Matthew

Matthew 1-2

This was probably not the best time to read Matthew 1 & 2, with the echoes of Christmas still ringing in my ears. It read a little like remembered lines from a Christmas play. Perhaps it would have read that way in July as well. We'll see when I get to Luke!

The genealogy which heads up Matthew is interesting in the names which are brought up. Three sets of 14 generations are mentioned, but it seems like some editing has been done to make it come out in three even segments. No matter. Beget works for fathers, grandfathers, great-grandfathers, etc.

Tamar is included in spite of that horrible story. I never realized that Boaz's mother was named Rahab. Interesting also that Bathsheba's name isn't mentioned -- only that she had been Uriah's wife, yet another note of scandal into Jesus' lineage. Joseph is never called Jesus' father. Abraham to David to Jesus. Those are the names to watch for from verse one, then again in verse 17. Clearly this is a Jewish genealogy!

If we all received as many angelic messages as Joseph did, would we be more obedient? It was like God had Joe on speed dial.

Matthew, ever the Jew, points out prophecy after prophecy fulfilled by Messiah. Even the last verse of chapter two features a prophecy which isn't included in the OT, from all I have read. Indeed there is no footnote. So many of these prophecies were declared as fulfilled by Matthew in spite of a seeming differing context in the OT. More evidence that the Holy Spirit was at work in Matthew.

The Slaughter of the Innocents by Herod was probably no big deal in the reign of terror under that feared ruler. For a man who was killing off his own kids, a few babies in Bethlehem probably wouldn't have made the evening news in Jerusalem, I'd bet.

The Holy Family returns to Nazareth. How odd it must have been to come back home for Mary and Joseph. Scandal. Rumors. Gossip. It's surprising that Joseph could have had a successful carpentry business if the whole town thought Jesus was illegitimate. Perhaps pity for the duped "father"?

No mention of shepherds or angelic songs in the mountains from Matthew. No talk of a stable or a No Vacancy sign at the inn. Just obedience from Joseph and the episode with the Magi. And oh yeah, that guiding star.

Matthew 3-4

I get the impression that John the Baptist and Jesus had quite different preaching styles. The Wild Man with the hairy outfit and locust juice in the corner of his mouth shouting, "Repent!" Although by the time we hit 4:17, Jesus' message was "Repent, for the kingdom of heaven is near!" Still I think the delivery was different. But maybe that's just the image I've been brought up with. There was something about John that got to people's hearts. In 3:6, we see that John baptized only after the people confessed their sins. The Baptist's words must have cut deeply.

His response to the Pharisees probably gives many the whole Wild Man image. His message, "If you're so good, where is your fruit?" Clearly the Pharisees weren't coming out to confess and repent.

Jesus told John that he should baptize Him "to fulfill all righteousness." Isn't this the best way of telling us that it is right for us to be baptized as well? Baptism wasn't new with John. It had been practiced for years for people becoming Jews. John and Jesus both knew that this was different. Jesus wouldn't have been baptized as a baby because He was already Jewish. John's ministry gave the rite it's new meaning -- or rather it's clearer meaning.

The Father's testimony about the Son is given as Jesus comes out of the baptismal waters.

It was the Holy Spirit who led Jesus into the desert to be tempted. If God allowed Jesus to be tempted, why would we expect to get out of it? The devil, meanwhile, is testing to see what kind of Messiah this Jesus will be. Did he expect to succeed? Did he really expect Jesus to kneel and worship him? Is he really that stupid?

Jesus settled in Capernaum to begin His ministry, although He travelled extensively throughout Galillee. What an odd place to begin preaching -- like coming to Mississippi or Alabama instead of the large religious centers, mainly Jerusalem and the area.

The "fishers of men" segments show immediate responses from the four fishermen.

Matthew 5-7

Considering I preached for almost 8 months on this passage, this post could go long! However instead of dissecting it, I'll just present a few things which leapt off the page at me.

The location of the sermon is said to be a mountainside where Jesus sat down to teach, which is the typical posture for teaching. The sermon is addressed to "them" which should refer back to "the disciples" unless there is something funny about the Greek there. So Jesus was primarily speaking to the disciples (no word on if it was just the Twelve as the intended audience), but at the end of chapter 7 we see that "the crowds" had obviously been listening in. Unless "crowds" and "disciples" were the same people, but that doesn't appear to be the case.

The Beatitudes are an indication of the "upside-down" nature of Jesus' teachings. The poor in spirit, the meek, the persecuted for righteousness sake... these people aren't usually thought of as "blessed" or "happy" as Jesus claimed. But His emphasis was more eternal than temporal, although the benefits of living a life as Jesus instructs are certainly earthly as well.

The Law isn't being abolished but fulfilled. In 5:18 Jesus talks about the time when "everything is accomplished." Compare to the words of Jesus from the cross, "It is finished" or more accurately the idiom means "Paid in full." Jesus isn't downplaying the Law as much as He is demonstrating Paul's argument that we cannot fulfill it ourselves. If James, Son of Alphaeus thought he had to be more righteous than the Pharisees, he would have given up trying to reach heaven. Jesus put it more bluntly in 5:48 in the call to live a perfect life. Salvation isn't by our works.

The hypocrisy of works done for public consumption must have hit home for some listening to the sermon. Making a show out of giving and praying and fasting was how the Pharisees got their reputation.

At 5:8 Jesus points out that our Father knows our needs before we ask. It's a bit surprising that He doesn't also mention that the Father knows our wants as well. He knows those also! And He provides. But that doesn't mean we aren't to ask. That comes in 7:7-8. Ask, seek, knock. If dealing with salvation, this is a call for the sinner not to simply "be saved" but to ask, to seek, and to knock. Clearly man has a responsibility in the matter. Or at least a say-so.


In 6:24, the NIV translates the word Money with a capital M. I typically use the word "stuff" to signify the capital M Money.

The gate is narrow and the road is also. If we ever feel like most of the world doesn't believe as we do it's because they don't. Many have fooled themselves and will be among those calling "Lord, Lord..." (7:21). I wonder about those who were casting out demons in Jesus' name that the disciples were asking about. Were these people real followers or were they self-deceived?

I've known a few bad people who produce things looking like good fruit. We can't allow ourselves to do a poor job inspecting the fruit and seeing it for what it is.

The final instruction is to act upon what we've learned. Application. The missing step for many who call themselves Christians.

Matthew 8-10

Familiar passages. A lot of healings, mostly with fewer details than Luke provides. Much of this is a way of Jesus getting to be more known by the disciples. After he calms the storm, the twelve turn to one another and ask, "Who is this?" Jesus seems to prefer a little mystery too, as he tells people not to spread the word about the healings. I've always thought that Jesus wanted people to come to Him for the message, not just for the freebies. Still word travels fast, and I'm sure that a good many missed the message in spite of faith in Jesus. Still we get to see some personality when Jesus tells the leper, "I am willing. Be clean."

The cost of following is highlighted in 8:18-22, but it really comes to light in chapter 10 as Jesus is sending out the twelve. This chapter shows the disciples being sent to the Jews -- explicitly not to the Samaritans or the Gentiles. The Jews get first shot. However Jesus is not the peacemaking, mild-mannered teacher. He brings a sword. Families will be split in two. Betrayal will be the rule. Jesus prepares the disciples as best He can for the persecution which will surely come. The world is very different than Jesus.

At verse 23, we see a time frame given. Obviously the coming of the Son of Man alludes to the fall of Jerusalem in 70 A.D. Not that persecution stops then, but these disciples' mission to the Jews essentially is over by that time.

The familiar verse "Freely you have received, freely give," is sandwiched in the midst of the instructions. The things to be given are what has been received. It's the healing, raising, cleansing, etc. that immediately precedes the instructions to give.

Matthew 11-13

Another jam-packed passage. We begin with Jesus sending reassurance to John the Baptist, then identifying him as the Elijah who was to come, foretold in the Old Testament. John and Jesus had two very divergent approaches -- neither of which is embraced by people who wish to find something wrong.

Jesus' miracles weren't convincing to those who didn't wish to believe. Capernaum, Bethsaida, Korazin... these people were given all kinds of reasons to repent but they did not. Tyre, Sidon and even Sodom are mentioned as more ready to repent than the towns who saw the miracles firsthand. We also see a hint of the day of judgment being a future event, as Sodom had certainly have passed away by Jesus' day.

"I desire mercy, not sacrifice," is used as a chide to the Pharisees who didn't get the whole idea of the law. Certainly God wants sacrifice from us, but not the blood of bulls, lambs and doves. Mercy is overlooked by the Pharisees in favor of legalism.

We see in 12:15-21 the reference from Isaiah explaining why Jesus told people not to tell who He was. Still I wonder why it was done that way. Of course, as explained earlier, the miracles didn't convince anyone who didn't want to be convinced.

Would someone on Satan's team cast out demons? It doesn't make sense, according to Jesus. I could see it all as a grand charade to a certain extent, but Jesus rightly notes that demons were cast out by others allied to the Pharisees.

The Sign of Jonah - 3 days and 3 nights - is an expression. Any part of a day equals one day in that culture. We get a bit more technical about exact time in our day.

The Parable of the Sower offers up a question for me: Are those who are sewn in the rocky places saved? They sprang up, but withered and died. Is this losing salvation? If not, how do we determine between a short-lived plant growth and any other growing plant? The test is in the fruit -- long term -- but we have no way of knowing about the short term.

Some of the parables of chapter 13 deal with judgment. Wheat and weeds, good fish and bad fish -- gathered together then separated. Why would we think there should be a separate Christian culture?

Finishing off chapter 13, we return to the theme of people not believing. Jesus' hometown folks couldn't bring themselves to believe that this boy they saw grow up could be Messiah.

Matthew 14-16

The passage begins with the rest of John the Baptist's story, his arrest and execution. Interesting that Herod didn't kill John at first because he feared the people. Apparently he feared the reaction of his party guests more.

The story of the feeding of the 5000 is set as beginning with Jesus' reaction to hearing of John's death. He preferred to be alone, presumably to grieve. A similar reaction is shown upon Lazarus' death. In any case, the people found him and asked for healings. Jesus obliged them. Five loaves and two fish feed 5000 men and their companions with 12 baskets left over -- one for each of the doubting disciples to collect and carry. One chapter later, seven loaves and "a few small fish" fed 4000 men and their companions with even baskets left over. It's amazing that the disciples in 15:33 hadn't the faith to think that Jesus couldn't do the same miracle again!

After the feeding of the 5000, Jesus forces the disciples to go on without Him so He could have some private prayer time. Then in the middle of the night, He walks out to them on the water. I wonder why He chose to catch up to them this way. Peter is the adventurous one -- the only one with enough faith to step out of the boat -- but even his faith is weak. At 14:32, they worshiped Him and called Him the Son of God. If I'm not mistaken, that's the first such admission from the twelve.

Jesus' message about honoring God over human tradition falls on deaf ears even today. I'm not simply talking about the Roman Catholic Church, but all who believe worship is done only "one way" to honor God. It's the "we've always done it that way" syndrome.

The list of evil in 15:19 distinguishes adultery from sexual immorality.

It's odd to see the Master treat the Canaanite woman in a seemingly nonchalant way. All in teaching a lesson, I guess.

It's the Pharisees who demand a sign and are called evil in chapter 16. The phrase "Jesus then left them and went away," even gives the impression of disgust from Him.

Peter's confession is what the Church Universal is built upon. That confession and what it means. Then that confession is backed up with our actions as a Church. His Church will built on a strong foundation -- something stronger than Simon Peter! Again in 16:20 He warns the twelve not to tell anyone of His Messiahship. Then He started to explain what that Messiahship really meant. It was too much for most any Jew of the time who understood God's Kingdom as political and physical. When Peter rebukes (not just suggests or asks) Jesus for saying these things, Jesus addresses Satan as being the one behind the rebuke. That "rock" Simon Peter was being used by the evil one not long after his great confession.

The "Son of Man coming in his kingdom" is obviously a reference to the sacking of Jerusalem in 70 A. D. since some standing there would not taste death before that time. The admonishment in 16:27 then appears to be a type of earthly justice, not heavenly.

Matthew 17-19

Matthew's account of the Transfiguration includes another time when men heard God's voice from heaven. The voice terrified them here, as opposed to no real reaction being given at Jesus' baptism. I love the line in 17:8 that when they looked up, they saw no one but Jesus. Wouldn't that be so much easier if all we saw was Jesus? Instead we keep looking in the mirror, trying to satisfy that person.

The epileptic boy's demon could not be driven out by the twelve. "Except by prayer and fasting" it says in the notes. I'll note that Jesus didn't seem to pray or fast before exorcizing it. It was likely an ego check for the disciples who, according to Luke, had been so excited that they could order demons to come out of people. Jesus explains it as having such little faith. If they had the faith to drive out other demons, why did they suddenly lack faith? Was it because they lost sight of who was doing the exorcisms?

Matthew records Jesus telling the disciples reacting with grief upon hearing that Jesus would have to die and be raised to life.

The temple tax must have been a use tax to help pay the costs of the construction. Jesus paid for Himself and Peter. Apparently the other eleven had to come up with their own tax money.

The theme of becoming like a child to inherit the Kingdom begins chapter 18. The image of the child is an important one for us. Certainly we like to think of ourselves as adults, but God sees us as His children. The accompanying warning of not causing people to sin isn't talked about much. Peer pressure and the like are very real, especially in certain segments of society.

Jesus uses the expression "enter life" to signify our entrance into eternal life.

Matthew records the Parable of the Lost Sheep, but not the Lost Coin or the Lost Son from Luke 15. I wonder why.

Jesus gives us instructions to restore a sinful brother, but if these steps fail to win him back, it would seem He advocates a form of shunning. More research is needed as to how people usually treated pagans and tax collectors.

Binding and loosing must not be power of judgment or vengeance, as that would conflict with what we know God's job to be.

The "two or three gathered in My name" passage is set in the context of prayer among agreeing people. I am with those who come together in Christ. Assumedly this would mean that the prayer lines up with the One who is there with them.

Forgiveness must come from the heart. The number of times a person is forgiven is irrelevant. I for one am glad of that!

Jesus comes out in chpater 19 as being strictly against divorce. The disciples reaction in 19:10 is almost comical by our standards. It seems they saw no advantage to marriage if you can't just divorce a wife for any reason. Jesus affirms that the single life is better, but that no everyone can handle it. (I know I wouldn't be able to handle it!) Still the one who is gifted in this area should accept it. I know that I could do more for God's Kingdom as a single man -- in theory. Yet my personality and character makes me dependent upon my wife for mental and emotional health. Could God help me overcome that? I'm sure He could, but again it comes back to my own emotional strength.

Jesus' blessing of the little children is by placing His hands on them. I wonder what the exact posture was. Could it have been a simple embrace?

The rich young ruler comes calling at 19:16, although Matthew doesn't identify him as a ruler. The lesson again is one of idolatry. The young man didn't want to part with his money, and Jesus knew it, and called him on it. Again the disciples' reaction is comical. "If the rich can't be saved, then who can?!" Jesus rightfully points out the obvious problem of loyalty to self before loyalty to God when self has a lot of cash. The disciples point out that they have left all things to follow Jesus and ask what awaits them as a reward. Jesus tells them about their twelve thrones and the 100 times more than what each gave up. At 19:30 "many who are first..." specifies that not all, but many of the first shall be last and the last shall be first. Again, it is meant to be a general statement, not a blanket suggestion that all those suffering are righteous.

Matthew 20-22

Jesus tells a parable at the outset of chapter 20 - The Parable of the Workers in the Vineyard. Even the workers who were still standing around an hour before quitting time were paid for a day's work. Rather hard for us to conceive of a convicted murderer's deathbed confession and repentance allowing him entrance to the same reward I am awaiting, but then again I was one of the first few workers. Who am I to complain? I'm going to heaven! What a great parable for the longtime, crusty family of God member! The first will be last and the last will be first.

In 20:17-19, Jesus clearly lines out what will be happening in the next few weeks. Here, Matthew gives no reaction from the disciples. Likely it was like the other accounts we have -- disbelief and even telling Jesus not to talk like that. It's easy for us to see with 20/20 hindsight, but it's still tough to figure out how the twelve missed this.

Matthew gives us the fullest accounting of the request of James and John for the best seats in heaven. They sent their mother? Why would mom get involved? Was it her idea or did the boys put her up to it? We're not told. Elsewhere we are just told that James and John were asking and we don't hear about the intermediary. It is extremely difficult to overcome pride. In his later days, I'm sure John had to work to keep it down. We love to think of ourselves as important.

Jesus' answer must have sounded confusing to the Zebedee family. The boys had exlaimed their willingness to drink the cup, but Jesus told them that drinking the cup wouldn't put them in the choice thrones. That Someone else was putting out the placecards was odd enough for them.

The other ten were understandably upset with James and John. Finally Jesus has to lecture them about the proper way to "become great." Knowing that it was a completely upside-down teaching for the disciples (and the rest of us) Jesus used Himself as an example -- the ultimate servant. Why we revert back to seeking fame and fortune the world's way instead of Jesus' way is to be blamed on our own reliance upon our sinful nature.

The two beggars near Jericho would not quit yelling for mercy, even when the crowd tried to shut them up. Jesus had compassion on them. He asked them what they wanted Him to do for them. I wonder if they had thought up any other answers to that question.

Palm Sunday arrives at the beginning of chapter 21. The disciples are sent for donkeys and Jesus makes His entrance on the "kingly" donkey's colt. A crowd is in front of Him and another crowd comes behind Him. I've heard so many opinions on what this procession actually looked like. In a huge city like Jerusalem, swollen with people for the Passover, how many would have noticed His entrance? I'm guessing a very small percentage.

He heads for the temple -- not His first trip there, so He knows what happens at the temple -- and cleanses the place, quoting the Psalms as He does. He is not arrested. The only time He encounters the authority figures, they are mad over the shouts of praise from the children! There seems to be no outrage in Matthew's account of the priests and scribes from Jesus' table-flipping activities. After things settle down, and Jesus is through healing those who were there, He goes back to Bethany for the night.

The account of the fig tree seems a bit out of character for Jesus. I've always wondered about this one. Was it Jesus being tired and stressed out? Was there a teaching moment in cursing a tree without fruit? It eventually became an opportunity for Jesus to teach the twelve about the power of prayer and the need for faith. The point is not so we can throw mountains around or kill off fig trees. Instead we are to do greater works -- change hearts. Anything we ask in prayer must be in line with God's will to be answered. If we are asking for something God doesn't want, it will not happen. Jesus is not giving us carte blanche to do anything, but to line up our own will with His.

The questioning begins anew in 21:23 with Jesus coming back to the temple courts. The first trick question Jesus deflects with a typical rhetorical construct of the day. "I'll answer your question if you answer mine." To the chief priests, Jesus' question was a bit trickier than theirs. The priests feared the people above all. They could not afford an uprising, especially at Passover. Common thought among the people about John the Baptist was that he was a prophet, yet the priests rejected him. That put the whole subject of John the Baptist on the dangerous list. Jesus pushed the issue and the priests backed down.

Then Jesus goes further. The Parable of the Two Sons is aimed at those who reject Jesus and the Parable of the Tenants is even more pointed. The lesson of the fruit tree is repeated here, this time pertaining to the establishment religiosity -- the chief priests and Pharisees. They knew it and conspired to find a time for an arrest, but they had to beware the people.

The parables continue into chapter 22. "For many are invited, but few are chosen." Same idea.

The Pharisees and Saducees play tag-team offering trick questions designed to turn the crowd against Jesus. The logical place to begin is something the people hold as a hot-button issue - paying taxes to Rome. Then the Sadducees pose a question to try to show the correctness of their position (saying there is no resurrection) and the ridiculousness of other teachings. Jesus isn't confused, but turns the conversation and accusation back on the Sadducees. "You don't know the Scriptures or the power of God." That claim is true for many people today as well.

The Pharisees try again and Jesus fires back with the Greatest Commandment, with which the Pharisees cannot logically argue. Jesus wraps up the entire Old Testament application into three verses. Finally he tweaks the Pharisees by showing from the Psalter about who the Son of David really was supposed to be.

And from that day on, no one dared to ask Him any more questions.

Indeed.

Matthew 23-25

The woes of chapter 23 begin with an admission that the Pharisees still held authority over the people and that the people should obey them -- what they say, not what they do, of course. Their quest is for honor and respect, yet they will be humbled, as will all who exalt themselves.

The woes are for:
1) Keeping everyone out of heaven, not just themselves.
2) Corrupting those they convert to God.
3) By the method of swearing, they make the earthly more important than the eternal.
4) Ignoring the point of the Law and getting sidetracked on tiny matters.
5) Emphasizing outward appearances instead of a cleasing of the heart.
6) Hypocrisy -- appearing clean on the outside, but wicked on the inside.
7) Supposing innocence of the murder of God's prophets before.

The words of Jesus rain down like acid. He condemns the Pharisees and the people of "this generation" (23:36). That generation would see the fall of Jerusalem and the destruction of the Temple which was their pride and joy. Jesus' final words in the chapter is a warning that Jerusalem will not be able to call on Him until they acknowledge Jesus' Messiahship. At that, Jesus walked away.

In chapter 24 Jesus gives us the Olivet Discourse based upon the disciples asking him three things:
a) "When will this happen?" (The stones of the temple being thrown down.)
b) "What will be the sign of your coming?"
c) "What will be the sign of the end of the age?"

All kinds of scholars have taken all kinds of directions from this jumping off point. Some claim that these things are three different occasions, while others claim that two are the same. My inclination is to say that (a) happened at A.D.70 with the destruction of the temple (most would agree) and that (c) is "the end of the world" as it has come to be known (most would agree here also). The bone of contention is (b). I have read convincing arguments that Jesus' coming on the clouds is judgment language which could make His coming at the same time as (a). The problem lies in determining if Jesus answers questions about His "coming on the clouds" or about His physical return.

The fulfillment of 24:14 with the Gospel being preached in the whole world could mean "all the known world" and if it does, all parts of the world known in Jesus' day have had the Gospel preached there, and have had for a long time.

The abomination that causes desolation of 24:15 is linked to the defilement of the temple just before it's destruction in A.D. 70. This need not be a future event. It seems the language blends from talking about (a) to (c) somewhere in the middle of chapter 24, yet when we reach 24:34 we see the sticking point to determining the meaning of the prophecy. "This generation" will not all have passed away until "all these things have happened." Frankly, there is no other way to interpret the text up until 24:34 except to mark it down as fulfilled almost 2000 years ago. That causes us problems because we don't know how to view "all the earth" mourning, and sending angels "with a loud trumpet call" and gathering "his elect from the four winds, from one end of the heavens to another."

The warnings of one being taken while one is left behind seems to refer to the gathering of the elect in context. But can it refer to those who are taken for punishment? It would seem not, as those of us on earth are to rise first after the bodies of our deceased brethren. Whatever the interpretation, we are to be ready. Punishment awaits those who do not persevere.

Parables of judgment follow in chapter 25. The Parable of the Ten Virgins again calls us to be ready for the Lord's return. Coming to Him too late is not allowed. Those who preach a second chance during a tribulation period ignore this warning. The Parable of the Talents warns us not simply to wait by doing nothing, but to do the Lord's work while we await His return. Being ready is not just being available -- it is preparing oneself. Again the punishment is being cast out to a place where there is weeping and gnashing of teeth.

Finally, we are to be ready, to use what we have been given, then as illustrated in the Parable of the Sheep and the Goats, we are to take care of those around us. Failure to do so means that we don't really know Him. This time the punishment is clarified to say "eternal punishment" and the reward is "eternal life".

Matthew 26-28

Beginning with Jesus' statement in 26:2 the events begin to unfold. The words, "As you know..." seem so strange because it seems that the twelve really hadn't figured it out yet, despite clear message given by the Lord. The chief priests, meanwhile, wanted Jesus out of the way quietly.

The anointing at Bethany again brings Jesus to remind the disciples of His upcoming death -- prepared for burial.

I wonder what it was that gave Judas the idea to betray Jesus. What set him off? Was it the anointing? How did he know the priests would pay? What did he want the money for? A getaway?

How did the disciples miss Jesus clearly identifying His betrayer in 26:25? What was going through Judas' mind at that point? If Satan entered into him when he left the upper room, what pushed him toward the door?

Did the disciples understand the meaning of the bread and the cup?

What hymn did they sing before dismissing?

At 26:32 Jesus has already told the twelve about His plans after the Resurrection. Did they miss this part too? Or just so overcome they didn't know what to think? Jesus has been speaking in parables for so long, they seemed to miss the obvious answers.

Noting that in 26:35 it wasn't just Peter who vowed to die defending Jesus. Most did, just not that night.

Peter, James and John came with Jesus. "The sons of Zebedee" is the phrase used. It reminds me of their mother coming to Jesus asking for prime thrones and Jesus asking them if they can drink of His cup. (20:20).

Sorrow to the point of death. Quite an emotional concept. I think I've been there, although not for the same reasons. I've felt near death from sorrow. Jesus knew death was coming. Was His sorrow for His life, for the eleven who remained, for the suffering to come, for those who still denied Him???

In 26:41, I wonder which specific temptation Jesus wanted the three to avoid. He woke them once, then let them sleep until the arresting party was spotted.

I wonder why a signal was needed. Shouldn't the guards have known which one Jesus was?

Matthew mentions Peter's swordplay and Jesus' rebuke, Jesus' acknowledgment that He could be protected by angels if He wished, and His taunting of the crowd about their swords and clubs. He also mentions that the eleven all fled just twenty or so verses after he reported that they all vowed to die protecting Him. No mention of Jesus' healing the servant.

At the Sanhedrin trial, the false witnesses can't get their story straight. Even the "credible" witnesses are answered with silence from the Master. The only thing Jesus answers is the question of His identity.

The passage of Peter's denial tells of two different women asking him, then a crowd of people identifying Peter by his Galillean accent. Peter's response gets more animated each time. The word "immediately" is found in 26:74. Peter's response and regret is also immediate.

Judas' change of heart was too late to change anything. Judas must have seen his role as more important than the priests did. His refusal to accept the money put the priests in an awkward situation. Finally they found their way out of it, only to unknowingly fulfill prophecy!

Before Pilate, Jesus answers one question -- again about His identity. This time it is the title, "King of the Jews" and not "the Christ, the Son of God." To the other charges Jesus says nothing. Pilate's way out of executing an innocent man was the prisoner release ploy. He knew the people would never ask for the notorious Barabbas over the innocent Jesus. He underestimated the chief priests. In the other Gospels we see more of the political strategy employed by the priests. Here we simply see a crowd who is easily swayed. Even the pleadings of Pilate's wife seem to do nothing for Pilate. He knows what he should do, but every attempt to do it is met with resistence. Finally he washes his hands of the whole affair and assigns responsibility for Jesus' death to the crowd of Jews, who gladly accept the guilt.

The soldiers had a little fun at Christ's expense before leading Him off to Calvary. These soldiers dealt in death. They loved their work. How little redeeming quality there had to be in their hearts. Until 27:54, there seems to be nothing there but evil, yet the earthquakes at Christ's death did seem to wake these men up.

After the soldiers had nailed up the prisoners and had gambled for Jesus' clothes, they sat down to watch the death. I never thought of these soldiers doing anything but standing and keeping watch -- military style. Instead, they sat down and watched the effects of their work.

Pictures of Golgotha have always left me with the impression that it stands alone outside of the city walls, but there were people passing by, obviously on a road. Jesus' shame was in full view of the public. Even the chief priests and elders come out to mock Jesus. I wonder why. Didn't they feel vindicated at the thought of Jesus on a cross? Did they have to come out to have the last word? Even the robbers insulted him. Well, at least one.

Three hours of darkness in the middle of the morning. If the time lines up as 9:00am to Noon, that is a bizarre time for darkness.

Jesus quotes Psalm 22 from the cross. The quote is from the beginning, but the psalm in total is a psalm of victory. Of course the bystanders completely misunderstand, thinking Jesus is calling for Elijah. Vultures, mocking the dying.

Jesus died after a "cry out." The curtain in the temple is torn top to bottom. The earth shakes. Tombs break open and dead people are revived. Not just any dead people, but dead holy people. I wish we knew more about that.

The women watched His death and watched Joseph wrap the body and place it in his new tomb. On Saturday -- the Sabbath -- the priests were still worried about Jesus and the disciples that they went back to Pilate. The stone was sealed and a squad was stationed to guard the tomb.

The angel rolled back the stone and sat on it. The guards passed out cold from fright. Yet Jesus was gone. The text makes it hard to determine if the women were there when the stone was rolled away. I would assume not, although Jesus could have left the area without the women spotting Him. He could walk through walls, after all.

The angel's instruction is to tell the disciples to go to Galilee to meet up with Jesus, just as Jesus told them would happen back in 26:2. Jesus intercepts the women on their way back, again telling them to tell the eleven to meet Him in Galilee.

The bribes to the guards are given and the cover story is invented -- the same story that the priests had feared the day before. The thought of a Roman guard sleeping on the job, then being allowed to live is laughable.

Finally at 28:16, the disciples and Jesus meet back in Galilee, as expected. Much of the detail given in the other Gospels is missing here. Matthew's focus is on the Great Commission given to the disciples. It is a two-part commission: to make disciples by baptizing them and teaching them.