Matthew part 44

The Inauguration of the Coming Kingdom

We have come to the last section of Matthew’s Gospel. From here to the end, Matthew switches his focus from recounting the teachings of Jesus to the actual story of what happened at his crucifixion and resurrection. The last three chapters of Matthew correspond with the last days of the Passover week, from Tuesday to Sunday. If you notice how the first verse of each chapter starts, Matthew gives us time markers that we can deduce each day, with nothing happening on Saturday.

This type of writing gives a hurried feel to the story. The Jewish leaders have had years to deal with Jesus, but now they quickly act to kill him. We will see a rushed trial filled with false accusations, a Roman governor who is unsure why Jesus is even in his court, and a crowd so fire up, they would rather have a murderer go free than their Savior..

For the disciples, it must have seemed like everything they worked for in the last 3 years came crumbling almost instantly. Their situations became uncontrollable overnight. They probably felt like violence and chaos were almost certain.

And yet, Matthew gives us reminders Jesus knew his fate. Nothing occurs in chapters 26-28 without the Lord maintaining absolute control of the situation. Let’s take a look.

Jesus Announces His Crucifixion | Matthew 26:1-5

When Jesus had finished all these sayings, he said to his disciples, “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”

Then the chief priests and the elders of the people gathered in the palace of the high priest, whose name was Caiaphas, and plotted together in order to arrest Jesus by stealth and kill him. But they said, “Not during the feast, lest there be an uproar among the people.”

Matthew 26:1-5

This proclamation is actually the 4th time Jesus has predicted his death. The only new information is actually the timeframe. Ambiguity has led to clarity. It will be in two days at the Passover that Jesus will be delivered up to be crucified. And at the same time Jesus makes this announcement, the chief priests and elders gather at Caiaphas’ home to plot how they could arrest Jesus and kill him. But they know they cannot arrest him during the Passover feast. The population may be divided on who loves him and who doesn’t, but the last thing they want is an uprising. The Romans would not be pleased if another Jewish rebellion occurs.

But Jesus’ proclamation gives us this truth that we can lean on when it seems like the world is acting against us

Jesus’ sovereignty remains even when our circumstances are beyond our control.

Of course, Jesus is always sovereign, but it is those times when it feels like the whole world is against us that we can lose focus of this fact. Notice, it was easy for the disciples to follow Jesus as the crowds chanted “Hosanna! Blessed is he who comes in the name of the Lord!” Now, following Jesus will become tremendously difficult because the Savior will be led to the cross.

Next, before we move on, take one more look at the attitude of the priests. Matthew has given us many moments where the true allegiance of the priests comes into focus. Perhaps they do believe Jesus is just another false Messiah. But if they truly believed they were doing the Lord’s work in arresting Jesus, why do they worry about the crowds? Shouldn’t they present their case to the crowds and demonstrate Jesus’ false identity? But that is not their true concern. Their true concern is simply maintaining their power and sway over the populace. And they know they can only keep it if the Romans are happy. And since the Romans would be displeased with a rebellious crowd, they do what they can to avoid angering Jesus’ followers.

The people who are truly seeking the Lord do not concern themselves with societal power. If at any moment a religious leader, whether pastor, deacon, Sunday School teacher, or member, finds himself more concerned about their political, financial, or social standing above the Lord’s will, they have fallen into the trap of being a Pharisee rather than a faithful Christian.

Anointment and Exaltation | Matthew 26:6-13

Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. And when the disciples saw it, they were indignant, saying, “Why this waste? For this could have been sold for a large sum and given to the poor.” But Jesus, aware of this, said to them, “Why do you trouble the woman? For she has done a beautiful thing to me. For you always have the poor with you, but you will not always have me. In pouring this ointment on my body, she has done it to prepare me for burial. Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matthew 26:6-13

Here we have an episode that may be out of place in the historical timeline. If we compare this story to Luke and John, one of the recounting is out of order. But this observation goes against the purpose of the Gospel. The gospels were not written to give us objective history, such a notion didn’t exist until the 18th century. The gospels were written to tell the story of Jesus in a polemical fashion—they offer historical teachings. We still have similar storytelling in historical dramas. We call it “taking artistic license.” Of course, no one seems to care unless they can point it out as a “gotcha” for Christians. I bring this up as a reminder for how we read and interpret the Bible. We must approach the Bible on its terms, not our own. Let the Bible speak for itself, and be amazed.

Nevertheless, Matthew includes this episode to reinforce the theme of his impending death and burial. It also emphasizes the opposite reactions of Mary and Judas. One commentator suggests the possibility Mary and Judas were the first disciples to truly believe Jesus was about to die. Judas’ response will be seeking to gain money from the tragedy while Mary demonstrates faithful love even to the end.

Mary demonstrates sacrificial giving in response to the truth of Jesus.

Unfortunately, this great gift has been used and abused in the last few centuries. For those focused on the social issues of the day tend to identify more with the disciples. We shouldn’t “waste” our resources on extravagance while the poor remain with us. In fact, just last week we looked at the return of the Son of Man in which ministering to the needs of the poor exemplified the faithful sheep. And yet, here Jesus rebukes the disciples stating she has done a “beautiful thing” or “good work.” Building great buildings or investing in the niceties are not necessarily opposed to caring for the poor, but this scenario compared to the previous chapter show us:

Imitating Mary’s “waste” remains the exception rather than the norm for giving unto the Lord.

Churches have to be careful to balance the two—building a place that honors and glorifies the Lord and taking care of the least of these. We cannot neglect the infrastructure of the church’s ministry, but neither should we neglect the needs of the people around us for the sake of pretty buildings. The correct balance is found in following the Lord’s leading and making certain ministry can be done.

Cost of Betrayal | Matthew 26:14-16

Then one of the twelve, whose name was Judas Iscariot, went to the chief priests and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him.

Matthew 26:14-16

As stated above, Mary’s sacrifice is immediately followed by Judas’ betrayal. It reinforces John’s description of Judas in his gospel. Judas, having decided Jesus really is about die, tries to figure out how he can get paid before it happens. Judas has followed Jesus in hopes to be on the winning team when the Lord removes the Roman oppressors. But if Jesus is going to be killed, then the Romans must be sticking around. Now, the question for him is how he can get something before they all get arrested.

So how much does betraying the Messiah go for in the first century? Commentators who enjoy doing the math say it represents about 120 days’ earnings—4 months. Judas betrays the man he has followed the last 3 years for 4 months worth of wages. Does it seem like enough? Take your annual salary, divide it by 3, and ask yourself, “Is that enough to deny my Savior?”

Now consider how often we deny him for much less. Consider the times we trade faithfulness for entertainment or a day’s work rather than a Sabbath’s rest. We may deride Judas for his betrayal, but the fact is, many Christians will deny Jesus for far less.

Later, the cost of betrayal will become much higher for Judas. Judas’ story reminds us:

The cost of trading faithfulness for worldly gain comes at a much higher price than we will see in the moment.

The Betrayer is Known | Matthew 26:17-25

Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” He said, “Go into the city to a certain man and say to him, ‘The Teacher says, My time is at hand. I will keep the Passover at your house with my disciples.’” And the disciples did as Jesus had directed them, and they prepared the Passover.

When it was evening, he reclined at table with the twelve. And as they were eating, he said, “Truly, I say to you, one of you will betray me.” And they were very sorrowful and began to say to him one after another, “Is it I, Lord?” He answered, “He who has dipped his hand in the dish with me will betray me. The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” Judas, who would betray him, answered, “Is it I, Rabbi?” He said to him, “You have said so.”

Matthew 26:17-25

Now, Matthew’s attention is on the night of Jesus’ trial and death. Once again, Jesus demonstrates his knowledge of his impending death and the betrayal of Judas. Nothing escapes the sovereignty of the Lord. The story is a little ambiguous on whether Jesus has carefully planned ahead of time or if supernatural knowledge is at work—perhaps a little of both. Regardless, Jesus announces, “My time is at hand.”

The word ‘time’ here is an interesting Greek word—kairos. It denotes a particular time or pivotal moment. In the Greek Septuagint (the Greek OT), the Teacher in Ecclesiastes uses kairos in chapter 3’s “a time for every matter under heaven” poem. Jesus is noting the proper time for his sacrifice has come—namely the Passover. Just as the Passover marks the celebration of Israel’s freedom from their Egyptian oppressors, so now Jesus is about to free humanity from the oppression of sin and death.

The timing of Jesus’ crucifixion is purposeful linking the sacrifice of Jesus with the sacrifice of the Passover Lamb and Israel’s freedom from Egyptian bondage.

Last, attempts to soften the judgement against Judas are as old as the second century writing The Gospel of Judas. Some have speculated Jesus worked with Judas in order to make the crucifixion occur on a particular day. But the actual Bible gives us no room for such a notion. (There are actually many problems with the so-called Gospel of Judas.) Yes, Jesus must be betrayed. It has been written and announced before, but that does not excuse the actual betrayer.

The Lord can and will use evil-intentions for the good of His people, but that never excuses the sinner for their evil acts.

The Lord’s Supper | Matthew 26:26-29

Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom.”

Matthew 26:26-29

We end today’s reading bridging where we began. In verse 1, Jesus announces the timing of his death. Here, Jesus reminds the disciples they will see him again. And this supper inaugurates a new meaning for the Passover supper. No longer will Passover be simply a meal about what the Lord did in the past. It is now a meal that looks forward to the future. Other New Testament writings tell us the Lord told his disciples to continue celebrating the meal until He returns.

For most baptists, Passover isn’t the celebration they keep, though. We know it as “Easter” annually and “The Lord’s Supper” regularly. In recent times, Christians have become more interested in the link between Passover, Easter, and the Lord’s Supper. And I believe this is a healthy interest. While some church-goers may get uneasy about questioning long-held traditions, we must remember Jesus spent a lot of time admonishing the Pharisees about their allegiance to tradition over the kingdom of God. Now, we can’t forget Colossians 2:16:

Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.

Colossians 2:16

Though Colossians 2:16 is still applicable here, perhaps we lose something when we dismiss Passover as “a Jewish thing”. After all, it is the very celebration Jesus used to emphasize the work he was doing on the cross.

Likewise, we cannot take the Lord’s Supper lightly. When we take the bread and the juice, we are commemorating the sacrifice of our Lord for our salvation. The bread is his body that was broken for us. The juice (wine in other traditions) is his blood that was “poured out for many for the forgiveness of sins.” Just as that Passover lamb would be slain, his body broken and blood poured on the altar, for the annual forgiveness of sin, Jesus takes on the role of the true Passover Lamb. He makes the ultimate sacrifice in order for humanity to be truly saved. We no longer sacrifice bulls and goats because Jesus completed the true sacrifice. As Hebrews 9:11-14 describes it:

But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

Hebrews 9:11-14

Jesus accomplished what animals could not—true and everlasting forgiveness for sin.

The Messiah has come and accomplished victory over sin and death. So, now, we are offered a choice. Will we be like Mary who sacrifices her wealth, time, and self-service in order to glorify the Lord and prove herself faithful? Or, will we take the road Judas knowing the truth but deciding it would be better to get paid rather than sacrifice?