Matthew 20
Matthew begins the chapter with Jesus' parable concerning the laborers who are brought in last minute who receive the same benefits as those who had been there longer.
‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?' So the last will be first, and the first last.”
Interesting he prefaces he prophetic testimony with these words.
It doesn't seem that the disciples make the connection - "Son of Man" to Jesus. "Son of Man" terminology was not original verbiage but it seems that they are really missing an important thing here... Either the bit about the prophisized events or the bit about His being the "Son of Man."
Notice - as they were going to Jerusalem Jesus says " See, we are going to Jerusalem..." only to prophesy His own death using a the "Son of Man" title. Here the geographical significance seemingly hints at the consequent activities that He will endure in Jerusalem being the "Son of Man."
Whatever the case, the following passage seems so disconnected from the Jesus own Gospel proclamation. The mother of the sons of Zebedee (unnamed here... like the references to Bathsheba - the wife of David) asks that her sons be given seats right and left of Jesus in Paradise. What a peculiar leap?
All the same Jesus responds to her question: "you do not know what you are asking... the seats are not mine to give but my Father's to give." It seems this is the reason why he emphasises the "what" of Gospel leadership. It seems that he says at least, "The World's Great men Lord their authority over others and yet their authorities lord their authority over these Great men. The paradigm shifts here. The servant will lead. The first shall be last" (25-27) only to emphasize the drama of His own affective leadership, "the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (28).
Note the geographical movement mentioned here. Wherever they were before Jericho, it seems that they are on their way to Jerusalem followed by a crowd as they leave Jericho. Its my inclination that vs. 29 begins a distinguished path but chap 21 will help us in that regard. Let it be said, vs 29 seems a really strange compliment to its previous verses. Blind men call out for vision, the crowd mocks, and Jesus gives sight to the physically bind me. It seems that the truly blind men oppress the needy neglecting the gravity of their own needs. And Jesus heals those who plead for mercy. This seems like a really typical Jesus thing.
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The Nicene Creed
We believe in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, Very God of Very God, begotten, not made, being of one substance with the Father by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end.
And we believe in the Holy Spirit, the Lord and Giver of Life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets. And we believe one holy catholic and apostolic Church. We acknowledge one baptism for the remission of sins. And we look for the resurrection of the dead, and the life of the world to come. Amen.
http://www.creeds.net/ancient/nicene.htm
Symbolum Nicaenum A.D. 325
Πιστεύομεν εις ΄ενα Θεον Πατερα παντοκράτορα, πάντων ορατων τε και αοράτων ποιητήν.
Πιστεύομεν εισ ΄ενα κύριον `Ιησουν Χριστον, τον υ΄ιον του θεου, γεννηζέντα εκ του πατρος μονογενη, τουτέστιν εκ της ουσίας του πατρός, θεον εκ θεου αληθινου, γεννηθέντα, ου ποιηθέντα, ΄ομοούσιον τωι πατρί δι οϋ τα πάντα εγένετο, τα τε εν τωι ουρανωι και τα επι της γης τον δι ΄ημας τους ανθρώπους και δα την ΄ημετέραν σωτηρίαν κατελθόντα και σαρκωθέντα και ενανθρωπήσαντα, παθόντα, και αναστάντα τηι τριτηι ΄ημέραι, και ανελθοντα εις τους οθρανούς, και ερχόμενον κριναι ζωντασ και νεκρούς.
Και εις το ΄Αγιον Πνευμα.
Τους δε λέγοντας, ΄οτι ΄ην ποτε ΄ότε οθκ ΄ην, και πριν γεννηθηναι ουκ ΄ην, και ΄οτι εξ ΄ετερας ΄υποστάσεως η ουσιας φάσκοντας ειναι, [η κτιστόν,] τρεπτον η αλλοιωτον τον υ΄ιον του θεου, [τούτους] αναθεματίζει ΄η καθολικη [και αποστολικη] εκκλησία.
Martin Luther - 16th century
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