LIFE OF CHRIST
A Harmony of the Gospels

LESSON  SIXTEEN

The Syriac has:  Let it sink down into your hearts.

The Son of Man is being betrayed

The present tense is graphic,  and shows durative action:
"the Son of Man is being betrayed into the hands of men." 
The future act is realized by the Lord as already present,  and is regarded as imminent and indeed in process of accomplishment.  Romans 4:17- "calls those things which do not exist as though they did."
The act on the part of men had not yet been committed,  yet it was already a settled fact in the mind of God.
Jesus had now wandered to the utmost northern limit of the Holy Land,  and He began to turn His steps homewards.  We see from Mark that His return was designedly secret and secluded,  and possibly not along the high roads,  but rather through the hills and valleys of Upper Galilee to the westward of the Jordan.  His object was no longer to teach the multitudes that had been seduced into rejecting Him,  and among whom He could hardly appear in safety,  but to continue that other and even more essential part of His work,  which consisted in the training of His disciples

And now the constant subject of His teaching was His approaching betrayal,  murder,  and resurrection.
But He spoke to dull hearts;

We cannot see more strikingly how vast was the change which the resurrection wrought in them than by observing with what simple truthfulness they record the extent and inveteracy of their own shortcomings,  during those precious days while the Lord was yet among them.

Three times He referred to His death and resurrection in veiled terms:

Here, He speaks in specific terms:

They had a fond conceit of his temporal kingdom, and that he should reign, and they with him, in secular pomp and power;  and now they thought that this mighty power of  his would easily effect the thing, and his interest gained by his miracles in the people would contribute to it;  and therefore Christ,  who knew what was in their hearts,  takes this occasion to tell them again,  what he had told them before,

Why was it hidden from them?
Because Jesus had to die

Tribute money

From the Greek  "didrachma". 
The R.V.  has  "They that received the half-shekel."
Every male Israelite of age, including proselytes and manumitted Jews, was expected to pay annually for the temple service a half-shekel, or didrachma, about 35 cents.
This must be paid in the ancient money of Israel, the regular half-shekel of the treasury;  and the money-changers, therefore, were in demand to change the current into the temple coin, which they did at a rate of discount fixed by law, between 4 and 5 cents on every half-shekel.
The annual revenue to the money-changers from this source has been estimated at nearly $45,000 dollars;  a very large sum in a country where a laborer received less than 20 cents for a day's work, and where the good Samaritan left about 33 cents at the inn for keeping the wounded man.  Jesus had attacked a very powerful interest when He overthrew the tables in the Temple.

Then the sons are free

He refers here to the general principle observed by sovereigns,  who do not draw taxes from their own children,  and immediate family.  In other words,  "If the sovereign' s own family be exempt,  you know the inference in My case;"  or to express it more plainly than Jesus though needful,  "This is a tax for upholding My Father's House:  as His Son, then, that tax is not due by Me - I am free."

Nevertheless

In order not to offend, or stumble, those ignorant of  His relationship to the Lord of the Temple,  and should misconstrue a claim to exemption into indifference to His honor who dwells in it.

A piece of money

Or a "stater".   The coin was an Attic silver coin equal to two of the didrachmas,  or about 70 cents.
It was enough to pay the exact sum required for both Jesus and Peter.

Excerpts from Farrar
From time immemorial there was a precedent for collecting, at least occasionally, on the recurrence of every census, a tax of "half a shekel, after the shekel of the sanctuary," of every Jew who had reached the age of twenty years, as a "ransom for his soul," unto the Lord (Exodus 33:11-16).
This money was devoted to the service of the Temple, and was expended on the purchase of the sacrifices, scapegoats, red heifers, incense, showbread, and other expenses of the Temple service.
After the return from the captivity this half-shekel became a voluntary annual tax of a third of a shekel; but at some subsequent period it had again returned to its original amount. Every Jew in every part of the world paid this tax, whether rich or poor; and, as on the first occasion of its payment, to show that the souls of all-alike are equal to God.
This tax was only so far compulsory that when first demanded, on the 1st of Adar, the demand was made quietly and civilly; if, however, it had not been paid by the 25th, then it seems the collectors of the contribution might take a security for it from the defaulter. This collection was not made by the collectors from Jesus in this instance until about 6 months late, probably because He had been so frequently absent from Capernaum.
The fact that the collectors inquired of Peter instead of asking Jesus Himself is another of the very numerous indications of the awe that He inspired even into the heart of His bitterest enemies; as in all probability the fact of the demand being made at all shows a growing desire to vex His life, and to ignore His dignity. But Peter, with his usual impetuous readiness, without waiting, as he should have done, to consult his Master, replied, "Yes!"  If he had thought a moment longer - if  he had known a little more - if he had even recalled his own great confession so recently given - his answer might not have come so glibly.
This money at any rate, in its original significance, a redemption-money for the soul of each man;  and how could the Redeemer, who redeemed all souls by the ransom of  His life,  pay this money-ransom for His own?   He was to enter the vail of the Holiest with the ransom of His own blood. But He paid what He did not owe,  to save us from that which we owed, but could never pay.
When Peter entered the house, conscious, perhaps, by this time, that his answer had been premature -perhaps also conscious that at that moment there were no means of meeting even this small demand upon their scanty treasury -Jesus, without waiting for any expression of his embarrassment, at once said to him, "What thinkest thou, Simon? The kings of the earth, from whom do they take tolls and taxes? From their own sons, or from those who are not their children?
There is something beautiful and even playful in this gentle way of showing to the impetuous apostle the dilemma in which his hasty answer had placed his Lord, , We see in it, as Luther says, the fine, friendly, loving relationship which must have existed between Jesus and His disciples. ,
He, in whose steps all ought to walk, calmly added, "Nevertheless, lest we should offend them. ..." In the very act of submission, as Bengel says, 'His majesty gleams forth.' He would pay the contribution to avoid hurting the feelings of any, and especially because His apostle had promised it in His behalf: but He could not pay it in an ordinary way, because that would be to compromise a principle.
In obeying the law of charity, and of  self-surrender,  He would also obey the laws of dignity and truth.  'He
pays the tribute,  therefore,'  says Clarius,  'but taken from a fish's mouth, that His majesty may be recognized.'
(Life of Christ by Dr. Frederic W. Farrar Copyright: 1949)

Philippians 2:5-8
Let this same attitude and purpose and (humble) mind be in you which was in Christ Jesus. - Let Him be your example in humility - Who, although being essentially one with God and in the form of  God  (possessing the fullness of the attributes which make God God),  did not think this equality with God was a thing to be eagerly grasped or retained;  But stripped Himself  (of all privileges and rightful dignity)  so as to assume the guise of a servant  (slave), in that He became like men and was born a human being,  And after He had appeared in human form He abased and humbled Himself (still further) "
(Amplified New Testament)

This discourse can be divided into three sections

Who is Greatest in the Kingdom

The Question  -  Who is greatest?

The background of this question lay in a dispute among the disciples as they walked toward Capernaum.
Perhaps it had been kindled by:

The disciples did not view the kingdom of Christ in any other light than that of a temporal one.
Hence they wished to know whom He would make His Prime Minister - whom His General - whom His Chief Chancellor -whom Supreme Judge, etc.  Who is it?
Would it be:

If any would be first --- be servant of  all

Servant

diákonos

to run errands

As distinguished from other words in the New Testament meaning servant,

A  "diakonos"  may be either a slave or a freeman.
The word  "deacon"  is an almost literal transcription of the original.
It is often used in the New Testament to denote ministers of the Gospel.
The servant here does the same work as a slave,

Called a little child

Mark 9:33 says this took place in Capernaum "when they were in the house."
It is widely agreed that Jesus stayed at Peter's house while in Capernaum.
Could this little child be little "Peter Junior"?
A little boy just like his father that had the habit of speaking up when he should remain quiet?
A little boy that was running around them and irritating them with his boyish pranks and constant questions?
If not Peter's son, it was just such a child Jesus called to him, took him in His arms, and put the child before them as an example to His disciples.

Children had no rights of their own.
Jesus said that those who willingly gave up their "rights" here in this life would be great in the kingdom of heaven.

The Answer - To be great in the kingdom you must voluntarily:

If you would be first,
You will be last.

If you are least,
You will be great.

A millstone

The ordinary upper-stone of the Eastern hand-mill was from 18 inches to 2 feet across, and might easily be hung
around the neck of a person to be drowned.
However,  the Greek in both Matthew and Mark may be rendered  "ass-mill-stone,"  which was a stone larger than that used in the ordinary mills.  It was so large as to require brute-power to turn it.  Such a stone would sink a body in the depths of the sea beyond the possibility of recovery.
This method of punishment was actually in use by the ancient Syrians,  Romans,  Macedonians,  and Greeks.
It was inflicted on the worst class of criminals,  especially on parricides (murder parent or close relative),  and those guilty of sacrilege.

Do not forbid him

There are some who are so outrageously wedded to their own creed,  and religious system,  that they would rather
let sinners perish than suffer those who differ from them to become the instruments of their salvation.
Even the good that is done they either deny or suspect,  because the person does not  "follow them."

Here, we are reminded that we must check our motives.

There is a parallel case to this mentioned in Numbers 11:26-29:

Jesus could very well have asked John,  "Are you zealous for my sake?"

Beware Offences

If your hand or foot causes you to sin  -  CUT  IT  OFF

Jesus made the same suggestion in Matthew 5:29  in the Sermon on the Mount.
The only difference between the words there and here is that:

The injunction is, to strike at the root of such dispositions and cut off  the source of them.
Once again, this goes to motive.  For it is from the motives that actions proceed.

To be cast into hell fire

Hell

géennan

Gehenna

The word  "Gehenna"  is the name of a ravine starting from the northwest of  Jerusalem,  which sweeps around the southwest angle of the city, then meets the Kedron below the Pool of Siloam. This valley is the traditional site of the fire-worship that began in the reign of Ahaz,  and after its desecration by Josiah,  became a common receptacle for the garbage of the city,  and a symbol of the place of future punishment. The city garbage, where worms gnawed and first burned continually,  is a vivid picture of everlasting punishment.

5 times in this passage it is stated here that the fire in Gehenna never will be quenched or extinguished:

Their worm does not die

The word  "worm"  is used of man several times:

It is the living, conscious, ever dying part of  the human being that will feel eternal torments.
It is that part that feels and knows,  the inner man that dwells in the resurrected body,  both of which will be cast into hell at the judgment  (Matthew 10:28;  Revelation 20:11-15).

Seasoned with salt

Every sacrifice was offered with salt as a symbol of preservation (Leviticus 2:13).
Mark 9:49,   taken in its context,  reaches back to the unquenchable fire of Gehenna,  and forward to the
self-discipline of verse 50.
Every one must be salted somehow,  either with the unquenchable fire of Gehenna
or with the severe fire of self-discipline.

Have salt in yourselves

From Matthew Henry:

Have peace with one another

Referring back to the sins of verses 34-50  that destroy unity and peace among brethren:

In Matthew 5:13,  Jesus told His disciples that they are the salt of the earth.
So here we find that if the salt has lost its saltiness  (the "saltiness of self-discipline and humility"),  peace and unity are impossible.

That which was lost

"Lost" is Apoloolos.
In Rev 9:11,  Satan is called Apolluoon -  the destroyer,  or him who lays waste.
This name bears a near relation to that state in which our Lord tells us he finds all mankind-lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other:

But the Son of man came to save the lost.  Glorious news!  May every lost soul feel it!

If your brother sins against you

After the rebuke - so gentle and captivating,  yet so dignified and Divine - under which they would doubtless be smarting,  perhaps each would be saying,  "It was not I that began it,  it was not I that threw out unworthy and irritating insinuations against my brethren."  Be it so,  says the Lord;  but as such things will often arise,  I will direct you how to proceed:

Whatever you shall bind - whatever you shall loose

It is plain by what occurs in numberless places dispersed throughout the Mishnah, and from thence commonly used by the later rabbins when they treat of ritual subjects that

Jesus spoke to His disciples in a language that they understood,  so that they were not in the least at a loss to comprehend His meaning.
We have an example of this in Acts 15 when Barnabas and Saul went up to Jerusalem to find out from the apostles whether the Law should bind the Gentiles, or loosed from it.

If two of you agree

This is "symphonesosin,"  literally,  symphonize,  or harmonize.
It is a metaphor taken from a number of musical instruments set to the same key,  and playing the same tune.
Here,  it means a perfect agreement of the hearts,  desires,  wishes,  and voices,  of two or more persons praying to God.

It also intimates that as a number of musical instruments,  skillfully played,  in a good concert,  are pleasing to the ears of men,  so a number of persons united together in warm,  earnest,  cordial prayer,  is highly pleasing in the sight and ears of the Lord.

I am there in the midst of them

None but God could say these words,  to say them with truth,  because God alone is everywhere present,  and these words refer to His Omnipresence.  Notice,  also,  that Jesus spoke these words in the first person and in the present tense.

The Importance of Attitudes and Motives

Lesson on Forgiveness

Up to seven times?

It was a maxim among the Jews never to forgive more than 3 times.
Peter enlarged this charity by more than double.
He thought he was being quite generous to his brother.

Seventy times seven

There is something very remarkable in these words,  specially if collated with Genesis 4:24,  where the very same words are used  - "If any man kill Lamech,  he shall be avenged seventy times seven."
Sinful man,  who is exposed to the stroke of  Divine justice,  should be  ABUNDANT  in forgiveness,  especially as only the merciful shall find mercy.

The sum  "seventy times seven"  makes 490.
Now an  "offence," or sin,  properly taken,  is that which is given wantonly,  maliciously,  and without any provocation. And these offences come all from the same person.
But forgiveness continues.

He means that there is to be no limit.  "Forgiveness is qualitative, not quantitative."

Forgiveness is one of the most widely misunderstood doctrines of Scripture.
It is not to be confused with human forgiveness that merely remits a penalty or charge.
Divine forgiveness is one of the most complicated and costly undertakings,  demanding complete satisfaction to meet the demands of God's outraged holiness.

In the Old Testament

For the Unsaved

For the Believer Who Sins

Sin unto Death

The Unpardonable Sin

Forgiveness as an Obligation Among Men

Ten thousand talents

A talent in gold is about $29,085.00.
10,000  Talents would be  $290,850,000.00  (two hundred ninety million, eight hundred fifty thousand dollars).

Commanded him to be sold - and his wife and children

An ancient custom among the Hebrews - selling a man and his family to make payment of contracted debts.

A hundred denarii

One denarii = 17 cents.
100 denarii = $17.00.

Took him by the throat

Creditors often dragged their debtors before the judge,  as the Roman law allowed them to do,  holding them by
the throat.
Livy relates how,  a difficulty having arisen between the consul Valerius and one Menenius,  the tribunes put an end to the contest,  and the consul ordered into prison  (twisted the neck)  the few who appealed.
And Cicero:  "Lead him to the judgment-seat with twisted neck."

The torturers

The  "tormentors"  are the jailers,  who were allowed to scourge and torture the poor debtors in their care in order
to get money from them for the creditors,  or else to excite the compassion of friends,  and obtain the amount of the debt from them.

Trench says  "In early times of Rome there were certain legal tortures, in the shape, at least, of a chain weighing fifteen pounds, and a pittance of  food barely sufficient to sustain life,  which the creditor was allowed to apply to the debtor for the purpose of bringing him to terms;  and no doubt they often did not stop here."

This parable illustrates the necessity of forgiveness and godly treatment of fellow Christians in the kingdom of heaven,  and may be divided into 4 natural parts: