The Parables Jesus taught

So much of the sayings and teachings of Jesus were in the form of parables - stories from life with spiritual lessons. This page contains a list of 49 of the main parables of Jesus with explanations of the meanings. Jesus also used many other illustrations and metaphors and some of these are also listed below.

Jesus was constantly teaching using the method of parables. This was especially so for the crowds but also for the disciples. We often ask why did Jesus do this, why did he not speak more clearly? The disciples too asked Jesus this question in Matthew 13:10. There have been different understandings of the reply given in verses 11-15. However, the parabolic method appears to enact the principle stated in Matthew 7:7-8 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened." In other words Jesus used these parables to make people think and ask and seek. If this is the genuine attitude of the listener, then an understanding of the meaning is promised. To those not interested or not willing to think or ask or seek, the meaning remains hidden. In the parables of Jesus often he used physical things, things from nature which were round about him at the time as lessons to teach spiritual truth. We should also remember that there was increasing hostility and opposition to Jesus and his ministry particularly from the religious rulers, and because of this Jesus could not be open with them nor trust himself to them.

The Parables of Jesus

He taught them many things in parables.
Mark 4:2

When he was alone, those who were around him with the twelve asked him about the parables. He said to them, "To you is given the mystery of God's Kingdom, but to those who are outside, all things are done in parables, that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' "
Mark 4:10-12

With many such parables he spoke the word to them, as they were able to hear it. Without a parable he didn't speak to them; but privately to his own disciples he explained everything.
Mark 4:33-34

The disciples came, and said to him, "Why do you speak to them in parables?" He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, and will in no way understand; Seeing you will see, and will in no way perceive: for this people's heart has grown callous, their ears are dull of hearing, they have closed their eyes; or else perhaps they might perceive with their eyes, hear with their ears, understand with their heart, and would turn again; and I would heal them.'
Matthew 13:10-15

Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world."
Matthew 13:34-35

In-Page Navigation

Please click on the following links to go to the section on each parable.

1. The Wise and Foolish Builders - Matthew 7:24-27

Verses: Matthew 7:24-27; Luke 6:47-49

Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell-and great was its fall.
Matthew 7:24-27

The figures of rock and sand are the culmination of the similar figures of two gates and two ways found in Matthew chapter 7 at the climax of the sermon on the mount.

Taking the first, the figure of two gates and two ways, Jesus was speaking generally of life, and life as a journey. In order to travel through life, men must pass through gates, narrow or wide. The narrow gate and restricted way "leadeth unto life." The wide gate and broad way "leadeth to destruction." We have a plan of pilgrimage in these figures of speech.

There is a way of life into which man can pass through a wide gate. It is easy of entrance, and there is a broad way stretching out before us. But there is another gateway, leading to another way; a narrow gateway, and a narrow way. When Jesus said "destruction" it means narrowing limitation, confinement, imprisonment, ending in crushing pressure and when Jesus said "life" He did not mean mere existence, but eternal life, full life, life in all its possibilities. The narrow and straitened way leads to breadth, to life. The wide and broad way leads to narrowness, and issues in destruction.

The subject illustrated was the discernment of truth and in particular the way Jesus was teaching compared to the way of false prophets. Jesus speaks about the danger from following the false prophets even if they appear to teach the truth because their actions do not result in "good fruit".

Our Lord then looked on to the day when all life will come before him in judgment. "In that day many will say to Me, Lord, Lord, did we not prophesy by Thy Name?" They had done many wonderful works in the Name, but He will say, "I never knew you." The peril of this drives us to heart-searching. I may be "in the church"; I may contribute to many activities in the church; I may give much to the church; I may even teach and lead "in the church"; I may do many things in His Name; but if I do not "know Him" - repent and believe in Jesus; and He does not know me personally, the last word is, "I never knew you."

Then we come to the last of these illustrations in the. Jesus took again two figures, rock and sand, and the subject He was illustrating was the importance of foundation in building life. It has reference to the whole Manifesto and to all the teaching that had preceded it. "Every one therefore which heareth these words of Mine." He had uttered the whole scheme of law in the Kingdom of God to those disciples. Others had heard Him. Now He declared that men who built on His words were building their life on a foundation of rock.

Every man is building his life, becoming the person he will be. There is no distinction between the nature of the building or materials; as the two houses go up, one cannot see any difference between them. Everything seems correct in both cases. Summer suns are shining, and they look beautiful, and no difference can be detected. But summer suns do not shine for ever. There come days of storm and stress, of sweeping winds, and whistling howling rains, days of tempest. Look at those two houses, what is happening? One of them, under the pressure of the storm, is crumbling, falling, and the man is rendered homeless. The other is standing erect, firm, and strong. What makes the difference? Foundations. One man built on the sand; the other upon rock.

The figure of speech is so simple that a child can understand it. Christ says there are two foundations upon which we can build. If we want to build more stately mansions for the soul, watch the foundations. Notice carefully the words of august majesty. He that heareth and doeth, builds on rock. He that heareth and doeth not, builds on sand. It is not a comparison between a man who hears, and another who has never heard. Those who have heard and have not obeyed, have gone on with their building, neglecting the teaching; when the storms strike, the building is destroyed. Those who have heard, and have obeyed, and kept it, no storm that blows can destroy the house of such as have built on the teachings of Jesus.

All these illustrations were employed to emphasize ethical teaching, and illustrate moral standards in the Kingdom of God. Recalling the teaching, it is immoral to live in this world, and not exert the influence of salt and light. It is immoral to live an earth-centred life, with care only for things that moth and rust destroy and thieves steal. It is immoral to attempt to live a double-governed life. The eye which is the lamp of the body must be single. It is immoral to worry over necessary things. It is immoral to exercise judgment wrongly, to cast out the mote in my brother's eye, when the beam is in my own eye. It is immoral to take the precious things and cast them to dogs and swine. It is immoral to neglect prayer. Our Father gives the best. If we do not seek, knock, our life is immoral. And so it is immoral to travel on the wrong road, to take the wide gate and the broad way. It is immoral to listen to false prophets. It is immoral to build a dwelling for the soul on sand, when the rock of His teaching is at our disposal. These things all wonderfully illustrate the great ethical standards of Jesus. What an immoral crowd we are! We are searched by this teaching of Jesus.

2. The Sower and the Seed - Matthew 13:3-8

Verses: Matthew 13:3-8 and 18-23; Mark 4:3-8 and 14-20; Luke 8:5-8 and 11-15

He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. When the sun had risen, they were scorched. Because they had no root, they withered away. Others fell amongst thorns. The thorns grew up and choked them. Others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty.
Matthew 13:3-8

The parable of the Sower was spoken to the disciples and crowds and is one of the two for which our Lord Himself gave the explanations (the other being the next parable, that of the wheat and darnel, which was later explained privately to the disciples). Therefore if we follow the explanation carefully there should be no confusion as to the interpretation.

The picture of the sower is perfectly natural though we must imagine it in its historical and geographical setting. We have the farmer or sower, the seed, the growing plant and the various types of ground. In the explanation of this parable Jesus does not say who the sower is, but He does say this in the explanation of the closely related parable of the wheat and darnel. In that explanation (verse 37) He says that "He that soweth the good seed is the Son of man." That applies equally to this parable of the sower.

Next we have the seed, the plant and the various types of ground. It is helpful also to read Mark and Luke's account of the same parable. From these accounts (especially Mark 4:14 and Luke 8:11) we see that the seed is the Word of God; the message of the Kingdom. The plant which comes from the seed then, is the person and in the parable the development of the plant depends on the condition of the soil. This interpretation of the seed and plant is consistent with the next parable (the wheat and darnel) where Jesus refers to "good seed" which is the Word of God and other seed which represents the lies of Satan and the two seeds develop accordingly.

Taking the four different cases:

(i) "Those by the wayside." This is anyone who hears the word of the Kingdom, but does not understand it and does not receive it. The seed cannot germinate and is soon lost and there is no plant. This person does not believe and is not saved.

(ii) "Those in rocky places." This is anyone who hears and receives the word of the Kingdom but falls away when difficulties, temptations and objections arise. The seed germinates but lacks a good root and does not find much water to sustain it. There is a plant but it is unhealthy and unproductive, there is no fruit produced.

(iii) "Those among thorns." This is anyone who hears and receives the word of the Kingdom but falls away when worries and the desire for money arise. Again the seed germinates but the plant has to compete with distractions and is unproductive and no fruit is produced.

(iv) "Those in good ground." This is anyone who hears and receives and understands it and acts upon it. The seed germinates and there are good conditions for growth. The plant is healthy and productive, providing a good fruit.

All these people have heard the Gospel of the Kingdom, the first has no reaction, the second and third receive it but produce no fruit because they do not persevere, only the last person produces fruit because they build their life upon the Word of God. Only this last person lives fully by the Kingdom principles and ethics and so brings it closer and makes it visible to the world.

We see therefore this parable is concerned with the conditions under which there will be growth of the Kingdom through the development of people who have heard the message: this parable is not primarily concerned with salvation. For this reason it challenges all those who have heard the message of the Kingdom of God to give careful attention to ensure we live in such a way that that spiritual life will develop and produce fruit.

Jesus is seeking the advancement of the Kingdom on earth, by the acceptance and implementation of the Kingdom principles and ethics by people individually and socially - and effectively in this parable is asking, who is willing to do this? The Kingdom principles and ethics are those that Jesus announced in the Sermon on the Mount. Our usefulness to Jesus, our effectiveness in advancing the Kingdom depends on how we respond. Are we going to allow temptations and cares and pleasures of life to stop the full development and potential of the Word of God in our lives? Or are we prepared to nurture and feed and obey that same Word so that it develops into a healthy spiritual life that can produce fruit for the Lord? - if we do that we will be helping the coming of the Kingdom of God.

3. The Darnel among the Wheat - Matthew 13:24-30

Verses: Matthew 13:24-30 and 36-43

He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, but while people slept, his enemy came and sowed darnel weeds also amongst the wheat, and went away. But when the blade sprang up and produced fruit, then the darnel weeds appeared also. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did these darnel weeds come from?' "He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' "But he said, 'No, lest perhaps while you gather up the darnel weeds, you root up the wheat with them. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn." ' "
Matthew 13:24-30

This parable is closely connected with the previous parable of the Sower. Both were uttered in public and Jesus gave explanations of both, though the explanation of this parable was given to the disciples in private in answer to their request.

The picture is of a field in which there were two sowings and again we must imagine it in its historical and geographical setting. We see a farmer, the owner of some land, and he sows "good seed" naturally with a view to reaping a good harvest. Then we see an enemy of the farmer come by night and he sows seeds of weeds, in the same field obviously with the intention of spoiling the harvest for the farmer.

The word Jesus used for these weeds was darnel which is a plant very similar in appearance to wheat in its early growth but the seed harvest produced is not useful and in some cases the plant may be toxic. At some time, the farmer's servants notice the darnel is growing with the wheat and then the farmer decides to let both grow and separate the wheat and darnel at harvest time.

Then we have our Lord's explanation. We see that the farmer is Jesus the Son of Man; the field is the world which He owns; and the enemy is Satan. We have then the good seed and the resulting wheat and also the bad seed and the resulting darnel weeds. The good seed is the message of the Kingdom and the plant produced represent people who are the children of the Kingdom. The bad seed is the message of Satan, his lies and any message that denies or opposes the true message of the Kingdom, the resulting plants are the weeds, described as children of the evil one.

Then, as Jesus describes the age in which we live, he leaves the wheat and darnel growing together until harvest, which is the end of the age and the time of His return. By then, the difference between the plants will be evident and the angels will separate out the harvest removing the unwanted weeds from the crop of wheat.

So here there are two sowings resulting in two types of plant, one that holds to the principles of the Kingdom and another that opposes the principles of the Kingdom. The day will come when God considers both good and evil have become full grown and then he will arrange for the harvest when the crops will be separated.

What can we learn from this parable? An enemy has sown false philosophies and false ethics which are in opposition to the true message of the Kingdom which Jesus revealed. Whether people believe the Word of God or the lies of Satan will affect the type of people they grow into. This parable leaves us in no doubt as to what Jesus says will be the final outcome of this. Those that believed the Word of God will be gathered to God; those that believed the lies of Satan will be gathered to share in the fate of Satan.

This parable is a picture of the Kingdom of God existing in the midst of an opposing kingdom. We see clearly that there will be a separation at the end of the age, but it is not yet.

Of course there are aspects which this parable does not show. In nature no plant can change; weeds cannot become wheat, but by the grace of God this is what is offered to all. The Gospel is implied here because no-one starts life as a child of the Kingdom - we are all darnel, all opposed in some way to God. The Gospel offers to everybody, at any time in their life, the opportunity to stop living a life based on false philosophies and hear and receive the Word of God, so becoming a child of the Kingdom.

Our business then is to grow, to develop, and so to fulfil the purpose of our Lord in our own lives, and thus to hasten the coming of His Kingdom; and encourage the darnel to become wheat.

4. The Mustard Seed - Matthew 13:31-32

Verses: Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19

He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches."
Matthew 13:31-32

This is the third parables contained in this thirteenth chapter of Matthew, of which the Lord gave no explanation.

There are two common interpretations of this parable, as there are for several of the other parables in this chapter. To correctly understand our Lord's intention in the teaching of this parable we need to be consistent with his use of figures of speech throughout the other parables in this chapter.

The popular interpretation of this parable is that our Lord predicted a great success of the Kingdom, growing from a tiny seed into a great tree providing a home for all kinds of birds. Of course there has been Gospel growth but is this what Jesus was teaching for the Kingdom? In the first parable in this chapter birds are symbolic of evil because they are seen snatching the seed away in the parable of the sower. These figures must be consistent in this flow of teaching so what are these birds doing finding lodging in the Kingdom of God?

So let us consider the symbolism of the parable. The picture Jesus drew was of a seed, the smallest of all seeds, which seed grew until it became a tree. However mustard is a herb and not a tree. Normally the mustard plant would never become a tree and if it could become sufficiently wild as to become a tree it would be considered very abnormal. If the analogy was being made that a great tree grows from a small seed it would be much more sensible to choose an oak or cedar tree. Our Lord was surely teaching that in this age there would be an abnormal and unnatural growth of the mustard seed, so that it would become a tree, a lodging for the birds of the air. So the parable instead of teaching successful growth of the Kingdom actually teaches that the Kingdom in this age until Christ's return will be the subject of some abnormal or undesirable development.

Considering the application of this teaching we may ask, What then is the natural development of the Kingdom? The answer would be found in the analogy of a tiny seed leading to something that provides a very distinctive and strong flavor. In another metaphor Jesus says "if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you" Matthew 17:20. Therefore we see that faith in God, represented by the smallness and simplicity of obedience, lowliness, meekness, righteousness, truth and service when offered to God, can be made by Him into something of infinite power. Turning now to consider what could be meant by the abnormal development of the Kingdom, we have from the analogy of the same seed left to go wild with the result that the plant is overgrown and useless and unable to produce a good crop. Because faith is lost there is no fruit. Instead of obedience, meekness and so on, the opposite are characteristic, namely, loftiness, pride, dominance, selfishness, falsehood. In the parable, the birds find lodging in the tree and the meaning of this is that when faith is broken down by self-reliance and pride, evil has found a home in the Kingdom.

This parable has application both for the Church and individuals. Loftiness or pride, seeking self importance, or seeking for mastery, are always contrary to the Kingdom of God and of the Spirit of Jesus Christ.

Whenever the Church has sought importance in national life, or individuals have sought status over service, unclean birds are apt to come in and take residence. We are called upon to have faith as that of the smallest of seeds, we are not called to help in the development of a great tree out of a mustard seed. We must therefore turn from any false greatness which He disowns, to the true greatness which He recognizes. In individual life, and also in the corporate life of the Church, we shall realize His purpose in proportion as we remember that in meekness and lowliness, in unceasing zeal and consecrated service, in perpetual outpouring of the life in sacrificial toil, in endless running on His errands of tender mercy we shall be most loyal to the King, and shall best give the world to see the infinite contrast between the material ideal of pomp and pageantry and pride, and the spiritual ideal of simplicity and sweetness and service.

Our Lord's teaching in this parable is closely linked to His teaching elsewhere:

Mark 9:35 35 - He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all."

Matthew 20:25-28 - But Jesus summoned them, and said, "You know that the rulers of the nations lord it over them, and their great ones exercise authority over them. It shall not be so amongst you, but whoever desires to become great amongst you shall be your servant. Whoever desires to be first amongst you shall be your bondservant, even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many." (See also Mark 10:43).

Matthew 23:10-12 - Neither be called masters, for one is your master, the Christ. But he who is greatest amongst you will be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

In these parables we must remember that our Lord was not dealing with the true nature of what the Kingdom should be. What is being revealed is the likeness of the Kingdom in the age between His first and second advents. Not in one of these parables was He revealing the true nature of Kingdom principles as it was displayed in His life and teaching. The ethics of the Kingdom are not be described here in any detail. For that reference must be made to Sermon on the Mount. In these parables Jesus is describing the Kingdom as it will be in this age, not what it should be. As we read these parables we see a picture of the Kingdom that is characterized by failure, both as to limited influence in the world and to sins affecting the Church itself. If we are honest this is exactly what has always happened and is happening today. In these parables Jesus challenges the Church and all individual Christians to live in faith and obedience to His teaching and the voice of His Spirit but also to expect the Gospel will be refused by many.

5. The Yeast or Leaven - Matthew 13:33

Verses: Matthew 13:33

He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened."
Matthew 13:33

This is a much disputed parable. We have no explanation of it given by the Lord Himself, but those who first heard it, listening as they did from the Hebrew standpoint, needed no explanation. To understand it correctly we must therefore interpret it in the light of other Scriptures.

There are two interpretations and they depend on whether Jesus was saying that the Kingdom was like "yeast" or whether the reference was to the complete phrase "yeast, which a woman took, and hid in three measures of meal, until it was all leavened".

If we take the first interpretation it follows that the yeast represents good, so we have the idea that the Kingdom will completely permeate and influence the world for good in this age. However in every other case in the Bible, yeast always stands for evil and corruption. Also, in the Bible the phrase "three measures of meal" is used to describe a fellowship meal offering as an act of worship, certainly not the world. Therefore, whilst it is true that the Kingdom of God can be and is an influence for good in the world, this interpretation does not really explain the analogy used and it is not consistent with other scriptures.

The other interpretation is that the Kingdom is represented by the "three measures of meal into which yeast has been placed". Taking account of the way the Bible uses the terms "yeast" and the "three measures of meal" on other occasions, we are led almost to the opposite interpretation which is that evil or corruption will enter into the worship of God and in particular, fellowship with God. So instead of the Kingdom influencing the world for good, we have the possibility of evil taking hold inside the Kingdom and causing harm.

Although the first is the more popular interpretation, the second has the merits of consistency with other Bible uses of these terms and also the train of thought and teaching in the previous three parables (the sower and the seed; the darnel and wheat; the mustard seed).

Considering the parable itself and its symbolism the essential subject is the three measures of meal which is affected by yeast placed in it by the woman.

The phrase "three measure of meal" refers to a particular large quantity of flour but to understand exactly what Jesus was referring to we must see how that phrase is used elsewhere in Scripture. It occurs first in Genesis 18:6 when Abraham received the supernatural visitors and we are told that Sarah prepared "three measures of fine meal." It represented the preparation a meal of fellowship and of hospitality before the Lord. Then later, Gideon, on a memorable occasion, brought to God a similar quantity of meal (Judges 6:19). Hannah also, when worshipping, brought this measure of meal as an offering (1 Samuel 1:24). Reference is also made several times to the phrase in the prophetic literature, (Ezekiel chapters 45 and 46) in the context of a time of ritual and worship. The phrase is therefore distinctly linked to that of a meal offering as an act of worship.

Turning now to the law in the writings of Moses (Leviticus 2:11), we see the specific instructions for the meal offering and it is said that it must never contain yeast but only fine flour with oil, frankincense and salt. In the Old Testament sacrificial laws, this meal offering symbolized the dedication of the service of the people, whose lives were also dedicated to God. The meal offering was first the result of cultivation, and then manufacture; of careful preparation, and so of service as an offering marking dedication to God, also marking fellowship with God.

When our Lord spoke of three measures of meal to his Hebrew disciples, inevitably their minds would go to the meal offering and they would realize it should not contain yeast. Furthermore they would realize the subject Jesus was speaking about was fellowship with God, dedication to God and service to God.

In the parable the woman hid leaven or least in the three measure of meal. Yeast is always symbolic of evil; that which disintegrates, breaks up, corrupts. This symbolism is not limited to the Old Testament. Paul used the analogy in writing to the Corinthian Church (1 Corinthians 5:6,7) and the Galatian Church (Galatians 5:9). The woman represents the one in authority and management in aspects of hospitality and fellowship. So here we have the three measures of meal, representing the feast of hospitality and fellowship between God and men becoming corrupted and broken down.

The interpretation therefore is that the Kingdom and its testimony in the world will become weakened through the intrusion of sins into the Kingdom of God's people on earth. This issue appears in the letters to the seven Churches in Revelation chapters 2 and 3. Toleration of sins; false teaching within the Church, formalism, being content with rite and ceremony all result in the witness of the Church being removed and the necessity of correction or punishment from our Lord. The same issue is true in a personal context in Christian life: if we continue with sin, our fellowship with God is weakened and we become ineffective as witnesses to our Lord and Saviour.

Here then, is the last of the four first parables of Jesus spoken to the disciples and the crowds looking at the Kingdom influence in the age until His return. In every case there is a warning of partial failure: only one quarter of seed planted is fruitful; there is an enemy sowing false imitation seed; there is false development of the Kingdom and now in this fourth parable we have harm to the Church's fellowship with God and so marring the witness of men and women to the Kingdom of God. The next four parables of the Kingdom in Matthew 13 are spoken to the disciples alone.

6. The Hidden Treasure - Matthew 13:44

Verses: Matthew 13:44

Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field.
Matthew 13:44

This parable is the first of four spoken to the disciples alone. The implication is that Jesus knew these four parables and their secrets could be understood only by people of faith. These four parables, (this one, the pearl, the drag-net and the householder) deal primarily with the age in which we are living - between our Lord's first coming and his return at the consummation of the age. The ages that stretch beyond the second coming are not clearly in view here.

This parable, that of the hidden treasure, has similarities with the next, that of the pearl of great price but they are not the same and present the Kingdom of God from different perspectives. Both these parables are brief and straightforward in themselves but both have aspects which demand careful consideration.

There are at least two common interpretations of this parable. In one, the view is taken that the man in the parable is the sinner and he finds the hidden treasure which represents the Lord, salvation or the gospel. It is quite a natural view because of the value to the sinner in knowing the Lord but it has to be rejected because the sinner has no means with which to buy anything and in the parable it is the field which is bought not the treasure itself. The gospel is always a free gift to the sinner.

So the alternative the view is that the man represents Jesus himself, the Son of Man; the treasure is the Kingdom of God and the field is the world. The man is seen discovering hidden treasure in the field and selling all that he had in order to buy that field. The man secures the treasure through ownership of the field but leaves it hidden and unseen.

Considering the treasure, we see that this is the Kingdom of God but in its potentiality. The Kingdom means God's Divine government recognized, enacted, respected and obeyed on earth and ultimately throughout the cosmos. Unquestionably, our Lord likens this Divine Kingdom rule to a treasure of infinite value - because the cosmos was made for the display of the glory of God and that can only be when the God's perfect government is perfectly obeyed. Jesus sees the possibility of God's Kingdom in the world but it is hidden because the world is in rebellion against the Divine government, against its principles, against its order, and against its beauty. He saw the world as made for the display of the glory of God but unable to realize the infinite possibilities of life because the whole territory was waste and void through misgovernment. Seeing the immense potential and possibilities for God's Kingdom and providential government across the cosmos, He looked and saw treasure hidden in a ruined world.

What did He do? He purchased it, the whole cosmos, and when He purchased it, He left it hidden. He saw the Kingdom, he saw its value, he announced it, he revealed it, he prayed "Let your Kingdom come, let your will be done on earth as it is in heaven", some even caught a glimpse of it, but He left it hidden. We know that God is ultimately ruling the world but it is still in rebellion. That is the mystery of the present age, and we can wonder what it means and what could have been.

Looking at this from a human perspective, during our Lord's ministry, the Kingdom of God was rejected and He himself was rejected by the nation that had been the depository of the Kingdom of God and was supposed to be its guardian, its example, its demonstration. In response to this national failure, Jesus himself rejected the nation. In the solemn words recorded by Matthew, "The Kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof." He postponed the full manifestation to a future age when the Son of man should come in His glory, and the holy angels with Him. And so the kingdom would remain hidden. Hidden in the world, still in potential, still unrevealed in its fullness.

We then turn to that simple sentence, "In his joy, he goes and sells all that he has, and buys that field." It is a complete revelation of the ultimate in the work of Jesus in the world, and for the world. It begins. "In His joy" indicating the immense pleasure and satisfaction of Jesus in the work of bringing to fulfilment the Divine government and thus displaying the glory of God. He delighted to do God's will, knowing its goodness, its acceptability, its perfection. His joy was the secret power that enabled Him to endure the Cross. In the parable the man "selleth all that He hath." That is the description of what Jesus did. "He emptied Himself," sold all that He had to redeem the world; gave his life to reconcile man to God. He bought the whole creation. He redeemed it that it might be held waiting, hidden, for the time of perfect realization of His ultimate purpose, and that it might be claimed ultimately, and filled with the glory of God.

It is important to remember that the idea of buying the field must not be interpreted here as a commercial transaction which would lead us to ask "From whom did Jesus buy the field". There is no-one. Satan never owned the world, maybe we could say he stole it and would like to think he owned it but whether in rebellion or not, ownership is with God. And if we suggest the payment was made to God we are dividing the Trinity. Jesus is God. It was God in Christ Who made the purchase. To understand the idea of buying the field we must restrict ourselves to the way language is used when we might say, for example, "a man smoked every day and paid for it with his life" or "a mother bought the life of her child by putting aside her own life in love, devotion and care". Jesus purchased the field and it simply but profoundly means he gave up everything that was his by right and offered his life by way of the cross to bring redemption and restoration.

Jesus was under no delusion. He saw the age with complete clarity and knew the Kingdom would be rejected at his first coming and would have to remain hidden until his second advent. This parable then, first reveals Christ's estimate of the possibility of the world, treasure hidden, but treasure still. The glory of everything in the government of God, in the Kingdom of heaven, the Kingdom of the rule of God, He saw the possibility and we may see it too.

Jesus also saw there was only one way of possessing that treasure, of bringing it into full and final glorious manifestation and that was the way of complete self-denial. "He selleth all that He hath." He held back nothing. The price was beyond all our computation. He bought the whole world, and that in itself is the guarantee that ultimately God's glory will be revealed in His Kingdom.

7. The Pearl - Matthew 13:45-46

Verses: Matthew 13:45-46

Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, who having found one pearl of great price, he went and sold all that he had, and bought it.
Matthew 13:45-46

This parable immediately follows that of the hidden treasure and it too is introduced with the word "Again" suggesting the parable of the pearl is closely connected to but also builds upon that which was said before.

Like the parable of the hidden treasure, this parable is spoken to the disciples only and, as has been said before, can only be understood when approaching the subject in faith.

In this parable, the Kingdom of Heaven is presented as a man who is a merchantman, who is seeking to purchase fine pearls. The merchantman finds a most valuable pearl which is worth selling everything he has in order to purchase it.

Again this parable has two common interpretations. Often it is said that our Lord was teaching that He, or the gospel, is the pearl of great price, and that the sinner is the one who seeks, and purchases, and possesses his Lord. However this contradicts the fact that salvation cannot be bought and must be a gift. Like that of the hidden treasure, this is a parable intended as a picture of Christ seeking the Kingdom. So the merchantman represents Christ and the pearl represents the Kingdom of God. In the parable of the hidden treasure we saw that the treasure was the Kingdom of God but in its potential - largely hidden from view, and only dimly perceived through faith. In this parable, the pearl is also the Kingdom of God but here the focus moves on to give a glimpse as to how that potential will come about.

So the man who is a merchant is a picture Christ, the Son of man who is seeking fine pearls which represent the Kingdom of God. He is seen in heaven looking out for the Kingdom and seeing a pearl of great value; then he goes - goes to earth - to possess it. The price paid is everything he had, just like in the parable of hidden treasure; He gave His life.

The hidden treasure and the pearl of great price in both parables represents the Kingdom of God. In the first parable we saw how the buried treasure represented the supreme value of God's government implemented in the cosmos but it remained hidden until a future time. In this parable we see the pearl also representing the Kingdom, it too has supreme value but here we see also beauty and purity, and the association with life in its formation and its use as an adornment and symbol of wealth and status. It is the same Kingdom, still having potential and still hidden from view, but now we see more of how that Kingdom will come about and what it can be.

So the whole Kingdom is seen as the most wonderful and precious thing, resulting from the mission of the Son of man. Saved men and women in that Kingdom, those in earlier times who looked forward to their Messiah and we who look back, with greater clarity, on the same Messiah. God's people in all ages brought into the same Kingdom through the same Saviour.

There is however a significant difference between the two parables. In that of the hidden treasure it is not the Kingdom which is bought but the field, the world. In that of the pearl it is the Kingdom itself that is bought. This must surely indicate that the world, that every human being, has the opportunity bought for them by the Saviour, to be part of the Kingdom of God.

It is most interesting that our Lord made use of the analogy to the pearl in this parable. A pearl is produced by a living creature as the response to irritation or harm caused by a foreign body. This cannot be interpreted in a complete manner but we are reminded that Christ was injured by sin, it caused harm and death, yet this brought about salvation, redemption which was the very costly pearl He was seeking.

It is also interesting to observe that although pearls were valued in many Gentile nations and of course still are, the pearl was not counted to be precious by the Hebrews. It is likely that when His disciples heard this parable it took them by surprise. A merchantman seeking pearls would be considered strange because no Hebrew would be particularly seeking pearls let alone a pearl of great price. This also is suggestive that salvation would not only be for the Jew but also for the Gentile.

We are the people who put Him on His Cross, who wronged Him, the glorious One, who caused His suffering and His pain; and in an infinite mystery of power and grace, greater than the mystery and the wonder of the creating of the pearl in the oyster shell, He covered us over, and changed the thing of injury to the wanted thing, into a pearl of great price.

"Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without defect." (Ephesians 5:25-27). The intrusive wounding particle in the oyster is transmuted into the beauty of a pearl, and that for the honour of God. The vocation of all redeemed people is that they will revealer the infinite grace of God to all the future ages, and to all the unfallen intelligences, the pearl of great price. So it is our business to look for the Kingdom here, to pray for it, to toil for it, to hope and expect its coming in fullness and beyond the little spell of earth's limited history there lie the ages, and in those ages the ransomed People of God will be the pearl through which His grace and His glory are to be manifested.

8. The Dragnet - Matthew 13:47-50

Verses: Matthew 13:47-50

Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind, which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. So will it be in the end of the world. The angels will come and separate the wicked from amongst the righteous, and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth."
Matthew 13:47-50

The parable of the drag-net is the last of seven parables concerning the process of the Kingdom of God found in the thirteenth chapter of Matthew. As we have seen before these seven have to do with one age that began with His first advent and ministry, and which will end with His second advent.

This and the previous two parables (the treasure in the field, and the pearl) were given to the disciples alone and intended for men of faith.

In our study of this parable of Jesus we are greatly aided by our Lord's partial explanation which begins with the word "so" in verse 49, "So shall it be in the consummation of the age." "The consummation of the age" is the key to what our Lord emphasized concerning this age parable and therefore the focus is upon that which is yet to happen.

The main fact that is presented is that of separation which follows the drawing in of the net at the end of the age. The fishermen amongst the disciples would have perfectly aware of what He was talking about. The drag-net is a method of fishing where a large net is let down into the sea, and is moved through the waters whether by tide or boat, and gathered into it are fishes of all sorts and all kinds. Then towards the close of day, or early morning more often, the fishermen draw the net in, and as it comes in it encloses a multitude of fishes. Some of them are of no use. Others are valuable. The fishermen are seen settled down on the shore, and their first business is to sort the catch, to take out the valueless, the worthless, and leave in the good, gathering them together, after the worthless have been cast aside.

Said our Lord, The Kingdom of heaven is like that in its consummation. The Kingdom of heaven is like a net let down into the sea; and at the end of the age, the consummation of the age, there will come the drawing in of the net, and separation of good from bad.

The net here unquestionably stands for the Kingdom influence which is abroad in the world; and those enclosed are such as have come within the sphere of the Kingdom influence. There are parts of the world where there are multitudes who have never come within that sphere. The parable does not apply to such. Wherever the net has been spread, and wherever men and women have come under its influence, there the net is seen in the sea, that sea which is for evermore the type in Holy Scripture of restless, moving humanity. Something is let down into it. It is the message of the Kingdom, the fact of the Kingdom, the vision of the Kingdom, the ideals of the Kingdom, the teaching of the Kingdom. The Church here is the messenger of the Kingdom, revealing the Kingdom, in herself, and is the instrument in the world of the influence of that Kingdom.

So the Church is here, but it is not the picture of the gathering out of the Church. It is the picture of something else. The entire human race is not all here, only those parts of it where this Kingdom influence has reached, and only those are seen who by its influence have been in some measure, enclosed within the net. There are other fish outside the net.

Jesus says, when fishermen draw the net in they gather the good and useful fish into vessels, and the bad and useless fish are cast away. So shall it be at the consummation of the age. In the parable, "The angels shall come forth and sever the wicked from among the righteous; and shall cast them into the furnace of fire; there shall be the weeping and gnashing of teeth." So the process will be that of separation. This is the removal of the wicked from Kingdom affairs. Here our Lord's word are full of terrible solemnity. We know Jesus spoke of mercy, compassion and love but we must never forget that He spoke too of the ultimate destruction of sin and evil, characterized in words of terrible solemnity: weeping, lamentation, and gnashing of teeth, a figure at once of pain or rage, or both.

We notice that angels are to be the agents of the sorting. Today, angels are serving but unseen and largely unknown, but the end of the age will be a time when angels positively intervene in human affairs, sent forth to do the instruction of their King. They will deal with the enclosed mass of fish, and will sort and sift it, and implement heaven's standards.

Notice also in this parable that right up to the end of the age and Christ's second advent, there will be those who accept the gospel and those who refuse it. There will be persistent rebellion to the Kingdom but that Kingdom will not be overcome: its presence and witness will continue to the end.

Further details and circumstances of "the end of the age" are not revealed in this parable and the teaching is limited to the certain destruction of all who have in some way heard the gospel call but refused to receive it and believe it. In this way, only the righteous, through faith, will remain in the Kingdom of God, sin and evil will be cast out. There are similarities in this parable with that of Jesus' explanation of the darnel and wheat (Matthew 13:36-43); the ten virgins (Matthew 25:1-13); the sheep and the goats (Matthew 25:31-46) and Jesus teaching on the coming of the Son of Man in Matthew 24: 37-42. We can say that when that consummation of this age comes, as the prelude to whatever other ages that lie beyond in earth and heaven's history, the angels will gather out all these offending things, and the righteous will create the opportunity for God's Kingdom to reign, cleansed from all things that cause stumbling and iniquity.

So this parable is of the nature of a forward look, partial only, but giving assurance that there is a judgment time coming when the King, our Lord and Saviour, through His heavenly servants the angels, will visit earthly affairs, ending the window of opportunity for forgiveness that we graciously enjoy today and bringing in the rule that God's will is done on earth as it is in heaven.

9. The Householder - Matthew 13:52

Verses: Matthew 13:52

He said to them, "Therefore every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things.
Matthew 13:52

This parable is the last of eight in Matthew chapter 13. Four parables had been delivered in public and three in private to the disciples. Then this Jesus asked His disciples, "Have ye understood all these things?" And they answered, "Yes." Probably they answered honestly, but their understanding was not very clear and subsequent events proved they still had much to learn. But immediately after the question, "Have you understood" and their answer, "Yes" Jesus proceeded to give this parable: "Therefore every scribe who hath been made a disciple to the Kingdom of heaven," (that is who has received this instruction, and has understood all these things), "is like a man that is a householder, which bringeth forth out of his treasure things new and old."

So Jesus says every disciple of the Kingdom of heaven, who has been instructed in, and received the teaching of His previous seven parables, is like a householder. We therefore see that these seven parables are connected and mutually explanatory, and that we cannot correctly understand this parable and follow it as to responsibility until we have grasped the significance of all these things; the seven parables: the sower, the darnel, the mustard seed, the leavened meal, the treasure hidden, the pearl and the drag-net. They merge, they belong to each other, all are necessary to an unveiling of truth concerning this Kingdom of heaven. Have we understood all of them and their interrelationship?

Our Lord uses the word "scribe" in the parable. During his ministry the scribes, often named in conjunction with the Pharisees, the chief priests and the elders were largely opposed to Jesus. These groups were the spiritual, moral and civil rulers in Israel. In the Old Testament, the scribes were principally historians but from the time of Ezra a class of the scribes arose who read and interpreted the law as given to Moses and consequently they became the moral interpreters. As time wore on, these men became more and more concerned with the letter of the law rather than the spirit of the law, and they attempted to safeguard it by building many traditions that were supposed to implement the law. But in process of time these many traditions and additional requirements not only obscured the law, but put obedience beyond reach. So that people misunderstood the law, and the whole business of the scribes, to interpret the law, was corrupted. So this is why we often see Jesus in opposition and in anger against these traditions and these false teachers, the scribes, the so-called official interpreters of the law.

Now in this parable Jesus names his disciples by that same name: scribes. In so doing, He transferred the fulfilment of this high office of interpreting the law from the "official scribes" who had failed, to his disciples who were to be the "true scribes". And that transfer can only come by a correct understanding of the King's teaching concerning the Kingdom in this age; that which is taught in the previous seven parables.

Let us briefly go back to the seven previous parables. According to Jesus, this age is to be one of conflict from beginning to end, characterized largely by human break-down and failure. But it is to be an age in which God accomplishes his definite purpose both in the world and in human history, and in the creation of an instrument for the ages to come. Said Jesus, Have you understood these things, have you grasped My teaching? If you have a sense of what this age is to be like, you are to go out into it as scribes.

Now to the parable. Every such scribe, made a disciple himself to the Kingdom of heaven by the teaching of Christ, standing for it, every such one is like a householder. The word householder marks authority within a house. The role can be broken into three components all representing headship over a people, a family or a nation; that of shepherd, father and king. The disciple to the Kingdom of heaven is like a householder. That word "householder" was on the lips of Jesus some ten or twelve times, and almost always He used it of Himself. It is the word that carries authority.

So the disciples were to be scribes and householders, authoritative interpreters of moral law.

What then does the householder do? He brings forth from his treasure house. He brings forth treasure. The householder is seen as having vast resources. What does he do with them? He brings them forth, and here the Greek word is scatters them lavishly. It is a suggestion of bountifulness. He has them heaped up, but he is bringing them out, and scattering them everywhere.

Then comes the remarkable phrase, "things new and old." Notice, He did not say new things and old things; but the same things which are new and old. These scribes, these disciples of the Kingdom, these who have heard and accepted His interpretation, and have understood, are to go out, and they are to be householders, bringing out of their treasure things new and old. The whole picture is that of an authoritative ruler, lavishly scattering out of his wealth the things which are necessary for the supply and government of his household. That is the picture of all those who are instructed to the Kingdom of heaven.

Therefore disciples of Jesus are to be the true revealers of the age, as they correctly interpret the Kingdom, and represent Jesus in it. They have access to the eternal treasure-house, and in that treasure-house there are things new and old. They are to "bring forth things new and old." Jesus did not say to them they should bring forth new things, and old things. It is two facts concerning the same things. The principle is old, the application is new. The old things are the eternal things, the eternal truth. The new things are the applications of those eternal things to the passing phases of changing times. "Things new and old." The two are necessary to growth. The new which contradicts the old is always false; and the old which has no new is dead and useless.

So the church is to be the interpreter of God's unchanging and beneficial moral laws for humanity, making application of them appropriate to the times. The scribe was the moral authority. So are we to be.

Has the church done this? How well? It is a difficult question to face. What would Jesus think? There have been past successes where reform for the good has largely come from Christian campaigners. And Christian organisations today do successfully campaign for God's law to be recognized in society. But there has been much failure too. In recent times it seems that the church's voice is unheard on many issues like abortion, marriage, sexuality. Has moral authority been lost through compromise with the world's standards? Is the fresh application confused through lack of prayer? Has the opportunity to speak been shutdown by cultural ridicule and disbelief in God and acceptance of evolution? (And while mentioning evolution, do not think of it as science: it is 'blind hope': there is NO scientific proof that life has ever, ever independently come from any non living matter.)

The "old" must remain unchanged because it is rooted in the nature of God. The "new" is the application of those principles to every age such that it blossoms fresh and alive in every generation.

So we can summarize. What is meant by the old? The Kingship of God. What is meant by the new? The application of the old, nationally, socially, and individually, at all times. That is the responsibility of all those who are named scribes, those set in authority as the treasure-house is there. The business of such is householders, to bring the treasure forth, and seek its revealing. For evermore our view of the age must be His view of it. Then our influence will be His influence, bearing fruit for the Kingdom of God. This is the great final parable in the eight which has great application to us, and for our responsibilities.

10. Defilement does not enter through the Mouth - Matthew 15:11

Verses: Matthew 15:11

That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man." Peter answered him, "Explain the parable to us." So Jesus said, "Do you also still not understand? Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? But the things which proceed out of the mouth come out of the heart, and they defile the man. For out of the heart come evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man."
Matthew 15:11 and 15:16-20

The parable is in the eleventh verse, and our Lord's explanation occurs in verses seventeen to twenty.

At this time Jesus was approaching the end of His third year of ministry. Hostility to Him on the part of the rulers, spiritual, moral, and civil, which had manifested itself from the beginning, had grown and now they sent down to Him a deputation from Jerusalem with the explicit purpose undoubtedly, of somehow entangling Him, or asking for some explanation of things they objected in His teaching, and in the conduct of His disciples.

The whole Hebrew religion at that time was suffering under the intolerable burden of tradition which had so obscured the law of God that men were not familiar with the law but the traditions. These men asked Jesus, Why do Thy disciples transgress the traditions of the elders when they eat bread? They had obviously seen the disciples of Jesus eating bread with unwashed hands. Now this was a superstitious, ceremonial washing, not something that would be carried out for reasons of hygiene.

Jesus did not answer their question at that time but charged them with using another tradition to escape the requirements of the law concerning honouring parents.

Having answered the deputation in this way, Jesus called together the crowd and uttered this particular parable, in the hearing of the rulers. He showed them that physical food has no reference to moral cleanliness. "Not that which entereth into the mouth defileth the man" but rather defilement comes from words proceeding out of the mouth coming from evil and false thinking in the realm of mind and spirit.

Peter then asked Jesus for further explanation and this Jesus gives in verses 17-20.

The explanation is that there is nothing inherently evil in the physical side of the body, the flesh, nor can it be defiled by food which is necessary to sustain the body. Rather it is evil thoughts proceeding from the heart when led into expression through words and actions that defile the body because it becomes an instrument of sin and harm and death.

Consequently contamination is not the result of the food eaten and ceremonial washing of hands does nothing to prevent defilement. The observance of any external rules has no power to transform any ethical nature.

The parable was for the listening multitudes, but in the presence of those rulers who were hiding the commandment of God, and making it of none effect by their tradition. It also stands for evermore as a warning against adding anything as a final authority in life to the law of God itself.

11. The Lost Sheep (see also Luke 15:4-7) - Matthew 18:12-14

Verses: Matthew 18:12-14

What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
Matthew 18:12-14

Jesus used this illustration of the lost sheep in Matthew 18 and again in his parable of lost things in Luke 15. Here the illustration of the lost sheep stands alone. What was He illustrating? The subject to be illustrated was that of offences, which might be committed against little children but it grew out of a question that the disciples had asked concerning greatness. Jesus had taken a child, and set him in the midst as demonstrating greatness in His Kingdom; and when He used this illustration of the lost sheep, He showed the value of that child. The illustration is a familiar one, and needs no elaboration. A shepherd had lost a sheep, and went out after it, and found it.

He told them first of all that the nature of child was the typical of character in His Kingdom. Except they were turned back again from their manhood with its prejudices and pride, and became teachable, trusting, simple and emptied of all pride as a child, they could not enter into His Kingdom.

The teaching is amazing and wonderful. The little child is the gate-keeper, and we cannot pass into His Kingdom, save as we come by the way of the child. He was showing them this, and in words that are terrible He charged them not to cause that child to stumble. He declared that we had no right to despise a little child, and summarized everything by saying it was not the will of our Father that one of these little ones should perish. Notice what a revelation He gave in the context, of the value of the child by the eternal standards. Angels, the Son, and the Father, are committed to them. Their angels always behold the face of the Father. They have constant access to God on their behalf. The Son Who is the good Shepherd, is seeking them; and the Father does not will that one of them should perish.

It is a wonderful illustration of the compassion of the Shepherd, that goes out from the field where the ninety and nine are safely gathered, into the desert and the wilderness, and brings back the child. We are reminded that we all are born in sin, all need rescue and the Shepherd is seeking every one.

It is the picture of the love of God, operating through His Son as Shepherd, caring for the little ones. The child was in the midst, and His eyes and heart were upon it; and He saw how His disciples were likely to be hindered in work for the children by self-seeking and pride and desire for place. He kept the child in front of Him, and told His disciples what to think of it, under this figure of the Shepherd.

12. The King Reconciles Accounts - Matthew 18:23-35

Verses: Matthew 18:23-35

Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. The servant therefore fell down and knelt before him, saying, 'Lord, have patience with me, and I will repay you all!' The lord of that servant, being moved with compassion, released him, and forgave him the debt. "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' "So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you!' He would not, but went and cast him into prison, until he should pay back that which was due. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told their lord all that was done. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds."
Matthew 18:23-35

This is the parable of the King and two debtors. The subject illustrated is forgiveness, but not God's forgiveness, although that is the background by suggestion, it is rather forgiveness among the debtors themselves.

This subject came out of Peter's enquiry, "Lord, how oft shall my brother sin against me, and I forgive him? until seven times?" Jesus replied "I say not unto thee, until seven times; but, until seventy times seven." Seven times? No, try 490! How many times have we forgiven someone we consider has wronged us? Probably we think we have risen to the ultimate height of generous action when we have forgiven a man once!

The parable consists of a contrast of attitude and activity towards debt. One owed his master, his lord, a vast sum of money. The lord ordered him to be sold, his wife and children, and all that he had, and payment to be made, as far as he could. The man fell down before him, casting himself upon the mercy of his lord; and his lord forgave him all the debt, cancelled it, wiped it out.

Then that man who was forgiven his debt, went out and found a man who owed him something, a trivial amount. He demanded payment and would not listen to the man's requests but cast him into prison. The case was reported back to their lord who summoned the forgiven man. The compassion that had been shown to him had been violated by his own lack of compassion and so the lord the now demanded that he should pay all that was due. Jesus said, "So shall also My heavenly Father do unto you, if ye forgive not everyone his brother from your hearts."

How many times shall I forgive my brother? Seven times? Seventy times seven, 490! How much does my brother owe? Almost nothing. But we owe God a vast sum which we can never pay. If God in His compassion forgives what we owe Him and then demand payment from our brother then our forgiveness is lost. His compassion is violated by our inability to be compassionate, and we find ourselves facing his anger.

Notice how the compassion of God shines behind the whole of this. Forgiveness, not because of any worth in the man making his appeal, not because of any worth in the sinner to forgiveness, but intended to produce in the heart of that man a spirit like the Spirit of God. In that light therefore we see the baseness of the failure of the servant. Forgiveness? Who is it that we have in our mind? Have we forgiven? How many times?

Jesus says "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses." Matthew 6:14,15

13. The Workers in the Vineyard (Master and Labourers) - Matthew 20:1-16

Verses: Matthew 20:1-16

For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire labourers for his vineyard. When he had agreed with the labourers for a denarius a day, he sent them into his vineyard. He went out about the third hour, and saw others standing idle in the marketplace. He said to them, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. Again he went out about the sixth and the ninth hour, and did likewise.
Matthew 20:1-5

This parable cannot be understood correctly if it is taken out of its context. The parable is bounded by two verses which were spoken by Jesus to the disciples and read, "But many shall be last that are first; and first that are last" and then, "So the last shall be first, and the first last." The intervening parable is the explanation of this phrase.

But we must go back farther to see the circumstances in which this statement was made. A young ruler had asked Jesus "Good teacher, what good thing shall I do, that I may have eternal life?" Jesus had said "Go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." The young man, who had great possessions, turned his back and went away sorrowful. Jesus interpreted that as, "It is hard for a rich man to enter into the Kingdom of heaven. ... It is easier for a camel to go through the needle's eye, than for a rich man to enter into the Kingdom of God." Then Peter said, "Lo, we have left all, and followed Thee; what then shall we have?" In other words, What is to be the gain for us since we have made this sacrifice?

The Lord gave him a wonderful answer to that rather frank question. They would gain authority as His administrators in his future Kingdom; and not only so, but "everyone that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit eternal life." It is a very wonderful answer from Jesus. They would gain authority, friendship, family, eternal life; but Jesus added a warning; do not forget that "many shall be last that are first; and first that are last." In other words, although the disciples would be richly rewarded in His future Kingdom, they must not become proud, nor think their service has earned them privilege, since others would come who would receive a similar reward. Jesus would continue in the parable to warn them not to be jealous of others coming after who also had reward. The parable is the illumination of the word of warning.

What is the figure? First, a man who is a householder, and who has a vineyard. It is his vineyard, his property. The householder went out, at the beginning of the day then also at the third, the sixth, the ninth, and eleventh hours to hire labourers to do his work in his vineyard. They were outside the vineyard, not seeking work, but he called them inside, and set them to work; and they all came in, when he called them. Those called early agreed the payment of a penny. They went in and worked. More were called at the third, sixth, ninth, and eleventh hours, and they would be paid not an agreed amount but according to the master's will. Then at the end of the day, all workers were given a penny.

This surprises our sense of fairness and we can understand the murmuring when those who worked all day were rewarded the same as those who worked for one hour only. The master's answer is "Friend, I am doing you no wrong. Didn't you agree with me for a denarius? Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?" No agreement has been broken, the master has the right to do what he liked with his own money.

So what then is the teaching of the parable? There is no question of salvation here - all the workers responded to the call and all came and put their backs into the work. The teaching concerns only service. The parable teaches two things, (i) that within His Kingdom there will be blessings for service but they won't depend on opportunity. In other words if service is faithfully given when it is requested by the Lord, the reward will not be determined by the nature of the opportunity. This is a most wonderful teaching. It means that the master rewards faithfulness in service. He may require some to do great things and others to do small things but if service is given with faithfulness there is no difference and (ii) those that may be called to greater levels of service must not murmur when the same reward is available to those called to lesser service. Of course it does not mean that if a man has his opportunity but does not serve well and wastes the time, he will get the same reward as the man who has toiled through all the day.

That covers the whole ground. That is the whole meaning of the parable. That fellow who went in at the eleventh hour never had a chance before. He was not called; but when sent, he went in, and was paid on the basis of the fact that for one hour he was faithful. The man who went in early, and served through all the burden and heat of the day was also faithful to his work. The parable therefore illustrated the payment of reward to faithfulness to opportunity.

The disciples needed to learn this lesson because others would come after them who would also serve. The disciples must not look down on the service of others. So it is not a question of who comes first. Many who come last will also be like the first.

Of course there is an important lesson for us as well. What opportunity has God given to us? Have we faithfully responded and given our best? The famous evangelist will receive his penny but so will the unknown mother who sets aside her own interests and puts her life into the business of training her children for God. Yes she will get her penny as well!

In some versions the parable ends with, "Many are called, but few are chosen." In the parable all were called and they all came, did their work, and got their penny. Said Christ, Yes, there are many called, but few will get their penny. This does not mean Christ is selecting who will come to work in his vineyard. The call was to all that were without work in the market place. The meaning is; many are called but few accept the call and always give their best service. But those who do, receive the grace which makes them "blessed", "choice".

Whilst in the parable we think of the workers earning their wage, in the case of salvation and service for the Lord, everything is of grace; we can earn nothing but it is our privilege if we are able to serve and God will do what is right.

14. The Cursing of the Fig-Tree - Matthew 21:18-22

Verses: Matthew 21:18-22

Now in the morning, as he returned to the city, he was hungry. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!" Immediately the fig tree withered away. When the disciples saw it, they marvelled, saying, "How did the fig tree immediately wither away?" Jesus answered them, "Most certainly I tell you, if you have faith, and don't doubt, you will not only do what was done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. All things, whatever you ask in prayer, believing, you will receive."
Matthew 21:18-22

The incident of the cursing of the fig-tree, occurred in the last days of Jesus life on earth. He had arrived in Jerusalem for the final scenes, and by this time His teaching to the crowd and the multitudes was generally over. Presently He would gather His own disciples around Him, and give them His final teaching.

What we celebrate and call Palm Sunday, and speak of as the triumphal entry of Jesus to Jerusalem, was really a threefold entry on three separate days. Mark tells the story of this in Chapter 11. It was on a Sabbath day when He entered the Temple, and looked round about on all things, and said nothing (Mark 11:11). He turned His back, and went out. On the next day, our Sunday, the first day of the week in the Jewish calendar, He came again, and cleansed the Temple (Mark 11:15). When He first entered the traffickers were not there; it was the Sabbath. They had taken their places again on the next day, when He cleansed the Temple. Then on the Monday, their second day of the week, He came again, and that was the great and dramatic day of controversy with the rulers. It was during these days that the cursing of the fig-tree incident occurred, and it was unquestionably a parabolic act, and concerning which our Lord gave an interpretation.

Mark tells us that after the entry on that first day and spending the night in Bethany, Jesus returned to the Temple, on our Sunday, and on the way, cursed the fig-tree (Mark 11:12,13). During that day He cleansed the Temple and returned to Bethany. Coming to the Temple again on Monday, the third time, from Bethany the disciples saw that the tree was dead (Mark 11:20). This was the day of great controversy with the rulers.

Objections have been raised about this cursing of the fig-tree. Firstly, that this was an action of injustice since we are told that it was not the season for figs. Secondly, that it was an action taken in anger because of hunger. Thirdly, that this was an act of judgement not in harmony with the normal teaching and methods of Jesus.

The first objection of injustice is explained by the fact that whereas it was not the normal season for the full harvest of figs which is June, it was the case that trees often had an early crop before the main seasons and before the appearance of leaves. So that it was unusual to find leaves and no figs in what would have been April. In other words there was something abnormal in the tree's development.

The second objection of anger is answered by the disciples reaction. There was no suggestion on their part that such a defective tree should not be destroyed; but what did surprise them was that by the spoken word alone, the leaves withered and crumpled, and the tree was dead within a day.

In answering the third objection of such judgment being out of harmony with the methods Jesus, we must accept that whilst Jesus said he was meek and lowly and came "to proclaim the acceptable year of the Lord" he also warned of judgment to come and will come again "to proclaim the day of vengeance of our God." For a moment in this incident, there came into the view of His disciples a retributive act of Jesus which demonstrated His position as future judge.

We have said that the destruction of the tree was parabolic. So what did it mean? We must first be aware that in the prophetic scriptures the fig-tree had been used as a symbol for the nation of Israel.

We read that Jesus was hungry. No doubt this was physical but it probably had a spiritual element as well. There was the hunger for the doing of the will of God, the hunger for the redemption of humanity; the hunger to finish the Divine purpose in his coming to earth. He also knew the failure of the nation, and the reason of their failure and that the expected fruit of faith, justice and righteousness and partnership with God was largely absent.

Then Jesus found that fig-tree, saw its failure, and He cursed it, and destroyed it. He was in the process of pronouncing national judgment. When the disciples saw the tree had died they ask, "How did the fig-tree immediately wither away?" Now the Lord did not answer that enquiry. He did not tell them how He had done it, but He did reveal why He had done it. His answer was "Verily, I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig-tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive."

Our Lord's answer is the revelation of the reason of the failure of the nation. We can see therefore a clear link between the tree's false, disappointing appearance and its lack of figs with the national religious picture. Our Lord's answer reveals that the heart of the problem was because the nation lacked faith in God. He said if they had faith and doubted not, it would not be a withered fig-tree, but rather massive barriers to progress would be moved out of the way. "All things, whatsoever ye shall ask in prayer, believing, ye shall receive."

So the nation was perishing, notwithstanding any outward appearance of life because of lack of faith. If they possessed faith, though everything seemed to be against them, they would come to victory. So the power in which His own followers are to cast out the obstacles which are in the way of God's coming into His Kingdom is that of faith. Men of faith co-operate with God and God operates through men of faith.

15. The Two Sons, one obeys and one does not - Matthew 21:28-32

Verses: Matthew 21:28-32

But what do you think? A man had two sons, and he came to the first, and said, 'Son, go work today in my vineyard.' He answered, 'I will not,' but afterward he changed his mind, and went. He came to the second, and said the same thing. He answered, 'I'm going, sir,' but he didn't go. Which of the two did the will of his father?" They said to him, "The first." Jesus said to them, "Most certainly I tell you that the tax collectors and the prostitutes are entering into God's Kingdom before you. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him.
Matthew 21:28-32

This parable and the next (the Wicked Tennants) are intimately connected and were spoken together on the day of the third entry of Jesus to Jerusalem. He had entered the city as the King, and had looked round about on all things, and turned His back upon them. He had entered as Priest, and cleansed the Temple, for a brief period restoring it to its true place in the economy of God. He now came as the great Prophet, with the message of God, and this time the message was judicial. That was His purpose in coming.

The verse preceding the parables says, "And when He was come into the Temple, the chief priests and the elders of the people came unto Him as He was teaching, and said, By what authority doest Thou these things? and who gave Thee this authority?" That was the challenge of the rulers. Their opposition to Him had been growing. It began at the beginning of His ministry. It had grown more and more intense, and things had happened on the previous day. He had cleansed the Temple, driven out the traffickers, interfered with vested interests which were permitted by these very rulers; and they now came to Him. This time it was not a casual question, asked by one of their number. It was a question asked officially. They asked Him two questions. What were they? "By what authority doest Thou these things? and Who gave Thee this authority?" Literally the first question was, In what authority doest Thou these things? and the second, Who gave Thee this authority? It was a direct challenge on the part of the authorities to Jesus concerning His authority.

Jesus answered with a question himself for the rulers. "I also will ask you one question, which if ye tell Me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or from men?" They were unable to answer because they could not admit John's message was from God since he had identified Jesus as the Christ, neither could they dismiss John's message because everyone believed him to be a prophet.

Because they gave no answer, Jesus gave no answer to the questions of the rulers. But in a masterly way, Jesus spoke these two parables and asked for the rulers to give their opinion. In both cases the opinion they gave was perfectly accurate. By the use of simple illustrations of a parabolic nature, He exposed the real nature of these men, and they pleaded guilty, and chose their own punishment, without knowing what they were doing, until He had finished. Afterwards, they realized He was speaking about them. The two parables when carefully considered, are firstly seen to be a condemnation of their methods and secondly to be a condemnation of their motives.

The figure employed is that of two sons, both receiving a command to work in the vineyard. One said, I will not go, but afterward he repented, and went. The other said, as we render it, "I go, Sir." There is no word "go" there in the Greek. It would be awkward without it, but really it is an emphatic "I." The picture Jesus drew was that of two sons in front of the master of the vineyard, and he said to the one, Go and work in my vineyard, and he said, I will not go; to the other he said the same thing, and the other said, "I, Sir." He was putting him into contrast with the man who said he would not go. That was his decision. Certainly I will go, Sir. "I, Sir."

We know the sequel. The man who said "I will not," repented, and the word means more than a change of mind. It means sorrow. He became sorry. He thought the matter through, and he went, and did his work. The other man who had emphasized it, by putting himself into contrast with the brother who would not go, did not go. Now, said Jesus, there is the story. Which of them is the true son of the father? Which of them did the will of the father? Oh, the first, they said. Oh yes, they knew, they agreed; and they were perfectly right.

Then our Lord made the application. He took them back to John. He had asked them about the baptism and mission of John, and his authority. Then said Jesus, under the preaching of John, the criminals and sinners have repented; they were rebellious, they were those who have defied God, and said they would not obey Him but have now believed and obeyed. But you, the rulers, who wear the robes, hold the office, recite the confession and declare your loyalty, are failing to do the will of God. You say you are obeying God but you are not doing his will and you even deny the signs of the publicans and sinners who are believing, and are doing the will of God. So our Lord compelled them to find a verdict against themselves.

And the lesson stands for us too. The criminal who repents and turns to God, changes, becomes God's son, God's child, God's instrument. For those who think of themselves as "comfortable, respectable Christians" there is always the danger of fooling ourselves that we are living for Christ when in actual fact we are at best luke warm.

16. The Wicked Tennants - Matthew 21:33-44

Verses: Matthew 21:33-44; Mark 12:1-11; Luke 20:9-18

Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country. When the season for the fruit came near, he sent his servants to the farmers, to receive his fruit. The farmers took his servants, beat one, killed another, and stoned another. Again, he sent other servants more than the first: and they treated them the same way. But afterward he sent to them his son, saying, 'They will respect my son.' But the farmers, when they saw the son, said amongst themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.'
Matthew 21:33-38

This parable was spoken immediately after the parable of the two sons on the day of the third entry of Jesus to Jerusalem. He had entered the city as the King, and had looked round about on all things, and turned His back upon them. He had entered as Priest, and cleansed the Temple, for a brief period restoring it to its true place in the economy of God. He now came as the great Prophet, with the message of God, and this time the message was judicial. That was His purpose in coming.

The verse preceding the previous parable says, "And when He was come into the Temple, the chief priests and the elders of the people came unto Him as He was teaching, and said, By what authority doest Thou these things? and who gave Thee this authority?" That was the challenge of the rulers. Their opposition to Him had been growing. It began at the beginning of His ministry. It had grown more and more intense, and things had happened on the previous day. He had cleansed the Temple, driven out the traffickers, interfered with vested interests which were permitted by these very rulers; and they now came to Him. This time it was not a casual question, asked by one of their number. It was a question asked officially. They asked Him two questions. What were they? "By what authority doest Thou these things? and Who gave Thee this authority?" Literally the first question was, In what authority doest Thou these things? and the second, Who gave Thee this authority? It was a direct challenge on the part of the authorities to Jesus concerning His authority.

Jesus answered with a question himself for the rulers. "I also will ask you one question, which if ye tell Me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or from men?" They were unable to answer because they could not admit John's message was from God since he had identified Jesus as the Christ, neither could they dismiss John's message because everyone believed him to be a prophet.

Because they gave no answer, Jesus gave no answer to the questions of the rulers. But in a masterly way, Jesus spoke these two parables and asked for the rulers to give their opinion. In both cases the opinion they gave was perfectly accurate. By the use of simple illustrations of a parabolic nature, He exposed the real nature of these men, and they pleaded guilty, and chose their own punishment, without knowing what they were doing, until He had finished. Afterwards, they realized He was speaking about them. The two parables when carefully considered, are firstly seen to be a condemnation of their methods and secondly to be a condemnation of their motives.

The second parable concerns a man who was householder and planted a vineyard. "He set a hedge about it, and digged a winepress in it, and built a tower." It was the proprietor's perfect provision made for fruit to be gathered from his vineyard; and the husbandmen were those to whom he gave responsibility for the cultivation of the vines and vineyard, so that fruit should be brought forth to meet the proper requirements of the possessor. That was their responsibility.

Now, He said, in this case, when the time of fruit came, he sent his bond-servants, his servants, his slaves, his messengers to gather up the fruits; and those husbandmen stoned them, and killed them. Then he sent others, with the same result. At last he sent unto them his son. "But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance. And they took him, and cast him forth out of the vineyard, and killed him." That is the story.

"When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?" Again, they were so intrigued by the story, they had forgotten their hostility to Jesus. They saw the truth, and became vehement in their reply. "He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, which shall render him the fruits in their season." They has passed sentence upon themselves. It was they, the rulers of the people, in the long succession, who for centuries had failed to yield the fruit of the vineyard, killed the prophets and were now about to destroy the son. It is impossible to avoid the sentence.

All through the centuries the fruit God was looking for was righteousness and justice. He sent his prophets to warn of sin and corruption and oppression of people, but the prophets were rejected. Now he is sending his son and Jesus knew they were going to cast Him out, and kill Him.

When they had found their verdict, and passed that sentence, He passed His sentence. That is found in verse forty-three. He first quoted to them the Scripture about the rejected Stone being the Head of the corner. He pronounced the sentence of utter and absolute excommunication upon the whole Hebrew people, "Therefore say I unto you, The Kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. And he that falleth on this stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust." There is the judgment.

The marvel of this is that He compelled these men to find a verdict, and pass a sentence. They who had failed to care for and manage the vineyard of the Lord, so that the fruit for which God was seeking should be brought forth, they who had said, I go, and yet had failed, and they who had stoned the prophets, and such as were sent unto them, and were now preparing to cast out the Son and kill Him - there was only one thing to be done, that they should be miserably destroyed, and the vineyard taken away from them, and given to others. The Lord repeated the verdict as He pronounced the appalling sentence of excommunication.

As Jesus told these stories to those rulers, and they found out what He was doing, their anger was stirred to yet greater depths. We learn therefore that ancient privilege is always unavailing when it departs from immediate and present responsibility. The King's new teaching here was a return to fundamental intentions, and He showed how the rulers of the people had failed, and declared that there should be another nation that would not fail, but would bring forth the fruits of justice and righteousness, for which God is ever seeking in His vineyard.

17. Invitation to a Wedding Banquet (The Marriage Feast) - Matthew 22:2-14

Verses: Matthew 22:2-14

The Kingdom of Heaven is like a certain king, who made a wedding feast for his son, and sent out his servants to call those who were invited to the wedding feast, but they would not come. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have prepared my dinner. My cattle and my fatlings are killed, and all things are ready. Come to the wedding feast!" ' But they made light of it, and went their ways, one to his own farm, another to his merchandise, and the rest grabbed his servants, and treated them shamefully, and killed them. When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burnt their city. "Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy.
Matthew 22:2-8

This parable concerns a refused invitation to a wedding feast. There are in fact three invitations. The first call was given, and those invited would not come. In the second invitation, the call is renewed, and the response is indifference and hostility. This resulted in the king sending destruction to those invited. Then the third invitation is made to others who would come.

The first invitation represents Jesus' own mission and his rejection by the rulers and priests of the nation. The second invitation refers to that of His apostles and servants to Israel which ended with judgment and the destruction of the city, a literal prediction of what happened a generation after, when Jerusalem was destroyed. The third invitation applies to all people in the period from the destruction of Jerusalem to the consummation of the age in which we are now living.

The Kingdom of heaven which Jesus had come to proclaim, and is still continuing to proclaim, He likened to a marriage feast. Not to be thought of as a duty to attend or as an event for eating and drinking but rather a shared celebration and a time of joy and gladness. The joy and gladness comes from the call of Jesus to share in a Kingdom which is based upon justification, righteousness, joy and peace. Jesus had been revealing that Kingdom through His ministry and calling men into it. The privileges He offered men were His Father's Kingdom through His atonement and a living relationship with God.

What happened? Those invited would not come. Here our Lord declared the national response. Of course individuals were answering the invitation. There were those within the nation who had heard, who had seen the joy and blessedness; the righteousness, joy, and peace of the Kingdom, and had yielded to it. But He was dealing with the nation and their rulers, and with the national outlook, and the response as revealed through those rulers. They would not come. The call was rejected. He, the Son, had come to bring the Israel into that marriage feast, the marriage of men with God, that issues in righteousness, joy, and peace; and they had refused it. "They would not come."

Again, He sent forth other servants. The apostolic age began, and the message went forth everywhere. They were still to go to them that were initially bidden, to the people who had rejected Him; even to the rulers who had rejected Him, the privileged, bidden people; and they were to say, "Behold, I have made ready my dinner; my oxen and my fatlings are killed, and all things are ready; come to the marriage feast." Here is an account of the sending out of invitations to come into all the blessedness of the Kingdom again, after the first rejection. We see them going, and as we watch them, they are going with the same message. Notice the simplicity, and yet the sublimity of it. What were they to say? "All things are ready," "Killed," is a figure of speech here, which meant that God had done everything to provide for the joy, peace, and gladness of humanity in the proclamation of His Kingdom. He had done everything.

What was the response? The ill-treatment of the messengers, and their beating and casting out, and then the destruction of the people invited and their city. All that happened in that earlier apostolic age. Jesus clearly revealed what the result would be of the second refusal by those who were bidden.

And then the third and larger invitation is given to those beyond the nation of Israel. As many as were found were invited and many came so the wedding was filled with guests both from people "bad and good." This means the invitation was to all: murderers, thieves and criminals and also "respectable", law-abiding people. There was to be no discrimination we are all sinners in God's eyes.

But one is found without a wedding garment. This is a man who had accepted the invitation towards the Kingdom but had no intention or desire to take its oath of allegiance. It is like someone "in the Church" for its fellowship and community but unwilling to repent of sin and submit to Jesus as Lord.

This point is a solemn word of Jesus and we see that man "cast out into the outer darkness." That drives us back to the question. How far are we really submitted to the Kingdom of God? If we are, we are seeking righteousness the foundation, joy the result, and quiet peace with God the issue.

Jesus ended with that strange word in connection with this parable, "Many are called, but few chosen." This does not mean 'I am calling many people, but will only chose a few' and neither does it mean 'the chosen ones are those who accept the call'. Its meaning is understood in the light of other Scripture to be like 'Many are invited but only those who reply get onto My guest list.'

Those who do not accept, will return to their own imaginings and their own affairs. Those who obey, and accept the invitation, will go in as guests in the festive house of God, to the feast which He has spread in His great Kingdom.

18. Signs of the Future - Matthew 24:27-44

Verses: Matthew 24:32-35; Mark 13:28-29; Luke 21;29-31

For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be. For wherever the carcass is, that is where the vultures gather together. But immediately after the suffering of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. He will send out his angels with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one end of the sky to the other. "Now from the fig tree learn this parable. When its branch has now become tender, and produces its leaves, you know that the summer is near. Even so you also, when you see all these things, know that it is near, even at the doors. Most certainly I tell you, this generation will not pass away, until all these things are accomplished. Heaven and earth will pass away, but my words will not pass away. But no one knows of that day and hour, not even the angels of heaven, but my Father only. "As the days of Noah were, so will the coming of the Son of Man be. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ship, and they didn't know until the flood came, and took them all away, so will the coming of the Son of Man be. Then two men will be in the field: one will be taken and one will be left. Two women will be grinding at the mill: one will be taken and one will be left. Watch therefore, for you don't know in what hour your Lord comes. But know this, that if the master of the house had known in what watch o f the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. Therefore also be ready, for in an hour that you don't expect, the Son of Man will come.
Matthew 24:27-44

Having denounced the rulers of Jerusalem, Jesus left the Temple and in verse 2 of Matthew 24 predicted the destruction of the Temple. This prompted the disciples to ask "Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the age?" (verse 3). It appears that they thought the destruction of the Temple, the ending of the age, the winding up of all things, was closely linked and would be brought about directly by His coming. And naturally enough they wanted to know when this would happen. Today, we are interested that they might have thought that these events would occur together but apparently Jesus himself also did not know whether or not that was to happen because Jesus, even if he knew the date of the destruction of the Temple, did not know (or chose not to know) the date of his return - assuming we correctly understand verse 36 "But no one knows of that day and hour, not even the angels of heaven, but my Father only." This perhaps helps to explain the mixing up of subsequent verses some of which appear more applicable to the destruction of Jerusalem and others more applicable to the end of the age. Jesus' answer to the disciples question occupies the remainder of chapter 24 (verses 4-51) and all of chapter 25 and this lengthy address is known as the Olivet discourse and also occurs in Mark 13 and Luke 21. As has already been said the essential answer to the question "When shall these things be?" is not given, and we assume, is unknown to Jesus and remains unrevealed, and is known only by God the Father. "But no one knows of that day and hour, not even the angels of heaven, but my Father only."

With this in mind, we take the view that all verses in this discourse are universal and are fulfilled and are being fulfilled irrespective of the date of our Lord's return, therefore no fixed conclusions can or should be made about dates. With hindsight we know that the Temple was destroyed in 70AD by the Romans. Obviously we are still awaiting our Lord's return and the consummation of the age and therefore we now see clearly that the timing of the destruction of the Temple is not the same as the return of Jesus.

Much of chapter 24 contains various signs associated with either the destruction of the Temple and the return of Jesus or both. These include:

These signs do not appear to be particularly unusual - they generally describe world conditions in every age. The value of understanding these signs then, is that Christ may return at any time and that we are never to expect times of peace and rest in either the human or natural environments before Christ's return. Nevertheless, verses 21 and 22 do appear to suggest times of increasing severity of such signs before Christ's return.

There are then five illustrations given in chapter 24, and three more in chapter 25. These are principally concerned with the consummation of the age and reveal its nature, meaning and warnings for the church. These eight illustrations are (i) lightning (ii) a carcase with vultures gathered round (iii) a fig-tree (iv) a master of the house, and the thief, the burglar; and (v) a lord presiding over his household (vi) the ten virgins and (vii) the talents and (viii) the sheep and the goats.

The figure of lightning indicates the sudden nature and universal, self-evident, manifestation of the return of Jesus. "For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be." This also tells us that the second advent of Christ will not be like the first advent when many did not believe Jesus was the Christ - on the return of Jesus there will be no doubt and many will mourn, though they will be unable to deny it or avoid it.

The figure described by the words, "Wheresoever the carcase is, there will the vultures be gathered together" suggests the nature of His return will be in judgment. The picture is of discrimination: carrion birds seeking out that which is dead and devouring it whereas that which is living is not consumed. So, on Jesus return everything that spoils his creation will be thrown out. The powers of heavens will be shaken and the Son of Man will appear with his angels.

Then we come to the picture of the "fig-tree" or as Luke has it the "fig-tree and all the trees". This can be taken as a simple illustration from nature. When buds and blossom are seen we know spring is here and summer is coming. So the things that Jesus has spoken of are to be taken as the signs that he will return. In every age therefore wars, famines, persecution, false Christ's and so on are to be taken as evidence that Jesus is coming. We must not expect the Gospel to bring peace to the world before his coming but rather that opposition, conflict, unrest and natural disasters are the evidence that Jesus is on his way. Just as we know summer is coming when we see trees in bud we are confident of his return.

See also the comments in the next section (Wise and Foolish Servants) which are closely linked.

19. The Wise and Foolish Servants - Matthew 24:45-51

Verses: Matthew 24:45-51

Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? Blessed is that servant whom his lord finds doing so when he comes. Most certainly I tell you that he will set him over all that he has. But if that evil servant should say in his heart, 'My lord is delaying his coming,' and begins to beat his fellow servants, and eat and drink with the drunkards, the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, and will cut him in pieces, and appoint his portion with the hypocrites. That is where the weeping and grinding of teeth will be.
Matthew 24:45-51

For background, please see the comments in the previous section (Signs of the Future).

Then we come to the picture of the master of the house and the thief. "Know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready; for in an hour that ye think not the Son of man cometh." Our Lord has returned to the ultimate idea of the consummation. This portion of His discourse had to do largely with the responsibility of His people - to be prepared, to be ready and to watch. To that subject we come more fully in the subsequent parables. The subject He was illustrating here was the need for vigilance, alertness, watchfulness, and He took that commonplace illustration of a man who had a house. He is the master of the house, and the thief may dig through - that is the actual word - and break in upon it. Now if the master of the house had known when the thief was coming, he would have prevented his breaking through. Therefore watch, for ye do not know when the Son of man is coming.

This is an illustration by contrast, the Lord Himself in contrast with the thief. The idea is that if a man knew when the thief was coming, he would watch. We are to watch, because we do not know, and because we do not know, there is all the more necessity for watchfulness.

Then the last of these illustrations is in close connection. "Who then is the faithful and wise servant, whom his lord hath set over his household." This marks the responsibility of those who are watching. It is difficult to get these illustrations placed in relation to the great mosaic of the discourse. We are now looking to the consummation of the age. We do not know when it is coming. There will be signs that mark it near, and those are the signs of judgment, clearing the way for the glory that is to be revealed. We do not know when that event will take place, hence the necessity for watchfulness, alertness, diligence; all which words may be expressed in another - readiness.

How are we to be ready? Our Lord took the figure of the house-hold where the lord is absent. The servants are left, responsible for the things of that household, and this subject illustrates the responsibility of the watchers. What is their responsibility? "Blessed is that servant, whom his lord when he cometh shall find so doing," watching. How? Giving to each in the household his "food in due season. Verily I say unto you, that he will set him over all that he hath. But if that evil servant shall say in his heart, My lord tarrieth; and shall begin to beat his fellow-servants, and shall eat and drink with the drunken; the lord of that servant shall come in an hour when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the hypocrites; there shall be the weeping and gnashing of teeth."

At the consummation of the age appalling things are going to happen; and there will be the judgment of wickedness. His charge to His own is that they shall watch, be diligent, alert, be ready, Then this little illustration shows that the true test of vigilance for the absent Lord, and expectation of His coming, is right behaviour within His own household. Here His Church is in view, down the ages. A communal relationship must be maintained, and if within that household there are those who are professedly the servants of the absent Lord, who are not behaving as they ought to do to their brethren, we can go on into the New Testament, and to the letters of John especially, and find words that interpret all that behaviour. There can be no watching for the coming Lord on the part of people who are first of all behaving as they ought not to each other within His household; and who are giving way to riotous excess of living on the earthly plane. There must be the watchfulness, true fellowship and behaviour within the household, until the Lord shall come.

If when He comes, He finds these things have not been so, then mark the almost terrible word, "In an hour when he knoweth not," He shall come, and "shall cut him asunder," put him out, "appoint his portion with the hypocrites," where there shall be sorrow, and perpetual rebellion, in other words, "weeping and gnashing of teeth."

All these illustrations need the context perhaps as none other we have considered. Let us note the vision of Christ, the interpretation of Christ in answer to the questions of His disciples, as He said to them, Take heed, do not be led astray. Do not imagine that the Advent is so near, or that things are coming to a consummation as speedily as you imagine. Many will arise, false christs, and claim that they have come for fulfilment of all things. Do not believe them. Do not go out to the wilderness to them. Watch and wait, knowing that we do not know the hour, but that we know the fact, and are living in the power of it by true relationship with each other within the household of God, and so hasten the coming of the Day.

20. The Wise and Foolish Virgins - Matthew 25:1-13

Verses: Matthew 25:1-13

Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!'
Matthew 25:1-6

Matthew Chapters 24 and 25 constitute one unbroken address in the teaching of our Lord, and was spoken not to the crowds, but to His own disciples. Three parables all contain an absent lord and in each case the absent lord returns: the lord presiding over his household in chapter 24; the ten virgins; and the talents in chapter 25. All these three deal with the responsibilities of His own while the Lord is absent in the physical sense (from the ascension until his return).

The first parable deals with communal responsibility, within the Church, concerning their behaviour towards each other. The second, that of the ten virgins, is still responsibility, but it is the responsibility of individual life that is manifest here. In the next parable, that of the talents, we have the responsibility of the Church with regard to imperial matters, the empire of Jesus, and trading for Him in His absence.

So we come to the parable of the ten virgins, keeping in mind that Jesus was looking on to his return and the responsibility of his people to watch for his return. The emphasis here is not on service, but of life. Everything leads up to that final injunction, "Watch."

The figure employed is very simple. Perhaps surprisingly, there is no mention of a bride in this story but the focus is upon the bridegroom and those who wait for him. The Bridegroom is away, and whether He is coming for His people or with His bride at the moment is not important. There are those who were expected to be waiting for Him, for His coming. These are represented by these virgins. They were all waiting for His coming, they were all expecting Him. They all had lamps, and at a certain moment they all trimmed their lamps. Here is a picture of the light of that period, fed with oil, needing to have the wick constantly trimmed.

As they waited, "they all slumbered and slept," which does not suggest negligence on their part. It is natural and right. They were waiting. It was night. They were waiting for the bridegroom, not knowing when he was coming; and necessarily and properly, they got drowsy, and they all went to sleep.

Then came the cry that told them the event for which they had waited was at hand. "Behold, the bridegroom! Come ye forth to meet him." Then we see that five of them heard the cry, awoke, trimmed their lamps, adjusted the wicks and found they had no oil. Five of them did exactly the same, but in their case there was oil, and the flame shone out in the darkness. Then those who lacked oil turned to those who had it, and said, "Give us of your oil; for our lamps are going out." No, they could not do that. The oil is individual in the case of those burning torches, and cannot be shared. The foolish virgins had to go and find oil, and they went; but it was too late. Those that were ready had entered in, and the door was shut.

It is a picture of the consummation. It is the truth from one perspective, the hour when the absent Lord returns. The absent Lord is coming back when men render an account of stewardship but that is seen in the next parable; here the absent Lord is coming back, and at His coming there will be the revelation of truth concerning those who have supposedly been His own during the period of His absence. Jesus is saying that within his Church there will be those who have the oil, and whose lights are burning, and who are ready when the Lord comes, but also there are others who will not have oil and not be ready.

There are similarities between the five foolish and five wise virgins. They all expected Him. They all arose and trimmed their lamps. But the foolish had no oil. They had been careless, knowing they needed oil but having none. The wise however had oil. There had been carefulness in their attitudes.

The severe voice of Jesus saying to those who had lamps and anticipation but no oil is "I know you not." They had no relationship with the absent Bridegroom. But those who had oil went in to the marriage feast. This is a picture of Jesus sifting the church at the conclusion of the age to discriminate between those who are genuinely his people and those who are attached to his people and the rituals and symbols of the church but have never truly submitted to Jesus through repentance and faith - having no oil.

Everything culminates in that final word of Jesus, in the thirteenth verse, "Watch therefore, for ye know not the day nor the hour." What then? "Watch." What does it mean by watching? We must have that mystic oil that creates a flame and a light. Through the Old Testament oil is always the symbol of the Holy Spirit. Those without the Holy Spirit, though to all human appearance they are within the Church family will be found lacking at Jesus' return.

The interpretation of the watching is having the oil supplied. In the supply of the Spirit of God, and the life yielded to that Spirit, and dominated by that Spirit, there is always the oil which provides the light. Where the oil is, there is the Spirit of God, there is living faith, there is oil that burns.

We do not know the hour the bridegroom will return. What then are we to do? To see to it our lamps are burning, to see to it that we have the supply of that oil apart from which there is no shining of the light, no flaming light. We must not be satisfied with "church" as what we get from it, but our love and devotion must be for he who gives the Church its life.

So the parable of the virgins stands there in the midst of a triplet of parables, showing not communal responsibilities; not the responsibility for the Master's business in the world; but our responsibility, my responsibility about myself, about my own life. It is no use my coming to you, and asking you to let me have part of your oil. You cannot do it. This is personal and individual. There must be that fullness of the Spirit of God in individual life, which produces the shining of the light, and the burning of the flame. But at the end there will be division, and the Church and the Bridegroom will be revealed, while those who have had lamps, and attitudes, and expectations intellectually, but have made no living response, to them He will say, "I know you not."

21. Three Servants given Talents - Matthew 25:14-30

Verses: Matthew 25:14-30

For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. Immediately he who received the five talents went and traded with them, and made another five talents. In the same way, he also who got the two gained another two. But he who received the one talent went away and dug in the earth, and hid his lord's money.
Matthew 25:14-18

This parable of the talents is the third of the three related parables concerning the responsibility of His own until His second advent. As previously mentioned, the first parable had to do with the responsibilities of those within the Church towards others. The next parable, that of the virgins, revealed personal responsibility, not of appearances but of genuine new spiritual life. The third parable deals with responsibilities of the Church to conduct the business of the Lord.

We have the picture of a man who has a country of his own, under his own control. He is the lord, the master, the king and he has servants. Moreover this man has a business with goods to be offered for sale. The picture our Lord gives here is of that man leaving behind in the country which is his own, these very servants to whom he has distributed talents, according to their ability, and leaving them there to trade for him, to carry on his business in his absence. After a long time he comes back, and has a reckoning with the responsible servants he has left behind.

In his absence, the Lord delivered to His servants His goods. He called them His own servants. "His own servants," and He "delivered unto them His goods." The implication is perfectly clear. The goods were left that they might be used for the glory and enrichment of their absent Lord. He had goods. The servants were responsible for their use in order to bring wealth to Him.

What are the goods? The whole fact of the mission of Jesus in the world, the Gospel; and not merely the fact historically, but the fact in all its vital power, of the manifestation of God to men in Christ, the fact of a ministry full of the revelation of the possibilities of humanity in Jesus, the fact that He went to His Cross, and bore the sin of the world, the fact that He proved His victory in His dying, by His resurrection, the fact that He ascended on high, and received gifts for the rebellious, the fact that He is the living Lord, and waiting to come in and take possession of human souls, and change them and remake them after His own image and likeness. The goods! The great merchandise of the Church of God is concerned with things that belong to the Lord Himself, not with their own things, not with their own enterprises, not with their own merchandise; not with their own organizations; but with the goods, the wealth of Jesus, purchased at infinite cost, and now offered to the sons of men, offered to the whole human race. He has left these goods with His servants while He is away.

That leads one to a consideration of this word "talents." He gave one five talents. He gave another, two talents. He gave one, one talent. What does "talent" mean? The popular use of the word suggests ability. That is not the meaning of the word here. The talent is the goods representing the Lord's possession alone. The talents were His. They did not belong to these servants at all. But the talents were given according to ability. This means God gives responsibility for his goods according to the ability of a person. Each person is given responsibility that is personally and individually appropriate. There is no inferiority in the servant with the fewer talents - that's what was appropriate for him according to his ability.

Then the Lord showed how these men used these things. The one who had five produced another five, a hundred percent. The one who had the two produced another two. Also, a hundred percent. The second did as well as the first. The man with the one talent had a wrong estimate of his master, which was entirely false, as an excuse for inactivity. He took his talent and hid it and buried it, and he said he did it because his lord was hard and unjust, reaping where he did not sow. There was the same opportunity to produce a hundred percent.

The first two servants are given the same commendation, "Well done, good and faithful servant; thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord." Do we have some portion of the Master's goods that is our special responsibility towards other men? Then we must see to it we make full use of His goods entrusted to our care. The whole story teaches us this, that the final question is not one of greatness of opportunity, but faithfulness, fidelity to the opportunity that has been granted.

Then there is the man who hid his Master's talent in the earth. He lied about his lord, and the lord refuted that lie by repeating it to him. The Master says to him "Thou wicked and slothful servant." He buried the talent because in his own soul he had a false thought about his master. He was not loyal to his master. The lord said, Take it away from him, and give it to the man who has ten talents, and cast him into the darkness outside, the darkness that is outside the Kingdom of responsibility. This person knew the gospel, it was available to him, but he hid it, actively suppressing the gospel because of a hostile view of Jesus. Again like in the parable of the ten virgins, we see Jesus speak of a man "in the church", apparently a servant but having no care for, or relationship with the Lord. It is a person who has never genuinely given his life to Jesus through repentance and belief.

These three parables (the wise and foolish servants, the ten virgins, the talents) reveal the threefold responsibility of the Church: communal responsibility and right behaviour towards one-another; personal responsibility that we genuinely have trusted in Jesus and lastly that we are engaged in contributing to the presentation of the message of the gospel as far as we are able and in whatever way. A grave danger is also revealed: that of being "in the church" with no genuine love for, and submission to, the Lord Jesus. In each case the responsibility of his genuine servants is defined by our relationship to Him. True to Him, the household is always at peace. Waiting for Him, the lamps are always burning. Working for Him, the Kingdom is hastened, and the glory is brought to His name.

22. The Separation of the Sheep and Goats - Matthew 25:31-46

Verses: Matthew 25:31-46

But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. He will set the sheep on his right hand, but the goats on the left. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you took me in.
Matthew 25:31-35

This parable occurs at the end of the Olivet prophecy. In answering His enquiring disciples Jesus had first looked down the coming age and uttered a prophecy specially dealing with the Hebrew people, which found its culmination in the destruction of Jerusalem, fulfilled within little more than a generation. Then our Lord dealt with the responsibilities of His Church between the first and second advents. Now in the last part of the prophecy He deals with the nations. It is not the Hebrew people as a nation and it is not the spiritual nation, the Church, but rather the nations of the world. In this last section He is looking on to the consummation, and the things that will happen then with regard to the kingdoms of the world.

This section commences with the reference with which the others close. "But when the Son of man shall come in His glory." He is therefore speaking about the happenings immediately connected with that advent. He describes the effect of His second advent on national affairs in this world. The earth is in view and the Kingdom of God is being realized and brought into the open. We have in this parable a glimpse of the King establishing in the earth, the heavenly order.

This is not a picture of the judgment before the great white Throne. That account is given in Revelation. "I saw a great white Throne, and Him that sat upon it, from Whose face the earth and the heaven fled away," Then the dead are raised, and stand before Him. There is nothing here about a great white Throne. The Son of man is here, not so much as the final Judge, but as the King in authority. Earth and heaven are not fled away here. The earth level is in our view and there is no resurrection of the dead: the nations referred to are living nations. Our Lord was looking on, as He had done all through His Olivet prophecy, to the consummation of the age, showing what it will mean in the case of the nations.

What then are the facts revealed? First of all we see the Son of man on the Throne of His glory, and it is a regal throne, He is the King. He is seen assuming the reins of earthly government, and doing it openly. By doing this He is eliminating all other rulers. This is a picture of the King enthroned, laying His pierced hand upon the world affairs, and bringing them to finality, as He moves toward the establishment of the Kingdom of God in this world.

All the nations are gathered around that Throne, not necessarily that all the people of all the world are so gathered into one spot. The King is seen calling together every nation, possibly through its representatives. All the nations are there, and whatever the forms of government may be, when the Son of man sits on the Throne of His glory, they will all be summoned before Him. The very gathering suggests His authority.

The gathering cancels national lines of division, and immediately there follows a new division, a new separation. The nations are not treated on the basis of race, or of political position, or occupation, or achievement, or failure and disaster. They are divided into sheep and goats, a division of the nations, a new separation. The old national lines are obliterated before the King; to His right and left hand, sheep and goats.

To those on the right he says, Come, enter the Kingdom. That is not heaven; that is a new order on earth; when the prayer that we pray that the Kingdom of God may come on earth as in heaven, is answered on the earth level. Enter the Kingdom, not heaven, but the earthly order.

But on what basis? To those on the right, "I was an hungered and you gave me food." To those on the left "I was an hungered and you gave me no food." Both groups are astonished and their reply is the same, "When, where did we see you hungry?" Our Lord's astonishing reply is, When you saw my brethren in need. Thus He was showing that nations will be admitted to the inheritance of the Kingdom of God, established upon the earth, upon the basis of their attitude to Christ Himself, as He has been represented to them through His own believing brethren, during the whole period.

It is Pilate's question asked over again from the national standpoint. "What shall I do with Jesus?" It is the question for the nations. What are they doing with Jesus? What are they doing with His message? What are they doing with His messengers? What are they doing with all the spiritual forces and moral powers that He has set at liberty, and which are at work through His people in the age? Upon the basis of that, His judgment will be found for or against them. The tremendous thing in that great division is that the righteous nations shall enter his kingdom, and the wicked nations shall be abolished. It is a national division.

What does it mean? It is the initiation of a new Kingdom in human history, not finally, but the judgment of the nations by their real King based on righteousness. And so Jesus will begin to gather that which he wants into his kingdom.

This picture reveals to his people that nations will be judged and so creates the responsibility to prepare and warn that discrimination is approaching when the Son of man shall come in His glory and that he will destroy all nations that have turned their back on the Christ. Just as the Hebrew nation rejected Jesus at his first advent and was therefore itself rejected by Jesus, so all nations that reject the ascended Christ will not escape rejection by King Jesus at his second advent.

23. The Growing Seed - Mark 4:26-29

Verses: Mark 4:26-29

He said, "God's Kingdom is as if a man should cast seed on the earth, and should sleep and rise night and day, and the seed should spring up and grow, though he doesn't know how. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. But when the fruit is ripe, immediately he puts in the sickle, because the harvest has come."
Mark 4:26-29

This parable itself is only recorded by Mark, though the symbols of seed and plant and harvest feature in other parables found in the Gospel of Matthew chapter 13. Most probably it was given on the same day, since the parable of the mustard seed follows this one in Mark chapter 4. Perhaps this parable particularly gripped Mark, revealing as it does the necessity for patience in progress, first the blade and then the ear, and then the full corn in the ear.

In the picture, a man is seen sowing seed in the earth. The man carries on his business in ordinary life and in the meantime the seed begins to grow. Without the man doing anything, the plant is produced and eventually it brings forth the grain. Then when the crop is ready the man harvests it. How it has grown, and how the seed has increased is a mystery but the harvest is produced.

We have seen in other parables how the seed represents the Word of God. In Matthew's parables the sower, and the reaper, is represented by Jesus himself. Here the implication is that this is also true of all those called into co-operation with Jesus - those who do not know "how". The principle here is that Word is sown into human hearts and this germinates into new life which grows until eventually there is a harvest and the Kingdom of God is brought a little nearer.

This parable therefore teaches first of all the necessity for sowing. The earth will produce no harvest by itself. The Kingdom of God, His rule, His reign, His triumph over all human affairs can only come through the Word of the Gospel, and that Word can only be sown by those willing to serve the Lord by living His Gospel and making it known. Secondly, that it is not ours to understand the complexities of how new life is created and subsequently grows. We can sow, and perhaps prepare and water the ground, but the Spirit gives the increase. Thirdly, we realize the necessity for patience. The growth of a plant in nature may be imperceptible but nevertheless occurs in due season. The harvest will be produced in God's time. Finally, there is a necessity for reaping when the harvest is ready. In the final sense we may apply this to the Lord Himself receiving the results of His Kingdom, but those who serve Him, co-operate in his work to reap a harvest of souls that brings the Kingdom of God nearer and brings glory to Christ.

So this parable has a personal application to all who belong to the Lord. We have a duty to share in the sowing of the true seed of the Word of God. We may have a duty to stand aside and let the Spirit work. We may also have duties to prepare the ground for others to sow, or to water what has been sown, or to share in bringing in the harvest.

We are also reminded that though new birth begins in the moment of repentance and belief, the growth and development of that new life, is a process that is ultimately the action of God. Our part is to see to it we do not hinder that growth, but yield ourselves to the life forces that are ours by faith in the Word of the living God. Then there will be a rich harvest.

24. Money Lender forgives Unequal Debts (The Two Debtors) - Luke 7:41-43

Verses: Luke 7:41-43

A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. When they couldn't pay, he forgave them both. Which of them therefore will love him most? Simon answered, "He, I suppose, to whom he forgave the most." He said to him, "You have judged correctly."
Luke 7:41-43

In order to understand the subject our Lord intended to illustrate when He used this parable of the two debtors we must be aware of the circumstances. Simon, a Pharisee, had invited Jesus into his house to dinner, but he was un-courteous and unwelcoming towards his guest. On the other hand there was a woman present who washed Jesus feet with her tears, wiped them with her hair and anointed them with ointment. Simon saw this woman as she showed great devotion and affection towards Jesus and he saw Jesus accepting these evidences of affection and devotion. Then we are told that Simon said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner." In his heart he judged this woman and discredited Jesus.

Then Jesus tells this parable. A certain money-lender had two debtors; the one owed five hundred pence, and the other fifty. When neither could pay, he forgave them both. The picture is a commercial one but the money-lender does something very unexpected, he cancels both debts as a purely gratuitous act based on the debtors inability to pay. Then Jesus asks Simon, which of them therefore will love him most? Simon answered, I suppose he who was forgiven most.

What was Jesus showing by the use of this parable? He was showing that this woman was already a forgiven woman. Furthermore he was showing Simon that forgiveness is the inspiration of devotion, and a response of great beauty.

Simon was a Pharisee, and therefore an orthodox Jew with a proud sense of morality. He would have admitted he was a sinner, but would thank God that he was not as sinful as some, this woman for example. Although there are ultimately no such degrees in sin, for all have fallen short and all are guilty, Jesus accepted Simon's valuation and showed in this parable that even those who think they owe little are still bankrupt and unable to pay but there is forgiveness for all.

Furthermore we see in the action of this woman her sense of gratitude for forgiveness received. Cleansing was the inspiration for her devotion, her love sprang from the fact that her sins had been forgiven. Knowing she had been forgiven she put away all fear of what other people might think and did what she could to show her gratitude. Her action was a thing of bold worship and beauty, contrasted with Simon's thoughts which were of self-importance and judgment.

25. The Good Samaritan - Luke 10:30-37

Verses: Luke 10:30-37

Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell amongst robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he travelled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' Now which of these three do you think seemed to be a neighbour to him who fell amongst the robbers?" He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."
Luke 10:30-37

Whether this is a parable or based on an actual event is uncertain. What is known is that the road from Jericho to Jerusalem was and has been often dangerous with many similar reports of robbers.

Jesus used the parable in answer to two questions asked by one man. The first question was this, "What shall I do to inherit eternal life?" The Lord answered that with a statement. Then the lawyer asked the second question, "Who is my neighbour?" The story was told to answer that question. The lawyer was one whose official business it was to interpret law. He was of the order of lawyers or scribes. Those are synonymous terms. His whole business in life was that of showing the relation of law to life. In those times, if men had a difficulty, they consulted a scribe, a lawyer, to know what the law said on this matter of behaviour in life. This was the man who came to Jesus. He said, Give me a law that will so condition life that it will be eternal life.

Jesus looked at the man and said, "What is written in the law, how readest thou?" He called him to a recognition of those things he knew perfectly well, and he proved he knew them, because he gave Jesus the right answer. Jesus told him so, He said, "Thou hast answered right. This do, and thou shalt live." In other words eternal life comes from obedience to God's law. This man answered in terms of the Old Covenant. The answer today is also obedience to God's law, that is to repent and believe on Jesus.

Then we come to that which immediately introduces us to the story. It was a question concerning the responsibility created by law. The lawyer asked his second question, "And who is my neighbour?" It is as if the lawyer wanted to justify his thinking. The Jewish writings distinctly said that no Gentile was to be treated as a neighbour. Then the Lord told this story and it should be remembered that Jesus is showing this man what his responsibility was under the law which he had quoted.

In the actual fact the road, about fifteen to twenty miles long, between these cities of Jerusalem and Jericho was a rocky and dangerous gorge, a pathway haunted at the time by marauding robbers. It would have been very familiar to Jesus' listeners.

In the parable there is an unknown man, a Jew, going down from Jerusalem to Jericho. Perhaps he had been doing some business, perhaps he was carrying some goods or money. He is attacked by robbers and left for dead.

Then we see a priest and then a Levite, both representatives of religion travelling along that road. Neither of them stopped to help the man who had been attacked. Then an unknown Samaritan, a man belonging to another nation comes along and we know that the Jews had no dealings with the Samaritans, and equally, the Samaritans had no dealings with the Jews. In the story we see that it is the Samaritan who goes over to the aid of the injured man, binding up his wounds, placing him on his own donkey and paying for his recovery at an inn.

Jesus said to this lawyer, You have asked Me, Who is my neighbour? In effect you have asked what responsibility is created by those laws you have quoted, love to God and man. Tell me, which of these was neighbour to that poor fellow? The lawyer's, answer was a little evasive, but correct. He did not say, the Samaritan but said "the one who showed mercy". Jesus immediately replied, "Go thou and do likewise."

What does this parable teach? First, that the purpose of law is always to affect life. It is so with our human laws, faulty as they all are. It is pre-eminently so with the Divine law. If God has given man a law, it is in order that man may know life, and eternal life in all its glory and fullness. The purpose of a law is corrective and beneficial.

Secondly it reveals that neglect, passing by a wounded man, or broken woman, or spoiled human nature is breaking law. It is true today. All robbers who take, or by any means rob humanity of its riches, strip it, and leave it half dead, and broken, and bruised, are breakers of law. That is equally so if we pass by on the other side of that. That is what our Lord was teaching.

Finally Jesus teaches us what the keeping of law means. Its inspiration is compassion. "He was moved with compassion." That is the first thing said about the Samaritan. What he did came out of his compassion. Compassion is the inspiration of keeping law with respect to others.

What is the activity, if that is the inspiration? Personal service. The binding up of wounds, the pouring in of oil and wine, the lifting of the man to a beast that carries him, or makes provision for him. Those are the responsibilities which law creates. We can spell them in one little word of four letters LOVE. That does not make it easier!

26. The Friend in Need of Bread - Luke 11:5-8

Verses: Luke 11:5-8

He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread, for a friend of mine has come to me from a journey, and I have nothing to set before him,' and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs.
Luke 11:5-8

In Luke chapter 11 there are two connected parabolic illustrations concerning the subject of prayer. The first is the friend at midnight and the second is the father and his child in Luke 11:11-13. The parable of the friend at midnight is peculiar to Luke whilst the other is also found in Matthew (see Matthew 7:9-10 and below, under section "Further Parabolic Illustrations and Metaphors used by Jesus").

Luke chapter 11 opens, "It came to pass, as He was praying in a certain place, that when He ceased, one of His disciples said unto Him, Lord, teach us to pray, even as John also taught his disciples." It was out of that request that the Lord's teaching came and these two illustrations were used.

We must notice that the disciple did not ask to be "taught how to pray" but to be "taught to pray". This disciple wanted to know, not the method, but having watched Jesus pray he wanted to know the secret of praying. First, Jesus gave them the model of prayer with which we are all familiar, "When ye pray, say, Father…" Having done this, He proceeded to His illustrations.

The first illustration is in the realm of human friendship: a request made to a friend, on behalf of another friend. A man called upon his friend at midnight to ask for bread because he had no food to give another friend of his who had been on a journey. The time of the request was awkward being in the night and the friend was not inclined to give the bread on the basis of friendship alone but did so because of the persistence in the request. Basically in this picture, the bread was given to get rid of the person who was asking.

Then there is the second illustration concerning a father and child. "Of which of you that is a father shall his son ask a loaf, and he give him a stone? or a fish, and he for a fish give him a serpent? Or if he shall ask an egg, will he give him a scorpion?" The sons requests were perfectly natural and familiar and Jesus takes it for granted that a father would not mock such an innocent request by giving instead something unpleasant.

What have these illustrations to do with prayer? The first was an illustration of contrast. Often expositors and preachers have said this teaches persistence in the matter of prayer but actually it teaches that there is really no need for persistence when we are dealing with God. God is not a sleepy man who does not want to be troubled, and therefore refuses; and is only persuaded to get up in order to get rid of the seeker. That is not the character of God. The picture is intended to be a contrast. In the parable we read, "Because of his importunity he will arise and give him as many as he needeth". Whereas Jesus says, "I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." We do not have to keep on knocking, the door is open. Our relationship to God is our Father and therefore friendship is implied but that is not all. God understands the need, and directly the soul applies to Him, the answer is given. So there is no necessity to persuade God to do something for us, or to keep on asking, thinking He is not listening. He is listening and we must believe that, and trust Him to answer in His way. We do however persist in prayer and thanksgiving because through that God will teach us what we should be praying for and we will receive His peace as we bring our daily concerns to Him. We should not say, We have asked Him, and He did not give us anything. We should rather say, We wanted something we did not need at this time, and our Father did not give it to us.

Then comes the story of the father and the child to illustrate what God is. In the first illustration the man would not give. In the second illustration Jesus says "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?" The Holy Spirit is the highest, the best, the one great gift humanity needs for its regeneration, and for all its life. God has spared nothing in giving this gift. If a son asks for an egg, will his father give him a scorpion? No. If a son asks for a scorpion neither will he receive a scorpion.

27. Rich Fool builds bigger Barns - Luke 12:16-21

Verses: Luke 12:16-21

He spoke a parable to them, saying, "The ground of a certain rich man produced abundantly. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' He said, 'This is what I will do. I will pull down my barns, build bigger ones, and there I will store all my grain and my goods. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry." ' "But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared-whose will they be?' So is he who lays up treasure for himself, and is not rich towards God."
Luke 12:16-21

This parable is peculiar to Luke. The man and his brother seen in the background of the story must be considered, for their issue prompted the parable itself.

This man asked Jesus to intervene between himself and his brother in the matter of the division of an inheritance. We do not know all lying behind that request according to the law and perhaps on the human level it was a wrong. At any rate he appealed to Jesus to instruct his brother to divide the inheritance with him.

Our Lord's refusal was a sharp one, and was in the form of a question, in which He revealed the fact that He was not in the world on the business of judging and dividing inheritances, which were wholly of the earth, and human, on the material level. Then to the listening multitudes He made that tremendous declaration, "A man's life consisteth not in the abundance of the things which he possesseth," and then He spoke the parable. He was illustrating the meaning of life, what it really is, to people who were largely thinking of life in the terms of the material, and the earthly, as evidenced by that interjection. They were thinking in the terms of things. "Things." No, said Jesus, that is not life. A man's life consisteth not, is not held together, is not made entire and complete by things and possessions.

So we reach the parable itself. It is very simple. Look at the figure Jesus employed. "A certain man." The first thing that impresses us is that he was, on the material level, a fortunate man. He was rich, and he was successful through diligence. Moreover, he was a thoughtful man. Jesus portrays him, "He reasoned within himself." In the presence of his multiplied prosperity, when his land was bringing forth more and more, and wealth was piling up, he took time to sit down and think. "My fruit, my barns, my corn, my goods, my soul." He has listed them, and considers them as his possessions. "A man's life consisteth not in the abundance of the things which he possesseth." "My fruits … my barns … my corn … my goods," and of course the appalling and arresting thing is "my soul."

Look at him again. There is nothing wrong about this man according to our common standards. He is looking after his affairs in a way that might be said to be commendable. But what is he thinking about? What is his goal, his aim? "My soul, Soul, thou hast much goods," material possessions. What will be the outcome of having goods? Oh, the tragedy of it, "Eat, drink, and be merry." That is not life as Jesus teaches. Yet this is exactly how life is lived in so many cases today. Here is the picture of a man who imagines his soul can be fed with goods, and that the one object of everything else is to eat and drink and be merry.

But he is restless, and his satisfactions which are anticipated, are postponed until tomorrow. Tomorrow he is going to say to his soul, Eat, drink, and be merry. What is wrong with this man? So far there is not a word about God. "My fruits." Where did they come from? "My barns." Where did he get them? "My corn." Whence came it? "My goods," yes, all my possessions, and "my soul." Behind the fruits, the corn, the goods, and the soul is God. That is what is the matter with him. He is not recognizing God; he does not know Him.

Then comes the dramatic part of the story. "But God said unto him." "Thou fool," in spite of your wealth, and your diligence and success; because you think you can be satisfied with goods! "this night shall thy soul be required of thee."

Here our Lord was dealing with life. A man's life consisteth not in possessions. He may have them in abundance, but they do not hold life; they do not make it consistent. A man's life does not consist in those things. He can have them and multiply them and store them; but that is not life.

The man talked about his soul whereas Jesus talked about life and they are two different words. The man's word referred to his personality, Jesus' word encompassed spirituality.

Then what about life? Life is under the control of God. He may be unknown but he defines its earthly period and beyond that whether it is to enter upon the fullness of life, or whether it is to pass out into the dark void. God is always there, possessions have no ultimate significance because they cannot be possessed, we have them only on lease until God says, "Thy soul is required of thee."

The parable applied to both those brothers. They were both troubled by the sin of covetousness. So our Lord warned them and after the parable He said, "So," like that man, "is he that layeth up treasure for himself, and is not rich toward God."

28. Wise and Foolish Servants (Watching Servant) - Luke 12:42-48

Verses: Luke 12:42-48 (See also Luke 12:35-40 and Mark 13:35-37)

The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? Blessed is that servant whom his lord will find doing so when he comes. Truly I tell you, that he will set him over all that he has. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken, then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes, but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.
Luke 12:42-48

This parable was given by Jesus in answer to Peter's question about whether the Lord's previous teaching concerning the watching for the coming of the Lord (verses 37-40) applied to all men or just to the disciples. Jesus doesn't actually answer Peter's question and in fact begins this parable with a question of his own "Who then is the faithful and wise steward, whom his lord shall set over his household?" and thereby left Peter's question open. In effect He said, What I have said applies to every steward in the household who is faithful and true, whether in a special sense called to ministry, or not. Probably the supreme value of the parable is for those in ministry, but it applies to others as well. (See also Luke 12:35-40 and Mark 13:35-37)

The picture our Lord drew was of an Eastern household, composed of a master in authority and stewards responsible for the administration of the affairs of the master and the care of all those living under that household. Such stewards were effectively the servants and in various measures responsible for the property of their master.

Jesus identifies two possibilities in the situation that the master is absent: the steward maybe faithful, carrying out his duties with diligence or he may be unfaithful and with his master away abuse his position, giving himself to excess and mis-treating other servants in the household. In the parable, we read that although the master may be delayed, on his return he will deal with the stewards. Those that have been faithful will be set authority over greater things; those that have been unfaithful will be severely punished according to their knowledge and understanding of the master's requirements.

In application, the master is Jesus (and we live now in the time when he is "bodily absent") and his household is the Church. There is a sense in which every member of that household has a responsibility as a steward for something or someone. There should be a shared responsibility for the welfare of others. The sentiment expressed long ago by Cain, "Am I my brother's keeper?" reveals an attitude of indifference that should have no place in the Church.

Whereas the application of this parable of Jesus is unquestionably to all, it surely has a special application to ministers and church overseers. They are those who are set apart within the Church and who in a specific sense have oversight; they are called upon "to watch on behalf of the souls" of "the household of God." We have similar teaching in 1 Peter 5:1-4: "Therefore I exhort the elders amongst you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed. Shepherd the flock of God which is amongst you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly; not as lording it over those entrusted to you, but making yourselves examples to the flock. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away."

The underlying thought revealed in this teaching of Jesus, that of an atmosphere of benevolent fellowship in the household in the absence of our Lord; the fellowship of the Christian Church.

It may be said, the picture is extreme, that those within the household were those beating their men-servants and maid-servants, and eating and drinking, and becoming drunken. But this has literally taken place in Church history and similar attitudes such as indifference, judging others, standing by when others are in distress, are a constant danger to all.

What then are our duties? There is to be mutual ministry within the Christian Church, that of helpfulness, a mutual ministry on behalf of the others. In the Church it is especially true. It is philosophically true of the whole race, but in the Church it is especially true, "No man liveth unto himself." (Romans 14:7).When the function is fulfilled, then we find the blessedness; and when it fails, there must be discipline and punishment.

"Lord, to whom sayest Thou this? Unto us or to all?" To both, to all, to any who become members of the household, bond-slaves of the Lord, and stewards, serving each other in the things of the Kingdom of God.

29. The Unfruitful Fig Tree - Luke 13:6-9

Verses: Luke 13:6-9

He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' He answered, 'Lord, leave it alone this year also, until I dig around it and fertilise it. If it bears fruit, fine; but if not, after that, you can cut it down.' "
Luke 13:6-9

The figures of the fig-tree and the vineyard were prominent nationally in Biblical times. This parable might be applied to the nation of Israel, and to God's dealing with that people, but while unquestionably there is that application, the primary application is individual rather than national. Jesus had been rebuking the multitudes for ignorance, inability to discern the times, spiritual incapacity and misunderstanding of life. Jesus' listeners had the outlook that disaster came to those who were the worst sinners. Jesus said that everyone, unless they repented, would all perish.

Then our Lord gave them a parable to correct their false thinking about life; and reveal once and for all, the fundamental truth about human life, whether individually or nationally. Keeping here to the individual application, Jesus gave a parabolic illustration of the truth that whilst anyone may perish at the hand of violent men or be crushed by natural disasters, everyone will perish unless they repent.

In the parable we see a proprietor, and he owned land and a fig-tree. From his ownership, the proprietor has the moral right to expect figs and if there are no figs, he also has the moral right to dispense with the tree and plant another. Why should an unproductive tree occupy space in his land and take nutrients from it? Now in the parable, there is a request by a worker to attempt to encourage figs from the tree by digging around it and fertilizing it. Then after that, if there are still no figs then it should be cut down, because a fruitless tree has no place.

The application reveals the truth concerning our life and whether it is individual or national matters nothing. The first fact is, the ownership and rights of God as the proprietor. He has created the world and has the moral right to expect it to produce everything he intended it to produce. The universe is his. The world is his. We are his by creation. We have no power of personality or ability that is not created by God. We live in his world. We breathe his air. We enjoy his sunlight. We have benefited by his laws. Here we are, living in his world, his creation, his property, and deriving all the resources of personality and life from that which is his.

God has the moral right of expectation. What does he expect? In the parable, the expectation was figs. In the application, what is God looking for from us? When God created man, he said "Let Us make man." He is looking for people to be the men, women and children of his original intent. He wants men and women. What should man be? We have only one answer. Jesus is the revelation. That is what God wants when He comes into his garden seeking fruit. Jesus was, and is, God's only perfect man. His life was approved by God by his resurrection. Likeness to Jesus is what God wants. So what was Jesus like? Fundamentally he obeyed God, his Father. "For I have come down from heaven, not to do my own will, but the will of him who sent me."John 6:38.

God has the moral right of destruction. In the parable the fruitless tree is to be cut down. In the application a man who is not realizing that Divine ideal is wasting God's resources, and misusing them to sinful ends. Such a man is not fulfilling what God had in mind when he was created. Has God not the right to say, "Cut that man down"?

The Lord who uttered the parable is revealed to us as the worker. The worker receives permission to dig and fertilize to try to make the tree fruitful. Then, if in spite of all He does for us, there still is no fruit, he joins with the proprietor in the verdict of doom, "Thou shalt cut it down."

What is the test then of life? Fruitfulness, according to the Divine intention. God is not swooping down upon people and proving they were dreadful sinners, by some calamity. He is expecting fruit. The Lord is introducing himself as the vinedresser. He is waiting and able to take the deadest tree and make it live again, a fruitless human life, and make it blossom with beauty, and bear fruit. How does he do this? By giving his perfect life, his perfect humanity to those who would repent and believe in him and so by receiving his life and the in-dwelling of his spirit they might grow to bear some likeness to that Divine intention. To be like Jesus, God asks us to believe on his Son. "They said therefore to him, "What must we do, that we may work the works of God?" Jesus answered them, "This is the work of God, that you believe in him whom he has sent." John 6:28,29.

30. The Invitation to a Great Banquet (The Great Supper) - Luke 14:16-24

Verses: Luke 14:16-24

But he said to him, "A certain man made a great supper, and he invited many people. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' "Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' "Another said, 'I have married a wife, and therefore I can't come.' "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' "The servant said, 'Lord, it is done as you commanded, and there is still room.' "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I tell you that none of those men who were invited will taste of my supper.' "
Luke 14:16-24

Our Lord had been invited, on the Sabbath, into the house of one of the rulers of the Pharisees to eat bread, and "they were watching Him." Guests and host were there, and it is evident that the hospitality offered to Jesus, was of a sinister nature; because there was a man there whom no ruler would have asked, except for an ulterior reason - a man with dropsy. Luke tells us that they watched Jesus to see what He would do with that man on the Sabbath. He healed him and let him go; then He challenged their hostile motive and they could not answer him. Then, in that house where guests were assembled having a feast on the Sabbath, Jesus did a most unconventional thing; He first criticized the guests for their bad manners in choosing the best places to sit, and then His host for the false principle upon which he had issued his invitations.

As He criticized the guests and the host, He revealed two principles of social order. He revealed first that self-emptying is the true secret of exaltation. Office seekers were excluded; those wanting the chief places were dismissed. Those who are humble are to have the chief places in social life. Then when He turned to the host, He showed that self-emptying is also the secret of hospitality.

It was at that moment someone at that feast, said, "Blessed is he that shall eat bread in the Kingdom of God." Some person in that company listened to Him, and saw through the things He had said, things of the simplest, and yet most searching; an order of life quite different to the one with which people were familiar. It was an intelligent remark. A man saw that the order revealed was the order of the Kingship of God, and the Kingdom of God. Someone saw the beauty of the ideal, of a social order mastered by these principles.

Then we come to the parable, seeing that it was the response to that exclamation. Our Lord took His story from the realm in which He found Himself, that of hospitality. There in the house the guests were gathered, bad-mannered; and a host who did not understand hospitality. It was a social occasion, a feast. So our Lord said, in effect, Let Me tell you a story. This story was an answer to that exclamation.

What was the figure employed? A host prepares a supper, and issues his invitations to that supper. All the guests decline, making various excuses. The host was angry, and sent his servants with invitations to new guests, the poor, the maimed, the blind, and the lame. The report was made to him, This is done as thou commanded, and yet there is room. Then the last words of the host, "Constrain them to come in that my house may be filled. For I say unto you, that none of those men which were bidden shall taste of my supper."

It is a most unusual story, and our Lord intended it to be such. Common experience would contradict such circumstances and it only makes sense if those originally invited disliked the host.

What then is the meaning of the parable? The nature of the Kingdom of God is that it is a gift, offered to man, a free invitation to enter into a new order of life. Our Lord was thinking of God as the Host, and He has provided, as a gift of His love and grace, an invitation to the feast of the Kingdom. It is a gift of grace.

No guest had any right to be at the feast other than the invitation. But because the invitation was declined the guests were excluded. We have in the parable various excuses given for the refusal; possessions, business and human affection. God's Kingdom is the great feast, and the right of entry is His invitation, without money, without price. If we are excluded, it is because we refuse ourselves, and for no other reason; and if we refuse, why do we do so? In every case, the underlying reason of refusing to enter the Kingdom is hostility against God. To admire the kingdom is one thing, even to admire the invitation, but to accept it, submit to it, and enter into its laws, is quite another.

Of course the story had immediate application to the nation, to the fact that when those bidden ones of high privilege through the running centuries were refusing Him, He was opening the door to the poor, the maimed, the blind, and the lame; and compelling or constraining men everywhere to come in. But the supreme value of it is, Where am I? Am I in the Kingdom? If not, what is the excuse? What do we think of the Host and His invitation?

31. The Terms of Discipleship - Luke 14:28-33

Verses: Luke 14:28-33

For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it? Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him, saying, 'This man began to build, and wasn't able to finish.' Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace. So therefore whoever of you who doesn't renounce all that he has, he can't be my disciple.
Luke 14:28-33

We read in verse 25 that Jesus was talking to the multitudes. And on this occasion He declared to them the terms under which people may serve Him in discipleship. Unquestionably it was to prove and sort out who was true. He was telling them that there were people who, however much they were interested in Him, could not be His disciple. Whoever would not put loyalty to Jesus above family and even above his own self, his life, could not be His disciple.

We can imagine the reaction of the crowd because it is our natural reaction too. "Why can't I be associated with Jesus, be a follower, take interest in His teaching and receive what He offers without such drastic measures? Surely these terms are too severe."

If this is the context, what then was Jesus illustrating in these parables? Without any question He was showing the reason why His terms were severe. The crowd were thinking, Why be so severe? He used two parabolic illustrations to show them the reason why.

First He said, "Which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have wherewith to complete it? Lest haply, when he hath laid a foundation, and is not able to finish, all that behold begin to mock him, saying, This man began to build, and was not able to finish." Secondly He said, "Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an embassage, and asketh conditions of peace."

Jesus then summarizes what He has said in verse 32, "So therefore whoever of you who doesn't renounce all that he has, he can't be my disciple."

What then did He mean? It may be thought that we are to "sit down and count the cost of discipleship" or, "to take counsel whether we have sufficient resources to be a follower of Jesus". But this interpretation does not make any sense. We have no cost to count, no counsel to take. Our responsibility is to stop counting costs and taking opinions. We are to trample on personal love and ambition and all possessions and give up anything, at any cost, to receive Jesus. Why? Because there is no comparison between these things and the value of serving Jesus.

So what is the correct interpretation? Who is the builder, and who is the king in battle? These represent Jesus. He was in the world to build His Kingdom and He was in the world to defeat the Devil. Our Lord was declaring His purpose in the world. He was here for building and battle. At Caesarea Philippi, He used similar terms, "On this rock I will build My Church, and the gates of Hades shall not prevail against it." The ultimate purpose of His presence was constructive; but on the way to the completion of the work on which His heart was set, there were battles to be waged and won.

Thus He was telling his listeners the reason of the severity of his terms of discipleship was the greatness of His own enterprise; and the fact that in order to complete that building and win that battle, He must have resources and men and women upon whom He could absolutely depend, who were determined. He was showing them that following Him meant more than personal advantage only. Personal advantage was secondary, and in the presence of His Cross was out of sight as almost unimportant. Salvation is not just a way to escape hell. Following Jesus means far more than that, and this was what He was showing His disciples. To follow Him was to commit oneself to His enterprises, to stand by Him in the battle, to stand with Him in the battle, until the building is done, and the battle is won.

Jesus came to build; and He came for battle. He had left the house of the Pharisee and found Himself surrounded by thronging multitudes interested in Him. As He started to move away, they came with Him. He turned, and halted them, and said in effect, What are you following Me for? Are you coming after Me? I am in this world to build. I am in this world to battle. You are no good to Me unless you are of the right quality, the right calibre. I do not want followers coming after for their own sake. I want those committed to Me and to My enterprises. That was the meaning of the illustrations. He it was Who had to count the cost, not they.

After He had uttered these words, the crowds still listening to Him, He ended with that vibrant challenge, marking the supreme importance of what He had been saying, "He that hath ears to hear, let him hear."

32. The Parable of Lost Things (The Lost Sheep) - Luke 15:4-7

Verses: Luke 15:4-7

Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it? When he has found it, he carries it on his shoulders, rejoicing. When he comes home, he calls together his friends and his neighbours, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
Luke 15:4-7

Luke chapter 15 records three pictures, that of the lost sheep, that of the lost coin and that of the lost son. They should really be considered as one parable, the parable of things lost. In verse 3, Luke introduces the whole section with the words, "He told them this parable" and there is really no break between the three pictures. The last picture, that of the lost (or prodigal) son is surely one of the most well known of all the stories Jesus told.

First, then, what was the subject that our Lord was intending to illustrate? Reminding ourselves of the historic setting, this parable was uttered towards the close of that memorable Sabbath day, of which Luke alone gives so full an account - this is found in Luke 14-17:10. Jesus had already uttered His parable of the great supper and used the two parabolic illustrations of building and battle, illustrating the reason for the severity of His terms of discipleship. Going straight on with the narrative, Luke says, "Now all the publicans and sinners were drawing near unto Him for to hear Him." But they were not alone in the crowd. "The Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them." The scribes were the appointed moral teachers and interpreters of the law; and the Pharisees were the great ritualists and supernaturalists in the realm of religion. Both these groups criticized Jesus because the crowds, who were held in contempt by the rulers, were getting near Him, and He was receiving them and eating with them.

Unquestionably then, the subject which our Lord wished to illustrate was his reason and the meaning for receiving these sinners. He was trying to show these critical rulers why He received sinners and ate with them, He was interpreting to them the actions they were criticizing. It is quite evident that the subject He wished to illustrate was not the manner of His own ministry and method; but rather the attitudes and activities of God in the presence of derelict humanity. When we remember these things, we are able to understand His teaching.

Jesus first drew the picture of a shepherd and his lost sheep. He told the story of a shepherd who had a hundred sheep, one of which, no reason being given, had wandered off and was lost. He declared that any true shepherd, if he had lost one sheep, would leave the ninety and nine, and go into the wilderness, and find it. That, is the first phase of this parable.

Then next, a woman and her lost piece of silver. The women of that time often wore upon their brow a frontlet that was called 'semedi'. It was made up of coins, in themselves perhaps of low value, but of great significance in meaning, and therefore priceless in value to the woman who wore it. One coin was missing, a thing of beauty, and adornment, and suggestiveness, so she searched diligently until she found it. That, is the second phase of this parable.

The third picture is that of the father who lost his boy when he went away and wasted his inheritance. When the boy returned, disillusioned and penitent, his father welcomed him back with open arms and held a great celebration. But there was another son at home and although we call this the parable of the lost or prodigal son, actually both sons were lost or prodigal. The son that stayed at home was upright and loyal only in outward appearance, he had no understanding of, or sympathy with, his father's heart and he held his brother in contempt. He was also lost.

First the lost sheep. The suggestion here is that loss is due to the sheep aimlessly wandering off; the sheep is at fault through its own foolishness. Next the lost coin. Here the suggestion is that the loss is due to carelessness but not the fault of the coin; other people are at fault through neglect. Then we come to the first son. Here the loss is due to deliberate rebellion; the son is at fault because he thinks he knows best and is attracted by what he thinks will be freedom and pleasure. Then lastly, the second son. This son was also lost even though he was in his father's house. He was lost because he did not know his father, having no fellowship with his father.

So in total we have four things lost. What does it all mean? What did our Lord intend to teach? He saw humanity lost. Whether it was the sheep, or the drachma, or the son, in His view each was lost. And He saw God trying to reach out to lost humanity, to find and to restore humanity. The emphasis is on the word 'lost' in each case, not on the condition of the thing lost. The emphasis lies in the agony upon the heart of the one who has lost. The shepherd is suffering more than the wandering sheep. The woman is suffering because the silver is lost. It is the father who knows the depth of agony when that boy is away. It is the father who knows the pain of having a son who does not understand.

In these pictures we see the actions of the shepherd, the woman and the father, all representing the actions of God. The shepherd went to search for the foolish lost sheep and rejoices when it is found. The woman also searches high and low until she finds the missing coin and rejoices when it is found. The father is watching out for the rebellious son and ready to receive him back and celebrate. The father is patient towards the cold hearted son, offering him all the blessings of the household. All these actions are motivated through love and compassion to restore that which was lost.

What did this mean to the Pharisees and scribes? We cannot be sure. Jesus intended them to understand that in God's view humanity is lost, for various reasons, and is in needs to be sought out and restored through the actions of a gracious God in seeking out the lost and holding out the hand of friendship. Jesus also wanted them to see that they whose job it was to represent the Father's house were actually ignorant of the Father's heart and guilty of holding others in contempt.

Comment: The three parables that Jesus taught in Luke 15 are best considered together as they all address the matter of something that is lost: the lost sheep; the lost coin and the lost son.

33. The Parable of Lost Things (The Lost Coin) - Luke 15:8-10

Verses: Luke 15:8-10

Or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn't light a lamp, sweep the house, and seek diligently until she found it? When she has found it, she calls together her friends and neighbours, saying, 'Rejoice with me, for I have found the drachma which I had lost.' Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting."
Luke 15:8-10

Luke chapter 15 records three pictures, that of the lost sheep, that of the lost coin and that of the lost son. They should really be considered as one parable, the parable of things lost. In verse 3, Luke introduces the whole section with the words, "He told them this parable" and there is really no break between the three pictures. The last picture, that of the lost (or prodigal) son is surely one of the most well known of all the stories Jesus told.

First, then, what was the subject that our Lord was intending to illustrate? Reminding ourselves of the historic setting, this parable was uttered towards the close of that memorable Sabbath day, of which Luke alone gives so full an account - this is found in Luke 14-17:10. Jesus had already uttered His parable of the great supper and used the two parabolic illustrations of building and battle, illustrating the reason for the severity of His terms of discipleship. Going straight on with the narrative, Luke says, "Now all the publicans and sinners were drawing near unto Him for to hear Him." But they were not alone in the crowd. "The Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them." The scribes were the appointed moral teachers and interpreters of the law; and the Pharisees were the great ritualists and supernaturalists in the realm of religion. Both these groups criticized Jesus because the crowds, who were held in contempt by the rulers, were getting near Him, and He was receiving them and eating with them.

Unquestionably then, the subject which our Lord wished to illustrate was his reason and the meaning for receiving these sinners. He was trying to show these critical rulers why He received sinners and ate with them, He was interpreting to them the actions they were criticizing. It is quite evident that the subject He wished to illustrate was not the manner of His own ministry and method; but rather the attitudes and activities of God in the presence of derelict humanity. When we remember these things, we are able to understand His teaching.

Jesus first drew the picture of a shepherd and his lost sheep. He told the story of a shepherd who had a hundred sheep, one of which, no reason being given, had wandered off and was lost. He declared that any true shepherd, if he had lost one sheep, would leave the ninety and nine, and go into the wilderness, and find it. That, is the first phase of this parable.

Then next, a woman and her lost piece of silver. The women of that time often wore upon their brow a frontlet that was called 'semedi'. It was made up of coins, in themselves perhaps of low value, but of great significance in meaning, and therefore priceless in value to the woman who wore it. One coin was missing, a thing of beauty, and adornment, and suggestiveness, so she searched diligently until she found it. That, is the second phase of this parable.

The third picture is that of the father who lost his boy when he went away and wasted his inheritance. When the boy returned, disillusioned and penitent, his father welcomed him back with open arms and held a great celebration. But there was another son at home and although we call this the parable of the lost or prodigal son, actually both sons were lost or prodigal. The son that stayed at home was upright and loyal only in outward appearance, he had no understanding of, or sympathy with, his father's heart and he held his brother in contempt. He was also lost.

First the lost sheep. The suggestion here is that loss is due to the sheep aimlessly wandering off; the sheep is at fault through its own foolishness. Next the lost coin. Here the suggestion is that the loss is due to carelessness but not the fault of the coin; other people are at fault through neglect. Then we come to the first son. Here the loss is due to deliberate rebellion; the son is at fault because he thinks he knows best and is attracted by what he thinks will be freedom and pleasure. Then lastly, the second son. This son was also lost even though he was in his father's house. He was lost because he did not know his father, having no fellowship with his father.

So in total we have four things lost. What does it all mean? What did our Lord intend to teach? He saw humanity lost. Whether it was the sheep, or the drachma, or the son, in His view each was lost. And He saw God trying to reach out to lost humanity, to find and to restore humanity. The emphasis is on the word 'lost' in each case, not on the condition of the thing lost. The emphasis lies in the agony upon the heart of the one who has lost. The shepherd is suffering more than the wandering sheep. The woman is suffering because the silver is lost. It is the father who knows the depth of agony when that boy is away. It is the father who knows the pain of having a son who does not understand.

In these pictures we see the actions of the shepherd, the woman and the father, all representing the actions of God. The shepherd went to search for the foolish lost sheep and rejoices when it is found. The woman also searches high and low until she finds the missing coin and rejoices when it is found. The father is watching out for the rebellious son and ready to receive him back and celebrate. The father is patient towards the cold hearted son, offering him all the blessings of the household. All these actions are motivated through love and compassion to restore that which was lost.

What did this mean to the Pharisees and scribes? We cannot be sure. Jesus intended them to understand that in God's view humanity is lost, for various reasons, and is in needs to be sought out and restored through the actions of a gracious God in seeking out the lost and holding out the hand of friendship. Jesus also wanted them to see that they whose job it was to represent the Father's house were actually ignorant of the Father's heart and guilty of holding others in contempt.

34. The Parable of Lost Things (The Lost, Prodigal Son) - Luke 15:11-32

Verses: Luke 15:11-32

I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. I am no more worthy to be called your son. Make me as one of your hired servants." ' "He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. The son said to him, 'Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son.' "But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and sandals on his feet.
Luke 15:18-22

Luke chapter 15 records three pictures, that of the lost sheep, that of the lost coin and that of the lost son. They should really be considered as one parable, the parable of things lost. In verse 3, Luke introduces the whole section with the words, "He told them this parable" and there is really no break between the three pictures. The last picture, that of the lost (or prodigal) son is surely one of the most well known of all the stories Jesus told.

First, then, what was the subject that our Lord was intending to illustrate? Reminding ourselves of the historic setting, this parable was uttered towards the close of that memorable Sabbath day, of which Luke alone gives so full an account - this is found in Luke 14-17:10. Jesus had already uttered His parable of the great supper and used the two parabolic illustrations of building and battle, illustrating the reason for the severity of His terms of discipleship. Going straight on with the narrative, Luke says, "Now all the publicans and sinners were drawing near unto Him for to hear Him." But they were not alone in the crowd. "The Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them." The scribes were the appointed moral teachers and interpreters of the law; and the Pharisees were the great ritualists and supernaturalists in the realm of religion. Both these groups criticized Jesus because the crowds, who were held in contempt by the rulers, were getting near Him, and He was receiving them and eating with them.

Unquestionably then, the subject which our Lord wished to illustrate was his reason and the meaning for receiving these sinners. He was trying to show these critical rulers why He received sinners and ate with them, He was interpreting to them the actions they were criticizing. It is quite evident that the subject He wished to illustrate was not the manner of His own ministry and method; but rather the attitudes and activities of God in the presence of derelict humanity. When we remember these things, we are able to understand His teaching.

Jesus first drew the picture of a shepherd and his lost sheep. He told the story of a shepherd who had a hundred sheep, one of which, no reason being given, had wandered off and was lost. He declared that any true shepherd, if he had lost one sheep, would leave the ninety and nine, and go into the wilderness, and find it. That, is the first phase of this parable.

Then next, a woman and her lost piece of silver. The women of that time often wore upon their brow a frontlet that was called 'semedi'. It was made up of coins, in themselves perhaps of low value, but of great significance in meaning, and therefore priceless in value to the woman who wore it. One coin was missing, a thing of beauty, and adornment, and suggestiveness, so she searched diligently until she found it. That, is the second phase of this parable.

The third picture is that of the father who lost his boy when he went away and wasted his inheritance. When the boy returned, disillusioned and penitent, his father welcomed him back with open arms and held a great celebration. But there was another son at home and although we call this the parable of the lost or prodigal son, actually both sons were lost or prodigal. The son that stayed at home was upright and loyal only in outward appearance, he had no understanding of, or sympathy with, his father's heart and he held his brother in contempt. He was also lost.

First the lost sheep. The suggestion here is that loss is due to the sheep aimlessly wandering off; the sheep is at fault through its own foolishness. Next the lost coin. Here the suggestion is that the loss is due to carelessness but not the fault of the coin; other people are at fault through neglect. Then we come to the first son. Here the loss is due to deliberate rebellion; the son is at fault because he thinks he knows best and is attracted by what he thinks will be freedom and pleasure. Then lastly, the second son. This son was also lost even though he was in his father's house. He was lost because he did not know his father, having no fellowship with his father.

So in total we have four things lost. What does it all mean? What did our Lord intend to teach? He saw humanity lost. Whether it was the sheep, or the drachma, or the son, in His view each was lost. And He saw God trying to reach out to lost humanity, to find and to restore humanity. The emphasis is on the word 'lost' in each case, not on the condition of the thing lost. The emphasis lies in the agony upon the heart of the one who has lost. The shepherd is suffering more than the wandering sheep. The woman is suffering because the silver is lost. It is the father who knows the depth of agony when that boy is away. It is the father who knows the pain of having a son who does not understand.

In these pictures we see the actions of the shepherd, the woman and the father, all representing the actions of God. The shepherd went to search for the foolish lost sheep and rejoices when it is found. The woman also searches high and low until she finds the missing coin and rejoices when it is found. The father is watching out for the rebellious son and ready to receive him back and celebrate. The father is patient towards the cold hearted son, offering him all the blessings of the household. All these actions are motivated through love and compassion to restore that which was lost.

What did this mean to the Pharisees and scribes? We cannot be sure. Jesus intended them to understand that in God's view humanity is lost, for various reasons, and is in needs to be sought out and restored through the actions of a gracious God in seeking out the lost and holding out the hand of friendship. Jesus also wanted them to see that they whose job it was to represent the Father's house were actually ignorant of the Father's heart and guilty of holding others in contempt.

35. The Shrewd Manager (The Unrighteous Steward) - Luke 16:1-8

Verses: Luke 16:1-8

He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. I know what I will do, so that when I am removed from management, they may receive me into their houses.' Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' Then he said to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' "His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
Luke 16:1-8

This is a somewhat unusual parable because a fraudulent practice appears to be commended. However a careful reading of the parable in its context reveals an important but challenging teaching.

The whole of Luke chapters 14 - 17:10 refers to one Sabbath day. In chapter 15 we have the parables of the lost things and the lost (prodigal) son. Jesus had had specially addressed these things to the Pharisees and scribes. Then in chapter 16, he turns toward the disciples but still in the hearing of the crowds and religious leaders. Then comes this parable, after which we read, "And the Pharisees, who were lovers of money, heard all these things." They were listening, and they scoffed at Him after they heard this parable of the unjust steward and His application of it. We are told the reason, "They were lovers of money."

We see therefore that the subject illustrated was that of motive in the gathering and use of material wealth. Jesus concludes with the words "You cannot serve God and Mammon." We are reminded of the other well-known phrase concerning money found in 1 Timothy 6:10 "For the love of money is a root of all kinds of evil." Here our Lord is not really dealing with any spiritual matter, he is literally dealing with the subject of money, talking to His disciples, but in the presence of men whose master passion was money and it certainly would have an uncomfortable application to them.

In the parable we have the story two rogues. The steward who defrauded his master, and his master who admired the sin. Notice in the eighth verse, "His lord commended the unrighteous steward." But it is "his lord," not "the Lord." Our Lord did not commend him, He had no commendation for the action of the manager.

We see a rich man and his manager. The manager had been defrauding his employer and when he was found out and was about to lose his living, he decided to defraud his employer some more to his own advantage. He had no intention of resorting to manual labour or begging, so he decided he would reduce the amount owed by his employers debtors so they would be favourable to him when he came to be unemployed. The rich man finds out and he commended the unrighteous steward because he had been smart in improving his situation when he was about to be dismissed. The action of this steward, and that of his master in admiration were actions influenced by the fact that their thinking was bounded by the age in which they were living, and bounded by their own generation. It was purely selfish; a selfish steward and a selfish lord, both lovers of money, because they were looking at things from the standpoint of the present age, limited by their own generation.

Jesus concluded the parable with the words "For the sons of this age are for their own generation wiser than the sons of light." There is not an approval for the action of the steward or his master, but rather that in the material realm of this life, the sons of this age are wiser than the sons of light. The sons of light are, or should be, those who are not limited in their outlook by material things but whose vision includes the spiritual realm and eternity, and therefore they should deal with the material realm, including money, in the light of eternity.

The contrast is made: the "sons of this age" who see nothing beyond death but they have acumen in dealing with life on earth; the "sons of light" see this life in the context of an eternity beyond death but they do not use their life now to their advantage in the next life. The sons of the age are acting with more sense than the sons of the light.

If that contrast is seen, what was our Lord doing? While He certainly had in mind those critical Pharisees who were lovers of money, He also saw the group of disciples round about Him, and His words constituted a rebuke, to them and us. He was rebuking them because of their absence of acumen when dealing with earthly things because they were not put in relation to heavenly things. Look at the parable. See the cleverness with which the manager manipulated things. But said Jesus of the disciples they are more astute, they know the truth, so they need to be living with the measurements of eternity placed upon all their actions in the things of life now on earth.

Jesus then gave them instruction on the right use of mammon, which we know means money or material wealth. He said to those listening to Him, "I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents." This is what the manager did. He fraudulently used his master's money to make friends to his advantage for the time after he was dismissed.

So Jesus is saying to the disciples and the listening "lovers of money" that money, which belongs to God anyway, should be used such that it will pay dividends in the afterlife. In other words if we see a fellow believer is in financial difficulty or debt we should, if we can, be ready to use our money to help because that help will be remembered in eternity. Money can be used for different things; some things even though they may be legitimate have no eternal consequence, but other uses can, by helping people in need be remembered favourably even the other side of death. That way money is invested such that it brings eternal dividends.

See how Jesus links the now with the forever, the present with the eternal. Then He makes the judgment, "If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?"

Then He gathered everything up in that sentence that stands for ever blazing in light. "Ye cannot serve God and mammon." Two motives. The one, love of money, which is love of self, and forgetfulness of the needs of others. The other, love of man, which is always the outcome of the love of God. How are we using anything God has committed to us? Is the true passion of life, love of self, or love of man, because we love God?

36. The Rich Man and Lazarus - Luke 16:19-31

Verses: Luke 16:19-31

Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. A certain beggar, named Lazarus, was taken to his gate, full of sores, and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. The beggar died, and he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.'
Luke 16:19-24

The question arises as we approach this story, was this a parable, or was it the record of an actual event? Some believe that it was such a record, and that it should not strictly be treated as a parable, because Luke does not call it such, and because our Lord began with an apparently definite statement, "There was a certain rich man." He did not name him, but continuing, He did name the beggar. It is the only case in all the parables where He used a name. It may be this was a statement of an actual case, which He had seen, and which perhaps those listening to Him, had seen. Whether actual or not does not really matter, the story was used by Jesus parabolically in his teaching.

Jesus never told a story without a purpose, and that purpose is always discoverable in the context. Looking back at the fourteenth verse we read that "the Pharisees who were lovers of money, heard all these things." What things? The teaching He had been definitely and specially giving to His disciples, which found its culmination in His command, "Make to yourselves friends by means of the mammon of unrighteousness," and when it (the mammon) fails, they (the friends made) shall receive you into the eternal habitations. He had uttered that culminating dictum, "Ye cannot serve God and mammon," and when the Pharisees heard these things, because they were lovers of money, they laughed at Him, "they scoffed Him." The Greek word is a strong one. It means not merely that they smiled, but with ribald mockery they laughed at Him, mocked Him, at the idea of the relation between material and spiritual wealth. That led to this story, though not immediately, for in the verses preceding the nineteenth, we find that He unmasked their motive and their method, unmasking the reason why they laughed at His interpretation of the relative values between material wealth and spiritual, between mammon and the fear of God; and the reason was as He said, that they lived in the sight of men, instead of in the sight of God.

In this story we find the only occasion when our Lord drew aside the veil that hangs between the now and the hereafter, and allowed men to look and see not merely what lay beyond, but the intimate relationship between the now and the then, between the here and the hereafter.

Jesus drew a contrast between two men living on earth, on two entirely different levels. The one was wealthy, living in luxury and ostentation. Not that that was wrong in itself, and we are not told that his wealth was gained by any illegitimate means. The other was a beggar that lay at the rich man's beautiful gate, and he was picture of abject poverty, living in hunger, evidently lacking the necessities of life, and the nourishment of the body, so that he was full of sores. That is the contrast.

But then they both died as all men. The rich man was buried, the destitute beggar in all probability not even buried.

Then what? We are told that both are in Hades. That is a Jewish figure of speech, Hades, the place of departed spirits, not Hell, the place of torment. The rich man was in Hades, in torment, and the beggar was in Hades and was comforted; one great realm that of the departed spirits, clearly divided as Jewish theology taught, and we believe. On one side, to use a geographical expression, the spirits of the evil, the spirits of the lawless, of the rebellious, those who have forgotten and rebelled against God. On the other side, the souls under the altar, a Hebrew figure of speech used in the Apocalypse; souls in Abraham's bosom, the souls of the righteous, who on the earth level trusted in God, and were obedient to God, and walked in the ways of Jehovah. They both passed into Hades, but their experience there was different.

The beggar was comforted, the rich man was in anguish, dejected, sinking. The one man was called near to Abraham's bosom, and to the God Who he had served. The other man buried and banished, sinking with the treatment and the torture resulting from his neglect of God. That is the picture.

What has this story to say to us? Take the simple plain facts. By that picture and that story our Lord insisted upon the fact first of existence beyond the event which men call death. Dying is the end of earthly life. Beyond that, however, personality and consciousness continue, whether it is that of the rich man, or the beggar. Crossing over the boundary line that we speak of as death, they are not extinct, and they are conscious. That is the first tremendous truth that is taught by the story.

The next is that the conditions beyond, result from life as it is lived on the earth level. The one had left behind him the things in which he gloried and boasted and had paraded. All the flamboyant living was over. It was left, the purple and the fine linen, to the moths, and the wealth to quarrelling relatives. He went out into eternity a pauper, and a pauper stripped. The little he left, the chance to gain greater possessions was lost. The other man crossing over was drawn near to the much, near to the spiritual, near to the eternal, near to the heart of the God of law, Who is the God of love, drawn near to reality, drawn near to God. The condition beyond was the result of the method of life here.

One more thing, and perhaps the most arresting of all. We have the conversation as Jesus described it, between this rich man and Abraham. We hear that haunting cry, as the rich man said concerning his brethren, "If one go to them from the dead, they will repent." Then this startling and amazing answer of Abraham as recorded by our Lord, "If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead." A little later on, another man bearing the same name, Lazarus, was raised from the dead. What effect had it on these men? They tried to kill him. Finally Jesus Himself was raised from the dead. What effect did it have? None upon those who were living on the earth level, save as they repented and turned. They put Him to death, and when He was raised from the dead, they became busy trying to put to death all those who followed Him. A tremendous truth: The spectacular and the miraculous will not have any effect upon the life of men and women if faith has failed to appeal.

37. The Master and his Servant (Unworthy Servants) - Luke 17:7-10

Verses: Luke 17:7-10

But who is there amongst you, having a servant ploughing or keeping sheep, that will say when he comes in from the field, 'Come immediately and sit down at the table,' and will not rather tell him, 'Prepare my supper, clothe yourself properly, and serve me, while I eat and drink. Afterward you shall eat and drink'? Does he thank that servant because he did the things that were commanded? I think not. Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.' "
Luke 17:7-10

The subject of this parable is that of unprofitable servants. In close connection with it, however, our Lord used an illustration, that of the grain of mustard seed and the parable must be considered in light of the illustration.

The apostles had said to Jesus, "Increase our faith" in response to Jesus saying that they were to forgive any person that might sin against them. Their desire for faith no doubt arose because they understood the importance of His commands and had apprehension that they could live up to His demands.

As always Jesus understood what really lay behind the request and his answer recognizes that they did not need their faith increased in quantity, but in quality. So his reply is in the form of a parabolic illustration; "If they had faith like a grain of mustard seed you would…". The mustard seed is a very small seed but like any seed it has the potential for life and growth. It will develop and is able to produce results.

Then Jesus describes the parable, He said, "But who is there of you, having a servant... ". Jesus asks, Does the owner of the field invite the servant to sit down and have their evening meal or does he tell them to carry on and do their evening work, and prepare his meal; and only then relax? Then there is a second question, Does the owner thank the servant for doing his job? These questions appear rather strange and we might say we ought to say "thank you". Furthermore, what has this to do with the illustration of the mustard seed and their request for faith?

In the picture, Jesus is drawing attention to the fact that servants relax only after their duties are completed the master has no need to thank them for completing their normal obligations. These men wanted more faith. He said, If ye had faith like that grain of mustard seed, with its life principle, that principle is always that of seeking and acting wholly and only within the will of God. The parable warns us of the danger that any increase of faith, which we think might enable us to do great things, may result in us expecting that God owes us something, or thanks, or recognition.

Our Lord was teaching his apostles that it was not that they needed more faith, but rather that they needed faith of a different kind and nature. Then what was the faith that Jesus was talking about? Such a faith is first, conviction concerning the fact of God; secondly, the experience of relationship with God; thirdly, absolute submission to the will of God. Such a faith is able to uproot any obstacle to the will of God. But the obstacle will not be removed unless it is God's will. We make the mistake of thinking the obstacle is not removed because we have insufficient faith, so we ask for more. That is wrong. Faith is a life principle; belief in God, relationship with God, submission to God and obstacles will only be removed when we know such a thing is the will of God.

These men wanted more faith. Jesus said, If ye had faith like that grain of mustard seed, with its life principle, that principle is always that of seeking and acting wholly and only within the will of God. Prayer needs to be tested by that. We pray, we believe in God, but if God does not want the obstacle removed our "increased" faith will not bring it about, and if it did we would be in grave danger of pride and satisfaction in "our" faith. We may want it moved, but we must pray does God want the obstacle moved.

It may well be that we too are wanting more faith but not for some mighty act but just to cope with life's problems. The answer is surely the same that Jesus gave to the disciples; not that we need more faith but faith of a different quality. We need to believe in God and everything he has said in His Word, to be in relationship with Him as our loving heavenly Father, and to submit to his ways and whatever he brings into our life because He knows best. It is just like a child trusting its parent.

Yet here is a most wonderful thing. In this parable we learn that we have no right to expect any reward for doing our duty and we know we fall greatly short of doing our duty - we are at best unprofitable servants - but previously Jesus had said to his disciples, "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 sit down to meat, and shall come and serve them." That is the very thing He had told them they had no right to expect, but He had already told them He would do. We should remember that action is completely of grace. We have no right of expectation on the basis of any service for anything in the nature of reward.

38. The Persistent Widow and Reluctant Judge - Luke 18:2-8

Verses: Luke 18:2-8

There was a judge in a certain city who didn't fear God, and didn't respect man. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man, yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' " The Lord said, "Listen to what the unrighteous judge says. Won't God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?"
Luke 18:2-8

Both this parable and the next (the Pharisee and the publican) have to do with prayer. The subject illustrated in this parable is given by Jesus at the beginning: "He spake a parable unto them that they ought always to pray and not to faint" and this was not a general statement for the crowds, but rather He was talking to His disciples.

What had He been saying just before? This is given in the latter part of the seventeenth chapter. He spoke of the days of the Son of man and said that it shall come suddenly when ordinary life would be characterized by godlessness as it was in the days of Noah and Lot. Then there will be some who are taken for judgment and others who are not. He ended by saying to them, "Where the body is, thither will the eagles also be gathered together." And then He spake a parable unto them to the end that they ought always to pray, and not to faint. That is the setting. We cannot be certain that what our Lord said in this parable was spoken immediately after the time of the teaching in the previous chapter, but Luke does record these parables closely in this way. Whilst human life is characterized by eating and drinking, marrying and giving in marriage, buying and selling, His people are to be characterized by effort in prayer.

What is the parable? "There was in a city a judge." Probably here we have a picture of reality since all that region was largely under the jurisdiction of Herod and that meant there was injustice and oppression and most probably this parable is a picture of one of the judges under Herod's jurisdiction. The woman comes asking for justice to be done. She was appealing for justice to a judge who was supposed to be there to administer it. But this judge "feared not God, nor regarded man." He did not love, fear, or care about God. And man? No, he was not interested in man either. That is the picture of the judge as Jesus described it.

We are not told what lay behind this story, or what the cause was. She had been wronged somewhere in the matter of justice and equity. She had an adversary. The word is a legal one. She wanted simple justice. Legally she wanted redress. She went to the judge. We are told she came often, again and again with the same simple request for justice. Do me justice in the matter of mine adversary. She was pleading with the one who dispensed justice, for justice, and for nothing else. But the judge would not give her justice until her repeated coming became bothersome to him. He cared nothing about God nor man, all he cared for was himself. But eventually he did act with justice towards the woman because of her importunity, and his fear that if she kept this up, he would suffer still further personal inconvenience.

What was our Lord intending to teach these listening disciples by that picture? The common answer to that question is that our Lord intended to teach the need for persistent in prayer whereas in actual fact He intended to teach exactly the opposite. Persistence in prayer has its value but it was not the issue that our Lord was teaching on this occasion. The whole teaching of the parable is intended to be one of contrast between the judge and God, and therefore contrast between the actions of the judge and the actions of God. God's people do not need to persuade God to do what is right and just, God will most certainly, quickly see to that. Rather the teaching here is that we "continually" pray for God's justice to be brought about not to convince God but rather so that we won't despair of injustices and faint.

It is still easy to misunderstand this parable because on a personal level we pray for mercy, because we are all guilty and justice would mean receiving deserved punishment. Also Jesus teaches us to pray for our enemies and do good to our persecutors that they may reconciled. So this parable is understood in the sense that we whose trust in God will faint (give up) if we don't have confidence that God will do what is right and just in the world, in his judgement. We are to have total confidence that God will vindicate Christ and his followers and eventually bring to justice all who oppose Christ.

The confidence we have that God will do right is based on the complete contrast between God and the human judge in the parable. The judge had no care for God and no care for man. He had no sense of righteousness and judgment and he didn't care for anyone else. God has revealed himself to be exactly the opposite, God is bound by the sanctions of his own holy nature, he will execute justice but has made mercy available through his willingness to suffer all things for humanity. The judge however was indifferent and delayed acting until it was necessary in order to escape personal suffering and annoyance.

So Christ is saying, We ought always to pray, and when we pray, there is no need for us to keep on as though God were unwilling to listen. He is always listening. We have no need to keep on as though God were reluctant. He is never reluctant. There is no need for us to persuade Him. The answer may not appear immediately but is it sent speedily and will "be delivered" in God's timing.

Jesus says we are "always to pray." Not a constant prayer of words necessarily, not always words at all, not the repeated requests of the woman; but an attitude of life, "always to pray." The life characterized and mastered by the forward, onward looking commitment to God's will, personally and universally. We ought always to pray. If we live and pray so, there will be no fainting.

As Christians we are engaged in a battle. The Christian life has always been lived in the presence of forces opposed to it, and to Christ, and to God. How are we to go on? We ought always to pray and not to faint. In the use of those two expressions our Lord sharply but clearly defined two possibilities for life under such conditions; prayer is one, fainting is the other. If we pray we do not faint; if we faint, it is because we do not pray. Christians engaged in battle for the Lord until He comes owe it to God, and to the world, they owe it to themselves never to break down, never to faint, always to pray.

Notice how He finished. "Howbeit when the Son of man cometh, shall He find faith on the earth?" Jesus returned to the subject of the coming of the Son of man. We should not assume the implication that He will not find any faith. Faith was found in the times of Noah and Lot, but only in some. What is keeping faith alive? Prayer. His people ought always to pray and so they will not faint.

39. The Pharisee and Tax Collector - Luke 18:10-14

Verses: Luke 18:10-14

Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed to himself like this: 'God, I thank you that I am not like the rest of men, extortionists, unrighteous, adulterers, or even like this tax collector. I fast twice a week. I give tithes of all that I get.' But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.
Luke 18:10-14

Like the previous parable, this one is concerned with the subject of prayer. Previously we had a revelation of the character of God in the matter of prayer, as He was contrasted with the unrighteous judge. Now we have a revelation of human nature in the attitudes, or activities of prayer, in the presence of God.

Again, like the previous parable, the subject to be illustrated is revealed as the parable opens, "And He spake also this parable unto certain which trusted in themselves that they were righteous, and set all others at nought."

The picture is of two men in the Temple. "Two men went up into the Temple to pray." They both went to the temple, and they both went to pray. Both of them were in the Temple, recognizing it as the house of God, the place set apart and ordained as the place of worship and prayer.

Then we begin to see the difference. The Pharisee "stood and prayed to himself". This suggests his pride and self-reliance. He tells God he is thankful that he abstains from certain sins, comparing himself favourably to others. He tells God that he fasts and tithes.

This man prayed "with himself". He was the centre of his prayer not realizing his prayer rose no higher than the beautiful roof of the Temple. He recognized the Deity of God but his conception of God is flawed. This man thought of God as One satisfied with trivialities, pleased with abstention from vulgar sins and the observing of certain rites and ceremonies. We may go further and say he thought God was obligated to him, because of these things. He went up to pray, but he prayed within himself. Into the circle of his own self-centred personality he dragged down God by name, and degraded Him by what he said. Furthermore, there was scorn in his heart for other men.

In contrast, the tax collector "stood far away". Both were on their feet but their stance was different. The Pharisee stood proud to be seen by men in the best place he could find, the tax collector stood bowed, in a remote corner. He showed his remorse and his prayer was "God be merciful to me a sinner." His conception of God is thus revealed. His God was holy. One in Whose presence a sinner needs mercy but also His sense of God was that God is compassionate, One to Whom a sinner could come and receive mercy.

We have these two conceptions of God. The God of the Pharisee is One satisfied with trivialities, and has in some senses a duty to a man because he has abstained from vulgarity, and has kept up certain rites and forms and ceremonies. The other conception of God is of One Who is holy, in Whose presence a sinning man needs mercy; but One to Whom he can come, and with downcast eyes, and beating on his breast, breathe out the sighing of his soul for mercy.

When Jesus had finished His parable, He had not quite ended. He had something else to say. He had to utter a judgment, to make an appraisement, to pass a verdict. "I say unto you …" This was the opinion of God watching the Pharisee and the Tax Collector. And the Tax Collector went to his house justified rather than the Pharisee. That is the verdict.

So we see that the prayer of the humble Tax Collector was answered. "Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through Whom also we have had our access by faith into this grace wherein we stand." It is the word of Jesus. He came sin-burdened, he left in peace.

And the Pharisee? He left with no justification. Presumably he returned and if he remained in his pride, he was left "with himself."

Our Lord gathered up the whole force of the wonderful parable in His last word, "I say unto you … every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted." The question is for everyone to answer personally: do we come before God admitting our sin, asking for mercy or do we come believing the way we live is our justification because we are more "righteous" than many. God looks at the heart of man. If we seek to justify ourselves then we are not justified by God. There is also a challenge that whenever we pray we must be honest with God; it is no use praying when in our heart we have indifference towards those for whom we pray.

40. The King's Ten Servants given Minas - Luke 19:12-27

Verses: Luke 19:12-27

He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom and to return. He called ten servants of his and gave them ten mina coins, and told them, 'Conduct business until I come.' But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' "When he had come back again, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business.
Luke 19:12-15

We are in the last period of the ministry of our Lord. "His face was steadfastly set to go to Jerusalem." Evidently there was a strong feeling among His disciples that something of a crisis was going to happen because He was nigh to Jerusalem, and they expected the Kingdom of God immediately to appear. There were multitudes that were friendly, and many that were hostile. Yet the disciples' concept of the Kingdom was still in the 'material'; a manifestation of power. They did not yet understand the true nature of the Kingdom of God. Jesus had preached and declared it, and had affirmed its reality, He had announced its nearness, enunciated its ethic; but they were still waiting for something material. So He gave this parable.

Here is the figure of a man going away to receive a kingdom, and leaving his interests in the charge of his bond-slaves; a man who, when he had started out on his journey to receive the kingdom, was followed by a deputation of his citizens, declaring that they would not have him as king. That idea was familiar then in their current life. Archelaus, Herod the Great, and Antipas, each in turn had gone to Rome to receive a kingdom. They were tetrarchs. Everyone wanted the title of king, and had to go to Rome to get permission for it. Herod went, and he gained that title. It was an empty title, but he gained it. But the immediate historic background was not Herod, but Archelaus, whose palace was at Jericho. He had gone to Rome, leaving his palace, and the interests of his tetrarchy, or his kingdom as he wished it to be called, to his bond-slaves. He left Philippus in charge, with money to trade for the maintenance of revenue while he was away. While away, a deputation of fifty Jews was sent after him, to make a protest against his becoming king. When they arrived in Rome they were received by a company of eight thousand Jews, and they made their protest, and were so successful that Archelaus never received that title; and afterwards he was deposed from the tetrarchy, and he did not go back there. Our Lord therefore took a common incident, and used it, of someone going away to receive a kingdom, and that coming of his citizens saying they would not have him. Of course this does not mean that Jesus went away to receive a Kingdom, and did not gain it. When Archelaus came back, he called for an account undoubtedly, and our Lord enlarged upon that. But that is the figure behind the parable.

Taking this incident, our Lord applied it in a remarkable way to Himself to show that what they were expecting, would not then take place. He was then going to Jerusalem, and they thought He was going to establish a Kingdom according to their ideas. He wanted them to see it would not be. He was going away to receive a Kingdom, and He was leaving responsibility with His servants for the period of His absence. That was the place of the parable and the figure employed; and that was the purpose for which He uttered the parable. It was to teach them that they were wrong in expecting the Kingdom of God immediately to appear.

What then did that parable teach those men, and what is it intended to teach us? Three things: the fact of postponement; a period of waiting, and how it should be occupied; and finally, the certain fact of His return, and a revelation then of His action, on His return.

Postponement of His Kingship? No, but postponement of its manifestation in full power and authority and ultimate victory. That is what was and is postponed, and it is still postponed. Jesus is crowned now. That coronation took place when He ascended on high, after His resurrection. He emptied Himself and became obedient to death, even the death of the Cross; "wherefore God highly exalted Him, and gave Him the name which is above every name; that in the name of Jesus every knee should bow … and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Jesus wanted these disciples to see that what they were looking for, which they did not understand, was that the visible and outward victory was postponed; that He was going away to receive a Kingdom. He received it when He was received up, and God set Him at His own right hand, upon His holy hill of Zion, His anointed King.

Then there is a period of waiting, between His receiving the Kingdom in the high court of heaven, and His coming finally to establish it visibly on earth. Here is the heart and centre of the parable. When the king was gone, he gave resources to his servants; ten of them being named. That is a symbolic reference, and covers the whole ground. He gave ten pounds to ten servants, a pound to each. This parable of the pounds must not be confused with the parable of the talents, recorded by Matthew. The significance of the talents was the varying gifts that may be bestowed. Here in this parable it is equal opportunity. The pound is a deposit, intended to be used in the interest of the passing time. They were to trade with it. The business of those left behind was that they were to take the common deposit, and use it in the business interests of the King. They were responsible to trade with His pound. There is no Christian man or woman without that pound. The pound is a deposit, and is the Gospel of the grace of God. We are witnesses to that Gospel. Our business in this world, even when men are saying still, We will not have this Man to reign over us, is to do business with that deposit; so to make use of it that gains other. That is the deposit. That is the pound.

Our Lord says there are different ways of exercising it. One is full and complete. One man at the reckoning said, "Thy pound hath made ten pounds more." Notice he did not say, I have been very successful and persistent, and managed to make thy pound into ten. The pound did it itself. But he had simply fulfilled the responsibility of trading with it, and there were ten.

Another man had not so full, but a partial result - five and again he said "Thy pound hath made five pounds more."

Then that other man who had the deposit, did not use it, but took care of it, wrapped it up in a napkin, did not trade with it; and the reason he gave was that he knew his lord was stern, and that he reaped where he did not sow.

The citizens outside that group of servants were in revolt. "We will not have this man to reign over us." They still are. That is exactly what the world is still saying. It is still saying it in its governments, and especially in those which have in past history acknowledged our Christ, where He has been known and presented, and is now dismissed. "We will not have this Man to reign over us."

But Jesus is coming back. About that there is no question. When He comes again He will come as King; not to be made King. Then the Kingdom of God will appear according to this parable. The first activity of His reappearing will be the investigation of what His servants have done with His pound. Where there has been full fidelity there will be fuller responsibility; ten cities to be ruled over. Where there has been partial success, still increased responsibility; five cities. But what about this man who refused to trade? Our Lord said He would judge him according to his own words, and He quoted them, not to affirm the truth of it, but to show what he thought himself. It was an entirely wrong conception of his lord, and based upon that wrong conception he had hidden His pound and wrapped it in a napkin, and taken care of it. Our Lord asked him why he had not put it in the bank, so that He could have had it with interest; a question saturated with satire. The man had made no attempt to contribute towards the business of the King. What happened to him? Nothing, except that he lost his pound. It was taken from him, and given to the man most successful. He was deprived of that opportunity. Jesus' judgement is most severe "wicked servant". Jesus does not say he was thrown out but he lost the pound and so missed the possibility of working for the interests of the King in his new Kingdom on his return. We can speculate no more.

As to the citizens who had been in open revolt; when He establishes the Kingdom they must be slain and swept out. There comes the hour when Jesus will return and govern the world, and then it will have had its chance. He has great patience, and His long-suffering is due to His patience; but there is the moment of limitation.

We have all got the pound. What are we doing with it? Are we trading with it? How many pounds are wrapped up in napkins, which if they were used, might increase the glory of the Kingdom of our Lord.

41. Living Water - John 4:1-15

Verses: John 4:7-18

Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." For his disciples had gone away into the city to buy food. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." The woman said to him, "Sir, you have nothing to draw with, and the well is deep. So where do you get that living water? Are you greater than our father, Jacob, who gave us the well and drank from it himself, as did his children and his livestock?" Jesus answered her, "Everyone who drinks of this water will thirst again, but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw." Jesus said to her, "Go, call your husband, and come here." The woman answered, "I have no husband." Jesus said to her, "You said well, 'I have no husband,' for you have had five husbands; and he whom you now have is not your husband. This you have said truly."
John 4:7-18

Here we see our Lord in Samaria talking to a woman. During the course of the conversation, He made use of this parabolic illustration of living water.

Jesus was sitting down by a well, weary from His journey. The disciples had gone away to buy supplies and He was there alone when this woman came to draw water. We see in the story that Jesus reveals this woman had previously had five husbands and was now living with another man. We do not know any circumstances but we can imagine this woman had lived a life of some regrets, failures, heartbreaks and disappointment. Perhaps she had gone beyond hope of finding much fulfilment in life, but this woman did had a religious belief and was looking forward to the coming Messiah for answers.

Jesus knew the condition of this woman and met her in her need by using the illustration of water, something that was right there, the subject of attention. He began by asking her for a drink of water. In surprise she said, How do You come to ask it of me, You a Jew, and I a Samaritan. Then Jesus said this amazing thing to her, using the figure of the water.

Water is of course a great essential of human life and thirst represents the need for that essential element and we see here the spiritual connection in terms of the soul's need and supply of that need.

It is worth noting that in the narrative there are two entirely different words, both translated "well". The woman used a word which means hole or cistern whereas Jesus used a word which means spring. In other words Jesus was talking about flowing water, or "living water", or water which is continually replenished, never stagnant.

Jesus is confronting a thirsty soul, and is using the illustration that is close at hand. The woman called it a well. He spoke of a spring, of that which had brought the water into the well. She had come far to draw the collected water. Lifting His illustration on to the realm of personality and the spiritual, He said to her that He could give her water that would be living water, water always coming, always springing, living water. Christ confronts man's deepest need, his thirst.

Jesus says, ""If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." Jesus is speaking of the Himself as the gift of God and His gift is the living water. Living, flowing, constant water to quench every thirst felt by humanity.

Our Lord was using the words of Jeremiah who had said, "My people have committed two evils; they have forsaken Me the fountain of living waters; and hewed them out cisterns, broken cisterns, that can hold no water." And later he said, "O Lord, the Hope of Israel; all that forsake Thee shall be ashamed; they that depart from Me shall be written in the earth, because they have forsaken the Lord, the fountain of living waters." Zechariah also said, "It shall come to pass in that day, that living waters shall come out from Jerusalem; half of them towards the eastern sea, and half of them towards the western sea; in summer and in winter shall it be." Living waters may seem a strange expression to us at first but it was an old figure of speech from the Hebrew prophets, and these living waters were waters that proceeded from God, and when men turned their back upon living waters and made cisterns, they found they were broken, and yielded no water.

Living water is intended to be an image of water springing up, flowing, bubbling, constant, fresh, something wonderful to watch and to listen. That is what He can give to the human soul thirsty, parched, feverish, distracted, disappointed; water not outside, stored in a cistern, but in him a spring in himself, leaping up, bubbling up, springing up unto eternal life.

42. The Bread of Life - John 6:35-51

Verses: John 6:35-51

Jesus said to them, "I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty. But I told you that you have seen me, and yet you don't believe. All those whom the Father gives me will come to me. He who comes to me I will in no way throw out. For I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' " Therefore Jesus answered them, "Don't murmur amongst yourselves. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father and has learnt, comes to me. Not that anyone has seen the Father, except he who is from God. He has seen the Father. Most certainly, I tell you, he who believes in me has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness and they died. This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."
John 6:35-51

The whole of John Chapter 6 concerns the teaching about bread and the parabolic illustration of "the bread of life". The day before Jesus used this illustration, the crowd had been supernaturally fed with literal bread. Jesus had taken those five loaves and two fishes and had blessed them, and broken them, and multiplied them and the crowd had been fed. In verse twenty-six, the next day, Jesus says, "Ye seek Me, not because ye saw signs, but because ye ate of the loaves, and were filled." In other words, they hoped for another manifestation of miraculous power; they had not taken any cognizance of the sign it was intended to signify.

It was with this attitude Jesus was dealing when He made use of the figure of speech "the bread of life". He said to them, in verse 27, "Work not for the meat which perisheth, but for the meat which abideth unto eternal life, which the Son of man shall give unto you: for Him the Father, even God, hath sealed." So He rebuked their materialistic attitude saying, do not work for that which perishes, but rather work for that which will have results that will endure to eternal life. Putting this another way Jesus effectively said, Do not expend your energy to obtain the food that perishes; but put your efforts into obtaining the food that sustains the life into eternity. That is the subject which our Lord was illustrating.

Bread is almost universally considered as a staple food. The word can also carry the significance of any food, so in general, any form of sustenance for life. Particularly in the East bread also stood for hospitality and for fellowship; those "breaking bread" together would be united in friendship. The figure our Lord used was the bread of life: just as physical bread sustains bodily life, so Jesus claims he Himself is that which provides for the nourishment of eternal life.

Jesus said, "I am the Bread of life," and the claim is very significant, being the first of the great "I ams" that John has recorded for us. There are eight occasions upon which our Lord took the great name of God as revealed to Moses at the burning bush, "I AM, THAT I AM." Jesus came and took hold of this name and linked it to simple symbols that people can easily understand. This is the first, "I am the Bread of life." Here stands Jesus as the living bread of eternal life, reminding us also of the historical picture when God provided manna to the Children of Israel in the wilderness to preserve their life.

When Jesus said, "I am the Bread of life," He was addressing the hunger of man in his heart, not physical existence, nor mental health, but man in his spirit. This hunger represents itself in many ways. It may be a search for an external goal like, truth, God, something that can be trusted, or a relationship, or acceptability. It may be a search for something internal like individuality, personality and fulfilment. Christ is saying he is the answer to that search, he is that which can satisfy that hunger. He said, "I am the Bread of life," a statement of majesty; "I am the living bread," I am the bread that has come down out of heaven for men. The life Jesus is talking about is not physical life is not even just life going on forever. It is life of a different kind, life like His life, life enriched, life fulfilled, life which cannot be derailed by circumstances, life which can appear before God without fear, life which Satan cannot accuse, life which cannot die.

How does Christ do this? He has revealed God and truth. He has revealed the nature of who man really is, that man is in rebellion against God, in sin and failure, and He has revealed Himself as the One who can save from sin, break its power and wipe out its pollution. He is the bread of life. God is seen confronting humanity, and bringing within its reach that which shall satisfy all its hunger, end its quest in victory; answer its search in a perfect revelation, and deliver it from its paralysis and pollution in sin and power. So Christ says, "I am the Bread of life." All hunger satisfied, God found, man interpreted, sin mastered.

Of course, looking at a loaf of bread does not provide any nourishment, it must be eaten. So we will only receive the nourishment for the real life that Jesus is talking about if we take Him into our heart - we must be hearers and doers of what he said. We must place our trust in Him believe and repent and obey what He says and what His Spirit teaches.

43. Light - John 8:12

Verses: John 8:12

Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life."
John 8:12

This is the second of the eight great "I am" claims of our Lord recorded by John. Here is a direct claim of Jesus, "I am the light of the world" linking as it does with the name of God revealed to Moses from the burning bush.

What made Jesus say at that point, "I am the light of the world? Taking it out of its setting, it still stands in high significance in the revelation of the New Testament concerning Jesus. Under any circumstance we can imagine Him saying it and it would always have been natural. But, Why did He say this then? We must see the background in order to understand this.

In chapter seven we have the account of His presence at the feast of tabernacles, where He made His great claim of ability to quench the thirst of humanity; and His great proclamation that if any should believe on Him, they also should become sources of blessing, men and women from whom the rivers of living water should flow. Now immediately following that claim there ensued discussion and division among the people, and among the rulers. This resulted in their challenge to Nicodemus "Search, and see that out of Galilee ariseth no prophet." And then they all went home but Jesus having no home went to the mount of Olives." That is the natural ending of the seventh chapter. Chapter eight begins the next morning, "And early in the morning He came again into the temple." We are told that Jesus sat down and taught the crowds. Then the scribes and Pharisees bring in the woman caught in adultery. This is an interruption and afterwards Jesus returned to his teaching and said, "I am the light of the world: he that followeth Me shall not walk in the darkness, but shall have the light of life."

There is a significant word in verse 12 that we are apt not to notice and that is "therefore". The link is back to the darkness - the error and misunderstanding - that is in evidence in Chapters 7 and 8: This was the false understanding of God in the religious rulers and the people; the attitude and activity of the accusers of the woman; the attempt to trap Jesus; the darkness that was evident in the adultery itself; the hidden guilt of the accusers. Because of this atmosphere and the discussions and the divisions, in order to reveal the darkness in which men were living, He said, "I am the light of the world." The subject therefore illustrated was that of how the darkness might be banished, and men might see clearly the truth and the way in which to go. "I am the light of the world."

Whatever may be the physical nature of light itself, it is "the agent by which objects are rendered clear and visible." In darkness, reality cannot be discovered. Physically, light is an electromagnetic radiant energy which when reflected by an object is able to reveal its properties such as colour, texture, shape. The Son of God never uttered a more marvellous word than when He said, in the midst of all the prevailing darkness, "I am the light of the world."

Of course it is fascinating to remember that the first recorded words of God were "Let there be light" (Genesis 1:3). Light has always come from God. John says of Jesus, "In him was life, and the life was the light of men. The light shines in the darkness, and the darkness hasn't overcome it." Then at the end of the Bible we are told of a city bathed in light, and we read this, "There shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light; and they shall reign forever and ever."

Jesus said therefore, I am the light of the world, and the word used for world has the significance of the cosmos. Christ says, "I am the light" - I am He that can reveal reality to humanity; I am He that can take away darkness; I am the Revealer and the Interpreter of the cosmos; I am He who can show humanity the way to go to be everything that it could be and was designed to be. Christ is the light about the Universe. He is the light about humanity. He is the light about the true order of life. He is pure revealing light, shining in the darkness, bringing energy, and revealing the true meaning of all things: the light of the cosmos. The meaning is closely linked with Jesus statement to the disciples a little later, "I am the way, and the truth, and the life." He that follows Jesus shall not walk in the darkness, but shall have the light of life.

We also remember that challenging word of Jesus on another occasion, when He said to His disciples, "Ye are the light of the world." In that same connection there He said, "Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven." What a challenging work it is to pass on the Light of the World to world.

44. The Door of the Sheep - John 10:1-9

Verses: John 10:1-9

"Most certainly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. But one who enters in by the door is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. Whenever he brings out his own sheep, he goes before them, and the sheep follow him, for they know his voice. They will by no means follow a stranger, but will flee from him; for they don't know the voice of strangers." Jesus spoke this parable to them, but they didn't understand what he was telling them. Jesus therefore said to them again, "Most certainly, I tell you, I am the sheep's door. All who came before me are thieves and robbers, but the sheep didn't listen to them. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture.
John 10:1-9

We have here another of the eight declarations that our Lord made concerning Himself using the Divine name, "I am." Jesus says, "I am the door" and this is closely linked to the following declaration, "I am the good Shepherd".

The previous chapter, 9, concerns the story of the healing of the man born blind. It is the only record we have of Jesus dealing with a condition that was from birth and when Jesus had given that man his sight, it aroused a great deal of interest and attention among the people, and they were very much puzzled by it. So they took this man to the constituted religious authorities. Without going into the details the outcome is described in verse 34, "They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out." In other words they excommunicated him and this was because he said to them, How could Jesus be a sinner if he has done this thing? Jesus then heard that they had excommunicated him, and finding the man, He said, "Dost thou believe on the Son of God?" And the man answered, "And who is He, Lord, that I may believe on Him?" There is a recognition of superiority expressed in terms of courtesy, "Who is He, Lord, that I may believe?" And Jesus said, "Thou hast both seen Him, and He it is that speaketh with thee." And the man said, "Lord, I believe. And he worshipped Him." There is the contrast, the man is excommunicated by the religious authorities and then accepted into a completely new religious order of worship and submission to the Son of God as personal Lord.

Then immediately following this incident, in verses 1-5 of chapter 6, Jesus gives the parable of the sheep fold, shepherd and sheep. But the crowds did not understand Him so he repeated it with a slightly different form and emphasis in verses 7-10 and then continued the teaching up to verse 18.

The parable itself concerns a door, or entrance into a sheep fold, the shepherd and his sheep. In the second telling of the parable Jesus says, "I am the sheep's door. All who came before me are thieves and robbers, but the sheep didn't listen to them. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture." It is a picture of a way into a fold through a door - the only way to get in. The statement "I am the door" can now be seen as a response to the man excommunicated, showing the crowds that they must come into relationship with God through Him; Jesus is claiming to be that door and in fact the only door. The subject, then, our Lord was illustrating was the institution of a new order of worship, a new life, a new Kingdom, entry into which was through Him, and through Him alone; the fold, and the way into it. This man had been admitted into that fold by that way.

The picture of the sheepfold is that of a walled enclosure with an opening. The door is actually a paradox, there is no actual door but a gap in the wall. This gap would be where the shepherd would sit so that no sheep or wolf could pass in or out without crossing over the shepherd.

Keeping in mind the blind man excommunicated and put outside the old covenant order, but brought into a new and close fellowship with Jesus, the parable illustrates what Jesus did. First we see in that act, perhaps the first of its kind in the ministry of Jesus, He is superseding the failing religious order of the rulers. They had excommunicated the man. What did Jesus do? Christ excommunicated the whole failed religious order and put it outside the realm of authority. That is what He meant when He said, "All that came before Me are thieves and robbers." That verse seems to have troubled some people. He was not referring to the prophets and Moses. He was referring to those failing leaders that were claiming Moses' authority when they excommunicated the man. In the sense in which they had claimed that authority they were only thieves and robbers. He claimed to be the door, the true authority, the Superseder of a failing order.

In the ninth verse, as the result of entering in through the door, Jesus says, "I am the door; by Me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture." Three things. (i) If any man enters through Me into this new order, into this fold, and becomes a member of the flock, he finds salvation. (ii) "He shall go in and go out," the pathway of service. (iii) Also he shall also find pasture, he shall have sustenance.

How does it all begin? Go back and look at that blind man face to face with Christ. "Dost thou believe on the Son of God?" Dost thou believe in Me? And the man said, Who is He, that I may believe? Let us try to put ourselves into the soul of the blind man. For the first time he had been able to see, to look upon the shimmer of the waters of Galilee, had seen his mother's face, and was able to see this Being, and He says, Thou hast seen Him, and I am He. At once the man's soul went over to Him in glad surrender, "Lord, I believe," and he offered Him worship. That is how he went into the fold. That is how every man enters the fold. That is how every human being enters, face to face with Christ Who challenges them. He does not ask us if we believe the Apostles' Creed. He does not ask if we have accepted this view or the other, but, Who am I? Do you believe in Me? Yes, I believe; and, believing, I worship. So the fold is entered.

The overwhelming revelation is that Christ is the way of entrance to the fold of the Kingdom of God, with all its privileges and all its responsibilities. If other systems professedly having all authority cast men outside, He confronts them and says, Here is the door, here is the way. All this harmonizes with what He said to the disciples a little later on. "I am the way, and the truth, and the life; no one cometh unto the Father but by Me." The fold is the place of the Kingship of God found, yielded to, acknowledged; and the way in is Christ. He stands in the gap and says, "I am the door." He is the door, and we cannot get into the fold except across His body, and neither can any ravening wolf can reach the sheep except across His body. "I am the door." Says Jesus.

45. The Good Shepherd - John 10:11-18

Verses: John 10:1-5 and 7-18

Most certainly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. But one who enters in by the door is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. Whenever he brings out his own sheep, he goes before them, and the sheep follow him, for they know his voice. They will by no means follow a stranger, but will flee from him; for they don't know the voice of strangers.
John 10:1-5

It will remembered that John has recorded eight occasions upon which our Lord employed the Divine name, "I am," in making claims for Himself. Two are closely linked, "I am the door of the sheep" and "I am the good Shepherd."

The background to this parable was the occasion when Jesus healed the man born blind. Without going into the details, the outcome of this was the pronouncement of the Pharisees to the healed man. "Thou wast altogether born in sins, and dost thou teach us? And they cast him out." That does not just mean sent out but excommunicated. Consequently, he was cut off from any relationship with that whole order of life in which he had been born, and to which they all belonged.

What happened? Jesus heard that they had excommunicated him, that they had cast him out, and finding him, He said, "Dost thou believe on the Son of God?" And the man answered, "And who is He, Lord, that I may believe on Him?" There is a recognition of superiority expressed in terms of courtesy, "Who is He, Lord, that I may believe?" And Jesus said, "Thou hast both seen Him, and He it is that speaketh with thee." And the man said, "Lord, I believe. And he worshipped Him."

A man excommunicated by the religious authorities, and now Jesus stands in front of him, and opens a door into a new order of religion: Jesus receives him to Himself, and accepts his worship.

Then Jesus turning to those who were round about Him, Pharisees and others, said, "He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber."

They did not understand Him; therefore He said again, "I am the door of the sheep," and presently, "I am the good Shepherd." The two statements are linked.

The subject, then, our Lord was illustrating was the institution of a new order altogether, a new economy, entry into which was through Him, and through Him alone; the fold, and the way into it. This man had been admitted into the fold by that way.

In the parable the fold is a walled enclosure for the safety of the sheep. Actually there is no door, just a gap in the wall where the shepherd would sit in the night so no sheep could escape nor any danger enter. This scene would have been very familiar to Jesus' listeners.

First we see in the context and this parable, perhaps the first of its kind in the ministry of Jesus, His supersedure of a failing religious order. That order had excommunicated the man. What did Jesus do? Christ excommunicated the whole order. He put it outside the realm of authority. That is what He meant when He said, "All that came before Me are thieves and robbers." He was not referring to the prophets and Moses. He was referring to those who were claiming to be in their place when they excommunicated the man. In that sense they were only thieves and robbers. He claimed to be the door, the Superseder of a failing order.

In later verses, we see the result of entering in through the door. "I am the door; by Me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture." Three things; If any man enters through Me into this new order, into this fold, and becomes a member of the flock, he finds salvation. "He shall go in and go out," the pathway of service. But he shall also find pasture, he shall have sustenance.

In the picture of the good shepherd we see one who is able to look after the flock and also the one whose voice the sheep know. If a stranger came along, the sheep would shrink back; they know their shepherd's voice, and follow only when he calls. He was in charge of them, and it was his work to lead them out of the fold to pasture and water. Of course it was also his work to defend them against wolves, or any enemies. That was the picture of the Eastern shepherd.

But when our Lord used this figure, there can be no doubt that He was employing the figure in a particular way. In Biblical times, the shepherd was always the symbol of the king. It was Homer who once said, "All kings are shepherds of their people." So what was the teaching, the thing revealed? What did Jesus claim when He said he was the good shepherd? Two things, absolute authority and constant care in and over the new order that He was in the world to establish.

God had established the order of the Hebrew people but it had all broken down. Now Jesus is taking authority. I am the King. I am the Father of the family. I am the Shepherd, the good Shepherd of all the flock. We see then a new order emerging in human history, by the act of God. The same Kingdom, the same eternal Throne, but, in its administration in earthly affairs, a new dispensation, a new economy. When Jesus said, "I am the good Shepherd," so simple, so beautiful, that hymns often express it in the terms of tenderness and love; there is more in it than that. If there is in the claim the evidences of infinite tenderness, there is the evidence of supreme authority. "I am the good Shepherd."

As our Lord went on speaking He revealed the method of His authority as the good Shepherd. In verse eleven He says, "The good shepherd layeth down his life for the sheep." In verse fifteen He says, "I lay down My life for the sheep," and again, in verse seventeen, "Therefore doth the Father love Me, because I lay down My life that I may take it again." Then in verse eighteen He says, "No one taketh it away from Me, but I lay it down of Myself. I have authority to lay it down, and I have power to take it again." In complete authority, having the care of the sheep; my method of Kingship is first dying to kill the enemy and then rising to share My life with the sheep who have been delivered from the wolf.

Many Old Testament passages are about shepherds, all looking on to the same great Shepherd. I am the Shepherd, the good Shepherd. The word 'good' is the Greek word 'kalos', which is also rendered beautiful, noble, true, as well as good. It was a word that marked the attributes of perfection; and they all emerge from and merge in Him for evermore. He is the Shepherd true, noble, beautiful, infinite in wonder. This all ends with the first words, "I am," God manifestly seen and heard, heaven's beloved One. "I am," King, Father, Shepherd true.

46. The Washing of Feet - John 13:1-11

Verses: John 13:1-11

Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. During supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he came from God, and was going to God, arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist. Then he poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel that was wrapped around him. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet?" Jesus answered him, "You don't know what I am doing now, but you will understand later." Peter said to him, "You will never wash my feet!" Jesus answered him, "If I don't wash you, you have no part with me." Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!" Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you." For he knew him who would betray him, therefore he said, "You are not all clean."
John 13:1-11

This is not a parable in the usual sense but rather a parabolic action on the part of our Master. Our Lord's application of what He did shows that He intended it to be an illustration in action, and so a parabolic illustration.

This story occurs in the section chapters 13-17 of John's record in which our Lord is seen at the end of His public ministry alone with His own disciples. All the public teaching was over, and the works wrought in the sight of the multitudes had ceased. He had gathered around Him the twelve disciples and very soon the number would be reduced to eleven when Judas would depart.

In verses 1 and 3 we read the phrase, "Jesus knowing". Firstly, Jesus knew that His hour was come that He should depart out of the world unto the Father and He knew the method of His departing. Secondly, He knew that "the Father had given all things into His hands, and that He came forth from God, and goeth unto God". Jesus knew he was facing the Cross but also He knew He was going to God.

Then we have the disciples, what did they know? Jesus had been talking about the Cross for about six months since the time of Peter's confession in Caesarea Philippi. They did not really understand and there was a feeling of estrangement. At times they had disputed and quarrelled as to who was the greatest. Jesus knew what was in their hearts, and by that symbolic action he was to teach them his own heart and to understand the true responsibilities consequent upon discipleship to Himself.

Look at the story and observe what Jesus did. It would be an action quite shocking in our Western culture but it was also very unusual to the disciples in their situation. To wash the feet of these men sitting round the supper table was a most unusual procedure. We read in verses 2 and 4 that it was during supper that Jesus arose from supper to wash the disciples feet. It may have been normal for a servant to wash feet before a meal or after a journey. It was certainly not normal for one who was effectively the host to suddenly arise in the midst of a meal and wash the feet of those gathered together.

What was Jesus doing? He said to them, Do you know what I have done? They did not understand. Then He explained, and we see to the heart of it. There was the supreme and wonderful revelation of His heart to those men. Jesus performed a servant's work, taking a basin, and pouring water, He carried the basin and knelt in the attitude of a servant to wash the disciple's feet. At first Peter protested but much later he wrote "Yea, all of you gird yourselves with humility, to serve one another; for God resisteth the proud, but giveth grace to the humble" (1 Peter 5:5). Peter came to see the outshining of the grace of God in the marvel of that action. He emptied Himself, He humbled Himself, He bent. He was their Lord and Master and Teacher. They called Him that. He is also the sovereign Lord of all authority. What is He doing now? Behold Him a slave, doing a slave's work to His disciples, and observe the heart of Jesus. So the parabolic action was a revelation of His grace. A foretaste of the ultimate gift of grace that Jesus would give - his saving death on the cross.

Contrast Judas and Jesus: in the heart of Jesus there was the passion to serve, and to serve in self-emptying action; in the heart of Judas there was hatred inspired by Satan and as a result a determination to betray.

Then Jesus applied His action to the disciples, "If I then, the Lord and Master, have washed your feet, ye ought also to wash one another's feet." What does it mean? He wanted them to share His spirit of humility and service towards one another. He said, You have seen Me do it; you ought also to be ready to do it for each other. When a brother or sister is in need we must not act with indifference or self-satisfaction or pride. It is our business to come alongside and help with restoration in a spirit of meekness.

47. The Father's House and Many Mansions - John 14:2-6

Verses: John 14:2-6

In my Father's house are many homes. If it weren't so, I would have told you. I am going to prepare a place for you. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. You know where I go, and you know the way." Thomas said to him, "Lord, we don't know where you are going. How can we know the way?" Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
John 14:2-6

Our Lord employed this parabolic illustration while still in conversation with His disciples, in those final and intimate hours before He passed to His Cross. After the parabolic action of the washing of the disciples' feet, Judas was identified by Jesus and then he left to commit the betrayal. Jesus then referred to His going once more, and told them quite plainly, "Whither I go, ye cannot come." That statement of our Lord led to discussion. Four disciples spoke, and our Lord answered them; Peter, Thomas, Philip, and Jude. This symbolic illustration occurs in the course of His reply to Peter.

We must bear in mind that this was a strangely perplexing hour for the disciples. Evidence of it comes out in the things they said to Him after He told them He was going. They could not understand Jesus saying, "Whither I go, ye cannot come." Peter said, Where art Thou going? Thomas said, We do not know where Thou art going, how can we know the way? Philip said, Show us the Father, and it sufficeth us. Jude said, What is come to pass that Thou wilt manifest Thyself unto us, and not unto the world? Their perplexity is self-evident.

Observe that all these questions were concerned with spiritual matters. They knew Jesus was leaving them. In effect, Peter asked, where is the afterlife? Thomas asked, what is the way? Philip asked, show us God. Jude asked, with some insight, how will we ourselves know you, when you are gone. So we look at them, perplexed and fearful. Things were certain while Jesus was with them but beyond that everything was unknown and uncertain. They believed in the life beyond but they had questions.

It was during His reply to Peter that Jesus said, "In my Father's house are many homes. If it weren't so, I would have told you. I am going to prepare a place for you. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also."

There are some different translations of the terms. The simple meaning is, in My Father's dwelling place there are many abiding places. The idea is that all the abiding places for His people are in and with the dwelling-place of God.

The phrase, "My Father's house" is representative of the Temple which itself is representative of heaven, the dwelling place of God. The tabernacle in the time of Moses was given by God as a picture of heavenly things and it was called the house of God. Jesus said was going to His Father's House, a place stretching beyond the boundaries of earth, it is the property of God, ultimately the entire created cosmos. They could not go with Him then, but they will go; and He was going to His Father's property to prepare a place for them and would return for them. Somewhere out in the heavenly realm, which we cannot understand, He is there getting things ready. They asked for some description of locality but that could not be given, it is all the Father's house and within that property are many abiding-places. He was going to prepare a place for them, and He would come again and receive them.

We remember the time when Solomon had built his temple, and was offering that marvellous prayer. He said, "But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded."

In close connection Isaiah says, "For thus saith the high and lofty One that inhabiteth eternity, Whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite spirit; and that trembleth at My word." The house of God, eternity, the whole universe. Or Stephen quoting again from Isaiah says, "heaven is my throne, and the earth a footstool for my feet. What kind of house will you build me?' says the Lord. 'Or what is the place of my rest? Didn't my hand make all these things?" Later on Paul, in the Acts, says, "The God that made the world and all things therein, He, being Lord of heaven and earth, dwelleth not in temples made with hands."

The Father's house is the eternal universe, and in that house there are many abiding-places. Jesus said, I am going to leave earth, but I will be in the house of My Father. It has many abiding-places. The loved ones that have gone from us have gone into a different abiding-place. We cannot go yet, but He is there preparing the place.

48. The Vine - John 15

Verses: John 15

"I am the true vine, and my Father is the farmer. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. You are already pruned clean because of the word which I have spoken to you. Remain in me, and I in you. As the branch can't bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing. If a man doesn't remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burnt. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.
John 15:1-7

The parable of the vine occurs in the early verses of chapter 15 but the whole related discussion with His disciples occupies the rest of the chapter and up to verse 16 of chapter 16. As in the discussions of chapter 14, we see that the disciples were perplexed. This is seen in their discussions amongst themselves in chapter 16, verses 17 - 18.

At the end of chapter 14 we see that had left the upper room and the place where this parable was uttered is not mentioned. Some believe it may have at the great beautiful gates of the temple where there was a national emblem of a golden vine. Or it may have been somewhere outside the city where no doubt vines could be seen growing.

Jesus was using the vine as a figure of speech, a parabolic illustration in the form of an allegory. We consider then, first, the figure of the vine which He employed, that we may deduce the teaching which He intended.

Jesus had told the disciples "I will not leave you orphans" but would send the Holy Spirit. In order to interpret the presence of the Holy Spirit the Comforter, He used the parable of the vine. The vine illustrates the result of that new life into which they were to enter, the new experience they were going to have, of a new relationship with Himself.

The figure of the vine is clearly taken from the Old Testament. The first occurrence is in Psalm 80. It occurs also in Isaiah, Jeremiah and Ezekiel and the vine was a national symbol. In Jeremiah (2:21) we read, "Yet I had planted you a noble vine, a pure and faithful seed. How then have you turned into the degenerate branches of a foreign vine to me?" So our Lord did not create this figure rather He borrowed it from the Old Testament. And we see also that Jeremiah spoke of the nation as turning from the noble and faithful vine which God planted and becoming a degenerate vine, failing to produce fruit. So Jesus claims to be the vine which is true, the noble, pure and faithful vine.

Jesus had said in to the chief priests and elders that the Kingdom of God was to be taken from them, and be given to those bringing forth the fruits thereof (Matthew 21:43). Now, while with His own, He said, I am the vine which is the true vine and ye are the branches, thus setting himself and the relationship with His disciples as the true Kingdom of God.

We tend to quote the statement as, "I am the vine, ye are the branches" but forget the branches are part of the vine and thus overlook the supremacy and completeness of Christ. Jesus is showing that His disciples are so closely united to Himself in the essentials and entirety of life that they can do nothing without Him, and His fruit will only be produced through the work of His disciples. All this is said in the context of the coming of the Holy Spirit.

The application is a recognition of the purpose for which the vine exists: fruit, and fruit-bearing. God is looking for the fruit of holiness and righteousness and truth. As branches we are members of Christ, sharing His very nature, and His very life, that of fruit-bearing. The figure is that of perfect union. I am the vine, everything; you are the branches, linked with Me. Severed we are useless, only fit for burning; but united, capable of bearing the very fruit that God expects, and for which the world is waiting.

We also find the conditions He laid down here, "remain in me" and "ask whatever you desire". The idea is dependency and supply. As the branch which remains connected to the vine is supplied with life giving moisture and nutrients, so the Christian which abides in Christ is to ask for what is necessary to produce the fruit.

It is the most amazing thing ever said about prayer: He will supply the resources needed to show redemption to the world.

49. The Woman in Travail - John 16:21-22

Verses: John 16:21-22

A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
John 16:21-22

In the discussions Jesus had with His disciples in John chapter 13-17 He had used the parabolic action of the washing of the disciples' feet; the illustration of the Father's house and the many abiding-places and then the allegory of the vine. Now we come to the last illustration, that of a woman in travail.

Again we must remember the background of the occasion. He was going to suffering and death and they were troubled and perplexed and wondering what would happen when He had gone. Jesus had said, "A little while, and ye behold Me no more; and again a little while, and ye shall see Me" with reference to the coming of the Holy Spirit, through Whom they would see Him as they had never seen Him before, and would remember all that He had told them.

Jesus said to the disciples that the office of the Spirit was to bring consciousness of Christ. We must always guard against thinking that the Christian experience is one of greater consciousness of the Spirit, because that is not what the Spirit does. Note that Jesus said, "Again a little while, and ye shall see Me." He did not say in a little while ye shall see the Spirit, although that was to be the method.

The disciples were perplexed and did not understand saying, "What is this that He saith, A little while?" Jesus understanding their perplexity, said to them, "Do ye enquire among yourselves concerning this, that I said, A little while, and ye behold Me not, and again a little while, and ye shall see Me?" The explanation was that there would be suffering, then joy.

The figure used is that of motherhood and birth. The joy of new life comes only through birth-pangs borne by a woman. Jesus was about to face suffering and death but he would return to His Father and after that new life would come, His Spirit, the Church, salvation to all. The disciples would shortly face danger and despondency but this would come to an end and in the deliverance there would be great joy.

We may well remember the words spoken to Eve in Genesis, "Unto the woman He said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children." That shines a gleam of light into the heart of motherhood that new life and redemption would come only through suffering and sorrow. The same figure appears in the prophecy of Isaiah (37:3; 49:15, 20-21; 54:1 and 66:7-13). In every case it is a picture of deliverance and life coming through suffering and pain. We find it also in Hosea (13:13) and Micah employed it also (4:9-10). In the New Testament, our Lord had already used it in Mark 13:8, when He was foretelling earth's convulsions, all the troubles and the sorrows and the convulsions of the earth before His return.

What does this all mean? Our Lord was showing these men and His whole Church the inevitability of sorrows arising from fellowship with Him. His people must have fellowship with the travail, the birth-pangs, the agony through which men and women are born, and new life comes into the world.

Yes, there will be sorrows but, "your sorrow shall be turned into joy." The woman when she is in travail knows bitterness and sorrow and anguish; but afterwards she forgets the anguish and sorrow because of the child she holds in her arms, the life won out of pain.


Further Parabolic Illustrations and Metaphors used by Jesus

1. Matthew Chapter 5

(i) Salt of the Earth

You are the salt of the earth, but if the salt has lost its flavour, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.
Matthew 5:13

(ii) Light of the World, City on a Hill, Lamp Stand

You are the light of the world. A city located on a hill can't be hidden. Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
Matthew 5:14-16

2. Matthew Chapter 6

(iii) Moth, Rust, Thieves

Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; for where your treasure is, there your heart will be also.
Matthew 6:19-21

(iv) The Eye

The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!
Matthew 6:22-23

(v) Birds of the Sky

See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they?
Matthew 6:26

(vi) Lilies

Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, yet I tell you that even Solomon in all his glory was not dressed like one of these.
Matthew 6:28-29

3. Matthew Chapter 7

(vii) Speck and Beam

Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye.
Matthew 7:3-5

(viii) Dogs and Swine

Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.
Matthew 7:6

(ix) Bread, Stone, Fish, Serpent

Or who is there amongst you, who, if his son asks him for bread, will give him a stone? Or if he asks for a fish, who will give him a serpent?
Matthew 7:9-10

(x) Two Gates, Two Ways

Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it.
Matthew 7:13-14

(xi) Sheep's Clothing and Wolves

Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.
Matthew 7:15

4. Matthew Chapter 9

(xii) Bridegroom

Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast."
Matthew 9:15

(xiii) Mending a Garment

No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.
Matthew 9:16

(xiv) New Wine and Old Wine Skins

Neither do people put new wine into old wine skins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wine skins, and both are preserved."
Matthew 9:17

(xv)The Harvest

Then he said to his disciples, "The harvest indeed is plentiful, but the labourers are few. Pray therefore that the Lord of the harvest will send out labourers into his harvest."
Matthew 9:37-38

5. Matthew Chapter 10

(xvi) Sheep and Wolves, Serpents and Doves

Behold, I send you out as sheep amongst wolves. Therefore be wise as serpents, and harmless as doves.
Matthew 10:16

(xvii) Sparrows

Aren't two sparrows sold for an assarion coin? Not one of them falls on the ground apart from your Father's will, but the very hairs of your head are all numbered. Therefore don't be afraid. You are of more value than many sparrows.
Matthew 10:29-31

(xviii) A Sword

Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
Matthew 10:34-35

6. Matthew Chapter 11

(xix) A reed Shaken, A Man in Soft Raiment

As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings' houses. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet.
Matthew 11:7-9

(xx) Children Playing in the Market Place

But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.'
Matthew 11:16-17

7. Matthew Chapter 12

(xxi) A Sheep in a Pit

He said to them, "What man is there amongst you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? Of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day."
Matthew 12:11-12

(xxii) A Tree and its Fruit

Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit.
Matthew 12:33

(xxiii) Jonah, A Historical Illustration

For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will stand up in the judgement with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here.
Matthew 12:40-41

(xxiv) An Empty, Swept House

When an unclean spirit has gone out of a man, he passes through waterless places, seeking rest, and doesn't find it. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation."
Matthew 12:43-45

8. Matthew Chapter 15

(xxv) Children's Bread and Dogs

But he answered, "It is not appropriate to take the children's bread and throw it to the dogs." But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table."
Matthew 15:26-27

9. Matthew Chapter 16

(xxvi) The Sky forecasts Tomorrow's Weather

But he answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' In the morning, 'It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the appearance of the sky, but you can't discern the signs of the times!
Matthew 16:2-3

(xxvii) Yeast of the Pharisees

Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees."
Matthew 16:6

(xxviii) Rock, Gates and Keys

I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven."
Matthew 16:18-19

10. Matthew Chapter 17

(xxix) The Mustard Seed

He said to them, "Because of your unbelief. For most certainly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. But this kind doesn't go out except by prayer and fasting."
Matthew 17:20-21

11. Matthew Chapter 19

(xxx) Celebacy for the Kingdom

For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it.
Matthew 19:12

(xxxi) The Camel and Needle's Eye

Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into God's Kingdom.
Matthew 19:24

12. Matthew Chapter 23

(xxxii) Heavy Burdens

For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them.
Matthew 23:4

(xxxiii) Blind Guides

Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.'
Matthew 23:16

(xxxiv) The Gnat and Camel

You blind guides, who strain out a gnat, and swallow a camel!
Matthew 23:24

(xxxv) The Cup and Platter

You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.
Matthew 23:26

(xxxvi) Whited Sepulchres

Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness.
Matthew 23:27

(xxxvii) Brood of Vipers

You serpents, you offspring of vipers, how will you escape the judgement of Gehenna?
Matthew 23:33

(xxxviii) The Hen and Her Chicks

Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!
Matthew 23:37

13. Luke 11

(xxxix) The Strong Man

But if I by God's finger cast out demons, then God's Kingdom has come to you. "When the strong man, fully armed, guards his own dwelling, his goods are safe. But when someone stronger attacks him and overcomes him, he takes from him his whole armour in which he trusted, and divides his plunder.
Luke 11:20-22

14. John 1

(xxxx) You Shall be Called Rock

One of the two who heard John and followed him was Andrew, Simon Peter's brother. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter).
John 1:40-42

(xxxxi) Angels and a Ladder

Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" He said to him, "Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man."
John 1:47-51

15. John 2

(xxxxii) The Temple of His Body

Jesus answered them, "Destroy this temple, and in three days I will raise it up." The Jews therefore said, "It took forty-six years to build this temple! Will you raise it up in three days?" But he spoke of the temple of his body.
John 2:19-22

16. John 3

(xxxxiii) The Wind and the Spirit

The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit.
John 3:8

(xxxxiv) The Lifted Serpent

As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish, but have eternal life.
John 3:14-15

17. John 5

(xxxxv) The Lamp of Prophecy

He was the burning and shining lamp, and you were willing to rejoice for a while in his light.
John 5:35

18. John 6

(xxxxvi) Flesh and Blood

Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood lives in me, and I in him. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. This is the bread which came down out of heaven-not as our fathers ate the manna, and died. He who eats this bread will live forever.
John 6:53-58

19. John 7

(xxxxvii) Rivers of Living Water

Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water." But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified.
John 6:53-58

20. John 11

(xxxxviii) Death as Sleep

He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep." The disciples therefore said, "Lord, if he has fallen asleep, he will recover." Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. So Jesus said to them plainly then, "Lazarus is dead. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him."
John 11:11-15

Jesus said to her, "Your brother will rise again." Martha said to him, "I know that he will rise again in the resurrection at the last day." Jesus said to her, "I am the resurrection and the life. He who believes in me will still live, even if he dies. Whoever lives and believes in me will never die. Do you believe this?"
John 11:23-26

21. John 12

(xxxxix) A Grain of Wheat

Now there were certain Greeks amongst those that went up to worship at the feast. These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus." Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus. Jesus answered them, "The time has come for the Son of Man to be glorified. Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honour him.
John 12:20-26