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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Parables: Hearing

Posted on August 28, 2013 by Bryan Hodge

“Nature has given us two ears, two eyes, and but one tongue – to the end that we should heard and see more than we speak.” ~ Socrates

“I like to listen.  I have learned a great deal from listening carefully.   Most people never listen.”  ~ Ernest Hemingway

“He who answers a matter before he hears it, it is folly and shame to him.” ~ Proverbs 18:13

“He who has ears to hear, let him hear.”  ~ Matthew 11:15; 13:9; 13:43; Mark 4:9; 4:23; 7:16; Luke 8:8; 14:35; Revelation 2:7; 2:11; 2:17; 2:29; 3:6; 3:13; 3:22; 13:9.

“O earth, earth, earth, hear the word of the LORD.” ~ Jeremiah 22:29

“Let every man be swift to hear, slow to speak, slow to wrath.” ~ James 1:19

“If anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was.” ~ James 1:23, 24

Let us consider three “hearing” parables.

The Two Builders (Matthew 7:24-27)

The setting (Matthew 5:1-2): This parable is the last words of Jesus’ famous sermon on the mount.  The sermon occurs near the beginning of His ministry.  It is spoken to be great multitude.

The parable (Matthew 7:24-27): Two builders are set forth.  (1) The first builder hears Jesus’ words and does them.  This builder is liken to a wise man who built his house upon a solid foundation of rock.  This house would stand the test.  (2) The second builder hears Jesus’ words and does them not.  This builder is likened to a foolish man who built his house upon sand.  Leon Cole comments, “The Savior did not use a are-fetched illustration.  He was a carpenter while dwelling on this earth and knew all about foundations.  In Palestine there are gulleys which in the summer are pleasant sandy hollows, but in winter they become raging torrents of rushing water.  If a man were short-sighted, he might build his house in the dried up bed of a river, and when winter came, his house would disintegrate . Only a house whose foundations were firm could withstand the storm; and only a life whose foundations are sure can stand the test” (Spiritual Sword Lectureship, The Sermon on the Mount, p. 282 – referencing William Barclay).

The application: (1) Jesus spoke with authority (Matthew 7:28-29).  (2) Hearing is not enough.  We need to “be doers of the word, and not hearers only” (James 1:22).

No Interest (Luke 7:31-35)

The setting (Luke 7:29-30): Some were hard-hearted.  They had rejected the baptism of John.  They were currently rejecting the teaching of Jesus.

The parable (Luke 7:31-32): Children are pictured performing for other children in the marketplace.  They play the flute, but no one dances.  They sing a dirge, but no one weeps.  Nothing seems to move the audience.

The application (Luke 7:33-35):  The message of John and Jesus were in perfect harmony.  Both preached repentance and a coming kingdom  (Matthew 3:1-2 cf. Matthew 4:17).  Both taught baptism (Mark 1:4 cf. John 4:1-2).

However, their lives were very different.  (1) John lived in the wilderness (Mark 1:6), Jesus lived among the people.  (2) John was clothed in camel’s-hair (Mark 1:6); Jesus dress was more to the norm.  (3) John ate locusts and wild honey, and lived apparently under a perpetual Nazarite vow (Luke 1:15 cf. Numbers 6); Jesus had a more normal diet.

Both were rejected.  John they accused of being demon-possessed.  Jesus they accused of being “a glutton and a winebibber, a friend of tax collectors and sinner!” Note: Remember the accusation is from Jesus’ enemies. The also accused him of casing out demons by the power of Beelzebub (Mark 3:22), and teaching others not to pay taxes (Luke 23:2). Neither of which were true. Jesus did associate with sinful men (Matthew 9:10-11). Perhaps, this was the source of the misrepresentation. Further, it should be pointed out that the term ‘wine’ (oinos) is a generic term. Just because it says that Jesus drank wine, does not imply intoxicating wine.

The point is that there is no way to please some people.  The issue is not in the teacher.  The issue is in the hearts of the listeners. They will always have a “reason” to reject the message.

J.W. McGarvey commented, “the lives or works of Jesus and John were both directed by the wisdom of God, and all who were truly wise toward God – children or wisdom – justified or approved of God’s course in sending such messengers” (The Four Fold Gospel, p. 286).

 The Two Sons (Matthew 21:28-31)

The setting (Matthew 21:23-27): Jesus is in the temple.  The chief priests and elders of Israel are before him.

The parable (Matthew 21:28-31): A man has two sons.  He tells his sons, “Go, work today in my vineyard.”  One son said, “I will not,” but afterward he regretted and went.  The other son said, “I go, sir,” but he did not go.

Jesus asked: which son did the will of his father?  They correctly answer, that it was the son who went.

The application (Matthew 21:31-32): God wants more than mere lip service.  He wants obedience.  The religious leaders were like the son who professed to do his father’s will, but did not.  Many tax collectors and harlots had once refused to obey, but now were repenting and obeying [tax collectors (Matthew 10:3; Luke 3:12; 5:27; 7:29: 18:10; 19:2); harlots (Luke 7:39?)].

Think about the following passages – “Why do you call me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46).  “Not everyone who says to me, ‘Lord, Lord’ shall enter the kingdom of heaven, but he who does the will of my father in heaven” (Matthew 7:21).

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Who Is A Christian?

Posted on August 26, 2013 by Bryan Hodge

Many equate living by a high moral standard as being Christian. Is this the definition of how the Bible uses the term “Christian”? I have met Hindus, Buddhists, Moslems, Jews, and even Atheists who live by a high moral standard. Bertrand Russel once said, “If you mean by a Christian a man who loves his neighbor, who has wide sympathy with suffering, and who ardently desires a world free from cruelties and abominations … certainly you will be justified in calling me a Christian” (What is Agnosticism, p. 289). Yet, he wrote a famous book entitled “Why I Am Not a Christian.”

Others equate being a churchgoer with being a Christian. Is this the definition of how the Bible uses the term “Christian”? What about the one who sits in a pew, but is there only because of a parent or spouse? Is such a one a Christian? What about the one who lives an openly immoral life during the week, but who is in the pew every Sunday? Is such a one a Christian?

Some equate one who mentally believes in Jesus as a Christian, whether or not he is baptized, or obeys in any way the teachings of Christ. Is such a one a Christian? Is this how the Bible uses the term? John 12:42-43, “Even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue, for they loved the praise of men more than the praise of God.” Is it possible for one to be like this today, and still be a Christian according to the Bible?

It seems to me that the Bible uses the term “Christian” in two senses. Let us notice …

First Sense

“The disciples were first called Christians in Antioch” (Acts 11:26). Some have suggested that the name is of pagan origin. The I.S.B.E. reads, “The word must have been coined by the heathen population of Antioch …” (vol., 1, p. 622). Such is a mistake. Read Isa. 62:1-2. Watch the order: (1) Salvation/righteousness would go forth from Jerusalem (cf. Acts 1:8; 11:19). (2) The Gentiles would see it (cf. Acts 11:13-14, 18). Note: The term “see” sometimes carries the idea of “experience” (cf. Lk. 9:27; Ex. 14:13). (3) A new name would be given by God Himself (cf. Acts 11:18, 26). Note: The term “called” (chrematizo) in Acts 11:26, also rendered “warned”, and “admonished” is used in the N.T. exclusively of being warned or admonished or called of God (cf. Acts 10:22; 11:26; Mt. 2:12, 22; Lk. 2:26; Rom 7:3; Heb. 8:5; 11:7; 12:25). This is a divinely given name!

Now notice—the disciples were called Christians. Whom does the Great Commission onward define as a disciple? Read Matthew 28:18-20. Both baptizing and teaching are descriptive of how a disciple is made. The order is not specified, both are simply conditions of one becoming a disciple. Both are present participles. “The present participle indicates action which is contemporaneous with the action of the main verb” (Ray Summers, Essentials of New Testament Greek, p. 90). An illustration if I were to say, “The church showed hospitality to the hurricane victims feeding, clothing, and providing shelter,” or “They serviced my car airing up the tires and changing the oil, and topping off the fluids”, I am implying no order. I am simply saying this is how hospitality was showed, or this is how they serviced my car. We know from elsewhere in scripture that teaching occurs both before and after one is baptized. Do not miss the point. The point I am making is that one cannot be a Christian without being properly baptized and taught.

Another approach—the original language is helpful. The suffix “ianos” (as in christianos) was used in two senses. One sense meant “belonging to” (I.S.B.E., Thayer, Vine’s). When one is properly baptized, he is baptized lit. “into the name of the Father and of the Son and of the Holy Spirit” (Mt. 28:19 cf. Acts 19:5-6). Ed Wharton “eis to onoma, ‘in the name of,’ or more correctly, ‘into the name of’ does not mean that we are baptized ‘at the command of’ or ‘on the authority of’ [as in Acts 2:38 when the phrase is different, (epi to onomati)] … ‘into the name’ was a common phrase for transference of ownership” (The Church of Christ, pp. 46-47). Arndt-Gingrich “through baptism … the one baptized becomes the possession of and comes under the protection of the one whose name he bears” (p. 572).

Second Sense

As before stated, the original suffix “ianos” (as in christianos) was used in two senses. One sense meant “a follower” (Thayer), “an adherent” (I.S.B.E.). Remember that a Christian is a disciple (Acts 11:26). A disciple is “a learner … one who follows one’s teaching … a disciple was not only a pupil, but an adherent, hence they are spoken of as imitators of their teacher” (Vine’s). The word “disciple” was sometimes used in secular Greek for an “apprentice” (TDNT). Therefore, a true Christian has not only been properly baptized, but follows the teachings of Christ. Consider 1 Peter 4:15-16, “But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.” Observe that it is possible for one to be a Christian in the sense of being baptized into Christ (this epistle was written to such people), and yet have behavior which is not Christian, that is, which is not in keeping with truly following him.

King Agrippa once said, “You almost persuaded me to become a Christian” (Acts 26:28). May we each be persuaded to be a Christian in both senses of the word: (1) uniquely belonging to Him through baptism; (2) truly following Him, not just in the initial plan of salvation, but also in all of life.

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Parables: The Great Divide

Posted on August 23, 2013 by Bryan Hodge

“As the days of Noah were,  so also will the coming of the Son of Man be… Noah entered the ark… the flood came and took then all away (destroyed them all – Luke 17:27).” – Matthew 24:38-39

“Two men will be in the field, one will be taken and the other left.” –  Matthew 24:40

“Two women will be grinding at the mill: one will be taken and the other left.”  – Matthew 24:41

Note: The Left Behind book series has it completely backwards.  In context, the taken are the lost, and the left are the saved.

Let us consider two parables that set forth “the great divide.”

The Wheat and The Tares (Matthew 13:24-30)

The setting (Matthew 13:1-2): Jesus is publicly teaching a great multitude at the sea of Galilee.  He presents eight parables concerning the coming kingdom (Note: one is recorded only by Mark – the growing seed, Mark 4:26-29).

The parable (Matthew 13:24-30):  A farmer sows wheat seed in his field.  However, an enemy, by night, sows tare seed in the farmer’s wheat field.  The result is that both wheat and tares are growing together in the same field.  Neil Lightfoot explains, “There were several varieties of tares or darnel, the one most probably referred to in the parable is called ‘bearded darnel.’  This darnel looked very much like wheat, and it its early stages of growth was practically impossible to distinguish from wheat.  But as soon as the grain began to head, anyone could tell the difference” (Parables of Jesus, Part 1, p. 37).

The French call this plant ‘darnel’ (meaning ‘stupefied’) due to its intoxicating properties.  It causes trembling, inability to walk, hindered speech, and vomiting.

What to do?  The farmer decides that his best option is to allow the wheat and the tares to continue to grow together in the same field, and then to carefully separate the two at the harvest.

The application: (1) God allows the righteous and the wicked, the saints and the sinners, to live side by side in this world.  At times it appears that He does not distinguish.  He causes the sun to rise on the evil and the good, and He sends rain on the just and the unjust (Matthew 5:45).  (2) There will be a day of separation.  The angels will perform this separation.

Note: This has nothing to do with church discipline.  In context – “the field is the world” (Matthew 13:38).

The Dragnet (Matthew 13:47-50)

The setting (Matthew 13:1-2): It is the same as the previous parable.

The parable (Matthew 13:47-50): A dragnet is cast into the sea.  This was not a small net.  Neil Lightfoot comments, “The dragnet was a seine – net used often by fishermen on the lake of Galilee.  it was a large net, with weights on the bottom and floats on the top” (The Parable of Jesus, Part 1, p. 40).  Wayne Jackson indicates that such nets could be up to a half a mile long (The Parables in Profile, p. 27).  The net is indiscriminate.  It catches all.  The sorting follows the catch.  Remember, not all fish were clean to Israel (Leviticus 11:9-12).

The application: (1) The just and the unjust, the righteous and the wicked, swim together in this same sea of life.  (2) Separation will come.  The angels will perform the separation.  Will you be “a keeper,” or will you be thrown back?

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Parables: Kingdom’s Value, Growth, and Influence

Posted on August 22, 2013 by Bryan Hodge

“Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.” ~ Mark 9:1

“But you shall receive power when the Holy Spirit has come upon you.” ~ Acts 1:8

“And they were filled with the Holy Spirit.” ~ Acts 2:4

“He has delivered us from the power of darkness and conveyed us into the Kingdom of the Son of His love.” ~ Colossians 1:13 cf. Ephesians 5:5

“I, John, both your brother and companion in the tribulation and Kingdom…” ~ Revelation 1:9

Let’s consider four “kingdom” parables.

The Hidden Treasure (Matthew 13:44)

The setting (Matthew 13:1-2): Jesus is publicly teaching a great multitude at the sea of Galilee.  The subject is the coming Kingdom (church).  He presents eight parables.  These parables may be broken into four couplets.  Two have to do with the heart [The Four Soils (Matthew 13:3-9) and The Growing Seed (Mark 4:26-29)].  Two have to do with the value of the kingdom [The Hidden Treasure (Matthew 13:44) and The Pearl of Great Price (Matthew 13:45-46)].  Two have to do with the growth and influence of the kingdom [The Mustard Seed (Matthew 13:31-32) and The Leaven (Matthew 13:33)].  Two concern the great parting to come [The Wheat and The Tares (Matthew 13:24-30) and The Dragnet (Matthew 13:47-50)].

The Parable (Matthew 13:44): A man finds treasure which had been hidden in a field.  Note – in that day, houses were not very secure.  They were easily broken into and burglarized.  It was common to hide one’s treasure by burying it some secret place.  However, it was also possible that one could die with no one else knowing of the hidden treasure.

The man recognizes the value of his find.  He sells all he has with joy in order to acquire the property rights to this field.

The application: (1) The value of the kingdom should be recognized.  Jesus purchased it with His blood (Acts 20:28).  (2) There is a price to be paid (cf. Luke 14:28-33).  Wayne Jackson, “It will cost you time (Ephesians 5:16).  It will cost you money (Matthew 10:8; 1 Corinthians 16:2).  It may cost you family and friends (Matthew 10:34-39).  It could cost you your life (Revelation 2:10).”  (The Parables in Profile, p. 25).  (3) It is worth the price.  He paid the price with joy (cf. Philippians 3:7-8).

The Pearl of Great Price (Matthew 13:45-46)

The setting (Matthew 13:1-2): It is the same as the first parable.

The Parable (Matthew 13:45-46): A merchant is seeking beautiful pearls.  Note – There may be a difference between this and the previous parable.  This merchant was seeking.  The man in the previous parable is not said to have been seeking.  He may have stumbled upon the treasure.  Some accidentally stumble upon religious truth (e.g., the woman at the well, John 4).  Others are actively seeking (e.g. Nicodemus, John 3).

The merchant finds an exceptional pearl.  He recognizes the value.  He sells all that he has to acquire this pearl.

Two observations: (1) The pearl is unique among the “gemstones” in that it is the product of a living organism.  It is produced by conflict.  “Pearls are formed inside the shell of certain mollusks as a defense mechanism against a potentially threatening irritant such as a parasite inside the shell, or an attack from outside injuring the mantle issue.  The mollusk creates a pearl sac to seal off irritation… The mantle of the mollusk deposits layers of calcium carbonate in the form of the mineral aragonite or a mixture of aragonite and calcite… held together by an organic horn-like compound called conchiolin… the commonly held belief that sand acts as an irritant is in fact rarely the case.  Typical stimuli include organic material, parasites, or even damage that displaces mantle tissue” (Wikipedia).  The kingdom was produced by a living being who went through conflict (cf. Acts 20:28).  (2) It is the only gemstone that cannot be improved by man.  Other gemstones are cut and polished to bring out their beauty.  Man can damage it, but not improve it.

The application: (1) The value should be recognized.  God’s truth is more valuable than gold or silver (Psalm 19:10; 119:72, 127).  (2) We should be willing to pay the price.  “Buy the truth, and do not sell it” (Proverbs 23:23).  (3) We should be willing to give up whatever it costs.  Paul said, “What things were gain to me, these I have counted loss for Christ… I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him…” (Philippians 3:7-9).

The Mustard Seed (Matthew 13:31-32)

The setting (Matthew 13:1-2): It is the same as the first parable.

The parable (Matthew 13:31-32): The parable concerns the growth of the mustard seed.  A mustard seed is small.  It is not technically the smallest seed, but “it was the smallest of all agricultural seeds in Palestine” (ESV Study Bible).  A mustard seed is typically one or two millimeters in diameter (Wikipedia).  Yet from this small beginning can grow a bush as large as 3 by 12 feet (ESV Study Bible, Mark 4).  It grows large enough for birds to nest in its branches (cf. Ezekiel 17:23; 31:6; 31:13 Ise 32:4). I see no reason to tie the birds back to the usage in the Parable of The Sower (or Four Soils) Matthew 13:4. There is no need not assume that birds or yeast are always symbols for evil. Satan is a lion one context and Jesus in another (1 Peter 5:8; Revelation 5:5). The parables of Matthew 13 all show the Kingdom (the rule and authority of God) as something good (i.e., unless the parables of mustard seed and leaven be exceptions, and I good reason to see these as exceptions).

The application: The kingdom in preparation must have appeared small and insignificant to some.  Jesus was born to poor parents and placed in a borrowed manger (Luke 2).  He preached from a borrowed boat (Mark 3; Luke 5).  He borrowed loaves and fish to feed the multitude (John 6).  He rode into Jerusalem upon a borrowed donkey (Matthew 21; Mark 11; Luke 19).  He was buried in a borrowed tomb (Matthew 27; Mark 15; Luke 23; John 19).  He had no army or navy.  About a hundred and twenty disciples gathered in Jerusalem (Acts 1:15).  Yet from this would come thousands of believers (Acts 2:41; 2:47; 4:4; 5:14; 6:7; 9:31; 11:21; 12:24; 16:5; 19:20; 21:20).  Multitudes stood ready to die, if need be, for Him.  His message would spread into all the world (Colossians 1:6; 1:23; Romans 1:8; 16:26).  Think of Napoleon’s words, “Alexander, Caesar, Charlemagne, and I myself have founded great empires; but upon what did these creations of our genius depend?  Upon force.  Jesus alone founded His empire upon love, and to this day millions would die for Him.  I think I understand something of human nature… I am a man… Jesus Christ was more than a man.”

The Leaven (Matthew 13:33)

The setting (Matthew 13:1-2): It is the same as the first parable.

The parable (Matthew 13:33):  A woman places a small amount of leaven in three measures of meal (ESV Study Bible, 39 liters of flour).  The small amount of leaven has an effect on the whole.  Note – One teaspoon of yeast is sufficient for twenty ounces of flour (Smithsonianmag.com, a ratio of 120 to 1).

The application:  While it is true that leaven sometimes symbolizes a negative influence (Matthew 16:6; 1 Corinthians 5:6-7), it is not always used with negative connotations (Leviticus 7:13; 23:17).  In this parable leaven is being used of the influence. I believe that it refers to the influence of God’s message (the seed of the Kingdom, Luke 8:11) and the Kingdom’s influence in the world. I see no reason to conclude that this refers to evil influence in the church (If it is, then the parables of mustard seed and leaven are more about the corruption of the Kingdom, than they are about the positive nature of the Kingdom. Such would seem to be a great departure from the other parables of the context).

Consider the following thoughts: (1) Leaven is active.  So should be every Christian (Acts 8:4; Titus 2:14; 3:1; 3:8; 3:14).  (2) Leaven influences what it contacts.  We should seek to be a godly influence in this world (Matthew 5:13-16).

Think of the influence God’s word has had in society.  (1) The Bible’s influence is seen in the words we use.  I have heard men use in everyday speech “the golden rule” (cf. Matthew 7:12), “A house divided against itself” (no Abraham Lincoln did not originate this saying of Matthew 12:25), “The hand writing on the wall” (cf. Daniel 5), “by the skin of the teeth” (cf. Job 19:20), “A fly in the ointment” (cf. Ecclesiastes 10:1), “A labor of love” (cf. 1 Thessalonians 1:3; Hebrews 6:10), “A leopard cannot change its spots” (cf. Jeremiah 10:23), “A wolf in sheep’s clothing (cf. Matthew 7:15), “You reap what you sow” (cf. Hosea 8:7; Galatians 6:7), “Let him who is without sin cast the first stone” (cf. John 8:1-ff), “A drop in the bucket” (cf. Isaiah 40:15), “In the twinkling of an eye” (cf. 1 Corinthians 15:52), “Go the extra mile” (cf. Matthew 5:41), “The blind leading the blind” (Matthew 15:13-14), “The apple of the eye” ( cf. Deuteronomy 32:10; Psalms 17:8; Proverb 7:2; Lamentations 2:18; Zachariah 2:8), “Do not cast your pearls before the swine” (cf. Matthew 7:6), “My thorn in the flesh” (cf. 2 Corinthians 12:7), “Brother`s keeper” (cf. Genesis 3:9). All of these are from the Bible.  Its influence is far greater than most realize.  David Barton has remarked, “The three men quoted most often by the founders (of America) were Montesquieu, Blackstone, and Locke.  Yet, there was a source the Founders cited four times more often than either Montesquieu, or Blackstone, and twelve times more often than Locke.  What was that source?  The Bible!  The Bible accounted for 34% of all the founder’s quotes (The Myth of Separation, p. 201).

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Parable: Types of Hearts

Posted on August 19, 2013 by Bryan Hodge

“Purer in heart, O God, help me to be; May I devote my life wholly to Thee; Watch Thou my wayward feet, Guide me with counsel sweet; Purer in heart, help me to be.

Purer in heart, O God, help me to be; Teach me to do Thy will most lovingly; Be Thou my Friend and Guide, Let me with Thee abide; Purer in heart, help me to be.

Purer in heart, O God, help me to be; That I Thy holy face one day may see; Keep me from secret sin, Reign Thou my soul within; Purer in heart, help me to be.”

~Mrs. A.L. Davison

“Is thy heart right with God, washed in the crimson flood, cleansed and made holy, humble and lowly, right in the sight of God”   ~ E.A. Hoffman

Let us consider two parables which we will classify as “types of hearts” parables.

The Four Soils (Matthew 13:3-9, 18-23)

The setting (Matthew 13:1-2): Jesus is teaching from a boat on the sea of Galilee.  A great multitude are standing on the shore listening.  He presents a series of parables concerning the coming kingdom.  Two have to do with the heart [The four soils (Matthew 13:3-9, 18-23) and the growing seed (Mark 4:26-29)].  Two have to do with the value of the Kingdom [The Hidden Treasure (Matthew 13:44) and The Pearl of Great Price (Matthew 13:45-46)].  Two concern the influence and growth of the kingdom [The mustard seed (Matthew 13:31-32) and the leaven (Matthew 13:33)].  Two concerning the great parting to come [The Wheat and the Tares (Matthew 13:24-30) and The Dragnet (Matthew 13:47-50)].

The Parable (Matthew 13:3-9): A sower sowed seed.  (1) Some of the seed fell on hard, trodden ground.  It did not penetrate the soil.  The birds of the air devoured it before it could.  (2) Some fell on shallow stony soil.  The seed germinated quickly.  The lack of depth allowed the soil to warm quickly.  However, the lack of depth also meant that no deep root system developed.  It would not survive the heat and dry of the summer.  (3) Some fell among thorns.  It grew but was hindered from full fruit bearing potential by the competition.  (4) Some fell on good ground.  This seed was fruitful to varying degrees – “Some (yielded) a hundred fold, some sixty, some thirty.”

The application (Matthew 13:18-23):  The seed represents the word of God (Luke 8:11).  The four soils represent four types of hearts.  (1) Some are hard-hearted.  They do not allow the word to penetrate their hearts.  Wicked influences (friends, family,etc.) remove any potential influence of the word.  (2) Some are shallow.  Due to their shallowness, they receive the word quickly without thinking things through and weighing the cost (cf. Luke 14:27-33).  They receive the word, but only shallowly.  When difficult times come (external opposition and persecution or internal trials or church problems), they do not have enough depth of committment and character to endure (cf. Luke 9:62; Acts 14:22).  (3) Some receive the word with a divided heart and competing interests (cf. Matthew 6:24).  The kingdom means something to them.  So does material things.  They are “choked with cares, riches, and pleasures of life, and bring no fruit to maturity.” (Luke 8:14).  (4) Some receive the word and are fruitful with varying degrees (Matthew 13:23), and are fruitful with endurance (Luke 8:15).

The sower’s responsibility is to sow.  There would be no crop without the sowing of seed. Note – This parable takes a great burden off of the teacher. He is not burdened with converting every one. He is simple to sow the seed.

There are different types of soils.  Not all will receive the word as they should.  Some won’t receive it all.  However, some will.  When the word contacts the right kind of heart, the word will be received, and a fruitful Christian produced.  Note – the issue was not in the message, but in the heart. The message was the same in all cases. Some times people think “If my friend had the right teacher he would be converted.” Sometimes the issue is not the teacher, but the hearers heart. If truth is presented, understood, but not favorable responded to by the hearer, then the issue is with the hearer. Nineveh positively responded to even the preaching of Jonah, a preacher who hated them.

Perhaps, you wonder if the soil is responsible for its condition. Earthly soil is not.  However,  man is absolutely responsible for the type of heart he has (2 Chronicles 30:18-19; Ezekiel 18:30-33; James 4:8).  The answer is: Yes in this parable the soil is responsible for its condition.

The Growing Seed (Mark 4:26-29)

The setting (Mark 4:1-2): It is the same as the previous parable.

The parable (Mark 4:26-29): A sower sowed seed.  He went to sleep and woke up.  Time passed.  Growth came, first a blade, then the head, then the grain.

The application: Growth may take place even when we are not watching. The seed may be working in the heart even in our absence. Eldred Echols writes, “The principle lesson seems to be abundantly clear.  We should perform our assigned job – sharing our faith – and leave the process of growth to God” (Discovering The Pearl of Great Price, p. 133), cf. 1 Corinthians 3:6.

Jason Jackson tells this story – “When I was a boy I had a friend whose father was a farmer.  We would play and work on the farm.  We rode tractors and planted vegetable seed and seedlings.  We picked peppers, topped onions, and hunted down a few varmints along the way.  I had a picture in my mind of how the farm looked twenty-five years ago.  Today, thinks look different.  The little trees are now a large, fruitful orchard.

“Watch a tree, day after day, and you will observe no measurable growth.  But it is growing.  It takes the right environment – soil, water, and sun.  And it takes time.

“What if we dedicated ourselves to growth today?  We sit down and read from the Bible, but tomorrow, we fall into sin – defeated again, no apparent growth.  But over time, if we remain in the right context – the soil, water, and sun of God’s love – we will experience measurable sustained growth.  We will be blessed and so will others” (Stronger Than Ever, p. 94-95).

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Parables: The Sovereignty of God

Posted on August 16, 2013 by Bryan Hodge

“Sovereign – One who possesses supreme authority.” – Funk and Wagnalls

“Sovereignty is the quality of having independent authority…” – Wikipedia

Let us consider one parable that we will classify as a “sovereignty” parable.

Laborers in the Vineyard (Matthew 20:1-16)

The setting (Matthew 19:16-30): Jesus told a rich young ruler, “Go, sell what you have and give to the poor, and you will have treasure in heaven; and come follow Me.”  The young man went away sorrowful, for he had great possessions.

Peter, hearing this, asked, “See, we have left all and followed You.  Therefore, what shall we have?”  Jesus explained that they would be rewarded greatly.  The twelve would receive great authority in the regeneration (The New Testament Age, cf. Titus 3:5), when Jesus sat upon His throne (cf. Acts 2:30-33; Hebrews 1:8).  Moreover, eternal life awaits everyone who follows Me.

The parable (Matthew 20:1-16): A landowner needed workers for his vineyard.  (1) He went early to the marketplace, the place that day-laborers would gather to be hired.  He hired some for the agreed upon price of one denarius.  (2) He decided to hire more at about 9 a.m..  He did not promise a certain amount.  He just said, “whatever is right I will give you.”  (3) He hired more at 12 noon.  (4) Still more were hired at 3 p.m..  (5) Finally at 5 p.m. the last group was hired.  He asked this final group, “Why have you been standing here idle all day?”  They answered, “Because no one hired us.”  They were not unemployed due to laziness.  They simply had not been hired.  He hired them agreeing to pay them what was right, but no specific wage was promised.

The work day ended at 6 p.m..  The laborers were called to receive their pay.  The landowner paid all one denarius.  The first workers thought that this was unfair.  The said, “These last men have worked only one hour and you made them equal to us who have borne the burden and the heat of the day.”  The landowner replied, “I am doing no one wrong.  Did you not agree with me for a denarius?… Is it not lawful for me to do what I wish with my own things?”

The application: (1) The vineyard of the Lord is not a place of idleness.  (2) God is sovereign.  He will reward as he sees fit.  (3) One does not need to be a “charter member” or an apostle to be rewarded greatly.  (4) Coming in at the last hour is better than not coming in at all.  (5) Dr. Ben Carson commented, “I think the point of the parable is that you should do your own work in a responsible manner, be satisfied if you are paid according to the agreed amount, and not worry about what someone else is getting” (America the Beautiful, p. 73). I think this is the main point. Peter may have been wanting to compare the disciples’ reward with what was offered to the rich young ruler. Paul said that the crown of righteousness is “not to me only but also to all who have loved His appearing” (2 Timothy 4:8).

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Parables: Preparation

Posted on August 14, 2013 by Bryan Hodge

“There’s a great day coming, a great day coming, a great day coming by and by; when the saints and the sinners shall be parted right and left, are you ready for that day to come?  Will Thompson

Let us consider three parables that we will  classify as “preparation” parables.

The Shrewd Steward (Luke 16:1-13)  

The Setting (Luke 16:1):  Jesus spoke this parable before his disciples.  It is one in a series of parables which some see as related – (1) The Lost Son (Luke 15:11-32), though not the primary point, some waste what has been given unto them; (2) The shrewd steward (Luke 16:1-13), there is an admonition to be wise in managing what has been entrusted; (3) The rich man and Lazarus (Luke 16:19-31), one has misused what he had in life.

The Parable (Luke 16:1-13): A certain steward was about to be audited.  If he lost his position, what would he do?  He was, by self-assessment, physically not able to do hard labor, such as digging.  He did not want to beg.

He quickly went into action to settle outstanding accounts receivable.  He discounted the amount owed.  He thought perhaps the debtors will so appreciate this, that they will help him if he should lose his job.

He is called an “unjust steward” (NKJV) or “unrighteous steward” (NASB) in verse 8.  This may or may not mean what most think.  Most think that he was called this because he had no authority to so discount the debts.  However, there is another possibility.  The literal reading can be rendered, “steward of unrighteousness,” which may correspond with “unrighteous mammon” (v. 9, 11).  It may simply refer to the fact that this man was a steward of the material, rather than the spiritual.

The master commented this man (v. 8).  He was not commended for any dishonesty for which he may or may not have been guilty.  He is commended for having dealt shrewdly (NKJV), or wisely (KJV).

The application (Luke 16:8): A wise man is concerned about his physical future.  He thinks of and plans for it.  How much more thought and preparation should one make concerning his spiritual future.

The Marriage of the King’s Son (Matthew 22:2-14)

The setting: Jesus is in Jerusalem (Matthew 21:23-ff).  It is the week leading to the cross.

The parable (Matthew 22:2-14): A king has planned a grand wedding for his son.  He sent out invitations, but the invitations were rejected.  Think of the disappointment.  Weddings are costly (the average wedding in the U.S. costs over $26,000).  This was no average wedding.  It was a royal wedding.  Moreover, this was to honor his son and daughter-in-law!

The day of the wedding came and he sent messengers out with a second invitation.  He said, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding.  Some made light of it and ignored the invitation.  Some went farther, mistreating and even killing the king’s messengers.

The king sent out more messengers.  He dropped the invitation list, telling his messengers to find anyone that could come to the wedding.

The guests arrived.  However, one guest was not properly clothed.  Eldred Echols commented, “Some scholars have understood this refers to the craftan or white robe, which in some mid-eastern cultures was supplied by the host and given to each guest at the door by the attendant” [(Discovering the Pearl of Great Price, p. 171) whether this is in view or not – I do not know].  This guest was cast out.

The application: The Gospel invitation has been sent out.  Many reject it.  Some show up but are improperly clothed (Revelation 3:4; 3:5; 7:13-14).  “Many are called but few are chosen” (Matthew 22:14).

The Ten Virgins (Matthew 25:1-13)

The setting: Jesus is in Jerusalem (Matthew 24:1; 24:3).  It is the week leading to the cross.  Jesus is teaching that man needs to live ever ready for His return.  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… be ready, for the Son of Man is coming at an hour you do not expect… Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming” (Matthew 24:36, 42, 44; 25:13).

The Parable (Matthew 25:1-13): The parable concerns a wedding.  The custom of the day is helpful to understand.   The groom went to the bride’s father’s house (McGarvey, Matthew and Mark, p. 215).  Festivities and entertainment occurred. The bride and her bride-maids (the virgins) went to the groom’s house, without the groom, to wait for him.  A messenger announced the coming of the groom.  The bride-maids went out to meet him and escort him to the house.  This was usually at night.  It was at the grooms house the marriage ceremony took place (Wayne Jackson, The Parables in Profile, p. 81).

All ten virgins had made some preparation.  They were all present.  They all had their lamps.  They all had trimmed their lamps.

However, five did not bring extra oil for their lamps.  They were not prepared for the grooms delay.  In panic these five left to get oil.  When they returned the found themselves shut out of the wedding.

The application (Matthew 24:13): “Watch therefore, for you know neither the day nor the hour in which the son of man is coming.” Consider the words of the following song, “When Jesus comes to reward His servants, Whether it be noon or night, Faithful to Him will He finf us watching, With our lamps all trimmed and bright?” (Song: Will Jesus Find Us Watching? by Fanny Crosby).

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