Prophecy: Shiloh

Posted on September 22, 2013 by Bryan Hodge

“The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes” (Genesis 49:10).

These words were proclaimed by Jacob to his son Judah. They were said not long before Jacob died. The words are an enigma. However, “From the earliest of times the passage has been regarded as Messianic” (I.S.B.E. Vol. 4, p. 2768).

Let’s study . . .

1. The scepter shall not depart from Judah.

A scepter is “a rod held in the hands of kings as a token of authority” (Zondervan’s Pictorial Dictionary, p. 758). “A rod or mace used by a sovereign as a symbol of royal authority” (I.S.B.E. Vol. 4, p. 2702). “A symbol of kingship” (The NKJV, New Open Bible Study Edition footnote on Genesis 49:10). One might recall the scepter of the Persian king, Ahasuerus (Esther 4:11; 5:2; 8:4).

It shall not depart from Judah. Royalty was in Judah. Israel’s second king was David, who was of the tribe of Judah (Matthew 1:1-ff). God established through David a royal seed line. It would not be removed, as it was from Saul (2 Samuel 7:12-17 cf. 1 Samuel 15:28; 28:17-18; Notice the words “for the sake of my servant David” – 1 Kings 11:13; 15:4; 2 Kings 8:19; 19:34; 20:6). Starting with David and continuing through Jesus the right to kingship belonged to Judah.

2. …Nor the lawgiver from between his feet.

These words are parallel to the previous words. The term “lawgiver” is synonymous with “scepter”. Remember that the king was not only of the executive branch of government, but also the legislative branch of government, and the judicial branch. Our ideal of a strictly separated three-fold division of government did not exist at that time.

The words “from between the feet” are used synonymously with “depart from Judah”. What is meant by the words “from between his feet”? There are two possibilities: (a) It is possible that the words refer to “the ruler’s staff which was customarily placed between his feet” (The New Bible Commentary, edited by F. Davidson). (b) It is possible that the words “from between his feet” refer to offspring (ibid, cf. Deut. 28:57).

3. Until Shiloh comes.

The word “until” is a conjunction of time. It refers to a point in time. It may refer to a terminal point (e.g., Genesis 27:45). However, it does not always refer to terminal point (e.g., Genesis 8:5; 46:33-34; 1 Samuel 15:35; 2 Samuel 6:23; Acts 23:1; Romans 8:22). It can mean simply up until that point without regard to what follows.

The term “Shiloh” has been understood from ancient days to be a reference to the Messiah. What does the term mean?

(a) Some have suggested that the word is related to the Hebrew word “shalom”, which means “peace”. Matthew Henry said that the reference was to “that peaceable … one”. This is a common view. I have heard people speak of the irony that a civil war battlefield is called “Shiloh”. The battle of Shiloh (Tennessee) resulted in 23,746 casualties. The New World Encyclopedia says, “This total … represents more than the American battle – related casualties of the American Revolutionary War, the War of 1812, and the Mexican-American War combined” (www.newworldencyclopedia.org/entry/Battle­­_of_Shiloh).

(b) Others believe that “Shiloh” relates to the Hebrew word “shalach”, which means “sent”. Adam Clarke so thought saying “Shiloh, signifying the Apostle, as Christ is styled, Hebrews 3:1”. He also connected the word with John 9:7, where Jesus told a man “Go wash in the pool of Siloam’ (which is translated, sent).” He saw a connection in these words.

(c) Still others, suggest that the word is from the Hebrew word “Shelloh”, which means “whose is it” (I.S.B.E.), or “he whose it is” (The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon). This position seems to have the most going for it. It “has in its favor the fact that this is evidently the reading presupposed in the LXX, the Pesh. and the Jewish TGS. and seems to be alluded to in Ezk. 21:27” (I.S.B.E.).

Facts to Remember

1. Jesus has a scepter (Hebrews 1:8).

2. Jesus has given us law (Galatians 6:2).

3. Jesus is from the tribe of Judah (Hebrews 7:14 cf. Matthew 1).

4. Jesus is “the Prince of Peace” (Isaiah 9:6). It is through Him that man can have: (a) peace with God (Ephesians 2:17-18); (b) peace with man (Matthew 5:9; Romans 12:18; Ephesians 2:14-16; Hebrews 12:14); (c) peace internally (John 14:1-3; 16:33; Philippians 4:7).

5. Jesus is God’s Apostle (Hebrews 3:1). Jesus was sent (John 3:17; 4:34; 5:23-24, 30, 36-38; 6:29, 38-40, 44, 57; 7:16, 18, 28-29, 33; 8:16, 18, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45, 49; 13:16, 20; 14:24; 15:21; 16:5;17:3, 18, 21, 23, 25; 20:21/notice esp. John 13:16, 20 cf. 14:24).

6. All things belong to Him. “All times were created through Him and for Him: (Colossians 1:16). Man rejected God as their king, desiring an earthly king (1 Samuel 8:-1-7). Now rulership is restored to the one “whose it is”.

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Prophecy: The Ladder

Posted on September 19, 2013 by Bryan Hodge

“Jacob dreamed, and behold a ladder was set on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it. And behold, the LORD stood above it and said ‘I am the LORD God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants. Also your descendants shall be as the dust of the earth … and in your seed all the families of the earth shall be blessed…’” (Genesis 28:12-15).

Let’s observe …

1. There is a great chasm between earth (man) and heaven (God). Sin separates man from God (Isaiah 59:1-2), one’s own personal sin (Ezekiel 18).

2. Since man could not overcome this chasm by himself, God provided a way. God made available a ladder to span the chasm, so that all the families of the earth could be blessed. The blessing in view is reconciliation which comes through the forgiveness of sin (Genesis 12:3; 28:14 cf. Acts 3:25-26). Note: There is not one hint of limited atonement to be found here. Access to this blessing, and heaven itself is available to all (Acts 10:34-35; Galatians 3:26-28; 1 Timothy 2:4-5; Titus 2:11; Hebrews 2:9; 2 Peter 3:9, etc.).

3. Christ is the ladder (John 1:51). Jesus referenced this passage in His conversation with Nathanael. He affirmed that the ladder was “the Son of Man” (John 1:51), which is a reference to Himself (cf. Matthew 9:6; 16:13; 17:9; 17:22; 20:18; 26:2; 26:24; John 13:31, etc.). Jesus descended through Jacob (Matthew 1:11-ff; Luke 3:23-ff). It is through Him, all people can be blessed (Genesis 12:3; 28:14 cf. Acts 3:25-26).

4. Notice that God did not mention multiple ladders. Only one ladder is mentioned. Christ is man’s only means of access to the Father. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). Again, He said, “you will die in your sins; for if you do not believe that I am He, you will die in your sins” (John 8:24). Peter preached, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). Paul wrote, “there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).  Buddha nor Mohammed will not do. Christ is man’s only access to heaven.

5. The angels descending and ascending represent communication. The term “angel” literally means “messenger”. In this case, it seems that a figure of speech (metonymy) is being employed whereby the word “messengers” is being used of “messages”. (a) Through Jesus, God communicated with man (Hebrews 1:1-2). Jesus is called “The Word” (John 1:1; 1:14; 1 John 1:1; Revelation 19:13). (b) Through Jesus man can access the Father in prayer (John 16:20; Hebrews 4:14-16; 1 John 2:1; 1 Timothy 2:5). Jesus is our bridge between God and man.

The dream of Jacob finds fulfillment in Jesus (John 1:51). How thankful we should be that God let a ladder down from heaven giving us access into the heavenly realm! “Let us continually offer the sacrifice of praise to God, that is the fruit of our lips, giving thanks to His name” (Hebrews 13:15).

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Prophecy: The Great Promise

Posted on September 17, 2013 by Bryan Hodge

“Now the Lord said to Abram: ‘Get out of your country, from your kindred and from you father’s house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; And you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; And in you all the families of the earth shall be blessed’” (Genesis 12:1-3).

This promise is repeated in slightly different words throughout the book of Genesis (Genesis 12:1-3; 13:14-18; 15:13-21; 17:1-11, 18-21; 22:15-18; 26:2-5; 28:13-15). This promise was made to Abram (Genesis 12:1-3; 13:14-18; 15:13-21; 17:1-11, 18-21; 22:15-18), to Isaac (Genesis 26:25), and to Jacob (Genesis 28:13-15).

This promise was a prominent reference in the message of the New Covenant (Acts 3:25-26; 13:32-33a; 26:6; Romans 4:13, 16; 9:6-9; Galatians 3:16; 4:28; Ephesians 3:6; Hebrews 6:13-18; 11:8-13). Peter referred to it (Acts 3:25-26), as did Paul (Acts 13:32-33a; 26:6; Romans 4:13, 16; 9:6-9; Galatians 3:16; 4:28; Ephesians 3:6), and the writer of Hebrews (Hebrews 6:13-18; 11:8-13).

Let’s notice …

1. Get out of your country.

Abram originally was called from Ur (Acts 7:1-3). Ur’s remains are located in what is today southern Iraq. In Abram’s day, Ur was a place filled with idolatry. “Much light has been shed on the worship and religious life of Abram’s day. Nanna was the moon-god worshipped there. The temple, Ziggurat, and other buildings used in connection with the worship of this pagan deity have been found. Evidence of worship in the homes of that day are revealed by idols found in private niches in the home walls” (Zondervan’s Pictorial Bible Dictionary, p. 876). Human sacrifices occurred in this city (ISBE Vol. 4, p. 3039).

Abram got a second call. This time he was to leave Haran (Genesis 12:1-3). Haran was located in what is now south-eastern Turkey. Jack Lewis has pointed out that Haran “was another center of Moon-worship” (Archaeology and the Bible, p. 18). “It was a seat of the worship of Sin, the moon-god, from very ancient times” (ISBE Vol. 2, p. 1337).

2. And from your kindred.

Abraham’s own father was involved in idol worship (Joshua 24:2). Wayne Jackson has written “it is interesting to note that the name of Abraham’s father, Terah (Genesis 11:26) derives from a Hebrew term which is usually connected with the moon-god” (Biblical Studies in Light of Archaeology, p. 10). Others in Abraham’s family may also have been idolaters.

3. To a land that I will show you. I will make you a great nation.

God did not initially specify the land. We’re told that Abraham “obeyed when he was called … And went out not knowing where he was going” (Hebrews 11:8). Abraham and Sarah never personally received the land/nation. They died “in faith, not having received the promises, but having seen them from afar off” (Hebrews 11:13). They had their eyes on an even greater land (Hebrews 11:10, 16). The land/nation promise would be for Abraham’s descendants (Genesis 15:15-22). Abraham’s told, “you shall go to your fathers in peace; you shall be buried at a good old age. But in the fourth generation they shall return here… To your descendants I have given this land” (Genesis 15:15-16, 18).

The borders of the land finally were specified (Genesis 15:18; Numbers 34:1-15). God fulfilled this, keeping His promise (Joshua 21:43, 45; 23:14; I Kings 4:21 cf. Genesis 15:18; Nehemiah 9:23-24). NOTE: Their keeping this land was conditional (Numbers 33:55-56; cf. Exodus 23:31-33; Deuteronomy 7:2; Psalm 106:34, etc. / Deuteronomy 28:15-68, esp. v. 63). They did not keep the conditions which God gave them (Judges 1:27-36; Psalm 106:34; etc). In time, they would be in the same position as the Canaanites (Genesis 15:16; cf. Matthew 23:32; 1 Thessalonians 2:15-16).

4. I will bless those who bless you, and I will curse him who curses you.

The point of these words is found in the words God told Jacob “Behold, I am with you and will keep you wherever you go” (Genesis 28:15). God was protecting Israel. He had plans to bring blessing to the world through Israel. God told Israel “I will be an enemy to your enemies and an adversary to your adversaries. For my angel will go before you” (Exodus 23:22-23). Balaam understood this point (Numbers 24:9b).

5. And in you all the families of the earth shall be blessed.

This blessing was to come through Abraham. It was to come through his own body (Genesis 15:4), and through Sarah (Genesis 17:19). It was 25 years from the promise made in Haran till the birth of Isaac (Genesis 12:4; cf. 21:25).

The blessing was for “all the families of the earth” (Genesis 12:3). Later, Abraham told that it is for “all the nations of the earth” (Genesis 22:18). This finds its fulfillment is Jesus. “Now to Abraham and his seed were the promises made. He does not say ‘And to seeds’, as of many, but as of one, ‘And to your seed,’ who is Christ” (Galatians 3:16). It has to do with the forgiveness of sins which come through Jesus. “‘And in your seed all the families of the earth shall be blessed.’ … God having raised up His servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities” (Acts 3:25-26).

Additional consideration: Why did God choose to work His plan through Abraham? It had to do with the character of Abraham. The answer is found in the words “For I know him, that he will command his children and his household after him” (Genesis 18:19) and again “because you hast obeyed have obeyed My voice” (Genesis 22:18).

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Prophecy: Protoevangelium

Posted on September 16, 2013 by Bryan Hodge

“I will put enmity between you and the woman, and between your seed and her seed; He shall bruise your head, and you shall bruise His heel” (Genesis 3:15). This has been called “Protoevangelium,” which is the Latin meaning “first gospel.” This is the first foretelling of Satan’s defeat in the Bible. Though in embryonic form, it is the first prophecy concerning the Messiah.

Satan tempted Adam and Eve (Genesis 3). Eve was deceived (Genesis 3:13; 1 Timothy 2:14). Adam was not (1 Timothy 2:14). Yet, he heeded the voice of his wife [(Genesis 3:17) perhaps, to keep peace at home?] The results: (1) Innocence was lost (Genesis 3:9-11); (2) The earth became a much  more difficult place on which to dwell (Genesis 3:16-19); (3) Man lost the paradise of Eden (Genesis 3:22-24); (4) Man lost access to the tree of life, and thus death entered the world (Genesis 3:22-24; 1 Corinthians 15:20-21); (5) Man became more distanced from God (cf. Genesis 3:8; Isaiah 59:1-2).

However, this passage looks to the defeat of Satan. Let’s notice…

1. “I will put enmity between you and the woman, and between your seed and her seed.”

The term “enmity” refers to a state of hostility. A state of hostility would exist between: (a) you and the woman. The “you” is Satan. “The woman” is Eve, who is likely being used as a representative of the human race (cf. Genesis 3:20). (b) your seed and her seed. “Your seed” refers to those who follow Satan (cf. John 8:44). “Her seed” refers to righteous descendants of Eve. This enmity is pictured in the immediate offspring of Eve, Cain and Abel (Genesis 4:1-ff; cf. 1 John 3:10-12). “In this the children of God and the children of the devil are manifest: whoever does not practice righteousness is not of God, nor is he who does not love his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous” (1 John 3:10-12).

Watch the fact that it says, “I will put enmity.” The “I” is God. Those who follow God are different from those who follow Satan. This creates enmity. The first recorded murder was over religious differences (Genesis 4:1-ff). The Christian is instructed “have no fellowship with the unfruitful works of darkness, but rather expose them” (Ephesians 5:11). This is a source of enmity. Jesus told His disciples, “If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:19). Jesus prayed to the Father concerning the disciples, “I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world” (John 17:14; cf. 17:16).

2. “He shall bruise your head, and you shall bruise his heel”.

This considers the victory man will ultimately have over the adversary. Though enmity exists, victory is certain.

Notice that the pronoun “He” is singular. The term “seed” is likewise singular. These terms could refer to the collective righteous offspring of Eve. However, I would suggest that there is a specific one that is in view, and that one is the Messiah. Jesus was born of woman (Galatians 4:4), through a lineage that goes back to Eve (Luke 3:23-38; cf. Genesis 3:20).

It is possible that Eve, herself, may have anticipated this Messiah. She may have thought that she herself would give birth to this Messiah. When Cain was born, she said, “I have acquired a man from the Lord” (Genesis 4:1). The literal reading is “I have acquired a man the Lord.” Does this mean “by the help of the Lord”? Or, does this mean, “as the Lord has promised”? Some think that Eve thought that this was the one, the head bruiser. James Burton Coffman has commented “Eve’s mention here of her tragically mistaken view that Cain would be the deliverer not only confirms the fact of the deliverer having been promised, but also the fact of Eve’s having believed it” (Genesis, p. 74 cf. The Mystery of Redemption, p. 33). If this was what she thought, she surely must have been disappointed when it became apparent that this was not the deliverer.

The contrast is between a bruised “head” and a bruised “heel”. Obviously, the first is more serious than the second is. James Burton Coffman has written, “If the awful suffering of Calvary was only the bruising of a heel, by comparison, the final overthrow and judgment of the devil must be absolutely incomprehensible. If the tragic awesome deeds at Golgotha were, in the relative sense, only the bruising of our Lord’s heel, how utterly awful must be the fate awaiting Satan and his followers”? [(The Mystery of Redemption, p. 18) on Satan’s followers being included see Matthew 25:41]. Dub McClish has written, “When Christ arose from the dead, He struck a deadly blow to Satan’s head, from which he can never recover. When the Lord returns to claim His own, He will forever seal the devil’s doom by casting him and all of his servants into the lake of fire and brimstone (Revelation 20:10; 21:8). Dim though it may be, God’s statement to Satan in Genesis 3:15 is distinct enough for us to see in it the glorious promise of hope…” (35th Annual Memphis School of Preaching Lectureship, p. 103).

The words of this prophecy are referenced one time in the New Covenant. Paul writing to the brethren in Rome encourages them by saying, “the God of peace will crush Satan under your feet shortly” (Romans 16:20). What does this mean: (1) some think it has in view the final victory. J.W. McGarvey has written, “Life’s battle is brief, and the Christian soldier who is steadfast soon gains victory and is honorably discharged” (Thessalonians, Corinthians, Galatians, Romans, p. 551). (2) Some think that the words are being used in context of congregational victory over troublemakers (Satan’s agents cf. 2 Corinthians 11:12-15). This does seem to be the context (read Romans 16:17-18). J.W. Shepherd commented saying, “If you do as directed in avoiding those who cause division, and will avoid those skilled in evil, be wise and skilled in good, then God will speedily bruise Satan under your feet” (Romans, p. 277). Franklin Camp wrote, “In Romans 16:20, Paul foresees the fall of Judaism and pictures it as the defeat of Satan” (The Work of the Holy Spirit in Redemption, p. 50).

Let us remember that we’re on the winning side. “Thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:57).

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Comfort in Suffering

Posted on September 12, 2013 by Bryan Hodge

God created this world with certain physical properties. God also allows man to have freedom in how he uses this world with its physical properties. Therefore, it is possible for pain and suffering to exist. Illustration – “sticks and stones may break bones” and injure skin, muscle, and nerves, thus producing pain. It is possible for a man to use sticks and stones to injure and even kill another. Therefore, it is possible for pain to exist in this world. In fact, I would argue that it is impossible for God to remove the possibility of pain and suffering without totally changing the physical properties of this world and/or man’s freedom.

Suffering is very much a normal part of life upon this earth. Job remarked, “Man who is born of woman is of a few days and full of trouble” (Job 14:1).

 The purpose of this writing is to provide helpful advice in dealing with suffering.

Helping Self

1. Remember that your pains are not unique.

While your situation may be unique in some ways, suffering is common to humanity. “No temptation has overtaken you except such as common to man” (1 Corinthians 10:13). “The whole creation groans” (Romans 8:22). Remembering this will help keep one from a distorted view of suffering. It is not just you.

2. Remember that Christ also suffered.

Peter said that he was “a witness of the sufferings of Christ” (1 Peter 5:1). Twice, he wrote, “Christ also suffered” (1 Peter 2:21; 3:18). Peter explicitly mentions the suffering of Christ seven times in 1 Peter (1:11; 2:21; 2:23; 3:18; 4:1; 4:13; 5:1). The writer of Hebrews explicitly mentions such five times (2:9; 2:10; 5:8; 9:26; 13:12). We’re exhorted, “consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin” (Hebrews 12:3-4). God “did not spare His own Son” from suffering (Romans 8:32).

3. Endurance is needed for glorification.

Paul wrote, “If children, then heirs – heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Romans 8:17). Again, “If we endure, we shall also reign with Him” (2 Timothy 2:12).

4. A better realm awaits.

Jesus said, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (Matthew 5:11-12). Paul said, “I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed” (Romans 8:18). Again, “our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory… For the things which are seen are temporary, but the things which are not seen are eternal” (2 Corinthians 4: 17-18).

5. Don’t forget that God knows what you go through on earth.

The Psalmist penned, “You number my wanderings; Put my tears into Your bottle. Are they not in your book?” (Psalm 56:8). God is pictured as being so concerned and interested in man that He catches and keeps every tear that falls. If God knows what happens to each sparrow (Luke 12:6-7), then He must know what we go through on earth. God knows and He cares. One day, He wants to “wipe away every tear” (Revelation 21:4).

6. Keep in mind that life has purpose.

Man is not here simply to live a life of pleasure. Man is here to fear and obey (Ecclesiastes 12:13), glorify (1 Corinthians 6:20), and magnify (Philippians 1:20) God.

7. Don’t forget to pray.

“Is anyone suffering? Let him pray” (James 5:13). No, we won’t always receive the answer which we seek. However, it is possible that we might (cf. 2 Kings 20:5-6; James 5:17-18).

Helping Others

1. Be compassionate.

Let’s be a people who are sympathetic to others. Paul instructs, “Rejoice with those who rejoice, and weep with those who weep” (Romans 12:15).

2. If you don’t know what to say, don’t say anything.

Your presence is helpful. Don’t feel that you must have all the answers. Job’s friends were doing fine until they opened their mouths.

3. Listen.

The Bible teaches that we should be good listeners. “He who answers a matter before he hears it, it is folly and shame to him” (Proverbs 18:13)

Sometimes people just need to vent. Job said, “Bear with me that I may speak… put your hand over your mouth” (Job 21:3, 5). Don’t be too quick to speak.

4. Provide  or read with the sufferer passages of comfort and encouragement.

Here are some suggestions: Psalms 23; 37:1-11; 73:1-8, 16-17; 119:49-56; Proverbs 15:3; Ecclesastes 12:13-14; Matthew 5:10-12; John 14:1-3; 16:33; Romans 8:31-39; 2 Corinthians 4:16-5:1; Philippians 4:12-13; 1 Thessalonians 4:13-18; 2 Timothy 2:11-13; Hebrews 11:1-12:4; 1 Peter 1:3-12; 2 Peter 1:2-11; Revelaton 21-22.

5. Look for ways to help.

John 9:1-3 reads, “Now as Jesus passed by, he saw a man who was blind from birth. And his disciples asked him saying, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered, ‘Neither this man nor his parents sinned, but that the works of God should be revealed in him.’”

The disciples saw an issue to be discussed. Many Jews believed that such human suffering was always closely connected with personal sin (some claimed that one could sin in the womb, others believed in reincarnation), or the sin of one’s close ancestry (parents, grandparents, etc.).

Jesus saw an opportunity to do the works of God. Note: “that” sometimes denotes effect and not cause (cf. John 9:39; Matthew 23:34-35, etc.).

We may not always have the reason to why a certain individual is suffering; However, let us look for opportunities to do good. May we shine as lights of God on this world (Matthew 5:16).

6. Let us pray with and for the one in pain.

We’re to be a people who “pray for one another” (James 5:16).

These are some things we can do. “God…comforts us in our tribulation, that we may be able to comfort those who are in trouble, with the comfort with which we ourselves are comforted by God”(2 Corinthians 1:3-4). “Therefore comfort one another with these words” (1 Thessalonians 4:18). “Therefore comfort each other and edify one another, just as you also are doing” (1 Thessalonians 5:11). “Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonians 5:14).

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Abraham and Works

Posted on September 10, 2013 by Bryan Hodge

How do we reconcile Romans and James?  Both books reference the same Bible passage, Genesis 15:6.  However, they seem to use this passage in very different ways.  In fact, at first glance, one might conclude that the two books are contradictory in their usages of the referenced passage.

Romans reads: “If Abraham was justified by works, he has something to boast about, but not before God.  For what does the scripture say?  ‘Abraham believed God, and it was accounted to him for righteousness.’  Now to him who works, the wages are not counted as grace but as debt” (Romans 4:2-4).  Romans references Genesis 15:6 to establish that Abraham was not justified by works.

James reads: “Was not Abraham our fathers justified by works when he offered Isaac his son on the altar?  Do you see that faith was working together with his works, and by works faith was made perfect?  And the scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him for righteousness.’  And he was called a friend of God.  you see that a man is justified by works, and not by faith only” (James 2:21-24).  James references Genesis 15:6 to establish that Abraham was justified by works.

Contradiction?

Do Romans and James contradict one another?  Let’s define what a contradiction is. Clinton Lockhart has written, “Often statements appear to be contradictory when there is no reason to question the veracity of the authors.  If two statements are real contradictions, one of them must be false, but sometimes the semblance of contradiction is due to the use of one or more terms with different meanings or applications” (Lockhart, Principles of Interpretation, p. 27).  This is exactly the situation with Romans, and James. J.W. McGarvey has written, “Two statements are contradictory not when they differ, but when they cannot both be true” (McGarvey, Evidences of Christianity, part 3, p. 31).

Different Works

The Bible uses the term “work(s)” in different ways.  There are: (1) Meritorious works (Romans 4:4; Ephesians 2:8-9; 2 Timothy 1:9; Titus 3:4-5).  Man does not merit salvation. He does not earn his way to heaven, meriting by his own goodness.  Man could never do enough good deeds to erase his sin problem.  (2) Works of the Law of Moses (Galatians 2:21; 3:2; Romans 3:20, etc).  The Law of Moses (or any legal system) condemns those who do not continue to maintain the standards required by the law (Galatians 2:16).  Even to stumble in one point brings condemnation (James 2:10).  If one lived perfectly,without even one sin, then he would not need God’s grace, or a Savior (Romans 3:20; cf. 3:24; Galatians 2:21).  Notice: “Works” is sometimes used of perfectly keeping the law so as to need no forgiveness in Romans 4:5-8.  (3) Man made works of righteousness, whereby man invents his own system designed to achieve a righteous state before God (Romans 10:1-3).  Such will not work.  We need to submit ourselves to His system for righteousness (Romans 1:16-17; 3:21-22; 4:3; 4:5-8; 8:3-4; 10:1-4; 10:10).  (4) Works of God (John 6:27-29; Acts 10:34-35; Philippians 2:12).  These are works which God requires of man: (a) Included are works of obedience required for pardon (John 6:27-29, cf. 3:16).  These are not meritorious works.  (b) Included are works which He wants us to walk in as Christians (Ephesians 2:10; 1 Timothy 2:10; 5:10; 5:25 6:18; 2 Timothy 3:17; Titus 1:6; 2:7; 2:14; 3:8; 3:14; etc.).  This is not a legal system without available grace.  (5) Sinful works (Romans 13:12; Galatians 5:19-ff; Ephesians 5:11; Colossians 1:21; Hebrews 6:1; 9:14).

Paul and James are using the terms “works” in difference senses.  Roy Deaver commented, Paul is discussing works of merit; James is discussing works of obedience.  Paul stresses that one cannot be saved by works without faith.  James stresses that one cannot be saved by faith without works.  These chapters are wonderfully complementary, not contradictory” (Romans: God’s Plan for Man’s Righteousness, p. 130).

Different Targets

Paul and James had two different audiences in mind.  “If one understands that these two men are writing to different audiences and dealing with altogether different matters, the suspicion of contradiction vanishes.  Paul was writing to refute certain Judaizers who taught that salvation for the Christian depended on doing the works of the Law of Moses. These false teachers were attempting to bind circumcision, Sabbath-keeping, and certain other Old Testament ordinances on New Testament Christians.  Paul asserted that the ‘works of the law’ have nothing to do with the salvation of men under the authority of Christ.  On the other hand, James was writing to refute the false notion that inner conviction was all that mattered in religion.    He taught that inner convictions had to show themselves in outward deeds of the individual” (Shelly, What Christian Living is All About, p. 47).

False Understanding

1.  Some in the denominational world have asserted that Paul was speaking of the justification of an alien sinner, while James is speaking of the behavior of a Christian.  It is claimed that all that is needed is faith for salvation.  Works are for the Christian.

There are at least three problems with this view.  First, both Paul and James are referencing the same passage which concerns Abraham.  How could he represent both the alien sinner and the child of God at the same time?  Second, Abraham in no way could be classified as representing the alien sinner in Genesis 15:6, for Abraham by faith had been following God’s instructions since at least Genesis 12 (cf. Hebrews 11:8-ff).  Third, faith itself is a work (John 6:27-29).

2.  Some have suggested that the difference is not in the word “works,” but in how the word “justified” is used in these passages.  It is claimed that Romans uses the term for justified before God, while James uses the term as evidence of faith before men.  That is: Abraham was justified by God at the point of faith, but he was later justified before men as a man of faith by actions.

There are four things to be said in response.  First, this does not fit.  Abraham was a man of a faith and a man of actions long before Genesis 15 and Genesis 22 (see below subtitle – Abraham).  Second,  Abraham’s actions in Genesis  22 were not public.  It appears that it was only he and his son who were present.  Two servants had been left at a distance. Third, Abraham was blessed by God due to his action (Genesis 22:15-18).  Fourth, one can’t remove works from salvation (John 6:27-29; Matthew 7:21; Romans 6:17-18; Philippians 2:12; 2 Thessalonians 1:8; Hebrews 5:9; 2 Peter 1:5-10).

3.  Some brethren have tried to reconcile the two passages by saying that Paul is merely stating the fact of Abraham’s justification, while James shows when Abraham was justified. It is claimed that he was not justified until he offered up Isaac (cf. James 2:22-23).

This explanation will not work.  Abraham is declared righteous in Genesis 15:6.  Isaac is not offered up until Genesis 22.  Note: The interchangeable use of justification and righteousness in Romans 4:2-3.

Abraham

Abraham was accounted righteous because he trusted in and followed God.  He lived a life of obedient faith.  Review his life: (1) Abraham is declared righteous in Genesis 15:6, when he believed in God’s promise.  This occurred at least 13 years prior to Abraham’s circumcision (Genesis 17:24-25; cf. 16:15).  Thus, it cannot be that it is circumcision itself that makes one righteous.  (2) Abraham is declared righteous in Genesis 15:6, but this is long before he offered up Isaac in Genesis 22.  (3) Abraham’s faith is seen before he is declared righteous (in Genesis 15:6).  It is seen in his leaving Ur (Acts 7:3-ff; Genesis 11:31; 15:7; Nehemiah 9:7).  It is seen in his leaving Haran (Genesis 12:4).  (4) Abraham’s faith is seen in the altars he built and worshipped at in Moreh (Genesis 12:6-7), Bethel (Genesis 12:8; 13:3-4), and Hebron (Genesis 13:8).  (5) Abraham’s faith is seen in his offering tithes (Genesis 14:19-20 cf. Hebrews 7:5-ff).

James connects the offering up of Isaac (Genesis 22) with the statement about Abraham’s faith (Genesis 15:6).  It is an example of the type of faith which he had. His faith was not just a mental assent, but a faith which demonstrated itself in obedient action.  It was not meritorious works.  It was not works of the Law of Moses.  It certainly was not works of perfection that needed no grace.

Abraham was a man who trusted and depended on God.  May we each so live!

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Parables: Counting the Cost

Posted on September 8, 2013 by Bryan Hodge

“It cost something to be a real Christian… There are enemies to overcome, battles to be fought, sacrifices to be made, an Egypt to be forsaken, a wilderness to be passed through, a cross to be carried, a race to be run.  Conversion is not putting a person in an arm-chair and taking him to heaven, it is the beginning of a mighty conflict, in which it cost much to win the victory.” ~ J.C. Ryle

“We must through many tribulations enter the kingdom of God.” ~ Acts 14:22

“No one having put his hand to the plow, and looking back is fit for the kingdom of God.” ~ Luke 9:62

Let’s consider two “counting the cost” parables.

 Counting The Cost (Luke 14:28-33)

The setting (Luke 14:25-27): A multitude of people are following Jesus.  However, he wants them to understand that much is expected of a true disciple.  He says, “If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes and his own life also, he cannot be my disciple” (Luke 14:26).

The word “hate” is a hyperbole used to emphasize priority (cf. Matthew 10:37; Genesis 29:31).  He adds, “Whoever does not bear his cross and come after me cannot be my disciple” (Luke 14:27).  James Burton Coffman commented, “Cross-bearing is widely misunderstood.  It is not old age, poverty, taxes, illness, or bad weather, or any other discomfort of life that comes unavoidably into the lives of men.  It is the acceptance for the sake of the will of God, or some burden or burdens, otherwise avoidable, but which are undertaken out of a pure desire to fulfill the Master’s purpose” (Commentary on Matthew, p. 257, studylight.org).  It is worth noting that one occasion which Jesus mentioned a disciple’s cross-bearing is in context of Peter’s attempt to discourage the cross (cf. Matthew 16:21-24).  It was Jesus’ determination to do the will of the Father that put him on the cross (cf. Matthew 26:39, 42, 51-52).  We need to possess the same determination.  Charles Hodge wrote, “Jesus had his cross; I have mine.  It is easy to promote his; it is also easy to neglect mine. If I do not accept mine I cannot possess his… salvation can never be ‘come in Savior, but stay out Lord.’  Martin Luther King Jr. well said, ‘The cross we bear precedes the crown we wear'” (The Agony and Glory of the Cross, p. 155).

The Parable (Luke 14:28-33):  (1) Would a wise man lay a foundation for a tower, without knowing if he had the money and resources to complete it?  Rushing in without thought could be a waste of money.  It could lead to much mocking.  It would be an embarrassment.  (2) Would a wise king go to war with another king without first carefully considering his military’s comparative strength, strategy, terrain, and opportunity for success?  Rushing in without thought could lead to unfavorable peace terms even before the fighting starts.

The Application: Jesus says, “So likewise, whoever of you does not forsake all that he has cannot be my disciple” (Luke 14:33).  He wanted his would-be disciples not to thoughtlessly rush into discipleship, but to do so understanding that there is a cost.  Some things are better not to even begin, than to begin and not complete (cf. 2 Peter 2:20-21).

It seems to me that at times, we approach things entirely wrong in our effort to evangelize.  We beg and plead with people to become Christians.  We try to win them over by our friendliness.  We paint a rosy picture. We end up with swelling the church with the lukewarm and not dedicated. Jesus, however, was demanding, and he warned of the cost.  “If any one desires to come after me, let him deny himself, and take up his cross daily, and follow me.”  For whoever desires to save his life (physically – B.H.) shall lose it (spiritually – B.H.), but whoever loses his life (physically – B.H.) for my sake will save it (spiritually – B.H.)” (Luke 9:23-24).  Consider also Jesus demands in Luke 14:26-27 and Luke 18:22.

Four Kinds of Servants (Luke 12:41-48)

The Setting (Matthew 24:36-51): Jesus informs his disciples that they need to stay ready.  His return is certain; it will happen.  His return is uncertain; the time is not revealed.  He says, “But of that day and hour no one knows, not even the angels of heaven, but My Father only… Watch therefore, for you do not know what hour the Lord is coming… Therefore you also be ready, for the Son of Man is coming at an hour you do not expect” (Matthew 24:36, 42, 44).  It is in this context the parable is set forth (Matthew 24: 45-51).

Luke’s context also concerns the Lord’s return Jesus says, “Blessed are those servants whom the Master, when he comes, will find watching… Be ready, for the Son of Man is coming at an hour you do not expect (Luke 12:37, 40).

The Parable (Luke 12:42-48): Four servants are considered: (1) The faithful and wise steward (12:42-44).  This servant is found to be faithfully doing his duties when his master returns.  The master promotes this servant making him “ruler over all that he has.”  (2) The rebellious and cruel steward (12:45-46).  This servant is not prepared when his master returned.  Moreover, during his master’s absence, this servant mistreated other servants, both male and female.  He also lived a rebellious and prodigal lifestyle.  The master put him to death, cutting him in two (an ancient form of punishment, see 1 Samuel 15:33; Daniel 2:5; 3:29; Hebrews 11:37).  (3) The knowledgeable but unprepared steward (12:47).  This servant – while not cruel, or rebellious, or in open rebellion – is not prepared for his master’s return.  He knew what he was to do, but did not do it.  The master beats him with many stripes (an ancient form of punishment, see Acts 16:23; 2 Corinthians 6:5; 11:23; 11:24).  (4)  The ignorant unprepared steward (12:48).  This servant is unprepared.  He is unprepared because he did not understand what it was that he was to do.  He is punished with few stripes.

The Application: (1) We need to be ready, for we do not know when the master will return.  (2) The slowness of the return will cause some not to obey (Luke 12:45; cf. 12:38, 40; Matthew 24:48 cf. 25:5, 19).  Jesus warns us it may be a long while.  (3) The Bible seems to teach degrees of punishment (Deuteronomy 32:22; Psalm 86:13; Matthew 23:14; Mark 12:38-40; Luke 12:42-48; Hebrews 10:29), greater sin (Exodus 32:21; 2 Kings 17:21; John 19:11), and stricter judgment (James 3:1).  (4) One need not be extremely wicked to face punishment.  Being unprepared is enough.  (5) Ignorance of God’s law is not an excuse (Leviticus 5:17; Hosea 4:6; Luke 12:48; Acts 3:14-15, 17, 19; 2 Thessalonians 1:8).  Though, it may mitigate the severity of punishment (Luke 12:48).  (6) “For everyone to whom much is given much will be required; and to whom much is committed, of him they will ask the more” (Luke 12:48).  This indirectly answers Peter’s question, “Lord, do you speak this parable only to us, or to all people?” (Luke 12:41). “Yes, it applies to all. However, Peter you disciples have been especially blessed. I have especially high expectations of you.”

Guy N. Woods once remarked, “If it can be shown that in the solemn hour, the people who appear in that tribunal will be required to answer for their actions in proportion to the guilt they sustain, and if it can be further shown that this guilt will be proportionate to the privileges and opportunities they enjoy here, I will have shown you that this, the United States, and this the ‘Bible Belt’ of this great land will be, beyond doubt, the worst place from which to go to the judgment unprepared, since the opportunities we enjoy here are surely equal to the best in the world and certainly  superior to most” (Shall We Know One Another in Heaven, p. 28). Think about it!

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Parables: Rejection

Posted on September 6, 2013 by Bryan Hodge

“He who rejects me, and does not receive my words, has that which judges him – the word that I have spoken will judge him in the last day.” ~ John 12:48

Let us consider one “rejection” parable.

The wicked vinedessers (Matthew 21:33-40)

The Setting (Matthew 21:23-32): The chief priests and elders of the people confront Jesus, questioning his authority.  They ask, “By what authority are you doing these things?  And who gave you authority?”

Jesus answers by saying in effect that his authority is from the same source as John’s.  Remember that John pointed the people to Jesus (John 1:20-34; 3:30).  He acknowledges only two sources of authority.  The source of authority is either from heaven (God) or it is from men.  He asks “the baptism of John – where was it from,  from heaven or from men?”  That is, was John a prophet of God, or not?

They realize that they are in a dilemma.  If they say, “from heaven,” the next question likely will be, “Why then did you not believe him?”  “If they say, “from men,” they will outrage the people.  John was very popular (Matthew 14:4-5; 21:26).  They decide it best to answer “we do not know.”  Their answer was disingenuous.

Jesus understands that they are not genuine.  They are not really seeking truth, but fodder for opposition.  Thus, he does not grace them with a direct answer.

He tells the parable of The Two Sons.  He remarks, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you.  For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterwards relent and believe him.”

The parable (Matthew 21:33-40): A land owner develops his land.  (1) He plants a vineyard.  (2) He places a hedge around his vineyard to protect it from animals.  H. Leo Boles commented, “They built hedges of wild aloes and other thorny shrubs to keep out the foxes and wild hogs…” (The Gospel Advocate Commentary on Matthew, p. 422).  (3) He digs a winepress.  H. Leo Boles commented, “A vat which was prepared to hold the wine when pressed out; these vats were hollow places dug into the earth and lined with stone, or sometimes cut out of solid rock” (ibid).  J.W. McGarvey commented, “The winepress consisted of two tub-shaped cavities dug in the rock at different levels, the upper being connected to the lower by an orifice cut through its bottom.  Grapes were placed in the upper cavity, or trough, and were trodden by foot.  The juice thus squeezed from them ran through the orifice to the trough below” (The Four-Fold Gospel, p. 590).  “This method of expressing the juicing is frequently alluded to in the scriptures – Nehemiah 13:15; Lamentations 1:15; Isaiah 63:2-3; Jeremiah 48:33, et al. (McGarvey, Matthew and Mark, p. 184).  (4) He builds a tower.  McGarvey commented, “A place where watchmen could be stationed to protect the vineyard from thieves as the grapes ripened for vintage” (The FourFold Gospel, p. 590).  (5) He leases his vineyard to others.  We are not told if the agreement is a fixed amount, or a percentage of the harvest.  Both methods were used.

Time comes for fruit to be collected.  The owner is in a far away country.  (1) He sends servants to represent him .  The vinedressers mistreat them.  One is beaten.  One is killed.  One is stoned.  (2) He sends a greater number of servants.  They too are mistreated.  (3) He, then, sends his son.  He reasons, “They will respect my son.”  However, the vinedresses respond, “This is the heir.  Come let us kill him and seize his inheritance.”  We are told, “So they took him and cast him out of the vineyard and killed him.”

Jesus asks a question of the listeners: “Therefore, when the owner of the vineyard comes, what will he do to these vinedressers?”  They answer, “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.”

The application (Matthew 21:42-48): Jesus says, “Therefore, I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.”  We are told, “Now when the chief priests and Pharisees heard his parables, they percieved that he was speaking of them.  But when they sought to lay hands on him, they feared the multitudes, because they took him for a prophet.”

The characters – (1) The landowner is God (v. 33 cf. v. 43).  (2) The vinedressers are the Jewish leadership (v. 43, 45).  (3) The servants are God’s prophets (cf. Matthew 23:34; Acts 7:52).  (4) The son is Jesus.  Wayne Jackson commented, “The admission that the son was the ‘heir’ reveals that the murder of Christ was not a totally ignorant act on the part of the Jews” (The Parables in Profile, p. 34).  Perhaps not all were completely ignorant;  Though, many were (Luke 23:34; Acts 3:17).  (5) The hedge perhaps represents the special relationship, advantages, protection, and opportunities of Israel (cf. Isaiah 5:1-7).  (6) The other nation is the church (1 Peter 2:9 cf. Deuteronomy 14:2).

We have two choices: (1) We can accept Jesus as the chief corner to be built upon (Matthew 21:42 cf. Matthew 7:24; 1 Peter 2:4-5; 1 Corinthians 3:11; Ephesians 2:20).  (2) We can reject him, stumble over him, and be crushed by him (Matthew 21:44 cf, Matthew 7:26; 1 Corinthians 1:23; 1 Peter 2:6-8).  Which will you choose?

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Parables: Excuses

Posted on September 2, 2013 by Bryan Hodge

“Excuses are the nails used to build a house of failure.” ~ Don Wilder & Bill Rechin

“Don’t make excuses – make good.” ~ Elbert Hubbard

“He who excuses himself accuses himself.” ~ Gabriel Meurier

“No one ever excuses his way to success.” ~ Dave Del Dotto

“If you don’t want to do something, one excuse is as good as another.” ~ Yiddish Proverb

Let’s consider the “excuse” parable.

The Great Supper (Luke 14:16-24)

The setting (Luke 14:1-15): Jesus was a dinner guest in the house of one of the rulers of the Pharisees.  Note – He associated with all kinds of people: Tax collectors (Luke 5:29-30; 15:1-2; 19:1-2, 5) or Pharisees (Luke 7:36; 11:37; 14:1) – it made no difference to him – “for the Son of Man has come to seek and to save that which was lost” (Luke 19:10).

Jesus, after watching other guests manuever to get the best seats, began to teach (Luke 14:7-ff).  He taught them about the need for humility.  He used a wedding feast for the scene of a parable.

Further, some there evidently were of the inclination to show kindness only to those who could benefit them in some way – socially, commercially, politically.  Jesus taught them that they should also show hospitality and kindness to those who could not repay them, or benefit them in this life (Luke 14:12-ff).  He used a dinner and a supper in his teaching.

One of the guest spoke up (Luke 14:15).  “Since we have spoken of a wedding feast, and a dinner, and a supper what about the feast to come in the kingdom?”  Most likely the man was thinking of an earthly kingdom (John 6:15; Luke 17:20-21; John 18:36).  He may have had in mind the grand banquets earthly kings hosted (Esther 1:2-5), or the privilege of eating at the king’s table (1 Samuel 20:28-29; 2 Samuel 9:6-7, 13; 19:28; 1 Kings 2:7; 4:27; 18:19; 2 Chronicles 9:1-4; Nehemiah 5:17-18).

The Parable (Luke 14:16-24): A certain man invited many to a great supper.  The day of the great supper came.  He sent out a servant who announced, “Come, for all things are ready.”  However, the guests all found an excuse not to attend.

One said, “I have bought a piece of ground and I must go see it.”  What a poor excuse!  Could he not visit the property at another time?

One said, “I have bought five yoke of oxen, and am going to test them.”  Another poor excuse!  Could not he test his animals on another occasion?

One said, “I have married a wife, and therefore I cannot come.”  H. Leo Boles commented, “‘I have married’ puts this in the past tense; it refers to an act gone by in contrast to a present action… Attendance of the feast did not entail the violation of any duty arising from this new relationship, but simply the holding it of inferior importance on a given occasion” (Gospel Advocate Commentary on Luke, p. 288).

The servant reported these things to his master.  The master tells the servant to move beyond the guest list and invite others.  He added, “None of those men who were invited shall taste my supper.”

The application: The immediate context likely involves the Israelite elite.  They thought they were on God’s special guest list.  However, others were accepting the invitation before they were (Matthew 21:31-32).

The more general application concerns excuses.  Some will not make it to that heavenly feast to come (cf. Revelation 19:9) for the same reasons the characters in the parable did not make it to the great feast.

Moreover, some do not make it to the first day of the week church assembly for the same reasons.  They miss the opportunity to partake of the Lord’s supper (Acts 20:7; 1 Corinthians 11:23-26).  They miss the opportunity to feed with other saints from the word of God, the bread of life (Matthew 4:4; John 6:27a, 48, 53, 63).

What excuses were offered?  (1) Property, business, or material pursuit kept one away from the feast.  Our affections should be first and foremost on things above (Colossians 3:1-2).  Our first pursuit should be the kingdom of God and His righteousness (Matthew 6:33).  (2) Possessions, tools, or  toys, or animals kept one away from the feast.  Earthly things can be a great hindrance in our serving God as we should (Luke 8:14).  (3) Family kept one away from the feast.  Jesus said, “He who loves father or mother more than Me is not worthy of Me, and he who loves son or daughter more than Me is not worthy of Me.” (Matthew 10:37).

Song

“All things are ready,” Come to the feast!

Come for the table now is spread;

Ye famishing, ye weary come, and thou shalt be richly fed.

“All things are ready,” Come to the feast!

Come, for the door is open wide;

A place of honor is reserved for you at the Master’s side.

“All things are ready,” Come to the feast!

Come while He waits to welcome thee;

Delay not while the day is thine, tomorrow may never be.

“All things are ready,” Come to the feast!

Leave every care and worldly strife;

Come feast upon the love of God, and drink everlasting life.

Hear the invitation, come “whosoever will;” Praise God for full salvation for “whosoever will.”

Come to the Feast by Charlotte G. Homer.

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Parables: Fruit

Posted on August 30, 2013 by Bryan Hodge

“Bear fruits worthy of repentance.” ~ Luke 3:8

“The ones that fell on the good ground are those who, having heard the word… keep it and bear fruit with patience.”  ~ Luke 8:15

“Every branch in Me that does not bear fruit He takes away.” ~ John 15:2

“I often planned to come to you (but was hindered until now) that I might have some fruit among you also, just as among other Gentiles.” ~ Romans 1:13

“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.” ~ Galatians 5:22-23

“The fruit of the Spirit is in all goodness, righteousness, and truth.” ~ Ephesians 5:9

“This I pray… that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness.” ~ Philippians 1:9-11

“We… do not cease to pray for you… that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work.” ~ Colossians 1:9-10

“Let us continually offer the sacrifice of praise to God, that is the fruit of our lips.” ~ Hebrews 13:15

Let us consider one parable and one miracle on “fruit”.

The Barren Fig Tree (Luke 13:6-9)

The setting: Jesus rebuked the multitude for their being great forecasters of the weather, but totally unable to see the coming judgment (Luke 12:54-56).  He urged them to get things right, before the coming judgment (Luke 12:57-59).  It seems clear to me that the coming judgment which Jesus has in mind is judgment upon Israel.

Some spoke of the recent news.  Pilate’s soldiers had killed some Galileans at the temple (Luke 13:1).  Some may have felt that these were exceptionally bad people, but Jesus warned “unless you repent you will all likewise perish” (Luke 13:2-3).  Then, he explained that one does not have to be exceptionally bad to have bad things happen to him (Luke 13:4-5).

The parable (Luke 13:6-9): A certain man owns a vineyard (orchard).  Space is valuable.  He plants a fig tree in his vineyard. A fig tree is an investment. Note – The man no doubt understood that under Israelite law it took time to reap the fruit of a fruit tree.  The first three years of fruit were unclean to them.  The fourth year’s fruit was to be dedicated to God.  It was not until the fifth year of fruit bearing that the fruit could be consumed (Leviticus 19:23-25).

The man for three years searches this tree, expecting to find fruit, but finds none.  He says to the keeper of the vineyard “cut it down; why does it use up the ground?” The keeper asks for one more year.  He promises to give this tree some special attention.  He concludes if it bears fruit, well.  But if not… cut it down.”

The application: The immediate application is that time was running out on Israel.  Judgment was soon to come.

John warned, “even not the ax is laid to the root of the trees.  Therefore, every tree which does not bear good fruit is cut down and thrown into the fire (Matthew 3:10).  He added, “He who is coming… He will baptize you with the Holy Spirit and fire” (Matthew 3:11).  The Holy Spirit refers to Pentecost (Luke 24:48-49; cf. Acts 1:4-5:8; Joel 2:28-29 cf. Acts 2:17-18).  Fire refers to punishment (Matthew 3:12), Israel’s destruction (Joel 2:30-31 cf. Matthew 24:29).  Franklin Camp commented, “Matthew 3:11 has Joel at its background, and Pentecost and what follows in the foreground” (The Work of The Holy Spirit in Redemption, p. 78).

The more general application is that God expects us to be fruit-bearers.  One need not be extremely wicked to displease Him, not bearing fruit is enough.

The Cursing of The Fig Tree (Mark 11:12-14, 20-21)

The setting: Jesus triumphantly entered Jerusalem (Mark 11:1-ff).  He wept over Jerusalem (Luke 11:41).  Destruction was coming (Luke 11:42-44).  He briefly visited the temple and then retired to Bethany with the twelve (Mark 11:11).

The miracle (Mark 11:12-14, 20-21): The next morning, Jesus and his disciples began to travel the short distance from Bethany to Jerusalem, a distance just under two miles.  He was hungry and spotted a fig tree in the distance.  It wasn’t yet the time for figs.  It was a perhaps month or so early.  However, this fig tree had leaves.  In this variety of figs the fruit appears before the leaves.  Jesus went to the tree but found no fruit, only leaves.  He then pronounced a curse, “Let no one eat fruit from you ever again.”

The tree immediately began to wither (Matthew 21:19).  The disciples did not notice this for they with Jesus continued on towards Jerusalem.

The day in Jerusalem was full.  Jesus cleansed the temple, answered questions, and taught parables.  It was evening when Jesus and his disciples left the city.  They did not notice the fig tree.

The next day they started once more towards Jerusalem.  We are told, “Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, ‘Rabbi, look!  The fig tree which you cursed has withered away.'”

The application: The immediate application concern the nation of Israel (cf. Matthew 21:43).  Israel was expected to bear good fruit. Note – Israel is many times compared to a vine or fig tree (Isaiah 5:1-7; Jeremiah 2:21; 12:10; Ezekiel 15:5-6; Hosea 9:10; 9:16;10:1; Joel 1:7; Psalms 80:8-ff).

The greater application for us is that we should be fruitful and not hypocrites.  J.W. McGarvey commented, “The fact that it was not yet fig-time made it the worse for this tree.  On this kind of fig tree the fruit forms before the leaves, and should be full-grown when the leaves appear: so this tree, by putting on its foliage before the time for figs, was proclaiming itself superior to all other fig trees.  This made it a striking symbol of the hypocrite, who, not content with appearing to be as good as other people, usually puts on the appearance of being a good deal better” (Matthew and Mark, p. 336).  The tree boasted that it was fruitful when it was not.  C.E.W. Dorris commented, “It was an emblem of the hypocrite, and particularly of the Jewish people with their high professions, their show of ritual and formal worship, without the fruits of righteousness” (Gospel Advocate Commentary on Mark).  Let us not merely profess Christianity, but let us truly practice it!

Notice that the cursing of this fig tree occurs in close proximity to Jesus’ parable of the two sons (Matthew 21:18-20 cf. Matthew 21:28-32).  The point of that parable is clearly that professing is not enough. Even so it seem here. This cursing of the tree was not about the tree itself. It was done to teach a lesson on hypocrisy.

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