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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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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