In Matthew 20:29, Jesus and his twelve disciples are leaving Jericho in order to reach Jerusalem. A great crowd continues to follow them. These “many” crowds have followed them from Galilee–and Jesus has healed many of them (see Mat. 19:1-2). Now the crowds, and disciples, are full of grand expectations for what Jesus will accomplish in Jerusalem, the capital and headquarters of the kingdom of Israel.
Then, two blind men sitting along the road hear that Jesus is passing by; they cry out to him, “Have mercy on us, Son of David!” (20:30). These men probably had heard the crowd shouting about the Son of David (as the crowd will be doing in 21:9). The crowd, and the disciples, all think that Jesus is the descendant of king David who will restore the kingdom of Israel to its former glory; they believe Jesus is the Messiah, God’s anointed king, who will take over power in Jerusalem.
Ever since Peter’s declaration that the disciples thought Jesus was the Christ, the Messiah (Mat. 16:16). Jesus has responded that, while he is indeed God’s anointed king, he is above all the Son of Man, who will fulfill the prophecy of Daniel 7:13-14 (about a heavenly “one like a son of man” who will be given, by God, a kingdom that will include people from every nation and continue forever). In 20:28, Jesus has just said that the Son of Man had not come to be served (as another king of Israel), but in order to serve, and to give his life as a ransom for the many.
Now, the “many” crowd (including despised Gentiles, and the sick and disabled that Jesus healed) follow Jesus to Jerusalem. Yet when they hear the blind men shouting at Jesus, they rebuke the men; they think this is a bad time to bother Jesus (and them) as they have their sights set on the great showdown in Jerusalem. The blind men, however, cry out even louder: they again address Jesus as Son of David, and Lord, and plead for mercy (healing) (20:31).
Unlike the kings of the earth, this anointed king (from heaven) remains focused on serving the “many,” even the least, even those hated or rebuked by the crowds. Jesus stops and asks the blind men what they want him to do; they reply that they want their eyes opened. So Jesus has compassion on them and touches their eyes; they regain their sight and follow him (20:32-34). This act is not an interruption of his mission; it is another act of service, giving himself to the “many,” especially to those who are considered the least, the outcasts. For Jesus is above all the heavenly Son of Man, God’s anointed king, who serves the “many” that will become part of his kingdom of (from) heaven. He is the Servant Messiah; and he will continue to open the eyes of those who follow him, so that they too can join him in compassionate service to even the least among them.
Jesus’ twelve disciples have been arguing and plotting over the highest positions in Jesus’ new kingdom. They still think this new kingdom will be a glorified kingdom of Israel, and they will be glorified leaders. So Jesus calls them together and reminds them how the rulers of the nations–the kingdoms of earth–lord it over those under them, and how the “great ones” exercise their authority over them (Matthew 20:25). These powerful and prosperous leaders of the kingdoms of earth primarily promote their own special interests: to maintain or increase their privileged position at the expense of those under them.
Jesus then emphasizes that this is not to be the case among them (in his new kingdom); instead, whoever wants to be great among you (in the kingdom of heaven) should become your servant. And whoever wants to be first among you should become your slave (the “least”). Jesus adds that the Son of Man did not come to be served, but to serve and give himself (his life) as a ransom for many (Mat. 20:26-28). Jesus is the Son of Man (spoken of in Daniel 7:13-14), a heavenly figure who is given a kingdom (by God) that will include “many,” that is, people from every nation. Jesus has come (from heaven) to earth to begin this new kingdom of (from) heaven.
While the leaders of each nation require those under them to serve the interests of the leaders, such as military service to fight enemies (of the leaders) while the leaders praise the “ultimate sacrifice” of their loyal soldiers, Jesus gives himself (his life) as a ransom for the many, those from every nation who come to be part of his new kingdom (from heaven). The word “ransom” relates to rescuing, setting free, those who serve the interests of proud, violent, and greedy leaders, the leaders of the kingdoms of earth. The Son of Man, the glorious king from heaven, rescues certain ones from every nation, setting them free to follow him in his humble, gentle, and generous way of service. Jesus calls all those who are heavily burdened (by their political rulers and economic employers) to come to him and find rest; for he is humble and gentle, and his “yoke” (“burden”) is kindness (see Mat. 11:28-30).
Disciples of Jesus who want to be leaders must see the difference between leadership in the kingdoms of earth and leadership in the kingdom of heaven. Leaders among disciples must follow Jesus and his humble, lowly way of service. They reach out to “enemies” from other nations, welcoming them into their new “family” of brothers and sisters under the kingly power of their heavenly Father and his Son. Their leaders lead the way in showing kindness to everyone in this family, especially helping those most in need of necessities like daily bread. If they focus on serving the least among them, they will then be great leaders of this kingdom of (from) heaven.
In Matthew 20:20 the mother of the sons of Zebedee (James and John) comes to Jesus, with her sons; she kneels before him and asks for something from him. Jesus asks her what she wants. She says she wants him to declare (rule) that her two sons should sit, one at his right hand and one at his left, in his kingdom (20:21).
She has been following Jesus–along with the twelve, and others from Galilee–and shares the exciting expectations of when Jesus would take over the kingdom of Israel; it would become his kingdom. These hopes have been building for generations, especially in Galilee. Despite Jesus’ emphasis on a new, different kingdom of heaven, Jesus’ followers still hold on to their long-held hopes. At least this mother and the two brothers do not try to interrupt his mission, unlike his own mother (Mary) and brothers (see Mat. 12:46-50). This mother has been following Jesus, and seeing the special privileges given to her two sons.
In Mat. 17:1-8, Jesus took Peter, James, and John with him up the high mountain, where he was transfigured before them, showing a glimpse of his heavenly glory. So the disputes that arise among the disciples over who is the greatest would revolve around which one of the three would rule at Jesus’ right hand (see 18:1). Now the mother and her two sons, James and John, try to make their case for being a good team that could rule at the right and left hand of Jesus.
But Jesus responds that they don’t know what they are asking. He asks them if they are able to drink the cup he is about to drink; they quickly reply that they are able (20:22). The cup alludes to the coming suffering he will face in Jerusalem (see Mat. 26:39). Perhaps James and John think of a cup of celebration after their conquest of Jerusalem. Jesus tells them that they will indeed drink his cup (of suffering), but to sit at his right hand or left hand is not his to give; those honored places are for those prepared prepared by his father (20:23). Jesus’ heavenly father will decide who will be especially honored in the new kingdom of heaven.
When the other ten disciples hear about the request of the mother of James and John, they are upset; they also want to be the greatest in the kingdom (20:24). They likewise have little understanding of the cup of suffering that not only Jesus faces, but that they also will taste; and that cup will remain with them as the kingdom of heaven spreads throughout the earth. Just as Jesus’ prayer will be that his heavenly father’s will be done–and not his desire to escape the cup of suffering (as in 26:39)–the prayer Jesus gave to his disciples is that the Father’s kingly power should come (from heaven), so that the will of the heavenly Father could be done on earth (see Mat, 6:9-10).
In Matthew 20:17-18 Jesus approaches Jerusalem; he gathers his twelve disciples in order to tell them what will happen in Jerusalem, saying: “Look, we are going up into Jerusalem, and the Son of man will be handed over to the chief priests and scribes, and they will condemn him to die.”
Before this in Matthew, Jesus has been contrasting the great and the lowly, the first and the last. In Mat. 20:1-16 Jesus again (as in Mat. 18:9) warned that disciples who come to have an “evil eye” against other disciples can be stumbling blocks for those other disciples. Now Jesus and the twelve face Jerusalem, the great capital city of Israel; here, the most powerful leaders gather in the Sanhedrin council to rule over the people. The chief priests lead the Sanhedrin; the scribes (rabbis) are the next most powerful group in the council. Jesus tells his twelve disciples that he will be handed over to these chief priests and rabbis; indeed, one of the twelve will be the one to hand him over. For Judas cashes in on his access to Jesus; Judas prefers to profit now by conspiring with the great in Jerusalem; he informs them where they can secretly arrest Jesus. The Sanhedrin will then arrest and condemn Jesus to die.
But the Sanhedrin is not the greatest power in Jerusalem; the Romans have special powers, including the authority to put someone to death. So in Mat. 20:19 Jesus tells his disciples that they (the chief priests and rabbis) will hand him over to the Gentiles, who will mock, scourge, and crucify him; but on the third day, he will be raised. The Gentile Romans are the “first,” and conspire with the “first” among the Jews (the chief priests and rabbis), to silence those who challenge them. Their cruelty towards the lowly challengers includes the scourge, a brutal whip made of leather straps with sharp bones and metal pieces attached to the end; this by itself could cause death. For those who survived that, the slow suffocating death of hanging on a cross would finish the job. The “last” must be kept in their lowly place.
But Jesus’ final word to his disciples is that on the third day (of death) he will be raised (from the dead). And while his disciples prefer to think of him as the Messiah (the anointed king of Israel), Jesus has referred to himself as the Son of man. For the Son of man would be given power by God to have dominion over people from every nation and tongue–and this kingdom from heaven would continue forever (see Daniel 7:13-14). So while the “first” in Jerusalem (the Roman governor and soldiers, the chief priests and rabbis, and even Judas) now hold the upper hand over these lowly (last) challengers (Jesus and his eleven disciples), the kingly power from heaven can create a worldwide kingdom of disciples that will live forever. These last will then be first.
In Matthew 19:30 Jesus contrasts the first and the last in the world (where the rich young man is now among the first, and disciples who left families and businesses are last). This will be reversed in the end: the first now will be the last then, and the last now will be first then. Now, in Mat. 20:1-16, Jesus tells his disciples a parable that will illustrate a similar contrast between first and last, but now about different groups of disciples in the kingdom of heaven.
Jesus says the kingdom of heaven is like a landlord who hires workers for his vineyard; these are metaphors for the Lord of heaven and the disciples who serve him on earth. The landlord starts the day by hiring some workers, who agree to a pay of one denarius (a Roman coin). Then, throughout the day he hires other workers, including even some for the last hour of the day. At evening, he pays them, starting with the last (who worked one hour); he pays them a denarius. Seeing that, the workers who were hired first and worked all day think they will receive more than a denarius; but they also receive a denarius. So they complain to the landlord, who responds to one who is very bitter, asking him if he didn’t agree to a denarius; he should just take the coin and go. Finally, the landlord asks the angry worker: “Don’t I have the right to give what I want? Is your eye evil because I am good?” (20:15).
The evil eye of the first worker leads to Jesus concluding, “Thus the last will be first, and the first last” (20:16). His evil eye against the landlord and the last worker means he himself will be the last–in the end. Earlier, in 18:9, Jesus spoke of an (evil) eye that looked down on and disparaged the “little children” (new believers), and could cause the “little ones” to stumble and fall away from being disciples; and it could lead to those with the evil eye stumbling as well. Jesus is especially warning his first disciples, who want to be great (first), and disparage the lowly, humble new disciples; they are in danger of not entering the kingdom of heaven (18:1-9).
Notable examples of this danger include Judas Iscariot, one of the 12 disciples, who ended up looking down on Jesus and the other disciples, and going to the “first” (most powerful) in Israel to betray Jesus for a fee of money. In the early churches in Jerusalem, Jesus’ apostles organized the sharing of bread with all disciples in need (focusing on the “last,” the poorest) (Acts 2:42-47; 4:32-37); but eventually some of the Greek-speaking (Jewish) widows were being discriminated against in the distribution of the food. So the 12 apostles had the churches choose seven men to take over that distribution–and not discriminate (Acts 6:1-6). Currently, compare church leaders who work full-time, receiving good wages, while mostly ignoring the “undeserving” poor among them.
Jesus’ disciples are amazed when he says it is impossible for the rich to enter the kingdom of heaven (Matthew 19:23-25). For they expect to enjoy the power and prosperity of ruling with Jesus over the kingdom of Israel soon. Jesus answers their amazement by focusing on the power of God; this is what the kingdom–the kingly power–of heaven is all about (19:26).
Wondering about their future in God’s kingdom, Peter speaks for the disciples by asking what the future will hold for them; for they have left everything (their homes, families, and businesses) to follow him (19:27). Jesus assures them that because they follow him now (in his poor, humble mission), they will receive power to rule with Jesus in the future “rebirth” or “regeneration” (of the world). That is when the “Son of man” will sit on his throne of glory, and they themselves will sit on twelve thrones, judging (ruling) the twelve tribes of Israel (19:28). (This will fulfill Daniel 7:13-14, where one like a son of man in heaven receives from God an eternal kingdom that will include people from every nation and tongue; see also Dan. 7:22,27.)
In the coming years, not only these disciples, but everyone who leaves houses, brothers, sisters, father, mother, children, or fields for his (Jesus’) sake will receive much more, and finally inherit (from their heavenly Father) the life of the (new) age. Before that final inheritance, they will receive much more through the new family of God–the many brothers, sisters, and mothers, who become new disciples of Jesus and do the will of their heavenly Father (as in Mat. 12:49-50). This begins to happen in Acts 2:37-47, when about 3,000 people from all over the world turn to Jesus and receive the (power of the heavenly) Holy Spirit, meeting in various houses all over Jerusalem, listening to the teaching of the twelve apostles and sharing bread (from the fields). In Acts 4:32-37, despite growing persecution from Jewish rulers, this new family of God grows strong through the great grace (the powerful Spirit), and continues to meet and eat in their homes; and one, Joseph (Barnabas) sells his field and gives the money to the apostles, who administer the buying and sharing of food among all the new family.
Jesus concludes by warning his disciples that many who are now first will be last later on, and those now last will be first (Mat. 19:30). The first now would be the rulers of the kingdoms of earth and their rich patrons, like the rich young man of Mat. 19:22. The last now would be disciples who leave houses, families, and fields. When the final kingdom of heaven comes, the first will become last, receiving the worst judgment from the throne of Jesus–and, for Israel, from the thrones of the twelve disciples.
In Matthew 19:21 Jesus tells a “great” young man to go and sell his (expensive) properties (his fields and houses), and give (the money) to the poor, and he will have treasure in heaven–and then come and follow me (Jesus). But the rich young man sadly declines Jesus, for he had great possessions (19:22).
Jesus then turns to his disciples–who also have hopes of being great in Jesus’ new kingdom–and tells them it is hard for a rich person to enter the kingdom of heaven (19:23). For the rich love their treasures on earth more than having treasure in heaven; treasure in heaven is just “pie in the sky.” And in the kingdom of Israel, the law of Moses says that those who keep its commandments will be blessed with property, wealth, and long life on earth (for example, see Deuteronomy 6:1-3,10-13).
Jesus goes on to emphasize how hard it is for the rich to enter the new kingdom: “it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God” (19:24). Entering “the kingdom of God–which is the kingdom of heaven–for a rich person is so hard as to be impossible. Jesus’ disciples are very surprised by this, and ask “who then is able to be saved”? (19:25). If it is impossible for rich people (who have been “blessed by God”) to be saved (in the new age, which they saw as the time when the kingdom of Israel would be restored to glory, through a Messianic king), then how can anyone in Israel be saved?
Jesus looks dejectedly at his disciples; they still value wealth and greatness as blessings from God. So he patiently teaches them that no one is able to be saved (in the new kingdom of heaven): “With men this is impossible; but with God all things are possible” (19:26). All men, all people, are unable (powerless) to enter the kingdom of heaven. For the new kingdom is all about the coming of the kingly power of God; it is the kingdom that comes from heaven, with God coming in power. This is now beginning with Jesus, the anointed king (Messiah) of this new kingdom. Only God is good; and now this good God is coming in kingly power, at work in Jesus, his anointed king, and calling everyone to turn away from their devotion for their old kingdom of earth and follow Jesus, as he leads them to enter the kingdom of heaven.
Jesus’ first blessing for his disciples (in Mat. 5:3) is: Blessed are the poor in the Spirit, for theirs is the kingdom of heaven.
In Matthew 19:16 “one” who comes to Jesus says, “Teacher, what good thing should I do in order that I might have the life of the age?” The main teachers in Israel were the “scribes” (the rabbis) that led the synagogues. Mostly Pharisees, these revered rabbis looked forward to the age to come, when the evil of the present age would be overcome and the new age would begin. The life of the new age would come after their enemies, the Romans and their Jewish collaborators (like the tax collectors and chief priests), were thrown out; then the kingdom of Israel would enjoy their new life of glory under the new Messiah (the anointed king).
This one, this “special someone,” sees Jesus as another revered teacher who was teaching about the coming of the new kingdom. He has pleased other rabbis by doing a special good thing for them and their synagogue, and they have assured him of his coming life in the new age. Now he asks Jesus what good thing he could do (for Jesus) that would assure him of his life in the (new) age.
While the “good” rabbis could accept the man’s special gifts with gratitude and assurances of sharing life in the new age, Jesus asks him, “Why do you ask me about the (one) good thing?” and adds: only “one” is the good one, so if you want to enter into the life (of the new age), keep the (plural) commandments (of the One who is good) (19:17). One special gift to a revered “good” teacher will not assure one of the good life of the new age.
So the man asks Jesus “Which ones?” Jesus then begins to quote some of the ten commandments: do not murder; do not commit adultery; do not steal; do not bear false witness; honor the father and mother. He sums them up with the command (from Leviticus 19:18): “Love your neighbor as yourself” (Mat. 19:18). In Mat. 19:20, the “young man” claims he has kept all these commands; but he then asks Jesus what he still lacks. Jesus answers that if he wants to be “perfect” (lacking nothing), he should go and sell his (expensive) properties (his fields and houses), and give (the money gained from them) to the poor, and he will have treasure in heaven; and then come, follow me (Jesus) (19:21).
The young man has been living “the good life” of prospering in the kingdom of Israel, and has received assurances from the good rabbis that his special gifts to them will lead to the even better life in the new age. But special religious gifts to revered religious leaders and their holy places are no substitute for keeping the teachings of the one true righteous one, God. In Matthew 5:20, Jesus warned his disciples that unless their righteousness exceeded that of the scribes and Pharisees, they would never enter the kingdom of heaven (in the age to come). In 5:21-26, Jesus says they have heard it said (by rabbis) “Do not murder” but Jesus relates this to offering a gift on the altar while knowing that a brother has something against you; they should leave the altar and go to that brother and be reconciled first. For rich landowners, the poorly paid workers could voice complaints–like those in James 5:1-6, where the wages of the workers, which were kept back with fraud, cry out and are heard by the Lord; so those who lived (the “good life”) on earth, in luxury and pleasure, will meet their judgment “in a day of slaughter” (the coming age); for they have condemned and murdered the righteous one.
The “great” (powerful and prosperous) men who refuse to help their poor, suffering workers or supporters, have “murdered” and “stolen” by fraud the meager wages of the many poor under their “care.” And if those great men find another woman to marry, and divorce the first (to an unsupported life) by paying a gift for a certificate of divorce to the rabbi, they still commit adultery (Mat. 5:27-30). Likewise, if they swear a vow falsely, they bear false witness; for example, if they vow to give to God money that was meant to help (honor) father and mother in their old age, the rabbis permit this “religious substitution” (that breaks the commandment of God) (5:31-37; 15:3-6). Finally, rabbis do teach “love your neighbor” but also say “hate your enemy” (enemies like the Romans and their dreaded taxes, and tax collectors; or enemies like the poor workers who cry out against them for poor wages and lives of suffering). Jesus interprets “love your neighbor” as including even one’s enemies. Instead of preparing to fight and kill Romans and their collaborators, or silencing the cries of their workers, Jesus’ disciples should be like their Father in heaven, who makes the sun shine and the rains to nourish, for evil people as well as good. Therefore, “be perfect, as your Father in heaven is perfect” (5:38-48).
Hearing these words of Jesus, the “great” young man chooses not to give up “the good life” of this present evil age; he leaves Jesus and is filled with sadness, because he had many possessions. The good life of the age to come, according to Jesus, came not from special religious gifts to “good” teachers and “holy places” but from a life of loving one’s neighbor, that includes generously giving to those in need (who cry out against them). The true “good life” of the new age begins with this love of the one good Father, the one in heaven, and love of all neighbors; this life will end with enjoying the treasures of heaven, and inheriting the new heaven and the new earth at Jesus’ second coming.
In Matthew 19:1-2, Jesus travels closer to Jerusalem, in the region of Judea, but on the other side of the Jordan, in Gentile territory. Here great crowds (including Gentiles as well as Jews) gather around Jesus, and he heals them. Then Jesus confronts powerful Pharisees about dominant men who divorce wives that do not serve them well enough, and addresses disturbed disciples who decide it would be better not to marry (19:3-12). So when children are brought to Jesus so that he might touch them and pray, the disciples are again disturbed (19:13).
The disciples think giving more attention and helpfulness to children–or wives–is not what is important. After all, Jesus is the Messiah, the anointed king, and they are his leading men; and they are about to reach Jerusalem and confront the rulers of the kingdom of Israel. They are paying more attention to their role and status; they are Jesus’ leading men, and argue over who among them is the greatest (see 18:1)?
As in 18:2-4 Jesus again confronts disciples who pursue greatness at the expense of the least. In 19:14 Jesus now tells them to let the little children come to him; do not forbid them; because the kingdom of heaven is (made up) of such as these. Earlier (in 18:3), Jesus told his disciples that unless they became like (as) the little children, they would never enter the kingdom of heaven. Becoming like them meant becoming humble like the child Jesus called over to stand among them (18:2,4). In 18:6 Jesus then spoke of the “little ones” who believed in him. Disciples who believe in him, and humble themselves to follow him in his lowly servant role, are the “little ones” who enter the kingdom of heaven. The kingdom of heaven is made up of such (“little ones” who are humble) like these (little children).
Having addressed “great” disciples who dismiss lowly children, Jesus gently lays his hands on the children brought to him (19:15). Throughout Matthew, great crowds (of Gentiles as well as Jews), and individuals, bring him all the sick and demon-possessed, and Jesus heals them (Mat. 4:23-25; 8:16; 9:2; 12:22; 14:34-36; 15:30; 17:16). And Jesus can heal by laying his hands on someone–and his touch heals them (8:3,15; 9:25,29). Sometimes, parents approach Jesus on behalf of hurting children, and Jesus heals the child (9:18-25; 15:22; 17:15). So while 19:15 doesn’t mention healing, perhaps we should envision Jesus’ healing touch on the children brought to him.
In Matthew 19:9 Jesus says whoever divorces his wife, except for sexual immorality, commits adultery. His disciples are shocked and respond that it would be better then not to marry (19:10). A husband could be stuck for life with a wife who often displeases him. (The law of Moses only speaks of the husband’s decision to divorce; see Deuteronomy 24:1.)
Jesus replies that their word (about not marrying) actually can be an option, but only for those to whom it is given (by God) (19:11). He says there are already some who are “eunuchs” (unmarried) from birth, and some who are made eunuchs by men (19:12). Eunuchs from birth would be predisposed from the beginning to lead an unmarried life; eunuchs made by men would be literally castrated by those more powerful than they are. In Esther 1, the Persian king has eunuchs serving his court, having been captured as slaves, and then confined to exclusive devotion to the king (having no family); see also the Babylonian king in Daniel 1 and his eunuchs. In Acts 8:27 an Ethiopian eunuch was the treasurer of the queen.
But Jesus has in mind for his disciples a third group of eunuchs, those who make themselves eunuchs for the sake of the kingdom of heaven. Jesus concludes: “Whoever is able to receive this, let him receive it.” That is, whoever is given the understanding and power from God to comprehend and accept this, let him accept it. This option is only for those to whom it is given (by God). The kingdom (kingly power) of heaven can give some the ability to choose this option of remaining single, for the sake of serving in the kingdom of heaven.
Jesus himself is the main example of one who has chosen this option; he remains single, with a special full-time devotion to his new kingdom. The apostle Paul is another example. In 1 Corinthians 7:7-8 he recommends that the unmarried and widows in the churches remain single, like Paul himself. Paul adds that this decision also depends on the gift of God. Like Jesus, Paul knows that remaining single is a special spiritual gift for only some. Later, in 1 Cor. 7:25-35 Paul discusses how the single life helps one to focus on a service that includes distress and troubles (trials) in an ungodly world; the presence of the kingdom of heaven on earth now brings opposition, but persecuted disciples should view this “short” time on earth as just the beginning of the presence of an eternal kingdom. For Paul, this distress is preferable to the anxieties connected with a married life and its family responsibilities.
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