we read from Matthew. And verse one is the reference that I called attention to that Mark makes it a little clearer that Jesus came in the borders of Judaea and beyond the Jordan. So that would be the ministry as it is sometimes referred to, beyond the Jordan. And multitudes came together unto him again; and, as he was won't, he taught them again. And there came unto him Pharisees, and asked him, Is it lawful for a man to put away his wife? Trying him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write the bill of divorcement, and put her away. But Jesus said unto them, For your hardness of heart he wrote you this command. But from the beginning of the creation male and female made he them. For this cause shall man leave his father and mother, and shall cleave to his wife. So God made them male and female, and he intended that one man and woman should live together as long as they both shall live. And the two shall become one flesh: So that there are no more two, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house the disciples asked him again of this matter. And he saith unto them, Whosoever shall put away his wife, and marry another, commiteth adultery against her. And if she herself putteth away her husband, and married another, she commiteth adultery. So the one who is unfaithful to the marriage vows, the innocent party, does have a right to marry again except for the cause of fornication as given in Matthew.

Mark 10:13, And they were bring unto him little children, that he should touch them. And the disciples rebuked him. This is the reference that we're talking about. But when Jesus saw it, he was moved with indignation, and said unto them, Suffer the little children to come unto me, forbid them not: For of such belongeth to the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child. So Jesus is stressing the importance that accountable people are to be humble before God like little children. And he took them in his arms, and blessed them. And laying his hands upon them. And as he was going forth into the way, there ran one to him. Now, this is a parallel. This is a young ruler. And notice that he is a young man, a very rich man, but he ran to Jesus. And said, Teacher, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? None is good save one, even God. Thou knowest the commandments. Do not kill. Do not commit adultery. Do not steal. Do not bear false witness. Do not defraud. And honor thy father and thy mother. And he said unto him, Teacher, all these things have I observed from my youth. Notice the difference in Mark's account. And Jesus looking upon him loved him. Please underscore or highlight the latter part of verse twenty‑one, looking upon him loved him. Jesus knew that his riches had become an idol, that he was putting them before his obedience to God. And Jesus looking upon him loved him, and said unto him, One thing thou lackest: Go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven. And come, follow me. Why did Jesus say that to this young rich man? I do not believe we have a reference where Jesus told any other person to do that other than this rich young ruler. The point is that the man was putting his trust in material things. One thing thou lackest. Go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: And come, follow me.

Anytime a person is giving liberally of his material things as Jesus set forth in the latter part of Matthew six, he is laying up for himself treasures in heaven, where neither moth nor rust doth corrupt and where thieves do not break through or steal. Or as given in I Timothy chapter six, Timothy charged those that were rich at Ephesus not to put their trust in uncertain riches, but in the living God who giveth us richly all things to enjoy, that they do good, ready to distribute, willing to communicate, laying up for themselves a good foundation against the time to come. So you see how those references fit together. But his countenance fell at the saying, and he went away sorrowful: For he was one that had great possessions. Like all other young men, that young man did not stay young for many years, and when he died, he was not able to carry any of those material possessions with him. He will stand unprepared before Christ in judgment unless he repented, and there is no indication that he did. If this is the case he will be condemned because he put his trust in worldly riches rather than in the living God who gives us richly all things to enjoy.

Now, the Lord wants us to have plenty. There is much instruction in the Old Testament about how the people of Israel would be wonderfully blessed when they did the will of God, and that God wants us to have plenty. Most of us surely enjoy not only the necessities of life, but many things that we count as necessities actually are luxuries and we do not understand it. I think sometimes it would be good for all of us to have hot water turned off for a few days so that we can be reminded what a luxury it is for us to not only have water but hot water in our houses, and to be able to take a hot tub bath or hot shower any time you want to. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God. And the disciples were amazed at his words. But Jesus answered again, and saith unto them, Children, how hard it is for them that trust in riches. Now, notice the difference there, them that trust in riches. A Christian is commanded to work as given in Ephesians four, let him that stole steal no more, but rather let him labor, working with his hands at the thing that is good, that he may give to them that are in need. The Bible teaches that every Christian who is an able‑bodied person, able to work, should not only provide well for his family, but up and beyond have something to give to those who are in need. But Jesus said to the disciples, children how hard it is for them that trust in riches to enter into the kingdom of God. And, again, a person can put his trust in material things and at the same time be a very poor person. If he has that desire, that extreme desire for those material things, and he takes that course, then he fits in that category as described again in the sixth chapter of I Timothy, They that will be rich fall into a temptation and a snare, and many foolish and hurtful lusts which drown men in perdition. Anytime you see that word perdition, that is talking about everlasting torment. For them that trust in riches to enter into the kingdom of God. It is easier for a camel to go through a needle's eye, than for a rich man to enter the kingdom of God. And they were astonished exceedingly saying unto him, Then who can be saved. Jesus looking upon them saith, With men it is impossible, but with God, for all things are possible with God. Peter began to say unto him, lo, we have left all and followed thee. Do you remember about the occasion when Jesus called Peter and James and John? When they were fishing, how they left their boats and followed Jesus. The sons of Zebedee left their father and the servants in the boat and left.

Mark 10:29, Jesus said, Verily, I say unto you, There is no man that hath left houses or brethren or sisters or mother, or fathers or children, or lands for my sake, and for the gospel's sake, but he shall receive a hundredfold now in this time. Do you see that plain statement from Mark? Now in this time, houses, and brethren, and sisters, and mother and children, and lands with persecution, and in the world to come eternal life. So wonderful blessings then will come to the person who has to leave or does leave to serve the Lord. This passage is saying that he will have many who will treat him as a brother. We have many women in the church who will treat him as sisters or mothers. I think every gospel preacher has had the experience of having many a good Christian woman who were ready to feed them and maybe look after other of their needs like they would have done for their own children or better. Or father, or children, or lands, for my sake, and for the gospel's sake, but he shall receive a hundredfold, now in this time. Houses and brethren, and sisters, and mothers, and children, and lands with persecution, and in the world to come eternal life. But many that are first shall be last; and the last first. And they were on the way going up to Jerusalem. And Jesus was going before them. And they were amazed. And they that followed were afraid. And he took again the twelve and began to tell them the things that were going to happen to him. Now, this makes the third time that Matthew has recorded, and I am not sure about Mark, but this is the third time that Jesus had emphasized to the apostles some of those things that were going to happen to him relative to his death.

Mark 10:33, Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and the scribes; and they shall condemn him to death. Now, all these things are fulfilled in detail. So the Son of man is going to be delivered unto the chief priests and the scribes, and they are going to condemn him to death. And shall deliver him unto the Gentiles. Why? Because the people of Israel did not have a right any longer to exercise the death penalty. They had to go to Governor Pilate for that, and so when they went to Pilate for him to give judgment against him, that fulfillment shall deliver him unto the Gentiles. And they shall mock him, and shall spit upon him and shall scourge him. And all of those things happened. You remember how those soldiers put a crown of thorns upon his head. They put a robe on him, and a reed in his hand, and they bowed down and worshipped him in mockery. They spit upon him, and Pilate had him scourged. And scourged him. And the Gentiles, of course, did that. And shall kill him. And after three days he shall rise again. And there come near unto him, James and John the son of Zebedee saying unto him. And this is also in Matthew twenty, the parallel reading. Teacher we would that thou shouldest do for us whatsoever we shall ask of thee. And he said unto them. What would ye that I should do for you? And they said unto him, Grant unto us that we may sit, one on the right hand, and one on the left in thy glory. These disciples are expecting him to be an earthly king. We know that to be the case from Acts chapter one verses five and six before Jesus ascended on that occasion. He said John indeed baptized with water, but ye shall be baptized with the Holy Spirit not many days hence. And the apostles asked the question? Wilt thou at this time restore the kingdom to Israel? So those twelve apostles after all the long period of about three‑and‑a‑half years of being with Christ in that earthly ministry, they were still expecting him to set up an earthly kingdom. Do you not think that this reference here strongly indicates that? The sons of Zebedee want places of honor. They want one to sit on the right hand and one on the left when he came into his glory. Verse thirty‑seven, They said unto him, Grant unto us that we may sit, one on the right hand, and one on the left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask: Are you able to drink the cup that I drink? Or to be baptized with a baptism that I am baptized with? Of course, Jesus was talking about his coming death upon the cross as a baptism, in other words, he would be overwhelmed in suffering upon the cross. And they said unto him, We are able. Of course, they did not really understand what they were saying. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized with you shall ye be baptized.

That would surely mean that those apostles were going to suffer for the cause of Christ. And in the twelfth chapter of the book of Acts, remember that James, one of these brothers that wanted a place of honor, was beheaded by Herod. And when he saw it pleased the Jews, he had Peter put in jail and was going to put him to death after the Passover, but the angel of the Lord released him. So those disciples did not begin to realize what they were saying when they said we are able. But according to tradition ‑‑ I believe it said according to tradition ‑‑ that all of them were put to death maybe with the exception of the apostle John, the brother of James, that other son of Zebedee. And, of course, John was exiled on the isle of Patmos for the word of the Lord as we read in the first chapter of the Revelation. And Jesus said unto them, The cup that I drink, ye shall drink. And with the baptism that I am baptized withal shall ye be baptized. But to sit on my right hand or on my left is not mine to give. Notice that, it is not mine to But it is for them for whom it hath been prepared. And who has it been prepared for? For those who humbly serve the Lord and others as given in Matthew's account. And when the ten heard it, they began to be moved with indignation concerning James and John. They are moved with that spirit of unkindness. They are jealous, and it indicates that all the rest of them expected an earthly kingdom. And these two brothers, as they saw it, were trying to move ahead of them. That kind of spirit usually holds today, when say employees in a business, one fellow is trying to take those steps to move ahead without any real merit to their moving ahead, others become jealous. And when the ten heard it, they began to be moved with indignation concerning James and John. And Jesus calling them to him, saith unto them, Ye know that they who are accounted to rule over the Gentiles lorded over them; and their great ones exercise authority over them. But it is not so among you: But whosoever would become great among you, shall be your minister: And whosoever shall be first among you, shall be servant of all. So the Lord is saying the way up is first the way down. Those who become great among you shall be your minister. Whosoever shall be first shall be the servant of all. For the Son of man came not to be ministered unto, but to minister, and give his life a ransom for many.

I believe we will go ahead and read the rest of the chapter. And they came to Jericho. As we follow Jesus, we are not going to be all the time looking to see what our brethren can do for us for Jesus said, I came not to be ministered unto, but to minister. And he gave his life as a ransom for many. And they came to Jericho: And as he went out from Jericho with his disciples a great multitude followed him. The son of Timaeus Bartimaeus, a blind beggar, was sitting by the way side. And when he heard that it was Jesus the Nazarene, he began to cry out and say, Jesus, thou Son of David, have mercy on me. This blind man had some good instruction about Jesus, and when he learned that it was Jesus, he showed his faith in him by crying out, have mercy on me. The disciples rebuked him, but he did not take no for an answer. And many rebuked him that he should hold his peace: But he cried out the more a great deal, Thou Son of David, have mercy on me. And Jesus stood still, and said call ye him. And they call the blind man, saying unto him, Be of good cheer, rise; and he calleth thee. And he, casting away his garment sprang up. Cannot you just see how quickly he is responding? And came to Jesus. And Jesus answered him and said, What wilt thou that I should do unto thee? And the blind man said unto him, Rabbi, that I may receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And straightway he received his sight and followed him.

Turn next to Luke chapter eighteen and we will pick up with verse fifteen, and we will be reading several things like we have read from Matthew and Mark. And they were bringing unto him also their babies, that he should touch them: But when the disciples saw it, they rebuked them. Surely it would be the parents that they were be rebuking. Do not be bringing your little babies to Jesus. But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not: For such belongeth to the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. (A brief recess was taken.)

I believe we were ready to turn back to Matthew's account, beginning with chapter twenty. In this chapter we have another parable that is given only by Matthew, the parable of the Laborers In The Vineyards. For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard. And when he agreed with the laborers for a shilling a day, he sent them into the vineyard. And he went out about the third hour, and saw others standing in the marketplace, idle. And to them he said; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. And again he went out about the sixth and the ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing, and he saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and when even was come. The Lord of the vineyard saith unto his steward, Call the laborers. A steward is one who is in charge of possessions of another. So he is the one over the servants and who does the paying. And when even was come, the Lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first. Now, remember about those last workers that he told him to go in at the eleventh hour, there was just one more hour left in the day.

And when they came that were hired about the eleventh hour, they received every man a shilling. That was a price for a days' work as promised to those who were hired early in the morning. And when the first came, they supposed that they would receive more. And they likewise received every man a shilling. And when they received it, they murmured against the householder, saying, These last have spent but one hour, and thou hast made them equal unto us, who have born the burden of the day and the scorching heat. But he answered and said to one of them, Friend, I do thee no wrong: Didst not thou agree with me for a shilling? Take up that which is thine, and go thy way: It is my will to give unto the last, even as unto thee. Is it not lawful for me to do what I will with mine own? Or is thine eye evil because I am good? So the last shall be first, and the first last. Now, notice that Jesus introduces the parable in verse thirty of the nineteenth chapter, that many shall be last that are first and first that are last. And he ends this parable by saying, so the last shall be first and the first last. So the kingdom of heaven is like unto man who was a householder who went out early in the morning to hire laborers into his vineyard. Early in the morning would be the beginning of the day, the first hour of the day according to Jewish time, and that would be our time, six o'clock in the morning. The kingdom of heaven is like a man who is a householder, who went out early in the morning to hire laborers into his vineyard. Well, what is the Lord's vineyard today? The Lord's vineyard is the church. And when we get to the parable of the ‑‑ in chapter twenty‑one about the wicked husbandmen, we will turn from Isaiah and read about the vineyard of the Lord. The church today is God's vineyard. And the kingdom of heaven is like a man that was a householder. And surely then the householder in the parable would represent God. And went out early in the morning to hire laborers into his vineyard. Now he did not go out to hire those who would do everything but work, smoke their cigarettes and take as many breaks as they could, but he went to hire laborers into his vineyard.

Now, notice that, the Lord has just one vineyard and that is the church (Mathew 16:18; Ephesians 1:22-23, 4:45), and he hires laborers to work in his vineyard. And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard. Not Martin Luther’s or Joseph Smith’s vineyard but into His vineyard. And he went out about the third hour. The third hour in Jewish time would be nine o'clock in the morning. So the sun would be just beginning to get good and warm at nine o'clock, would not it? And saw others standing in the marketplace, idle. Were they people who did not want to go work early in the morning? And so they were idle, not working. And to them he said, go ye also into the vineyard; and whatsoever is right, I will give you. The steward did not agree on an amount for them. And they went their way. And again he went out about -the sixth and the ninth hour, and did likewise. The sixth hour would be twelve o'clock, and the ninth hour would be three o'clock in the afternoon our time. And about the eleventh hour, he went out and found others standing. And he saith unto them, Why stand ye here all the day idle? Now, how could they have been standing there all the day idle, because no man had hired them, because the householder had gone out the first hour of the day, and the third hour of the day, and the sixth hour of the day, and the ninth hour of the day. In other words, gone out at six o'clock, nine o'clock, twelve o'clock and three in the afternoon. So how could they have been telling the truth that they had been standing there all day idle because they had not had the opportunity to work. They said unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and when even was come, the Lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first. Now, remember the first, those who went in at that first hour of the day, which would be six o'clock in the morning our time, he had agreed with them to pay them a certain amount, a shilling a day. But he has the steward to pay them beginning with those who went in at the eleventh hour. And when they came, they that were hired about the eleventh hour, they received every man a shilling. And when they that were first came, they supposed that they would receive more, and they likewise received every man a shilling. Boy, it made them angry. They thought that the Lord was treating them wrong. They had borne the heat of the day, the scorching heat of the day! They had worked all day and still just received the same as those who went in at the eleventh hour. And when they received it, they murmured against the householder. Not against the steward, but against the householder. Saying, these last have spent but one hour, and thou hast made them equal unto us, who have borne the burden of the day, and the scorching heat.

You know that the sun can get Scorching hot at about twelve to two in the afternoon, and they may have been telling the truth. They had been there all day. We have borne the burden of the day in scorching heat. But remember they got the pay that the householder had agreed to pay them. They had agreed with the steward to work for a shilling a day. I guess they said, “give us a shilling a day” when he went out to hire them. They have gotten their shilling, but they do not like it. But he answered and said to one of them, Friend, I do thee no wrong: Didst not you agree with me for a shilling? Take up that which is thine, and go thy way. Does not verse fourteen imply that they had gotten mad and even cast their shilling down? And he tells them to pick it up that which is thine and go thy way. It is my will to give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? God surely has a right to do as he will in that respect. He has a right to give a man eternal life, if he is an old man before he hears the gospel, and he goes into the kingdom and as it were serves for one hour, then he is going to receive eternal salvation, just like those who entered in while they were young and served a lifetime. Or is thine evil because I am good? So the last shall be first, and the first last.

In nearly every church, there are those who have the firster spirit. We were the first ones who became members of this church, and for many years we have sacrificed to help this church grow. We worked hard, and we contributed liberally to pay for this building! In substance they are saying, “And we are more important than others in the church, but that is a wrong attitude.

And, again, go back to the Parable Of The Servant, in Luke 17:7-10, when you have done all that is forbidden you, We are still to say, we are unprofitable servants, we have done only that which was bidden us to do. And we might raise the question, why then did the Lord say unto those firsters, take up that is thine, and go thy way. I reckon, that that means that the Lord will have mercy even on those with that kind of spirit that if they have served well. The Bible teaches that our Lord is a God of all mercies

There may be quite a number in the church today that think that they ought to be rewarded in a greater way because of a lifetime of service, and there are some who turn away from the Lord after they have served many years. And remember Ezekiel eighteen says that, the righteous deeds which they have done will not be remembered, but in the sin that they have sinned in them shall they die. But the Lord has a right to reward a man who has worked only a few years. From time to time, you hear of people in their eighties, or in their nineties obeying the gospel. Maybe they have never been well taught as to what the truth is and they enter in at an old age. If they are faithful in those remaining months and years, then they will be rewarded like all faithful workers in the vineyard of the Lord. It is still right for God to do that. Please remember that salvation is a gift of God (Romans 6:23). He has a right to give gifts to those that have served him, even if it is just a short time.

There are some that have tried to use this as a basis for deathbed repentance, but notice that they did go in and work one hour according to the parable. So it does not give the idea of deathbed repentance. They had labored in the vineyard, but it is surely a good parable that we need to think about. We are to work in the Lord's vineyard as good servants and good laborers, and we are not to be jealous of those who enter in at an old age and serve the Lord well. We should be thankful that they enter in and thankful that the Lord is ready to give them a full reward. And surely it teaches that they will receive a full reward.

Matthew 20:17, And as Jesus was going up to Jerusalem. We have read the parallels, at least in Mark about this. Jesus was going up to Jerusalem, he took the twelve disciples apart and on the way he said unto them. Behold, we are going up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes, and they shall condemn him. And shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: And the third day he shall be raised up. Then came to him the mother of the sons of Zebedee with their sons, worshiping him, and asking a certain thing of him. And he said unto her. To the mother of those sons. What wouldest thou? She said unto him, Command these two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom. So according to Matthew's account, the mother makes the request for them. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able. Like Jesus said, they did not know what they were asking. They did not know that they were going to have to suffer so many things for him. They say unto him, We are able. He saith unto them, My cup indeed ye shall drink, but to sit on my right hand, or on my left, it is not mine to give, but it is prepared for whom it has been prepared of my Father. And, of course, the heavenly Father has prepared that those who give themselves to serve God and others, that they will be given places of honor.

Matthew 20:24, And when the ten heard it, they were moved with indignation concerning the two brethren. But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercised authority over them. Not so shall be among you: But whosoever shall be great among you, shall be your minister; and whosoever will be first among you, shall be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. So we need to receive the teaching that the Lord has given us that we are to humbly serve God and others. We are not to be expecting others to minister unto us. Sometimes we have members in the church that are expecting the church in every way to minister to them, rather than their being interested in having a part in ministering to others. I am not saying that there are not those in the church that need to be ministered unto, because there are, but some have a wrong attitude in that respect. And as they went out from Jericho, a great multitude followed him. And, behold, two blind men sitting by the way side.

Do you remember that Luke said a certain blind man? And Mark called the man's father by name and called the blind man by name, Bartimaeus. But here Matthew says two blind men. How are you going to reconcile these differences? They are talking about the same occasion. Two of them speak as if there is only one blind man. Mark calls him by name, Bartimaeus, and Luke says a certain blind man. And some would say this is an outright contradiction. How do you account for it? Well, if Bartimaeus is the one who persists in crying out, thou Son of David, have mercy on me, and the other blind man was not so persistent, would not it be in order for Mark and Luke to just speak of the one that was so persistent. I believe that would be the answer to the difficulty. Should not this instead of weakening our faith strengthen our faith? If the Bible is a fraud, surely they would have all three accounts speaking of two blind men or else all three speaking of one blind man. Let us notice again Matthew’s account. Matthew 20:30, And, behold, two blind men, sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou Son of David. And the multitude rebuked them, that they should hold their peace: But they cried out the more, Lord, have mercy on us, thou Son of David. And then the disciples, according to the other accounts, joined in, but the multitude first rebuked them. And it may be that one of them after being rebuked and rebuked, that he did not continue to cry out. But Bartimaeus continued to cry out. He did not stop him. And Jesus stood still, and called them, and said, What will ye that I should do unto you? They say unto him, Lord, that our eyes may be opened. And Jesus being moved with compassion touched their eyes: And straightway they received their sight, and followed him. Let us be reminded again that a number of times in the gospel accounts, we read about Jesus being moved with compassion. And we cannot follow the Lord on numerous occasions without being moved with compassion because of our seeing the needs of other people, and we need to be moved with compassion toward them.

Matthew Chapter Twenty-one

Chapter twenty-one is about Jesus' triumphant entry into Jerusalem, And when they drew nigh unto Jerusalem, and came to Bethphage, unto the mount of Olives, then Jesus sent two disciples, saying unto them, Go into the village that is over against you, and straightway ye shall find an ass tied and a colt with her: Loose them, and bring them unto me. And if any one say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. Now this has come to pass. Now remember Matthew's account showing what Jesus does is fulfillment of Old Testament scriptures. Now this has come to pass that it might be fulfilled which was spoken through the prophet, saying, tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and riding upon an ass, upon a colt the foal of an ass. That reference is from Zechariah, chapter nine and verse nine. So it was even prophesied as to how Jesus would go into Jerusalem for his triumphant entry and for the last week of his ministry. And surely it was in order for Matthew writing to the Jewish people to show that this is the fulfillment of what the prophet has said, that Jesus would ride into Jerusalem on a colt, the foal of an ass. And the disciples went and did as Jesus appointed them, and brought the ass, and the colt, and put on them their garments, and he set thereon: And the most part of the multitude spread their garments in the way; and others cut branches from trees and spread them in the way. And the multitudes that went before him, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was stirred, saying, Who is this? And the multitude said, This is the prophet Jesus from Nazareth of Galilee. And Jesus entered into the temple of God, and cast out them that sold.

The parallel references, show that he got there in the evening of that first day, and then, I believe, when you put them together, he went in the next morning and started cleansing the temple. And remember this is the last cleansing of the temple. In John's account, we have already read about Jesus cleansing the temple during the early part of his ministry. And here he cleanses the temple again in a very similar way what he had done the first time. And Jesus entered into the temple of God and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold the doves. And he said unto them, It is written, My house shall be called the house of prayer; but ye make it a den of robbers. And the blind and the lame came to him in the temple; and he healed them. But when the chief priests and the scribes saw the wonderful things that he did. They saw with their eyes the wonderful things that he did, but they are not pleased about it. Instead of rejoicing, it makes them mad. Saw the wonderful things that he did. And the children that were crying in the temple, and saying, Hosanna to the son of David; they were moved with indignation. And said unto them, hear thou, what these are saying. And I believe I am right saying that one of the parallels reads to the point they were saying to him stop these children from crying after you like they are doing. And Jesus said unto them, did ye never read out of the mouths of babes and sucklings, thou hast perfected praise? And that is from the eighth chapter of Psalm and verse two, another Psalms that has some things about Christ. And he left them, and went forth out of the city to Bethany and lodged there.

I believe we will go ahead and read the chapter and then turn and read the parallels. Now in the morning as he returned to the city, he hungered. And seeing a fig tree by the way side, he came to it, and found nothing thereon but leaves only, and said unto it, Let there be no fruit from thee henceforth for ever. Some have been ready to be critical, why did the Lord curse this fruit tree? He should have known there was not any fruit on it. A certain kind of fig trees, small figs come on at the time that the leaves start coming on. This tree had leaves and gave the appearance of having fruit, and he goes to it and there is no fruit, and he curses that fig tree. Are there not some in the church that have leaves, but no fruit. They have the appearance of being on the Lord's side, but they are bearing no fruit for the Lord John 15:1-8. And remember the parable of the tares and the parable of the fish net, both good and bad, and that the angels will make a separation. All of us need to ask ourselves the question, what kind of a tree are we? Do we have just leaves only, or do we have a lot of fruit along with the leaves ‑‑ good fruit? And immediately the fig tree withered away! And when the disciples saw it, they marveled, saying, How did the fig tree immediately whither away! And Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. All things whatsoever ye ask in prayer, believing, ye shall receive. At least we need to remember that great blessings can come through prayer if we ask and believe that he can do it and will do it for us. Now, I am not sure that that applies to us to the extent that it did to the apostles, but, at least, we are to be persistent in our prayers as taught especially by the Parable Of The Widow And The Judge as given in Luke's account (Luke 18:1-8). And the person that went to his neighbor in the middle of the night because somebody had come to visit them and they did not have any food for them (Luke 11:5-13). I hope we will get around to reading those references.

Matthew 21:23, And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? And who gave thee this authority? Notice the chief priests and the elders, and Jesus had said that they will condemn him, and deliver him to the Gentiles. And Jesus answered and said unto them, I also will ask you one question, which if ye tell me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? From heaven, or from men? Verse twenty‑five is surely an important question, a question that just makes all of the difference. Whence is it, from heaven or the earth? Everything that we do, especially in regard to worship and obedience to the Lord, whence is it, from heaven or from men? Each individual needs to give careful attention as to whether this is from the Lord or is it from men. And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him? Remember the chief priests and the elders and the scribes and Pharisees as a people had rejected the baptism of John. And remember Luke 7:30, the Pharisees and the lawyers rejected the counsel of God and against themselves, be not baptized of John, which means that they stayed in a lost condition. And here these men are in a lost condition. But they want to know why Jesus was cleansing the temple. By what authority doest these things? And who gave thee this authority? Verse twenty‑six, But if we shall say from men; we fear the multitude; for all hold John as a prophet. They were between a rock and a hard place, weren't they? And they answered Jesus, and said unto him, We know not. And it would be like a man pleading the Fifth Amendment today, wouldn't it, he is not going to testify against himself? He also said unto them, Neither tell I you by what authority I do these things. But what think ye?

Even though he does not tell them by what authority he is doing the things, he does try to get them to think. Even though these people are wicked, he at least gives them an opportunity to understand and turn. And so he says to them, What think ye? And so this parable is given to the chief priests and the elders. What think ye? A man had two sons; and he came to the first, and said, Go work to day in the vineyard. And he answered and said, I will not: Afterward he repented himself, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: And went not. There are two sons. He goes to one son and said go work today in the vineyard. And surely a father would have a right to say to his son, Son go to work in the vineyard, but this first son answered in a bad way, I will not. He was a stubborn and rebellious son, and even after he repented and went, that still does not mean that he gave a good answer at first. He gave a bad answer, I will not. But afterward he repented himself and went. And he came to the second, and said likewise. And he answered and said, I go, sir: And went not. Now, this second one gives a good answer. There is nothing wrong with his answer. What is wrong is that he did not live up to what he had said. He did not go to work in his father's vineyard. Which of the two did the will of his father? They say the first. Would not the Father represent God? And he, in substance, has said to men go and work in my vineyard. The first son that said he would not go may represent the publicans and the harlots. Which of the two did the will of his father? They say, The first. So Jesus has the chief priests and elders to answer and condemn themselves, because they made out like they were ready to do the will of God, but they were hypocrites. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. So would not the contrast be that the first son would represent the publicans and the harlots, that they repented and went. For John came unto you in the way of righteousness, and ye believed him not. And so that second son, represents the chief priests and the elders. For John came unto you in the way of the righteousness, and ye believed him not: But the publicans and the harlots believed him: And ye, when ye saw it. Saw the publicans and the harlots going into the kingdom of God, those who had been stubborn and rebellious, but they still turned around and went. They saw them entering in, but they still did not repent. Did not even repent yourselves afterward, that ye might believe him.

Matthew 21:33, Hear another parable. He is still talking to the chief priests and the elders, and this parable is recorded by Mark and Luke. We come now to The Parable Of The Wicked Husbandmen. And, of course, the meaning of it is that the ruling group of the Jews, the chief priests and the elders and the scribes and the Pharisees were those who were wicked husbandmen. Hear another parable: There was a man that was a householder, who planted a vineyard. The householder again would represent God. He has planted a vineyard, and we will turn in a few minutes and read from Isaiah chapter five about that vineyard. There aas a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower. Somebody could watch from the tower and see that nobody entered in to steal the fruit of the vineyard. And let it out to husbandmen and went into another country. And when the season of the fruits drew near, he sent his servants to the husbandmen to receive his fruits. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants unto them in like manner: But afterward he sent unto them his Son, saying, They will reverence my Son. And, of course, that Son is Jesus. He knows exactly what they are going to do to him, as he is already told his disciples. The chief priests and the elders are going to condemn him. But the husbandmen when they saw the Son, said among themselves, This is the heir; come, and let us kill him, and take his inheritance. And they took him, and cast him forth out of the vineyard, and killed him. Jesus knows exactly what they are going to do to him.

As given in the thirteenth chapter of Hebrews, they crucified him outside the camp. Jesus knows exactly what they are going to do. The writer of Hebrews is talking about we have an altar. Hebrews 13:10, We have an altar, whereof they have no right that serve the tabernacle. Remember that when Hebrews was written, the Jewish people as a whole were still trying to worship according to the Old Testament religion. For the bodies of those beasts, whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. Let us therefore go forth unto him without the camp, bearing his reproach. Does not that give real meaning to they are going to cast him forth out of the vineyard.

Matthew 21:39, And they took him and cast him forth out of the vineyard and killed him. When therefore the Lord of the vineyard shall come, what will he do unto those husbandmen? Again, Jesus has these chief priests and elders for a second time to condemn themselves. They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render to him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same was made the head of the corner: This is from the Lord, and it is marvelous in our eyes? Notice the quotation is from Psalms 118 and verse twenty‑two following, that Jesus is the stone that they are going to reject, but he is still going to be made the head of the corner. Therefore I say unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. And he that falleth on this stone shall be broken to pieces. But whosoever shall it fall, it will scatter him into dust. And when the chief priests and the Pharisees heard this parable, they perceived that he spake of them. And when they sought to lay hold on him, they feared the multitudes, because they took him for a prophet. Our time is nearly up. Actually we are down to chapter twenty‑two as a beginning place. But I think we will give a little more time to these last few verses of this parable, of the wicked husbandmen. Please remind me to turn and read from Isaiah chapter five about God's vineyard.

Thank you for your good attention.