Introductory remarks:
In this chapter Jesus continues His ministry to the religious rulers. This chapter may be outlined as follows: a warning against hypocrisy vv. 1-3; whom to fear vv. 4-7; confessing Christ before men vv. 8-12; the parable of the rich fool vv. 13-21; care and anxiety vv. 22-34; watchful servants vv. 35-48; Jesus the cause of division vv. 49-53; discerning the time vv. 54-56; settling with your accuser vv. 57-59.
A Warning against Hypocrisy
Verse 1, "In the meantime, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy."
LGT "In the meantime, ten thousands of the crowd being gathered together, as to trample upon one another, He began to say to His disciples, first, Take heed to yourselves of the leaven, which is hypocrisy, of the Pharisees."
Our minds can easily picture this scene of such a huge crowd pushing and shoving their way to see Jesus in His being violently attacked by the Rabbis. Jesus speaks to His disciples first off, by warning them to beware of the hypocrisy of these self-righteous Pharisees. The leaven of the Pharisees was hypocrisy; they were wearing sanctimonious faces that were hiding evil hearts; they pretended to be so pious, while all along they were devising murder. While in the Pharisees home, Christ had exposed the Pharisees hypocrisy, and now they were pursuing Him out in the streets.
Verse 2, "For there is nothing covered, that shall not be revealed; neither hid, that shall not be known."
LGT "But nothing is covered up which shall not be uncovered, and hidden which shall not be known."
Jesus assures His disciples that they will be vindicated in time.
Verse 3, "Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops."
LGT "Wherefore whatever in the darkness ye said, in the light shall be heard, and what ye spoke in the ear in chambers shall be proclaimed upon the housetops."
The "chambers" are the secret rooms, that is, the closet; the same word is used when Christ told them to pray in their closets, that is, their secret chambers. What they had to speak privately, after His death they would proclaim from the housetops.
Whom to Fear
(Matt. 10:28-31)
Verse 4, "And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do."
LGT "But I say to you My friends, ye should not fear because of those who kill the body, and after this are not able to do anything more."
The first thing that Jesus taught His disciples is that they should not fear man, who would only be able to put them to death, but they would never be able to take away the truth from their hearts.
Verse 5, "But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath the power to cast into hell; yea, I say unto you, Fear him."
LGT "But I will show you whom you should fear: Fear Him after having killed, has the authority to cast into gehenna. Yes I say to you, fear Him."
Jesus encourages the disciples to put their trust in Him, and fear God, and they would never have to fear man.
Verse 6, "Are not five sparrows sold for two farthings, and not one of them is forgotten before God."
LGT "Are not five sparrows sold for two assaria? And not one of them is forgotten before God."
A farthing was a half penny; the comparison is that of this little bird, a small part of His creation; if He cares for them, His creation, how much more for His re-creation.
Verse 7, "But even the hairs of your head are numbered. Fear not therefore: ye are of more value than many sparrows."
LGT "But even the hairs of your head all have been numbered. Fear not: you are better than many sparrows."
"Since God was calling them to faith in Christ, they should listen to Him rather than be persuaded by the Pharisees. Those who were debating the issue of the person of Christ recognized that if they professed faith in Christ, they might be put out of the synagogue, which would entail the loss of every right that they had as citizens in Israel. They would forfeit their place of worship, the schools to which they sent their children to learn the law, their social life in the community, and their right to employment. Consequently they would face ostracism and destitution. But Christ encouraged them with the reminder that by putting faith in Him, they would become children of God. God would exercise a Father's care over them. God cared for sparrows of low value. He was concerned about the details of life to the extent that He had numbered the hairs of each one's head. Therefore He would give attention to the needs of His children. Thus Jesus exhorted His disciples not to fear people" (Pentecost).
Confessing Christ before Men
(Matt. 10:32-33; 12:32; 10:19-20)
Verse 8, "Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:"
LGT "But I say to you, Every one whoever may confess Me before men, also the Son of Man will confess him before the angels of God:"
First of all, let me say that this is not a verse teaching a public confession for salvation. This is strictly Christ urging them to identify with Him in their ministry. These disciples were on the verge of being put to the test, but they were not going to be put to this test without the assistance of the Holy Spirit; In John's Gospel the Holy Spirit is referred to by him as the Paraclete, that is, One who is called beside as a helper. Christ's forewarns them of what would happen to them for acknowledging him as the Son of God, that they would be put out of the synagogue, etc.
Verse 9, "But he that denieth me before men shall be denied before the angels of God."
LGT "But the one who has denied Me before men, will be denied before the angels of God."
As I noted before, this context is not one of salvation, but rewards being given at the Bema Seat. To deny the Son is to forfeit rewards in heaven, that is, the well done from the Father.
Verse 10, "And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven."
LGT "And every one who shall say a word against the Son of Man, it shall be forgiven him: but to him who against the Holy Spirit has blasphemed, it will not be forgiven."
The Jew was forgiven even for crucifying the Lord Jesus Christ, but to blaspheme the Holy Spirit was to reject Him. We all sent Christ to the cross; but we are forgiven the moment we believe in Him, and this could only be done through the ministry of the convicting Holy Spirit. There is no sin that cannot be forgiven; the only sin that cannot be paid for is rejection of the penalty payment; so you see, speaking against the Son of God can be forgiven, for even Peter was forgiven for denying Him, but blaspheming the Holy Spirit is rejection of the finished work of Christ.
Verse 11, "And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:"
LGT "But when they bring you before the synagogues, and the rulers and the authorities, be not careful how or what ye shall reply or what ye should say:"
Christ assures His disciples that when they are brought before the powers that be, they should not become anxious, because the Holy Spirit will be there to guide them in what to say.
Verse 12, "For the Holy Ghost shall teach you in the same hour what ye ought to say."
LGT "For the Holy Spirit will teach you in that same hour what is necessary for you to say."
Christ assure them that they will be represented at the proper time by the presence of the Holy Spirit; remember the Holy Spirit had not yet come into the lives of Christians to abide, because Christ had not yet died; Christ had to die first before He could leave His Comforter. Now that Christ has died, every believer is indwelt with the Holy Spirit the moment Christ is accepted; every believer is baptized with the Holy Spirit the moment they believe.
The Parable of the Rich Fool
Verse 13, "And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me."
LGT "And one from the crowd said to Him, Teacher, speak to my brother to divide with me the inheritance."
This young man wanted the Great Rabbi from Nazareth to arbitrate between he and his brother regarding their inheritance.
Verse 14, "And he said unto him, Man, who made me a judge or a divider over you?"
LGT "And He said to him, Man, who appointed Me a judge or a divider over you?"
Jesus refuses to arbitrate between these brothers. Robertson says that Jesus is "rendering unto Caesar the things which are Caesars" by demonstrating that He is not concerned with the things of this world because His kingdom is spiritual. The first time Christ came to earth He came as a Savior not a judge; the second coming of Christ will be for Him to judge this world.
Verse 15, "And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of things which he possesseth."
LGT "and He said to them, See and keep yourselves from all covetousness, because not in the abundance, to anyone his life is of that which he possess."
Covetousness is any kind of greedy desire to acquire more. Christ tells them to guard themselves against this greed; for He explains that a man's life is more than things. I saw a bumper sticker a while back, which read, "The one with the most toys wins." The fact is the one with the most toys is a loser.
Pentecost notes on covetousness:
"Christ refused to become embroiled in the legal matters involved but did discern the covetousness of the man's heart. Covetousness arises from a false philosophy of life that says the greatest good in life is to acquire material possessions. Such a philosophy characterized the Pharisees, who interpreted material property as a sign of divine blessing. They expressed their philosophy in the saying, Whom the Lord loves He makes rich. Having adopted this premise, they concluded that the pursuit of material riches was the highest good because wealth was the evidence of divine approval."
Verse 16, "And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:"
LGT "And He spoke a parable to them saying, The ground of a certain rich man brought forth abundantly."
Jesus speaks to them again a parable. Remember a parable is stories designed to either make a comparison or a contrast. The story begins with a rich man bringing forth a plentiful crop, which he did not need, for his barns were already full.
Verse 17, "And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?"
LGT "And he was reasoning within himself, saying, What shall I do, because I have not where I shall gather together my fruit?"
Notice the man could only think of himself; what shall I do? Because I have no room; where shall I store my fruit?
Verse 18, "And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods."
LGT "And he said, This I will do: I will take away my granaries, and I will build greater, and I will lay up there all the grain and my good things."
As noted above, this man did not need the crop, his granaries were already full, but did he think of the poor and needy? No, he built bigger barns to hold the goods for himself; this man could not think past himself, as is true of most rich folk.
Verse 19, "And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry."
LGT "And I will say to my soul, Soul, you have many good things laid by for many years: take thy rest, eat, drink, be merry."
This is the ultimate of self-concern; eat, drink, and continue being merry; everything here involves material wealth. It is quite interesting to watch a rich man and his wealth separated; some get so despondent, they even commit suicide. The stock market has reaped many souls. When I worked in the building of the Hilton Hotel in Seattle Washington, a man jumped from the high rise next door to his death; we learned the next day that it was the stock-exchange building, and that he was despondent over his losses.
Verses 20, 21, "But God said to him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for self, and is not rich toward God."
LGT "But God said to him, Fool, this night thy soul they require of thee: and whose shall be what you have prepared? Then [is] he who treasures for himself, and not toward God is rich."
Why did the lord call this man a fool? He evidently was a good man, by societies standards. He had a good business, and wasn't a criminal, that is, he hadn't killed anyone. The Lord calls him a fool because he lived for today, that is, eat, drink, and be merry, for tomorrow we die. He laid up treasures on earth and not eternal rewards in heaven. To be rich toward God is to lay up treasures in heaven that last. McGee recites a poem that describes this man's life:
I had a little tea party
This afternoon at three.
'Twas very small -
Three guests in all
Just I, Myself, and Me.
Myself ate all the sandwiches,
While I drank all the tea.
'Twas also I who ate the pie
And passed the cake to Me.
"This is the way many people live. The parable of the rich fool is one of the most pungent paragraphs in the Word of God. The philosophy of the world today is Eat, drink and be merry, for tomorrow we die. Our Lord said That's the problem, that's what makes a man a fool. If you live as though this life is all there is, and you live just for self, and as though there is nothing beyond death, you are a fool."
Care and Anxiety
(Matt. 6:25-34, 19-21)
Verses 22, 23, "And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment."
LGT "And He said to [His] disciples, Because of this I say to you: Be not careful as to your life, what you should eat, nor as to the body what you should put on. For the life is more than food, and the body than the raiment."
Jesus turns from the crowds and begins a discourse to His disciples. Jesus tells them that they were not to keep being anxious about material things. For if the person were only physical, then the material would satisfy; but the person is also spiritual and He would take of their spiritual needs.
Verse 24, "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?"
LGT "Consider the ravens, because they sow not, nor they reap, to which there is neither storehouse nor granary, and God feeds them: how much better are you than the birds?"
The second thing the Lord used, as an example of God's care is the birds; they neither reap nor store up food, but they are looked after. If God looks after these birds, certainly He is able to look after His family.
Verse 25, "And which of you, with taking thought, can add to his stature one cubit?"
LGT "And who of you [by] being careful is able to add a cubit to his stature?"
The Greek word for "stature" is Helikian, which means the length of life. So He is saying that a man cannot add one day to his life.
Verse 26, "If ye then be not able to do that thing which is least, why take ye thought for the rest?"
LGT "If therefore, you are not able to do the least, why are you careful about the rest?"
The Lord is saying that they should not get anxious over the things God has already provided; all they have to do is receive these things.
Verse 27, "Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these."
LGT "Consider the lilies how they grow: they labor not, nor do they spin; but I say to you, Not even Solomon in all his glory, was clothed as one of these."
Man is not able to create beauty as God has done in His wonderful creation; even Solomon in all his glory, didn't come close to even the beauty of the lily in the field.
Verse 28, "If then God so clothed the grass, which is today in the field, and tomorrow is cast into the oven; how much more will he clothe you, O ye of little faith?"
LGT "But if the grass, which is in the field today, and tomorrow is cast into an oven, God thus arrays, how much rather you, O [ye] of little faith."
Christ is teaching that the things of this world are for a little time. The grass of the field is beautiful and green and feed for the animals one season, and the next it becomes brown and dried and is only good for burning.
Verse 29, "And seek not ye what ye shall eat or what ye shall drink, neither what be ye of doubtful mind."
LGT "And seek not what you may eat and what you may drink, and be not in anxiety."
In all these verses Christ is telling them that if God takes care of the birds of the air, and flowers in the fields, they should not become anxious over God providing for them.
Verse 30, "For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things."
LGT "For all these things the nations of the world seek after, and your Father knows that you have need of these things."
Christ says that when they become anxious over these things, they are acting as the world acts; He assures them that their heavenly Father knows their needs, and He will take care of them.
Verse 31, "But rather seek ye the kingdom of God; and all these things shall be added unto you."
LGT "But seek ye His kingdom, and these things shall be added to you."
Jesus is teaching them that they must be concerned most of all with spiritual things, and let God take care of the material things; it is amazing how material things lose their appeal when we concentrate on the spiritual things of life. Being an old man I can tell you that this world is losing its appeal the closer I come to eternity.
Verse 32, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom."
LGT "Fear not, little flock, because your father took delight in giving you the kingdom."
Christ is teaching His disciples that they had a Father who takes great delight in giving them their long awaited kingdom. These disciples were going to face some very tough times, physically; so He assures them that their future will be much brighter in the kingdom than anything this world has to offer.
Verse 33, "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that fadeth not, where no thief approacheth, neither moth corrupteth."
LGT "Sell your possessions, and give alms: make yourselves purses not growing old, a treasure unfailing in the heavens, where thief does not draw near, nor moth destroy."
Christ is teaching them to lay treasures up in heaven, that is, treasure up for themselves eternal rewards that perish not, rather than be anxious over earthly passing goods. Jesus was not teaching against ownership of property, but making a comparison; He knew these disciples were going to follow Him in death, some sooner than later. "The person who tries to secure the future is the one who covets material things. How much in contrast was Christ's application of this truth when He told them to sell their possessions and give to the poor! They had no material things to trust, and so they had to trust in God. Through their faith in Him, they not only accumulate riches that last for time, but would accumulate treasures in heaven" (Pentecost).
Verse 34, "For where your treasure is, there will your heart be also."
LGT "For where your treasure is, there also will be your heart."
Christ is teaching them that they were not to be like the Pharisees who trusted solely on material things; He teaches them that where they laid their treasures, their hearts would be there, that is, they would be occupied with their treasures.
Shepherd writes:
"The little band of disciples, beset now by enemies on every hand, were not to be anxious even about the future of the Kingdom. Its future now seemed dark enough as the angry mob of enemies surrounded them in this vast throng of people. Stop fearing, little flock, He said, because your Father takes pleasure in giving you the Kingdom. Sell your belongings, if you have fear of losing them in the threatened persecution, and give alms. If you are afraid of someone stealing or seizing the little money you have, make for yourselves purses that do not grow old, a treasure unfailing in the heavens, where a thief does not enter, nor moth destroy. Heaven cannot be bought by alms-giving, but money invested in true charity is safe and becomes a help instead of a cause for anxious care, or an occasion for temptation to covetousness. Wealth stored up in this world has many enemies, but that which is invested in heavenly work of the Kingdom is safe, and serves to draw the one who invests it heavenward. Where the treasure is, there will the heart be also."
Watchful Servants
(Matt. 24:45-51)
Verse 35, "Let your loins be girded about, and your lights burning."
LGT "Let your loins be girded about, and lamps burning."
This verse alludes to the second coming of the Lord Jesus Christ, for Israel, to set up His Kingdom.
Barnes notes on the ancient manner of dress:
"They wore a long flowing robe as their outer garment. When they labored, or walked, or ran, it was necessary to gird or tie this up by a sash or girdle about the body, that it might not impede their progress. Hence, to gird up the loins means to be ready, to be active, to be diligent."
Verse 36, "And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately."
LGT "And you like to men waiting for their lord, when he shall return from the wedding feast, in order that, having come, and having knocked, immediately they may open to him."
This verse continues the thought of Israel being ready for Christ's return for them. The idea of the wedding feast should not be pressed too much, for it is simply stressing the idea of having given a reason for the Master of the house being away. The first image (vs. 35) was of their being ready by their dress. In this verse the master was away at an undetermined time, and they were to be ready whenever he returned in order to serve him. McGee applies this parable to the Church, but I don't believe we can do this and be true to the context.
Verses 37, 38, "Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants."
LGT "Blessed [are] those servants, whom the lord coming will find watching: verily I say to you, that he will gird himself and will make them recline, and coming will minister to them. And if in the second, and if in the third watch, he come, and find [them] thus, blessed are those [servants]."
How this pictures the Lord welcoming Israel into her Kingdom rest. The Lord delights in ministering to His chosen people. Here we have a picture of Christ returning to earth and welcoming Israel by having them recline at table, and the Lord preparing a great feast. Israel does not know when the Lord will return, but they will be blessed if they are found waiting for Him.
Verse 39, "And this know, that if the Goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through."
LGT "But this know, that if the master of the house had known the hour the thief is coming, he would not have suffered his house to be dug through."
The Lord stresses two things in these verses, 1) preparedness, and 2) watchfulness. They were to be ready for in an hour when they think not, the Son of Man comes. "The master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce).
Verse 40, "Be ye therefore ready also: for the Son of man cometh at an hour when ye think not."
LGT "And be ye ready, because in the hour ye think not, the Son of Man comes."
This entire parable is a warning to Israel; their kingdom had been put on hold when they crucified their King; now they are scattered throughout the world. The Lord is not dealing directly with Israel at this time, for this is the "times of the Gentiles". At the end of this age, the Church will be raptured, and the seven years of tribulation for Israel will begin; then they will be purged, and at the end of the seven years Christ will return to judge the nations of this world and set up His Millennial Kingdom. Those Jews who then receive Christ through the preaching of the 144,000 Jewish evangelists, and Gentiles alike, will enter the Kingdom, Except a man be born again, he cannot enter the Kingdom of God.
Verse 41, "Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?"
LGT "And Peter said, Lord, do you speak this parable to us, or also to all?"
Peter interrupts with this question: Peter wants to know if this parable applies to all present or just the twelve. Peter's question is not one that is out of line. The Twelve are on the verge of being sent out with the message of the Gospel of the Kingdom, so it is directed first to the Twelve, and then to all Israel. I found one expositor who agrees with this position, Edershein:
"It was at this particular point (vv. 39,40) that a question of Peter interrupted the Discourse of Christ. To whom did this 'Parable' apply about 'the good man' and 'the servants' who were to watch: to the Apostles, or also to all? From the implied - for it is not and express - answer of the Lord, we infer, that Peter expected some difference between the Apostles and the rest of the disciples, whether as regarded the attitude of the servants that waited, or the reward. From the words of Christ the former seems the more likely. We can understand how Peter might entertain the Jewish notion, that the Apostles would come with the Master from the marriage-supper, rather than wait for His return, and work while waiting. It is to this that the reply of Christ refers. If the Apostles or others are rulers, it is as stewards, and their reward of faithful and wise stewardship will be advanced to higher administration. But as stewards they are servants - servants of Christ, and ministering servants in regard to the other and general servants. What becomes them in this twofold capacity is faithfulness to the absent, yet ever near, Lord, and to their working, avoiding, on the one hand, the masterfulness of pride and of harshness, and on the other, the self-degradation of conformity to evil manners, either of which would entail sudden and condign punishment in the sudden and righteous reckoning at His appearing. The 'Parable', therefore, alike as to the waiting and the reckoning, applied to work for Christ, as well as to personal relationship toward Him."
McGee left this verse out of his exposition, I believe, because it would blow his theory of applying the 'Parable' to the Church in their waiting for the rapture.
Verses 42, 43, "And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing."
LGT "And the Lord said, Who then is the faithful steward and the prudent, whom the lord will set over his household, to give in season [the] measure of food? Blessed is that servant, whom having come, the lord will find doing thus."
"In this Perean Discourse, as reported by St. Luke, there now follows what must be regarded, not, indeed, as a further answer to Peter's inquiry, but as specifically referring to the general question of the relation between special work and general discipleship which had been raised. For in one sense, all disciples are servants, not only to wait, but to work" (Edersheim).
Verse 44, "Of a truth I say unto you, that he will make him ruler over all that he hath."
LGT "Of a truth I say to you, over all his possessions he will set him."
I believe the Lord is teaching rulership in His Kingdom.
Verses 45, 46, "But if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and eat and drink, and to be drunken; the lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers."
LGT "But if that servant should say in his heart, My lord delays to come, and should begin to beat the men-servants and the maid-servants, and to eat and drink and to be drunken, the lord of that servant will come, in a day in which he does not expect, and in an hour which he knows not, and will cut him in two, and will appoint his portion with the untrustworthy."
To begin with, in order to keep the context faithfully, we must look at the last word in this text, and not press the word 'unbeliever' too strongly. The word in the Greek ariston may mean 'unbeliever' but it is strictly used here, as 'unfaithful' or 'untrustworthy'; and the context demands 'untrustworthy' because the Lord is speaking of fidelity not unbelief.
Verse 47, "And the servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes."
LGT "But the servant who knew the will of his lord, and prepared not, nor did according to his will, shall be beaten with many [stripes]."
Here we have the unfaithful servant refusing to do the Lord's will. We have a choice even in the age of grace of being faithful to the Word, or ignoring the Word.
Verse 48, "But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask more."
LGT "But the one who knew not, and did [things] worthy of stripes, shall be beaten with few. And everyone to whom was given much, much will be required from him, and to whom was committed much, the more they will ask of him."
This is a universal principle acted upon by all men, except for the few feeble minded, and as Edersheim points out, the stripes must not be too closely pressed, for it simply means, loss of reward. There will in fact be degrees of rewards as well as degrees of punishment; but here I believe the context is rewards given, and rewards lost
Jesus the Cause of Division
(Matt. 10:34-36)
Verse 49, "I am come to send fire on the earth; and what will I, if it be already kindled?"
LGT "I came to cast fire upon the earth, and what will I, if it already be kindled."
Fire in the New Testament often meant judgment; Christ's death on the Cross was a judgment for the sin of the world. Some would accept His judgment and some would reject. The ones who reject are the ones who would suffer His judgment. Christ came to save the world from sin's terrible penalty, and those who did not accept His message were condemned already. Christ's message of hope brought with it a division that has ever been present in the world. The message of salvation brought hope to the believer and strife and hatred to the unbeliever.
Verse 50, "But I have a baptism to be baptized with; and how am I straightened till it be accomplished!"
LGT "But I have a baptism to be baptized [with], and how am I straightened until it be accomplished."
Jesus is here speaking of His being baptized in His own Blood on the Cross of Calvary. In verse 49 He gives the results upon the world of His Baptism of Blood; Christ says how am I straightened, that is, constrained, until the Cross be accomplished; there is great turmoil in His soul as He contemplates becoming sin for the whole world. Every sin ever committed will be placed on Him, an experience only a sinless man could experience. Salvation has three tenses; 1) we have been saved from the penalty of sin, through the blood of Christ; 2) we are being saved from the power of sin [through the blood of Christ, by the power of the indwelling Holy Spirit; 3) we will be saved from the presence of sin, through the blood of Christ, throughout all eternity.
Verse 51, "Suppose ye that I am come to give peace on the earth? I tell you, Nay; but rather division:"
LGT "Think ye that I came to give peace on the earth? No, I say to you, but rather division."
Christ death on the Cross is the great divider of mankind. Paul expressed it this way, The preaching of the cross is to them that perish foolishness; but unto us who are saved it is the power of God" (1 Cor. 1:18).
Verse 52, "For from henceforth there shall be five in one house divided, three against two, and two against three."
LGT "For there will be from now on five in one house divided, three against two, and two against three."
Here we have Christ beginning to describe the division in the home because of His Cross. Here He looks into the future and sees what all mankind will experience throughout the ages, until He comes back to earth and rules as Israel's Messiah.
Verse 53, "The father shall be divided against the son, and the son against the Father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law."
LGT "Will be divided father against son and son against father, mother against daughter and daughter against mother, mother in law against her daughter in law, and daughter in law against her mother in law."
When a person responds to the grace of God and accepts Christ as their personal savior, relationship with family of unbelief, relative or not, ceases; the moment a person becomes part of God's spiritual family, all family ties with the unbeliever vanishes. We must be civil, but we cannot be unevenly yoked with unbelief.
Discerning the Time
(Matt. 16:2-3)
Verses 54, 55 "And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass."
LGT "And He said also to the crowds, when you see [the] cloud rising up from the west, you say that a shower is coming, and so it happens: and when a south wind [is] blowing, you say that there will be heat, and it happens."
Christ says that they were very wise in predicting the weather by the signs in the sky.
Verse 56, "Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?"
LGT "Hypocrites, you know [how] to discern the appearance of the earth and the heaven, but you know not [how] to discern this time?"
Those signs of the weather they were very astute, but deliberately ignorant of the spiritual signs of the time.
McGee commented:
"We need to realize and recognize what kind of world we are living in. Man thinks he is big enough and good enough to bring peace on the earth. This is a fallacy - man is a warmonger. The United Nations was formed to bring peace and to keep peace on earth. May I say, the United Nations is one of the best fighting arenas in the world today! We need to realize that until Christ comes there can be no real peace."
Settling with Your Accuser
(Matt. 5:25-26)
Verse 57, "Yea, and why even of yourselves judge ye not what is right?
LGT "And why even of yourselves you judge not what [is] righteous?"
Without Christ man is unable to discern right from wrong; even our Supreme Court justices are not able to discern what is righteous and just without Christ.
Verse 58, "When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison."
LGT "For as you go with the adverse party before a magistrate, in the way give diligence to be set free from him, lest he should drag you away to the judge, and the judge should deliver you to the officer, and the officer cast you in prison."
A Rabbinic proverb had it, according to Edersheim, that they should make an agreement with their adversary before it was too late, and that they would be hauled through the judicial process. Jesus is making a comparison to the crowds that they should make a settlement with God before its too late; everyone is the enemy of God until they receive Christ as Savior. Everyone must allow Christ to judge their sins for them, or be hauled before the Great White Throne.
Verse 59, "I tell thee, thou shalt not depart thence till thou hast paid the very last mite."
LGT "I say to you, in no way shall you come out thence, until the last lepton you shall have paid."
The Greek word lepton means the thin one; it means the smallest of coins, the same as the widow's mite. Make the choice before it is too late. Every man must be delivered out of the hands of God as an adversary into His hands as their Father before its too late.
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