Tag: Gospel of Matthew
Not come to call the righteous but sinners to repentance
Why did Jesus say, “I have not come to call the righteous but sinners to repentance” (Matthew 9:13)?
When the Pharisees saw Jesus eating and socializing easily with tax collectors and sinners in Matthew’s home, they were scandalized. They questioned why Jesus would hang out with the most despised “lowlifes” of society. According to their self-righteous standards, no truly godly teacher would fellowship so intimately with the world’s “scumbags.” Unashamedly, Jesus responded to their hypocrisy by saying, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance” (Matthew 9:12–13, NKJV).
Jesus presents Himself as a doctor and healer of those who are spiritually sick (the unrighteous sinners of the world). God loves sinners (Romans 5:8) and sent His Son into this world to save them (1 Timothy 1:15). Repentance is the treatment plan, and forgiveness is the cure Jesus offers. “Those who are well” or “the healthy” (NIV) don’t need a doctor. Jesus’ critics thought they were healthy and saw no need for a doctor, but, in reality, they were deceived. Jesus is not implying that the Pharisees were righteous. Removing all sarcasm and irony from Christ’s statement, the verse might read, “I haven’t come to call on those who think they’re righteous, but to treat those who know they’re sinners.”
Jesus quotes Hosea 6:6—“I desire mercy and not sacrifice”—as an indictment against the Pharisees. They do not understand the verse’s true meaning and therefore do not perceive their own spiritually reprobate condition. The Pharisees observe the letter of the law perfectly. They are flawless in their execution of religious rituals and sacrifices. But, if they were truly righteous, they would appreciate the spirit of the law by demonstrating God’s kindness, compassion, and mercy toward the outcasts of society.
When doctors call on sick people, they must get up close and personal with them to have any hope of helping and healing them. So, too, Jesus calls sinners to Himself. His love for the lost compels Him to come down to where they are and get mud on His feet with them (Hebrews 2:9; Philippians 2:7; 1 John 3:16). “The Pharisees prove their religion by keeping clean. Jesus proves his love by getting dirty” (Knowles, A., The Bible Guide, Augsburg, 2001, p. 419).
Jesus came “to seek and to save the lost” (Luke 19:10). He did not leave heaven to pat self-satisfied religious people on the back and ignore everyone else who fails to measure up to the Pharisees’ meticulous standards. Jesus came to call “all who are far off” (Acts 2:39) and bring them near by His blood shed on the cross (Ephesians 2:13).
Tax collectors and sinners know they are spiritually sick. They long for God’s healing forgiveness. They are “the poor in spirit,” “the meek,” and “those who hunger and thirst for righteousness” (Matthew 5:3, 5–6). On the other hand, the Pharisees are blind to their own neediness. They think they are healthy but are instead “blind fools” (Matthew 23:16–17, 23–24; see also Luke 6:41).
Jesus said, “I have not come to call the righteous but sinners to repentance.” The “righteous” are respectable people in the eyes of the world and those who are righteous in their own eyes. “Sinners” are the outcasts of the world. If we are to follow in Christ’s footsteps and not be like the Pharisees, we will get our hands dirty, too. We will reach out to the rejected, the homeless, addicts, prostitutes, criminals, afflicted, diseased, abused, and marginalized in our society. We’ll love the unlovable, dine with the undesirable, and befriend the forsaken of the world. Like Jesus, we’ll have compassion for the single parent, the widow, the divorcees, and the elderly (Matthew 9:36)—compassion that moves us to act on their behalf (Matthew 15:32; Luke 7:11–17). Like the Good Samaritan (Luke 10:25–37), we’ll show mercy with deeds of kindness by walking “in the way of love, just as Christ loved us” (Ephesians 5:2).
I desire mercy and not sacrifice
What is the meaning of “I desire mercy and not sacrifice” (Hosea 6:6; Matthew 9:13)?
When Jesus called Matthew to become a disciple (Matthew 9:9–13), the Pharisees were scandalized. Matthew, an unscrupulous tax collector, had been part of the corrupt Roman system that cheated and oppressed its citizens. The Jews passionately hated tax collectors, classifying them among the worst of sinners. When the Pharisees saw Jesus having dinner with a band of these notorious crooks at Matthew’s house, they asked, “Why does your teacher eat with tax collectors and sinners?” (Matthew 9:11, ESV). Jesus responded unapologetically: “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:12–13, ESV).
Jesus was quoting from Hosea 6:6, in which God rebuked Israel for focusing on the letter of the law while ignoring its spirit. God desires faithfulness, love, and mercy from His people more than their procedural observance of the law. The word sacrifice in Matthew 9:13 and Hosea 6:6 represents all the obligations and rituals that religious people perform but are void of meaning. Jesus charged the Pharisees with being just like the ancient Israelites. They were faultless in their adherence to religious tradition and ritual sacrifice but had no compassion for needy sinners.
Later, in Matthew 12:1–8, Jesus cites Hosea 6:6 again to the Pharisees. They had scolded Jesus because His hungry disciples plucked some heads of grain and ate them as they passed through the fields. The disciples had done nothing wrong (see Deuteronomy 23:25), but because they had picked grain on the Sabbath, the Pharisees accused them of breaking the law of the Sabbath (Exodus 20:8; Jeremiah 17:22). These religious hypocrites had turned the Scriptures into an oppressive list of rules and regulations instead of understanding what the law meant and why it had been given. Jesus reminds them of Hosea in Matthew 12:7: “If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.” Jesus, the Master Teacher, had given the Pharisees “homework” in Matthew 9; they had not completed the assignment and so had not learned their lesson in Matthew 12.
God intended for the Sabbath to be a day for worship and rest, not a legalistic burden. The Old Testament laws, including the Sabbath laws, were all given to lead Israel into a loving, devoted relationship with God. The disciples had not broken God’s law. Instead, they had transgressed the hypocritical regulations laid down by the Pharisees. Jesus is the authority and can override any human tradition: “The Son of Man is Lord of the Sabbath” (Matthew 12:8).
God’s true righteousness flows from our fellowship with Him in Jesus Christ and involves demonstrating mercy to outcasts and sinners. The Lord won’t tolerate cold-heartedness from His people. James informs, “Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress” (James 1:27, NLT).
Some Christians tend to be judgmental toward sinners and take pride in their own perceived goodness instead of remembering and replicating the mercy Christ offers. But Jesus taught us to forgive as we have been forgiven and show the same kind of mercy that was shown to us by God (Matthew 6:12; 18:33). Jesus spent time in the company of sinners and welcomed those who repented and followed Him, and so must we.
The self-righteousness of the Pharisees prevented them from seeing their spiritually sickened condition and their need for God and His mercy. Without an intimate relationship with the Lord, all the sacrifices in this world won’t change our hearts so that we are moved with compassion for the lost, broken, and dying people around us. But if we have been transformed through God’s forgiveness and healing and filled with His love and mercy for people in need, our righteous deeds—our sacrifices—are no longer empty gestures but authentic spiritual offerings (Matthew 6:1–18). Our lives become “a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him” (Romans 12:1, NLT).
When God says, “I desire mercy and not sacrifice,” He is calling us to an inner circumcision of the heart that “is not merely obeying the letter of the law; rather, it is a change of heart produced by the Spirit” (Romans 2:29, NLT). If God does not have our hearts, He does not have us at all.
By your words you will be justified
What did Jesus mean that “by your words you will be justified” (Matthew 12:37)?
In Matthew 12:37, Jesus says, “By your words you will be justified, and by your words you will be condemned” (ESV). Here, Jesus makes a connection between our hearts and the words we speak.
Jesus said, “By your words you will be justified” in the context of addressing the Pharisees, who had just accused Him of casting out demons by the power of Beelzebul (Matthew 12:27). Jesus uses this opportunity to teach on the connection between the Pharisees’ hearts and their words. Just as a tree is known by its fruit, people are known by their words. The idea is that words reveal the condition of our hearts: “Out of the abundance of the heart the mouth speaks” (verse 34, ESV).
Words, then, are not insignificant. On the contrary, they are direct manifestations of what lies within our hearts. Since the Pharisees had spoken evil things about Jesus, they demonstrated the evil in their hearts. Radical conversion by the Holy Spirit is necessary to cleanse our hearts and make us new (John 3:3, 5; Titus 3:5). Following conversion, our words will “justify” us, i.e., our words will acquit us and demonstrate that we have been born again.
When Jesus says, “By your words you will be justified” (NKJV), He is not saying that our words possess some kind of magical power to make us right before God. Rather, He is saying that God-glorifying words are evidence of saving faith. Just as fruit reveals the health of a tree, our words reveal the spiritual health of our hearts. In this way, pure, righteous, and holy speech demonstrates the genuineness of our faith. Conversely, if our words are evil, blasphemous, or deceitful, that is a sign we are not right with God.
Matthew 12:37 corresponds to several other biblical passages. For example, Proverbs 18:21 states, “Death and life are in the power of the tongue, and those who love it will eat its fruits” (ESV). Here, Solomon points out that words can either have a positive or negative impact. To use Jesus’ words in Matthew 12:37, words can either “acquit” or “condemn” us. Therefore, it is important for us to be mindful of how we use our words. Believers should always use their words to glorify God and edify others. “Let no corrupting talk come out of your mouths,” Paul says to the Ephesians, “but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29, ESV). James teaches that controlling the tongue is basic to godly living: “If we could control our tongues, we would be perfect and could also control ourselves in every other way” (James 3:2, NLT).
Romans 10:9–10 also makes the connection between our hearts and our words: “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved” (ESV). Confession, then, is an outward expression of saving faith, and it is by our words that we will be justified or shown to be genuine believers (Matthew 12:37).
Matthew 12:37 reminds us that words are significant because they reveal where we stand with God. If we have been justified by faith, then we will live and walk by the Spirit, producing good fruit, including good speech. If we are not in right standing with God, then that, too, will be evident by our words (see Matthew 7:16).
According to your faith
What does “according to your faith” mean in Matthew 9:29?
Matthew chapters 8—9 showcase the healing ministry of Jesus. From the outcast leper (Matthew 8:1–4) to the Gentile servant (Matthew 8:5–13) and the perpetually unclean woman (Matthew 9:20–22), Jesus disregarded social and religious conventions to demonstrate compassion and minister healing to those who placed their faith in Him. When two blind beggars approached Jesus, crying out for mercy, He asked them, “Do you believe that I can do this?” They answered, “Yes, Lord” (Matthew 9:28, HCSB). Jesus touched their eyes and said, “Let it be done for you according to your faith!” (Matthew 9:29, HCSB). Immediately, their eyes were opened, and the two men could see.
Jesus often noted a person’s faith as the impetus for healing (see Matthew 8:13; 15:28). When a woman who had been bleeding for twelve years touched the hem of His garment, believing it was all she needed to do to be healed, Jesus said, “Daughter, be encouraged! Your faith has made you well” (Matthew 9:22, NLT). At that moment, she was healed. This same event is recorded in Mark 5:24–34 and Luke 8:43–48. When Jesus cleansed a leper in Luke 17:19, He said to the man, “Stand up and go. Your faith has healed you” (NLT). To the blind man in Mark 10:52, Jesus said, “Go your way; your faith has made you well” (ESV; see also Luke 18:42).
According to your faith does not refer to the quantity, quality, or degree of a person’s faith; instead, it indicates the presence of genuine faith. Having faith in Jesus, having confidence in His ability to heal, was often the key to activating His healing power. Our faith is not the power behind the healing. Faith is merely the channel or conduit for God’s healing.
When Jesus said, “Let it be done according to your faith,” He meant that a person’s faith—the fact that the person believed and had confidence in Him—had moved Him to pour out His healing touch. Jesus is the Healer, the One with the power to perform the cure, and He looks for our faith.
Christ’s power rarely operates in a climate of unbelief. Just as faith enabled some people to receive healing, a lack of faith sometimes hindered or prevented Jesus from healing (see Matthew 13:53–58; 17:19–20). In Matthew 9, many people in the crowd pressed up against Jesus, but only the woman who reached out in faith and touched the edge of His robe received healing. When the professional mourners who had gathered around the dead girl laughed at Jesus, He sent them away before He raised the child to life (Matthew 9:24–25). Many people saw the incredible miracles Jesus performed, but many still did not believe in Him.
Just as healing comes “according to your faith,” salvation comes to sinners through faith: “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved” (Romans 10:9–10, NLT; see also Acts 16:31). To the sinful woman who anointed Jesus’ feet with her expensive flask of ointment, Jesus said, “Your faith has saved you; go in peace” (Luke 7:50, NLT). Everyone who believes in Jesus is saved, but Christ’s power accomplishes the saving, not the believer’s faith. The sole value of our faith rests in the object of our faith—the Lord Jesus Christ—and not in ourselves or our faith (John 14:1; 1 Peter 1:21; Romans 4:19–21).
God responds graciously, compassionately, and generously according to our faith because faith pleases Him. The author of Hebrews informs, “And it is impossible to please God without faith. Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him” (Hebrews 11:6, NLT).
Passion Week, Holy Week
Passion Week (also known as Holy Week) is the time from Palm Sunday through Easter Sunday (Resurrection Sunday). Also included within Passion Week are Holy Monday, Holy Tuesday, Spy Wednesday, Maundy Thursday, Good Friday, and Holy Saturday. Passion Week is so named because of the passion with which Jesus willingly went to the cross in order to pay for the sins of His people. Passion Week is described in Matthew chapters 21-27; Mark chapters 11-15; Luke chapters 19-23; and John chapters 12-19. Passion Week begins with the triumphal entry on Palm Sunday on the back of a colt as prophesied in Zechariah 9:9.
Passion Week contained several memorable events. Jesus cleansed the Temple for the second time (Luke 19:45-46), then disputed with the Pharisees regarding His authority. Then He gave His Olivet Discourse on the end times and taught many things, including the signs of His second coming. Jesus ate His Last Supper with His disciples in the upper room (Luke 22:7-38), then went to the garden of Gethsemane to pray as He waited for His hour to come. It was here that Jesus, having been betrayed by Judas, was arrested and taken to several sham trials before the chief priests, Pontius Pilate, and Herod (Luke 22:54-23:25).
Following the trials, Jesus was scourged at the hands of the Roman soldiers, then was forced to carry His own instrument of execution (the Cross) through the streets of Jerusalem along what is known as the Via Dolorosa (way of sorrows). Jesus was then crucified at Golgotha on the day before the Sabbath, was buried and remained in the tomb until Sunday, the day after the Sabbath, and then gloriously resurrected.
It is referred to as Passion Week because in that time, Jesus Christ truly revealed His passion for us in the suffering He willingly went through on our behalf. What should our attitude be during Passion Week? We should be passionate in our worship of Jesus and in our proclamation of His Gospel! As He suffered for us, so should we be willing to suffer for the cause of following Him and proclaiming the message of His death and resurrection.
Sheep in the midst of wolves
What does it mean to be sheep in the midst of wolves (Matthew 10:16)?
As Jesus readied His twelve disciples to go out and minister, first He gave detailed guidelines for their early mission (Matthew 10:5–15), and then He prepared them for opposition and persecution: “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves” (Matthew 10:16, ESV).
Jesus knew that His messengers would encounter fierce resistance, so He immediately dismissed any idealistic notion of what it meant to be His servant. He told them that persecution and betrayal would come from unexpected places and all kinds of people, even family and friends (Matthew 10:21–22, 34–36). Jesus also knew that many would respond to the disciples’ message, so they had to go. To be as “sheep amidst the wolves” is the Lord’s fitting imagery portraying how we obey His call and take the message of salvation to receptive souls scattered amid a crowd of hostile challengers.
Reflecting the character of meek and gentle sheep, our message is one of love and compassion. Luke 10:3 uses the language of “lambs among wolves,” emphasizing the dedicated vulnerability that ought to exemplify Christ’s servants, messengers, missionaries, and evangelists. We are to go out clothed with grace, mercy, kindness, and humility—“innocent as doves”—but also with wisdom, truth, and integrity—“wise as serpents.” We keep our attitude and actions pure and harmless and our eyes wide open, “alert and of sober mind” because our “enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8).
The future peaceful reality of sheep and wolves living together in harmony (Isaiah 11:6; 65:25) is not yet our reality. The apostle Paul testified to church leaders, “I know that after I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29). To His disciple Timothy, Paul wrote, “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Timothy 3:12).
Jesus desires that we be fully prepared to be hated and treated poorly just as He was (Matthew 10:25). Yet we can find comfort and encouragement in our struggles, knowing such ill-treatment is a sign of our close fellowship with Jesus (Acts 5:41; 2 Corinthians 11:16–33; 12:1–10; Philippians 3:10–11).
Sheep are defenseless animals. Unless they stay near their shepherd, these animals have no hope of surviving against a pack of wolves. Jesus, who is “the great Shepherd of the sheep” (Hebrews 13:20), assured His disciples repeatedly that He would care for His sheep, leading, guiding, protecting, and laying down His life for them (John 10:1–16, 26–30).
Even though we will face persecution in our mission to follow and obey Christ, He encourages us not to fear: “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows” (Matthew 10:28–31).
Matthew 10:16 was not the disciples’ first exhortation to expect persecution as servants of God’s kingdom. In His Sermon on the Mount, Jesus said, “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (Matthew 5:10–12). Honor in God’s kingdom is a blessing reserved for those who actively seek to advance His righteousness and serve the King.
Initially, the “wolves” in Jesus’ analogy included the Pharisees and Jewish religious teachers who violently persecuted the early church. But the caution to be like sheep amidst the wolves is relevant to believers in every age who must live as Christ’s ambassadors in a dark and unreceptive world. Without our Shepherd, we are defenseless and in danger. But with Jesus, we are promised protection and peace (John 14:27; 16:33; Psalm 3:5–6; Matthew 6:25–34; 11:28; Romans 8:28, 35–39).
Sheep without a shepherd
What is the significance of sheep without a shepherd (Matthew 9:36)?
The role of a shepherd is to watch over, feed, protect, guide, comfort, and sustain the flock under his care. Spiritual leaders have a similar responsibility toward the people entrusted to their oversight. While Jesus traveled the countryside ministering to the crowds, He felt deep concern for the people because they lacked spiritual guidance and pastoral care from their leaders: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36).
A shepherd theme twines throughout the Bible. In the Old Testament, the Lord’s people, the Israelites, are portrayed as a flock of sheep, and God is their loving, caring Shepherd (Psalm 23; 100:3; Jeremiah 23:3; 31:10). God expected Israel’s leaders to be spiritual under-shepherds to His flock (2 Samuel 5:2; Numbers 27:17). Sadly, they failed at their duty (see Ezekiel 34). The prophets declared, “I saw all Israel scattered on the hills like sheep without a shepherd, and the Lord said, ‘These people have no master’” (Kings 22:17; see also Isaiah 56:11; Jeremiah 10:21).
The shepherd theme continues in the New Testament, with Jesus portrayed as the “Good Shepherd” (John 10:11; cf. Isaiah 40:11) and the “Great Shepherd” (1 Peter 5:4). The people swarming toward Jesus are like sheep without a shepherd because their spiritual overseers, Israel’s religious leaders, have harassed and abandoned them. In Matthew 9:36, the verb translated as “harassed” (skyllomai in the original Greek) means “to be afflicted, troubled, grieved, bothered, annoyed.” “Helpless” comes from a verb that means “to be thrown down, rejected; thrown away, cast off.” This word speaks of the utterness of the people’s abandonment by their leaders and its thoroughly damaging effect. Jesus was profoundly moved when He looked into their faces because He saw people who were wholly disheartened, demoralized, and discouraged.
In Matthew 9:36, Jesus fulfills the prophecy of Ezekiel 34:2–6: “Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: What sorrow awaits you shepherds who feed yourselves instead of your flocks. . . . You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty. So my sheep have been scattered without a shepherd, and they are easy prey for any wild animal. They have wandered through all the mountains and all the hills, across the face of the earth, yet no one has gone to search for them” (NLT).
Sheep without a shepherd scatter easily, wander into dangerous territory, and become lost (Isaiah 53:6; Zechariah 10:2; 13:7; Matthew 26:31; John 10:12). Like sheep, we all need a shepherd to guide us along the right path (Psalm 23:3). Without a shepherd we will eventually starve and die. Therefore, a truly good shepherd never leaves his flock unattended (John 21:15–19). And if even one of his sheep goes astray, he will “leave the ninety-nine others on the hills and go out to search for the one that is lost” (see Matthew 18:12–14). Jesus, the perfect Shepherd, lays down His life for the sheep (John 10:15).
In sharp contrast with the biblical depiction of a good shepherd, Israel’s leaders received this scathing indictment from Jesus: “They crush people with unbearable religious demands and never lift a finger to ease the burden. Everything they do is for show. . . . And they love to sit at the head table at banquets and in the seats of honor in the synagogues” (Matthew 23:4–6, NLT). Jesus goes on to call them “hypocrites” who “shut the door of the Kingdom of Heaven in people’s faces” (Matthew 23:13, NLT). Instead of shepherds, they are “blind guides” only looking out for themselves (Matthew 23:16).
The apostle Paul instructs church leaders: “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28). Instead of leaving people as sheep without a shepherd, God’s Word calls true spiritual leaders to “care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God. Don’t lord it over the people assigned to your care, but lead them by your own good example” (1 Peter 5:2–3, NLT).
Shepherds patterned after the example of Jesus Christ are self-sacrificing servants, willing to lay down their lives for the sheep (John 15:13; 1 John 3:16). They provide spiritual nourishment and guidance and rule people justly and with love.
Harvest is plentiful
What does it mean that the harvest is plentiful (Matthew 9:37)?
Matthew 9 lists a number in incidents, in somewhat “rapid fire” fashion, that involve Jesus ministering while the Pharisees are being critical:
verses 1–8 — Jesus heals a paralytic.
verses 9–13 — Jesus calls Matthew, a tax collector, and is chided by the Pharisees for spending time with “sinners.”
verses 14–17 — The Pharisees criticize Jesus and His disciples for not fasting enough. Apparently, Jesus’ followers are too social.
verses 18–26 — A woman with chronic bleeding is healed, and Jesus raises a young girl back to life.
verses 27–31 — Jesus heals two blind men.
verses 32–34 — Jesus heals a man unable to speak, but the Pharisees say He heals by demonic power.
All of these incidents lead to the final section of Matthew chapter 9, verses 35–38: “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.’”
Jesus could have spent every waking hour healing and teaching. There was no shortage of people who needed the gospel of the kingdom proclaimed to them. In His earthly existence, He was limited by His human body. He could not be everywhere at once, nor could He meet every need. He grew tired and hungry. Practically speaking, He needed others to go out and preach the gospel. People are the harvest—lost souls waiting to be saved and brought into God’s kingdom. The problem was not that there were not enough people to harvest, but that there were not enough laborers to do the work.
If a man owned a farm, there are two problems he might encounter when it came time to harvest. The first is that he might hire a lot of people to work in the fields but there would not be enough work to keep them busy. The second might be that there is so much to harvest that he just can’t find enough people to do the work.
The same set of problems could be evident in any church or Christian ministry. There might be so many volunteers and donors that the needs are fully met and many of the helpers just stand around with nothing to do. On the other hand, there might be so many needs that everyone who turns out to work is stretched to the max, with many needs remaining unmet. In reality, the second scenario is far more common, and the first is virtually unheard of.
In Matthew 10, Jesus sends out the disciples to begin the harvest. That pattern continues with the “Great Commission” in Matthew 28. All Christians are supposed to be working in the harvest. The problem is not that there are not enough needs to meet and souls to harvest but that there are too few workers to do all that needs to be done.
In Christian ministry, we need to pray for more workers to go out into the harvest fields to work. Practically speaking, instead of praying for more people to be saved, we should pray that more people actively share the gospel. When praying for a lost loved one, we should pray for him or her to encounter more believers who will reach out with truth and love. If we are dissatisfied with the way things are, we need to pray that God will send us out to make a difference. If any Christian is not involved in gospel ministry, it is not because there is nothing for him to do; rather, is that he has chosen to sit on the sidelines instead of joining in the work that surrounds him. The harvest is plentiful.
May God use this small article to motivate Christians to join the harvest workforce!
Least in the kingdom
What does it mean to be least in the kingdom of heaven?
In the Sermon on the Mount, Jesus speaks much about the importance and value of the Law: “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:18). The accomplishing of the Law was realized in Jesus Himself, who came to fulfill the Law (verse 17). In verse 19, Jesus says, “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven.”
In other words, the Law is perfect and holy, and every command that God gave is equally important. The commandments are so important, Jesus said, that if someone sets aside what might be considered “one of the least” of them, then that person will be called “least in the kingdom of heaven.” Conversely, the one who teaches the whole Law—and obeys it—will be called “great” in the kingdom.
It is important to remember to whom Jesus was speaking in the Sermon on the Mount, namely, Jews in Israel who were still under the dispensation of the Law. At the time of Jesus’ address to the multitudes in Matthew 5, the Law was in full effect; the temple was standing, the sacrifices were being offered, and the veil was intact. When we make application of Jesus’ words to the church today, we need to distinguish between the moral laws that God gave and the ceremonial and civil laws. When Jesus cried, “It is finished!” from the cross, some laws, such as those regulating sacrifice and worship, were obviously fulfilled because Christ Jesus was the final and complete sacrifice. Other commands, such as the command not to murder or lie, are still as valid now as ever. In case there is any doubt, the moral laws are repeated in the New Testament epistles, whereas the other laws (concerning diet, observance of days, etc.) are not repeated for the church.
One day, Jesus will return to the earth to set up His kingdom (Daniel 2:44; Revelation 11:15). Jesus’ reference to the “least in the kingdom of heaven” in Matthew 5:19 suggests that there will be different levels of honor in the kingdom. The criteria used for assigning honor seem to be based on the handling of God’s Word. Those who received God’s Word and fulfilled their responsibilities in God’s sight will be called “great,” but those who rejected parts of God’s Word and shirked their responsibilities will be called “least.” This corresponds to the believers’ appearance before the judgment seat of Christ one day, where we will be rewarded based on how faithfully we served Christ (2 Corinthians 5:10). Some of us will “suffer loss” when our work “will be shown for what it is” and its quality does not pass the test (see 1 Corinthians 3:11–15).
Immediately after speaking of those who are least in the kingdom of heaven, the Lord Jesus indirectly condemns the Pharisees and religious teachers for their misconduct concerning the Law: “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20). The Pharisees, then, were examples of those who “set aside” some of the commandments, and they would suffer shame for it (see also Mark 7:1–13). Not only did their actions diminish some parts of the Law, but they had no true righteousness—because they rejected Christ.
In summary, Jesus taught that the Law is good (Matthew 5:18–19), and the righteousness of the Law is fulfilled in Himself (verse 17). His message was not contrary to the Law; rather, His words confirmed the Law and His works accomplished the Law. Those who lightly esteem God’s Word will themselves be lightly esteemed. Greatness in the kingdom of heaven will not be based on one’s gifts but upon how one handles the Word of God (see 2 Timothy 2:15).
