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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Parables: Riches

Posted on August 12, 2013 by Bryan Hodge

“What will it profit a man if he gains the whole world and loses his own soul?  Or what shall a man give in exchange for his soul?”  ~ Mark 8:36-37

“Take heed and beware of covetousness, for one’s life does not consist in the abundance of things he possesses.”  ~ Luke 12:15

“Now godliness with contentment is great gain.  For we brought nothing into this world, and it is certain we can carry nothing out.” ~ 1 Timothy 6:6-7

Let us consider two parables that we will classify as “riches” parables.  Let’s notice…

The Rich Fool (Luke 12:16-21)

The setting (Luke 12:13-15):  A great multitude has gathered to hear Jesus (Luke 12:1).  One from the crowd wants Jesus to decide an inheritance case (Luke 12:13).  Jesus wants to part of it.  He did not come to earth to spend His time as a judge or an arbitrator, though some seemed to want Him to so function (Luke 10:40; 12:13-14; John 8:3-4).  He cautions, “One’s life does not consist in the abundance of things he possesses.” (Luke 12:15).

The Parable (Luke 12:16-21): A man prospers in farming.  He doesn’t even have enough room to store his crops.  He plans to build a bigger barn.  One day he thinks, “I will retire and take my ease.  I will eat, drink, and be merry for many years.”  However, he did not have many years.  He would die that very night.

The application: God calls the man a fool.  He was a fool because: (1) He was rich in every thing except what really matters.  He was not rich toward God (Luke 12:20-21).  (2) He had no sense of stewardship.  He used the pronouns “I” and “My” ten times (as recorded in NKJV).  He spoke of “My crops” and “My goods,” but he made no reference to God.  (3) He seems to have had no concern for others.  His plans revolve around self.  Never once does he mention others, not even family.   (4) He assumed that death was far off, while it was at the door.  “Come now, you who say ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make profit’; whereas you do not know what will happen tomorrow.  For what is your life?  it is even a vapor that appears for a little time and then vanishes away.  Instead, you ought to say, ‘If the Lord wills, we shall live and do this or that'” (James 4:13-14).  (5) He failed to prioritize the spiritual over the material (Mark 8:36-37; Luke 12:16-21; 16:19-26).  (6) He was zealous for what could not be carried to the hereafter (Luke 12:20; 1 Timothy 6:7; Ecclesiastes 2:17-19a).  He should have been laying up treasures in heaven (Matthew 6:19-20).  (7) He failed to keep before him the coming judgment (2 Corinthians 5:10; Hebrews 9:27).

The Rich Man and Lazarus (Luke16:19-31)

A Parable? Some object to classifying this as a parable.  It contains proper names.  None of the parables contain proper names, unless this is the exception.  Moreover, some think that the truth of the teaching is diminished if this is considered a parable.

I have no problem considering it a parable.  It begins “a certain rich man” (Luke 16:19), which sounds like the two previous parables, which begin “a certain rich man” (Luke 16:1) and “a certain man” (Luke 15:11).  Moreover, the fact that it is a parable does in no way diminish the truth.  Parables are always based in reality, unlike fables which have trees walking and animals talking (without miraculous help), parables are told using events that could really happen (e.g. a sower sowing seed cf. Luke 8:4-ff).  Furthermore, there is a reason why the name Lazarus may be included.  The name means “God helps.”  It may have sounded as a joke from an earthly vantage point.  However, we should consider the bigger picture.

The setting (Luke 16:1, 13-14): Jesus’ disciples are present (Luke 16:1), along with certain Pharisees (Luke 16:14).  Jesus teaches , “No servant can serve two masters… You cannot serve God and mammon” (Luke 16:13).  The Pharisees, “Who were lovers of money… derided him” (Luke 16:14).

The parable (Luke 16:19-31): Jesus tells a story of two men.  One is a rich man.  He has all of the luxuries in life that one can imagine.  He has fine clothes, a gated house, and he eats well.  The second man, Lazarus, is a beggar.  He is not a beggar due to laziness or lack of work ethic (He is not corrected for such things).  He may be a beggar due to illness.  He is sick and full of sores.

Both men die.  Wealth does not conquer death.  It eventually gets all.

We can imagine that there would be a great difference in the manner and expense with which these two were buried.  The text does not elaborate.

Next, Jesus tells us of these two men’s states on the other side in the hadean realm.  The rich man is in torments (majestic, plural, signifying great torment).  Lazarus is in comfort and in the company of Abraham.  Betwixt the two is a great gulf which cannot be crossed.

The rich man has five brothers.  He is concerned about them for they too are headed toward this some unhappy end.  Perhaps, they are even following the example of their brother.  Can’t they be warned?  The answer is they have been.  They have “Moses and the prophets,” in modern terms – they have the Bible.

The application: The point is that ones material success, or lack of sucess in life, is no indicator of what awaits on the other side.

The issue is not money. The Bible mentions men and women of faith who were wealthy in this life: Abraham, Sarah, Job, Joseph, David, Mary and Martha and Lazarus, Joseph of Arimathea, Mary the mother of John Mark.  The Bible also mentions men and women of faith who were poor in this life: Job, Ruth, Naomi, the poor widow who put in two mites. God wants us to be faithful in whatever financial state we find ourselves.  He wants us to be good stewards of what we have, serving Him.  “Set your affection on things above, not on things on the earth” (Colossians 3:2).

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Parables: Stewardship

Posted on August 10, 2013 by Bryan Hodge

Definitions of steward –

“The manager of a household or estate.”   ~ Vine’s

“The management of a household or household affairs; specifically, the management, oversight, administration of other’s property.”   ~Thayer

“A steward is someone who has been given something to use for the benefit of someone else.  He is a manager who has been placed in charge of someone else’s money or property… A steward is someone entrusted with something that doesn’t belong to him, to use for the benefit of others.”   ~Kenny Gardner

Note: The English word comes from the Old English “styward,” “stig” or “sty” in reference to people referred to a “hall,” in reference to animals it referred to an “enclosure” or “pen.”  “Weard” or “ward” meant “guard” or “protect.”  Thus, it was one who had the responsibility to care for something.

Let us consider two parables that we will classify as “stewardship” parables.

Talent (Matthew 25:14-30)

The setting (Matthew 24:1-ff):  Jesus is with his disciples (Matthew 24:1), specifically with Peter, James, John, and Andrew (Mark 13:3).  He spoke to them of the judgment day, saying – “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 your Lord is coming” (Matthew 24:36, 42).

The Parable (Matthew 25:14-30):  A man is to travel to a far country.  The man is Jesus (Matthew 25:14, 19 cf. 25:31-ff).  The far country, which is also mentioned in other passages (Matthew 21:33; 25:14; Mark 12:1; Luke 19:12; 20:9), no doubt refers to heaven (Luke 19:12 cf. Daniel 7:13-14; John 14:1-3).

Prior to the man’s departure he entrusts varying amounts of talents to each of his servants.  One servant received 5 talents (The ESV Study Bible calculates this to be about $3 million in today’s money).  One servant received 2 talents (about $1.2 million).  One servant received one talent (about $600,000).  They were to be good stewards of what was entrusted to them.   After a long time the Lord returns.  This long time is emphasized throughout Jesus’ teachings concerning His return (Matthew 24:48; 25:5; 25:19; Luke 12:45).

He summoned his servants.  The first two servants are found to have used their talents profitably.  The five talent man had gained another five talents.  The two talent man had gained another two talents.  He commends each of them saying, “Well done, good and faithful servant.”  The third servant had buried his talent.  He had done nothing with it.  He tries to make a defense.  However, the Lord indicates that the real reason for the lack of productivity was that he had been a “wicked and lazy servant.”  This man did not enter into the joy of the Lord as the other two, but was cast into outer darkness.

The application:  While the apostles may primarily be in view (Matthew 24:1-ff), all Christians are servants of God (Romans 6:22; 12:11).  (1) Each servant received something.  We may not all have the same abilities. However, we do have ability and talent that should be used in His service.  (2) Whatever we have really belongs to Him.  We are His stewards (cf. Psalm 24:1; 50:10).  (3) We are entrusted with a treasure, the treasure of the Gospel (2 Corinthians 4:7).  How are we using it?  Are we burying it?  (4) The Lord judges based on our abilities (cf. Luke 12:48; 2 Corinthians 8:12; Mark 12:41-44).  Wayne Jackson, “It was not the number of talents, but the quality of service that was praised” (The Parables in Profile, p. 64).  (5) The one talent man was condemned not for what he did, but for what he did not do.  Christianity is more than ‘don’t’.  It is a religion of ‘dos’ (cf. James 4:17; Galatians 6:10). Consider the words of the following song, “If, at the dawn of the early morning, He shall call us one by one, When to the Lord we restore our talents, Will He answer thee well down?” (Song:Will Jesus Find Us Watching? by fanny Crosby).

Pounds (Luke 19:12-27)

The setting (Luke 19:11): Jesus is traveling to Jerusalem (Luke 17:11; 18:35-37; 19:1; 19:11; 19:28).  Excitement is high, and a throng of humanity press to see him (Luke 18:35-37; 19:1-4).  The expectation is that he would soon declare himself King, and set up a physical kingdom.  This parable is set forth, “because they thought the kingdom of God would appear immediately” (Luke 19:11).

The parable (Luke 19:12-17):  A certain nobleman went into a far country to receive for himself a kingdom and to return.  The man is Jesus.  The kingdom would be received in a far country, not in Jerusalem.  The far country, no doubt, is heaven, and is mentioned several times by Jesus (Matthew 21:33; 25:14; Mark 12:1; Luke 19:12; 20:9).  Note – this was not historically or politically unusual.  A man might journey to Rome to appear before the Emperor and Senate before receiving kingship over a land.  Jesus was to go to the ancient of days to receive the kingdom (Daniel 7:13-14).

Prior to departure the nobleman entrusted ten servants with one pound (KJV)/Mina (NKJV) each, and instructed “Do business till I come” (Luke 19:13).  The ESV Study Bible implies that a mina would be worth about $7,200 today.

While he was away, some citizens sent a delegation to the far country saying, “We will not have this man reign over us” (Luke 19:14).  Note – such a thing actually happened with Archelaus (cf. Matthew 2:22) the son of Herod the Great (Gospel Advocate Commentary on Luke, by H. Leo Boles, p. 302).

He returned a king.  He summons his servants.  The first two servants had been productive with varying success.  However the third servant had done nothing productive.  He tried to make an excuse.  Ultimately, he had his stewardship stripped from him.  Next, he orders that those who did not want him to reign over them be brought  before him and slayed.

The application: (1) The Kingdom would not be received in Jerusalem, but in a far country (cf. Daniel 7:13-14).  (2) We will be held accountable to Him.  (3) He will return.

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Parables: Prayer

Posted on August 8, 2013 by Bryan Hodge

“Ere you left your room this morning, did you think to pray?   In the name of Christ our Savior, did you sue for loving favor as a shield today?

When you met with great temptation, did you think to pray?  By His dying love and merit, did you claim the Holy Spirit as your guide and stay?

When your heart was filled with anger, did you think to pray?   Did you plead for grace my brother, that you might forgive another who had crossed your way?

When sore trials came upon you, did you think to pray?  When your soul was bowed in sorrow, Balm of Gilead did you borrow at the gates of day?

~Mrs. M.A. Kidder

Let us consider four parables that we will classify as “prayer” parables.  Let us notice…

A Friend at Midnight (Luke 11:5-8)

The setting (Luke 11:1): Jesus had been praying.  Prayer was a normal, frequent, and important part of his life (Luke 3:21; 6:12; 9:18; 9:28; 11:1; 22:41; 22:44).  The disciples wanted to learn how to pray.  Jesus, then, provided them with a model prayer (Luke 11:3-4).

The parable (Luke 11:5-8): Jesus tells a story of a friend who comes to your house at midnight.  Your children are asleep in bed with you.  If you get up you likely will wake the whole house.  You want him to go away.  However, he doesn’t.  He keeps on knocking and calling out to you.  What does he want?  He wants three loaves of bread.  Finally, you decide to arise and give him what he wants so that you and your house can have some peace.

Neil Lightfoot provided this picture, “In Palestine the majority of the people were poor and most of the houses were one-room cottages.  The houses were built on the ground, with beaten clay serving as the floor.  The animals were usually kept inside to protect them against weather and possible theft.  In a part of the house a platform was raised above the floor on stilts.  It was in this upper story where the family cooked, and ate, and slept together.  Quite naturally then, the man did not want to get out of bed because it would disturb the whole household” (The Parables of Jesus, Part 1, p. 64).

The application: Some have suggested that this teaches persistence in prayer.  Certainly, there is nothing wrong with persistence (Luke 6:12; Matthew 26:44).  However, I do not think that this is the point.  I do not think that this is intended to teach that God has to be worn down, or that he is inconvenienced or disturbed when we pray.  Read Isaiah 65:24.

The meaning is found in contrast.  On one hand, there is a man who is inconvenienced by his friend.  On the other hand, there is God who is not inconvenienced by us.  He stands ready to respond.  Moreover, He does not answer to get rid of us.  He invites us to ask, seek, and knock (Luke 11:9-10).

A Father’s Response (Luke 11:11-13)

The setting (Luke 11:1) same as the first.

The parable (Luke 11:11-13): If your son asked for the necessities of life, if he asked for food (bread, fish, egg) would you give something cruel or even harmful (stone, serpent, scorpion)?  Note – each of these have a similar appearance. A stone can resemble a loaf of bread, a serpent can resemble a fish, and a rolled up scorpion can resemble an egg.

The application: God cares about us.  The parallel account reads, “If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” (Matthew 7:11).  He will give us what we need.

The Unjust Judge (Luke 18:8)

The Setting (Luke 18:1): The audience is the disciples (cf. Luke 17:22A).  The purpose of the parable is stated, “men always ought to pray and not lose heart” (Luke 18:1 cf. Romans 12:12; Ephesians 6:18; Colossians 4:2; 1 Thessalonians 5:17).

The parable (Luke 18:2-8): A Judge who does not fear God or regard man finally gives into a widow’s plea for justice.  He says, “because this widow troubles me I will avenge her, lest by her continual coming she weary me.”

The Application: Some have suggested that this teaches the need for persistence in prayer.  However, let us ask: Is God a God who must be wearied before answering?  Is He one who has no regard for man?  Is God troubled by our requests?

The meaning is that prayer is not to be neglected.  If an unjust Judge, without regard for man, can be prompted to respond, how much more your living Father, who cares for you?  It is a lesson from contrast.

The Pharisee and the Publican (Luke 18:10-14)

The setting (Luke 18:9): This parable concerns those who approach God in a self-righteous manner, and despise others.

The Parable (Luke 18:10-14):  Two men are pictured in the temple praying.  The Pharisee boasted of his good deeds and religion.  He also compared himself to others.  How much better he was in his mind than others.  The Publican (tax-collector) knew his shortcomings.  He compared himself to no one.  This was between him and God, and involved no other.  He said, “God, be merciful to me a sinner!”

The Application:  Jesus said, “I tell you this man (the publican) went down to his house justified rather than the other (the Pharisee):  for everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 18:14).  Don’t boast to God.  He knows you.  Don’t compare yourself with others.  They are not the standard.  Be humble.  Acknowledge your sins and ask for mercy, when needed.  “God resists the proud, but gives grace to the humble” (Proverbs 3:34; James 5:6).  “Therefore, humble yourselves under the mighty hand of God that He may exalt you in due time, casting all your cares upon Him, for He cares for you” (I Peter 5:6-7).

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Parables: Service

Posted on August 6, 2013 by Bryan Hodge

The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28).

“It is high time that the ideal of success should be replaced by the ideal of service.” ~Albert Einstein

“The high destiny of the individual is to serve rather than to rule…” ~Albert Einstein

” I slept and I dreamed that life is all joy. I awoke and saw life is all service. I served and saw service is joy.” ~Khalil Gibran

Let us consider two parables that we will classify as “service” parables.  Let us notice…

The Good Samaritan (Luke 10:30-37)

The setting (10:25-29): A lawyer asked Jesus, “Teacher, what shall I do to inherit eternal life?”  The question may have not been sincere for it says that he did this to test him.  Jesus answered the question by saying that the requirements may be summed up in two points: (1) Love God; (2) Love your neighbor (your fellow-man).   Keep in mind that man demonstrates his live for God by keeping His commandments (John 14:15, 21, 23; 1 John 2:4; 5:3), and one demonstrates his love for man by keeping the commandments (Romans 13:8-10; 1 John 5:2; 2 John 5-6).

The lawyer then replied, “Who is my neighbor?”  Does this include non-Israelites?

The Parable (10:30-37): A traveling man is in trouble.  He has been robbed.  The robbers took even his clothes.  He was wounded.  His wounds are serious.  He is “half-dead”.

A priest traveling that same road comes upon him, sees him, but passes without helping.  Next, a Levite comes, looks, but he too passes on without helping.  Perhaps, they were in a hurry.  Perhaps they did not want to get involved, or even feared getting involved.  Perhaps, they didn’t want to risk getting blood on their garments.  Why they passed by, we are not told.  We are only told that they did pass.

Finally, a Samaritan stops.  He treats the man’s wounds.  He transports him to an inn and cares for him that day.  The next day, he departs, first instructing the innkeeper, “take care of him; and whatever more you spend, when I come again I will repay you.”

Jesus asks, “Which of the three was a neighbor?”  The lawyer answered, “he who showed mercy.”  Jesus instructs, “Go and do likewise.”

The application:(1) The idea of love and responsibility should not be limited to nationality or ethnicity.  (2) We should show compassion to those in need.

Consider the following passages – Hosea 6:6, “I desire mercy and not sacrifice, and knowledge of God more than burnt offerings.”  Micah 6:8, “He has shown you, O man what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?”  Matthew 25:40, “Inasmuch as you did it to one of the least of these My brethren, you did it to me.”  James 2:13, “Judgment is without mercy to the one who has shown no mercy.  Mercy triumphs over judgments.”

One last point, Margaret Thatcher once said, “No one would have remembered the Good Samaritan if he hadn’t any money” (Dave Ramsey, Total Money Makeover, p. 13).  While this may not be entirely true, it is true that money can be used to show kindness (1 Timothy 6:17-19).  Money itself is not evil.  It is a tool with which one can do great good.

The Unprofitable Servant (Luke 17:7-10)

The setting (17:5-6): The audience is the apostles.  Jesus has told them that if they had faith as a mustard seed they could do great things.  T. Pierce Brown has written, “It is my judgment that most commentaries do not do justice to the lesson Jesus is trying to teach.  The ones I remember say something like this ‘The grain of mustard seed is small.  If you just had a small amount of faith, you could do great things… Jesus already admits that they had a little faith (Matthew 8:26; 14:31; 17:20)… It is not the size of the faith that he is emphasizing, but the nature or quality of the faith… Now how big is a grain of mustard seed?  Well, it is small, but that is not the important point… The important thing is that the mustard seed does have power to appropriate God’s gifts… The point is… They needed on active operative faith.  If a grain of mustard seed is dead, it does not matter whether it is small or large, it will produce nothing.  But if a grain of mustard seed is alive, active, and appropriating the gifts of rain, sunshine and earth it will produce greatly.  So it is with our faith.” (Article: How Much Faith Do You Need?).  If their faith were alive, then they would grow and accomplish great things.

The Parable (17:7-10): It is easy for us to think that we’ve done something great when we serve God and do good to our fellow-man.  It is easy to become puffed-up, arrogant and haughty over the work which we’ve done (Luke 10:17 cf. 10:19-20; 1 Corinthians 3:6-7 cf. 4:6-7).  This parable is set forth to caution against such thinking.  “When you have done all those things which you are commanded, say, ‘We are unprofitable servants.  We have done what was our duty to do.’”  Note: The word “unprofitable” does not mean in context “useless.”  It means – having rendered no service beyond what was due.

The Application: (1) We are to “maintain good works” (Titus 3:8, 14).  We are to do this while serving our Master.  (2) Yet, we cannot do works of supererogation.  We can never do more than our duty.  We live as His servants.  We should humbly say, “We have done what was our duty to do.”

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