November 30, The Parable of the Pounds (Ten Minas) , Luke 19:12-27

November 30, The Parable of the Pounds (Ten Minas), Luke 19:12-27

Here is another parable that I have not read very often. This parable is very similar to the Parable of the Talents in Matthew 25 and is often passed over in preference to Matthew’s. Here are a few differences; The Parable of the Talents is placed during Holy Week (probably just before Passover and the Lord’s Supper on Thursday), after Palm Sunday. The Parable of the Pounds is placed shortly before the Triumphal Entry that occurred on Palm Sunday. In the Talents, the three individuals were given differing amounts of money according to their abilities: one received 10, one 5, and one 1. In the Pounds, each received 10 minas, which would amount to about 3 month’s wage. In the Talents the emphasis is on individual faithfulness according to our abilities.

Luke uses The Parable of the Pounds to emphasis a completely different aspect of the coming of the Kingdom of God. People were anticipating that when Jesus arrived at Jerusalem, the Kingdom of God was going to appear. Jesus gives this parable to show that He would depart, His followers would be entrusted with resources for Kingdom building, and He would return as King and Judge.

I believe the “man of noble birth” is Jesus. He would ascend back to the Father and be Crowned King of Kings and Lord of Lords. Jesus will return at some future time and judge Christians according to their works and condemn unbeliever because of their refusal to believe. This is as hard hitting a parable as Jesus gives.

¹¹ While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. ¹² He said: “A man of noble birth went to a distant country to have himself appointed king and then to return. ¹³ So he called ten of his servants and gave them ten minas. ‘Put this money to work,’ he said, ‘until I come back.’

   ¹⁴ “But his subjects hated him and sent a delegation after him to say, ‘We don’t want this man to be our king.’

   ¹⁵ “He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.

   ¹⁶ “The first one came and said, ‘Sir, your mina has earned ten more.’

   ¹⁷ “‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities.’

   ¹⁸ “The second came and said, ‘Sir, your mina has earned five more.’

   ¹⁹ “His master answered, ‘You take charge of five cities.’

   ²⁰ “Then another servant came and said, ‘Sir, here is your mina; I have kept it laid away in a piece of cloth. ²¹ I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.’

   ²² “His master replied, ‘I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? ²³ Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?’

   ²⁴ “Then he said to those standing by, ‘Take his mina away from him and give it to the one who has ten minas.’

   ²⁵ “‘Sir,’ they said, ‘he already has ten!’

   ²⁶ “He replied, ‘I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away. ²⁷ But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’”—Luke 19:11-27

November 29, The Parable of the Pharisee and the Publican, Luke 18:10-14

November 29, The Parable of the Pharisee and the Publican, Luke 18:10-14

The context continues to be the self-righteous ones. The Jewish religious elite are not mentioned but would be included in this group. The story is shocking and not what committed church-folk would expect. Although we would not pray so egotistically as the Pharisee, I have attended prayer meetings and Holy Spirit meetings where it appears one tries to out do another.

The tax collector knew he was a sinner and was in need of God’s grace. He prayed what we might call, “the sinner’s prayer.” In leading someone to Christ, we have come up with a prayer made up of many parts from several scriptures. We include John 1:12, “as many as received him,” and Rev. 3:20, “Come into my heart,” and Luke 18:13, “God have mercy on me a sinner.”

God hears sincere prayers. God answers the prayers of those who depend upon Him. Read James 4:6, “But he gives us more grace. That is why Scripture says: “God opposes the proud but shows favor to the humble.” And James 4:10, “Humble yourselves before the Lord, and he will lift you up.” God loves to hear the prayers of the humble. Notice this passage is followed by Jesus blessings the children.

¹⁰ “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. ¹¹ The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. ¹² I fast twice a week and give a tenth of all I get.’

   ¹³ “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’

   ¹⁴ “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.”—Luke 18:10-14

November 28, The Parable of the Unjust Judge, Luke 18:1-8

November 28, The Parable of the Unjust Judge, Luke 18:1-8

This parable gives a teaching similar to the one given with the Lord’s Prayer and the Parable of the Friend at Midnight in Luke 11:5-8. Remember; don’t push the parable beyond its primary meaning. God is not a friend unwilling to help. God is not an unjust judge. To our experience, sometimes it appears that God is not answering our prayers. The message of this parable is that if an unwilling friend (Luke 11) and an unjust judge can be moved to action through persistence, how much more God will answer our prayers if we persist.

Notice the explanation or application of this parable is given in verse 6-8. Jesus says, “Listen to what the unjust judge says.” He may mean listen to the teaching of this parable or listen to how the judge was moved by the widow’s persistence. I was once challenged by a book or audio teaching on prayer to pray for a specific need for 40 days. The author challenged a group of business leaders to try it, and if their prayers were not answered in 40 days, he would personally give them $500. If their prayers were answered, they owed him $500. Out of the 10 (or 20 I don’t remember exactly), who accepted the challenge, everyone sent him a check for $500. The last one said he did not have his prayer answered but the practice of prayer so dramatically changed his life he felt he owed him the $500.

God gives us what we pray for. James 5 says the effectual fervent prayer of a righteous man accomplishes much. Persistence in prayer demonstrates to God that we believe and that we are completely committed. Try it. Lift a request to God for 40 days. See if God does not answer your prayer. If want the $500 challenge, give me a call.

¹ Then Jesus told his disciples a parable to show them that they should always pray and not give up. ² He said: “In a certain town there was a judge who neither feared God nor cared what people thought. ³ And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’

   ⁴ “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care what people think, ⁵ yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’”

 ⁶ And the Lord said, “Listen to what the unjust judge says. ⁷ And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? ⁸ I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?”—Luke 18:1-8

November 27, The Parable of the Unprofitable Servants, Luke 17:7-10

November 27, The Parable of the Unprofitable Servants, Luke 17:7-10

Wow! I fear I often avoided a few of these parables: the Parable of the Unjust Steward in Luke 16 and this one. They always seemed so unlike Jesus. Better put, they don’t seem to fit the kind of Jesus I knew. I believe the context of this parable is the teachings on wealth and gaining rewards in the next life by use of our wealth from Luke 16. Notice, the healing of the ten lepers follows this parable. Of the ten lepers healed, only one, a Samaritan, returned to give thanks. The two ideas are rewards versus giving thanks.

I believe this parable addresses the idea of reward for faithful service. Servants, or slaves, are intended to do as they are told. Obedience is not something special but the minimum requirement. If a servant or slave is obedient, they will not be punished. The parable describes in great detail the exhausting task of a slave. After doing chores in the field the slave must change and serve his master before eating himself.

The explanation is given in verse 10, “So you too, when you do all things which are commanded you, say, ‘We are unworthy slave; we have done only that which we ought to have done.’” The self-righteous Pharisees and Jewish leaders were not very grateful. At times, I think parents, employees, even pastors and missionaries, and especially working mothers, feel like they have done more than their share. We might be tempted to look to the Lord and ask if we are doing above what is required.

Jesus came, gave up His heavenly throne, served fallen humanity, and gave His life for our shortcomings. The scripture says that Jesus learned obedience through the things He suffered. I believe God is a loving God and salvation is free to us, but in the mystery of God, we are still unworthy slaves. We should be grateful we have breath enough to serve God and others.

⁷ “Suppose one of you has a servant plowing or looking after the sheep. Will he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’? ⁸ Won’t he rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’? ⁹ Will he thank the servant because he did what he was told to do? ¹⁰ So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’”—Luke 17:7-10

November 26, The Parable of the Rich Man and Lazarus, Luke 16:19-31

November 26, The Parable of the Rich Man and Lazarus, Luke 16:19-31

The broader context for this passage is the entirety of chapter 15, the three parables of lost things (sheep, coin, and sons), and the Pharisees grumbling about Jesus spending time with sinners. The more immediate context has to do with money. The parable of the Unjust Steward challenges us to use our earthly riches to benefit others and in so doing put our treasures in heaven. Notice, verses 14 and 15, “The Pharisees, who loved money, heard all this and were sneering at Jesus. ¹⁵ He said to them, “You are the ones who justify yourselves in the eyes of others, but God knows your hearts.”

It almost appears to me that this parable is an explanation or example of the Parable of the Unjust Steward. A couple thoughts on this idea: 1) The Parable of the Prodigal Son almost seems to explain or give human examples of how God might view us in light of the lost sheep and lost coin. 2) Some question whether the story of the Rich Man and Lazarus is a parable or a true life story. No names are given in parables. 3) This is what might happen if we do not use our wealth for others.

The rich man did not use his earthly wealth to help others. The poor beggar, Lazarus, was not benefited by this man at all. When Lazarus dies, he goes to Abraham’s side. The rich man had no rewards in heaven and ended up in Hell. The word is Hades, a place of the unsaved dead, where they possibly await the final judgment and hell. Notice Hades is described as a place of torment and hot fire. In the judgment passages, Jesus does not usually distinguish between this time and that time. All time seems immediate to God. To the thief on the cross, Jesus said, “Today you will be with me in paradise.” To Mary and Martha at Lazarus’ tomb, “I am the resurrection and the life. The one who believes in me will live, even though they die; ²⁶ and whoever lives by believing in me will never die” (John 11:25-26).

The request to have Lazarus sent back from the dead to warn the rich man’s brothers in very interesting. There was a man named Lazarus who was raised again from the dead. But this might mean nothing for Lazarus may have been a very popular name. Abraham, speaking as the voice of God, replies, “They have Moses and the Prophets; let them listen to them…If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.”

Jesus did come and was raised from the dead. Those who hearts were hardened did not repent and were not convinced. John 3:16-18 tells us that those who believe receive eternal life, but those who will not believe will perish. They perish because the light has come and they loved darkness rather than light. The miracle of the resurrection of Jesus will not save those who refuse to believe.

¹⁹ “There was a rich man who was dressed in purple and fine linen and lived in luxury every day. ²⁰ At his gate was laid a beggar named Lazarus, covered with sores ²¹ and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

   ²² “The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. ²³ In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. ²⁴ So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’

   ²⁵ “But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. ²⁶ And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’

   ²⁷ “He answered, ‘Then I beg you, father, send Lazarus to my family, ²⁸ for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’

   ²⁹ “Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’

   ³⁰ “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’

   ³¹ “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’”—Luke 16:19-31

November 25, The Parable of the Unjust Steward, Luke 16:1-9

 November 25, The Parable of the Unjust Steward, Luke 16:1-9

This is one of the more puzzling parables. It doesn’t seem to fit the image and form of the kingdom of God. The context has not changed. In the beginning of chapter 15, the Pharisees and the teachers of the law are complaining about Jesus spending time with sinners. Notice in 16:14, the Pharisees were still listening.

In verse 8, the master praised the unrighteous steward because he had acted shrewdly. The Charles Ryrie Study Bible note says, “What is commended is the ingenuity, not the dishonesty, of the steward in using his present opportunities to prepare for the future.” The application for us is that we should use what we have in this life in the service of God in order to assure rewards in heaven. The rest of chapter 16 has to do with the greed of the Jewish religious elite. The next parable, often not called a parable, speaks of the rich man, Lazarus, and Hell.

¹ Jesus told his disciples: “There was a rich man whose manager was accused of wasting his possessions. ² So he called him in and asked him, ‘What is this I hear about you? Give an account of your management, because you cannot be manager any longer.’

   ³ “The manager said to himself, ‘What shall I do now? My master is taking away my job. I’m not strong enough to dig, and I’m ashamed to beg— ⁴ I know what I’ll do so that, when I lose my job here, people will welcome me into their houses.’

   ⁵ “So he called in each one of his master’s debtors. He asked the first, ‘How much do you owe my master?’

   ⁶ “‘Nine hundred gallons of olive oil,’ he replied.

   “The manager told him, ‘Take your bill, sit down quickly, and make it four hundred and fifty.’

   ⁷ “Then he asked the second, ‘And how much do you owe?’

   “‘A thousand bushels of wheat,’ he replied.

   “He told him, ‘Take your bill and make it eight hundred.’

   ⁸ “The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. ⁹ I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.—Luke 1:1-9

November 24, The Parable of the Prodigal Son, Luke 15:11-32

November 24, The Parable of the Prodigal Son, Luke 15:11-32

This very long parable is really an illustration of the first two parables (lost sheep and coin). It is not my intent to interpret every aspect this one; rather, let me share a few insights.

I have heard this called the Parable of the Prodigal Father. The word prodigal is a name we, the Church, have given to this parable. If you look up the word prodigal, you will find it means: extravagant to a degree bordering on recklessness or producing generous amounts. In the negative, prodigal describes the younger son who wasted his father’s money on sinful living. When considering the Father, God, we see prodigal in how extravagant God bestows His love on us and this younger son.

I have also called this the Prodigal Sons, meaning both the younger and older sons were lost. But the word prodigal would not really apply to the older son but stingy and ungrateful might.

In this parable, the younger son refers to sinners who have rebelled against God. He would represent the lost sheep and the lost coin in the first two parables. In the prodigal, we see the repentance of the sinner. Neither the sheep nor the coin need to repent. Upon repentance, notice the Father saw the son while he was still a long way off. The father ran to his son and accepted him. It is very undignified for a middle eastern man to run. The father accepts his son back and extravagantly blesses him with a ring, shoes, a robe, and a feast, the celebration mentioned in the sheep and coin parables.

The older son would represent the grumbling Jewish leaders from the context of this teaching (Luke 15:1). The explanation for this parable (although I think this parable is really an explanation of the first two) is given in the correction to the older son. This parable is so long, deep, and dramatic that one could spend a lifetime learning from it. Enjoy. Do you remember when you came to yourself like the younger son? Have you ever caught yourself acting like the older son?

¹¹ Jesus continued: “There was a man who had two sons. ¹² The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.

   ¹³ “Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. ¹⁴ After he had spent everything, there was a severe famine in that whole country, and he began to be in need. ¹⁵ So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. ¹⁶ He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

   ¹⁷ “When he came to his senses, he said, ‘How many of my father’s hired servants have food to spare, and here I am starving to death! ¹⁸ I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. ¹⁹ I am no longer worthy to be called your son; make me like one of your hired servants.’ ²⁰ So he got up and went to his father.

   “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

   ²¹ “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’

   ²² “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. ²³ Bring the fattened calf and kill it. Let’s have a feast and celebrate. ²⁴ For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

   ²⁵ “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. ²⁶ So he called one of the servants and asked him what was going on. ²⁷ ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’

   ²⁸ “The older brother became angry and refused to go in. So his father went out and pleaded with him. ²⁹ But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. ³⁰ But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’

   ³¹ “‘My son,’ the father said, ‘you are always with me, and everything I have is yours. ³² But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’”—Luke 15:11-32

November 23, The Parable of the Lost Coin, Luke 15:8-10

November 23, The Parable of the Lost Coin, Luke 15:8-10

Some of my comments on these three lost parables are influenced by Bill Hybels, founding and Sr. Lead Pastor of Willow Creek Community Church. I have heard him speak on these parables. I have also have taught the Contagious Christian series several times which uses a video clip of Bill commenting on these verses.

From all three of the lost parables in Luke 15 (Lost Sheep, Lost Coin, and Lost Sons), we learn that something of tremendous value was lost. The parable of the Lost Sheep emphasizes its value by comparing one lost sheep to 99 sheep left in the open country. In this parable, the value is ten silver coins, and one is lost. The nine coins are not at risk, but the value is emphasized by the lost silver coin. In the original language of the New Testament, the coins were 10 drachmas, each worth about a days wages. I guess the value of a days wage today could vary from minimum wage to lets say a union carpenter’s wage, $70 to $200. Taking the midrange that coin today might be worth about $130. If we lost a coin worth $130, we would search very hard for it.

A second point is that an intense search was conducted. God so loved the lost, that He came to earth to redeem us. This intense search should be a priority of every church. This search and burden are near to the heart of God.

A final point: there is great rejoicing when the lost is found. Both the Lost Sheep and the Lost Coin parable have the explanation included in the parable. In the Lost Sheep, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (Luke 15:7). In this parable, “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents” (Luke 15:10).

⁸“Or suppose a woman has ten silver coins and loses one. Doesn’t she light a lamp, sweep the house and search carefully until she finds it? ⁹ And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’ ¹⁰ In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”—Luke 15:8-10

November 22, The Parable of the Lost Sheep, Luke 15:3-7

November 22, The Parable of the Lost Sheep, Luke 15:3-7

This is one of the more famous parables of Jesus quoted by Christians. The context: tax collectors and sinners were gathering around Jesus, and the religious Jews were complaining. The parable follows.

An unspoken message, maybe even an opposite message is how much Jesus loves the Church. Jesus said He would build His Church. Jesus gave His live to redeem for Himself a people of God. The Church is called the Bride of Christ. Don’t let this parable cause you to think that Jesus loves faithful followers any less.

But the thrust of this parable, its thunderous message, is that God loves sinners. John 3:16, “For God so loved the world….” Sinner, lost sheep, are dirty, troublesome, rebellious, and just plain a lot of work to reach. But Jesus said He would leave the 99 in open country and go search for lost sheep. Open country implies unprotected, outside the sheepfold. Lost sheep are so important that leaving the 99 unprotected is worth the risk.

The joy and love for the 99 cannot be understated, but this parable emphasizes the joy over one lost sinner who repents. God really loves each of us. God really loves the unchurched, lost sinners, too.

³ Then Jesus told them this parable: ⁴ “Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? ⁵ And when he finds it, he joyfully puts it on his shoulders ⁶ and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ ⁷ I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.—Luke 15:3-7

November 21, The Parable of the Great Supper

November 21, The Parable of the Great Supper

The context: Jesus is again eating at the home of a Pharisee. Again, they get into a controversy over Jewish law. Jesus healed a man on the Sabbath. Jesus then discusses how people try to sit at the choicest seats at a dinner. He tells them that when they throw a banquet, they should invite the poor, crippled, blind, and lame who cannot pay them back, but they would be repaid in the resurrection.

At this point, someone says, “Blessed is the one who will eat at the feast in the kingdom of God” (Luke 14:15). Then Jesus gives this parable.

God is preparing a great banquet for all human kind. God invites us to enter into a personal relationship with Him. In Revelations 3:20, Jesus says that He is knocking at our hearts’ door (really the church door) and, if we hear and open the door, Jesus will come in and eat with us, and we with Him. I believe God invites all. Those who refuse will not get to even taste of God’s banquet. I believe Jesus died for all. All are not saved because we must personally respond to God’s offer of grace. We are not forced.

This parable probably refers more directly to the Jews. They were the original guests at the banquet. Jesus came to them as the Promised Messiah. Most of the Jewish people of Jesus’ time made excuses. Here is John 1:11-12, that beautifully describes the message of this parable. “¹¹ He came to that which was his own, but his own did not receive him. ¹² Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.” Those not originally invited have become the honored guests.

¹⁶ Jesus replied: “A certain man was preparing a great banquet and invited many guests. ¹⁷ At the time of the banquet he sent his servant to tell those who had been invited, ‘Come, for everything is now ready.’

   ¹⁸ “But they all alike began to make excuses. The first said, ‘I have just bought a field, and I must go and see it. Please excuse me.’

   ¹⁹ “Another said, ‘I have just bought five yoke of oxen, and I’m on my way to try them out. Please excuse me.’

   ²⁰ “Still another said, ‘I just got married, so I can’t come.’

   ²¹ “The servant came back and reported this to his master. Then the owner of the house became angry and ordered his servant, ‘Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.’

   ²² “‘Sir,’ the servant said, ‘what you ordered has been done, but there is still room.’

   ²³ “Then the master told his servant, ‘Go out to the roads and country lanes and compel them to come in, so that my house will be full. ²⁴ I tell you, not one of those who were invited will get a taste of my banquet.’”—Luke 14:16-24

Nov 20, The Parable of the Barren Fig Tree, Luke 13:6-9

Nov 20, The Parable of the Barren Fig Tree, Luke 13:6-9

We have all sinned. We cannot blame every earthly accident on sin. Jesus refers to the Galileans who were killed and the ones on whom the Siloam tower fell. Did they die because of sin? No. We are all sinners. We all need to repent. Jesus repeats the phrase “But unless you repent, you too will all perish” (Luke 13:4, 5). This is the message of the parable, repentance.

The fig tree often refers to the Jewish nation. For the parable to mean repentance, the fig tree does not have to represent Israel. It could mean any person. The Jews also need to repent. This message of John the Baptist and Jesus, repentance, was an offence to the Jews. They were God’s special people. They were the sons of Abraham, Isaac, and Jacob. John called them a brood of vipers. Jesus called the Jewish religious leaders the children of the devil.

We all need to repent or we will perish. Even Jesus was baptized by John the Baptist with the baptism of repentance. Jesus had never sinned but showed us the right and righteous thing to do. The fig tree is given a second chance. If it bears no fruit after a second chance, then it will be cut down. Judgment would come upon the Jewish nation for its rejection of Jesus, but God’s patience endures.

 ⁶ Then he told this parable: “A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any. ⁷ So he said to the man who took care of the vineyard, ‘For three years now I’ve been coming to look for fruit on this fig tree and haven’t found any. Cut it down! Why should it use up the soil?’

   ⁸ ‘Sir,’ the man replied, ‘leave it alone for one more year, and I’ll dig around it and fertilize it. ⁹ If it bears fruit next year, fine! If not, then cut it down.’—Luke 13:6-9

Nov 19, The Parable of the Rich Fool, Luke 12:16-21

Nov 19, The Parable of the Rich Fool, Luke 12:16-21

The only safe place for riches is in heaven. But, one might say, that is ridiculous, there are no earthly riches in heaven. Exactly! Burial shrouds have no pockets. Armored cars do not follow hearses.

Two things stand out for me in this parable. The context is a man asking Jesus to tell his brother to divide his inheritance with me. Jesus refuses to tell the brother anything, rather He warns the man and us about the dangers of riches. I am also reminded of the time Jesus’ good friend Martha asked Jesus to tell her sister, Mary, to help her with the chores. Jesus didn’t do that either (Luke 10:40). We often want Jesus to tell others to act the way we want them to, but Jesus never seems to do so. Another time at the shore of the Sea of Galilee after the resurrection, Peter asked Jesus what was going to happen to John. Jesus replied, “What is that to you, you follow me” (John 21:22). How I act is more than enough for me to worry about.

The second thing is where to put our riches. In the Sermon on the Mount, Jesus said that we should not store our treasures on earth where they rust, are destroyed, and are stolen but to store them in heaven where they will be safe. Besides, where your treasure resides is where your heart will be (Matthew 6:19-21). Immediately following this parable (Luke 12:22-34), Jesus gives this exact application. At another time, Jesus told the rich young man to sell all he had, give it to the poor, and come follow Him. Jesus said the man would have riches in heaven (Luke 18:22). It appears, the more we give away the more treasure we have in heaven. Where is your treasure? Where is your heart?

 ¹⁶ And he told them this parable: “The ground of a certain rich man yielded an abundant harvest. ¹⁷ He thought to himself, ‘What shall I do? I have no place to store my crops.’

   ¹⁸ “Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. ¹⁹ And I’ll say to myself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.”’

   ²⁰ “But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’

   ²¹ “This is how it will be with whoever stores up things for themselves but is not rich toward God.”—Luke 12:16-21

Nov 18, Parable of the Friend at Midnight, Luke 11:5-8

Nov 18, Parable of the Friend at Midnight, Luke 11:5-8

The context of the parable very plainly describes Jesus’ reason for giving this teaching. Jesus went off to pray; when He returned the disciples asked Him to teach them to pray. Jesus gives them the Lord’s Prayer. The Lord’s Prayer shows the content and form of prayer. This parable seems to give the attitude and perseverance of prayer.

The Parable of the Friend at Midnight seems to imply that God is like a selfish friend who will not inconvenience himself to help. The meaning of the parable is not that God will not inconvenience Himself, think how God gave His only Son on the cross for you and me. Our God is a God who goes way out of His way to love and provide for us. The meaning of the parable is to persist in prayer. When it seems like God is unwilling to help, when no answer comes, keep praying. If even an earthly human being will get up and help after persistence, how much more will God answer if we ask.

The verses that follow are equally instructive. The A-S-K refrain: Ask and it will be given unto you, Seek and you shall find, Knock and the door will be opened unto you. (Luke 11:9-10) Jesus then addresses the question of whether God behaves as a human father. If earthly fathers give good gifts to their children, how much more will your Father in heaven give the Holy Spirit to those who ask him (Luke 11:13). In Matthew’s Gospel, the Holy Spirit is replaced with “give good gifts” (Matthew 7:11). This is very interesting and worthy of further study because in the Beatitudes, Matthew spiritualizes where Luke leaves them literal and earthly. (Compare Matthew 5 and Luke 6). That study will be for another time.

The simple message of the Parable, here is the Lord’s Prayer, what and in what form to say it. The Friend at Midnight teaches us to persist, keep praying until something happens. PUSH, Pray until something happens. God desires to and will answer your prayers.

⁵Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; ⁶ a friend of mine on a journey has come to me, and I have no food to offer him.’ ⁷ And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’ ⁸ I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need.”—Luke 11:5-8

Nov 17, Parable of the Good Samaritan, Luke 10:25-37

Nov 17, Parable of the Good Samaritan, Luke 10:25-37

Although the last parable was 3 chapters earlier in Luke’s Gospel, the theme of love and relationship continues. The disciples had just returned from their hands-on ministry experience. They celebrated with Jesus that even the demons were subject to them in His name. Jesus rejoices with them, but then cautions them in verse 20, “However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Your names are written in heaven. You are children of God.

Next, a test from the righteous Jewish leaders comes. What must I do to inherit eternal life? “What must I do…” may be an assumption that in order to inherit eternal life, I must do something. He could have asked, “How do I receive eternal life?” which would have meant something very different. Jesus turns the question back onto the expert in the law, but the teaching is still from Jesus. Both Mark 12:29-31 and Matthew 22:37-39 record Jesus answering the same question directly without the dialogue and parable.

What must I do? Love! Love God with all your heart, soul, strength and mind and love your neighbor as yourself. Jesus accepts this answer, claims it as His own, saying it is the correct answer. The expert wants to justify himself, “Who is my neighbor?” The answer is the parable of the Good Samaritan. Before I make a comment on the parable, notice where the Luke takes us after the parable. Jesus goes to the home of Lazarus, Mary, and Martha in Bethany. Martha is overworked and upset, but Mary is seated at the feet of Jesus. Here again, a relationship with Jesus is desired over all the cares and works of this world.

Who is my neighbor? The despised, half-breed Jew, the Samaritan is used as the hero of the parable. He is contrasted with the expert himself via a Jewish priest and a Levite. The one who showed mercy is a true neighbor. Jesus faced the self-righteous Jewish religious leaders before. In Matthew 9:13, He quotes Hosea 6:6, “But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.” Jesus repeats this verse when rebuking the Pharisees for condemning He and  His disciples for breaking the Sabbath by plucking too many heads of grain and healing a withered hand. Jesus said, “I desire mercy, not sacrifice.”

Lessons from this famous parable: Love God and love neighbor. Show mercy to persons in need. Jesus said, “Go and do likewise.”

²⁵ On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

   ²⁶ “What is written in the Law?” he replied. “How do you read it?”

 ²⁷ He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”

   ²⁸ “You have answered correctly,” Jesus replied. “Do this and you will live.”

 ²⁹ But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

 ³⁰ In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. ³¹ A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. ³² So too, a Levite, when he came to the place and saw him, passed by on the other side. ³³ But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. ³⁴ He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. ³⁵ The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

   ³⁶ “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

 ³⁷ The expert in the law replied, “The one who had mercy on him.”

   Jesus told him, “Go and do likewise.”—Luke 10:25-37

Nov 16, Parable of the Two Debtors, Luke 7:41-43

Nov 16, Parable of the Two Debtors, Luke 7:41-43

Although this story does not contain an important element of a parable, namely the introduction of “The Kingdom of God/heaven is like…,” it does contain the other elements. It does contain the hypothetical story (“a certain moneylender”) and the everyday occurrence that is used as a spiritual lesson.

Notice the situation. Jesus is having dinner at a Pharisee’s home. A sinful woman comes in and washes Jesus’ feet with her tears, wipes them with her hair, and then anoints His feet with perfume. I have to say, if I am watching this event, sinful or not, I would be embarrassed. I am almost embarrassed just reading about it. The Pharisees begin to grumble about the situation as well. In the face of this self-righteous attitude by Simon, Jesus presents this story.

The meaning is quite simple. Those who see themselves as forgiven much by God will be those most grateful and will love more in return. Notice the idea is not paying back or earning forgiveness, but a loving relationship.

Jesus then makes an immediate application to Simon in verses 44-50. How much do we love God? How grateful are we that our sins have been forgiven? I once was leading a man in a version of the sinner’s prayer that I used to have printed on my business cards. It went something like this, “…I am a lost sinner for whom Christ died…” The person stopped and commented that he wasn’t really a lost sinner, just a regular sinner. What about you?

⁴¹“Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. ⁴² Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?”

 ⁴³ Simon replied, “I suppose the one who had the bigger debt forgiven.”

   “You have judged correctly,” Jesus said.—Luke 7:41-43

Nov 15, Parable of the Seed Growing Secretly, Mark 4:26-29

Nov 15, Parable of the Seed Growing Secretly, Mark 4:26-29

I am not a Bible student who spends all my time noting the similarity and differences between the synoptic Gospels (synoptic means same view) of Matthew, Mark, and Luke, but in this case, the context of this parable requires us to do so.

Notice, Mark puts the Seed Growing Secretly immediately after the explanation of why Jesus teaches in parables and the explanation of the Parable of the Sower. In Mark, the Mustard Seed Parable follows. Mark does not mention the Wheat and Tares. Let us keep in mind the growing parables of Matthew as we understand this parable in Mark. This is a good plan, but we must allow Mark to speak distinctly as well. Thus we would want to note similarities and differences from this parable.

There is a mystery to the growth of seeds in the Kingdom of God. In the Sower, the seed is the Word of God. We all sow Kingdom seeds: a word of witness, a kind deed, an invitation, and even a prayer. We do not know what God accomplishes through the seed. 1 Corinthians 3:6-7 says that Paul plants, Apollos waters, but God makes it grow. Many times in my ministry, the seeds were growing and I thought not. Years later, someone will come along and give testimony about how something that happened in their life 3 or 4 years earlier caused them to turn to the Lord, today.

The Lord promises that His Word will not return to him without accomplishing His purpose (Isaiah 55:11). So take heart and heed what God tells us to do. If God is prompting us to do or say something, we can be certain He has a purpose, and that seed will grow night and day whether we see it or not.

One difference from Matthew’s Gospel just hit me. Matthew unlike Mark and Luke does not include the Lamp on a Stand teaching (Mark 4:21-25). If we have a word to say from God or a witness to share, let is shine. It might just be the seed God intents to plant, grow, and bring to harvest.

For those of you who have sown seeds and are still waiting any sign of growth, reread this passage and trust the Lord. It’s growing. God will accomplish His will. Keep trusting and praying.

 ²⁶ He also said, “This is what the kingdom of God is like. A man scatters seed on the ground. ²⁷ Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. ²⁸ All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. ²⁹ As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.”—Mark 4:26-29

Nov 14, Parable of the Talents, Matthew 25:14-30

Nov 14, Parable of the Talents, Matthew 25:14-30

This parable has the same setting at yesterday’s, Parable of the 10 Virgins. The issue is the second coming of Jesus Christ. The question is whether we will be waiting and watching when Jesus returns. More specifically, will we be like the 5 wise virgins who prepared for the Bridegroom’s coming or like the 5 foolish virgins who were caught unaware. The Parable of the Talents may well give us instructions on how to be like the 5 wise virgins.

A comment can be made about Spiritual Gifts. In language similar to that used in teaching about Spiritual Gifts, the parable describes the five, two, and one bag of gold (talents in KJV) that were given to “each according to his ability” (vs. 15). Romans 12:6a tells us, “We have different gifts, according to the grace given to each of us.” God has given each of us treasures. A talent was a weight measure of precious metal (gold, silver). The talent here really meant a bag of gold not a talent to do something but the analogy fits. You may count material blessings (money) and blessings of opportunity (education, family of origin, Christian heritage, home country) as well as Spiritual Gifts and talents.

How well we use these treasures for the Kingdom until Jesus returns determines how well we wait for His coming. I know several folks who received less in opportunity, talent, and giftedness, but have far surpassed me in serving the Lord.

I knew a man named Billy. Billy had cerebral palsy, MS, or some other crippling disease. He could barely talk or walk and did not own a car. He sold greeting cards house to house in the Dubois/Reynoldsville area. I believe Billy witnessed to far more folks than I ever will. He has also possibly won more souls into the kingdom than many of us put together. I’m not pitying nor condemning myself. I just know God sees all that goes on. He will judge righteously. How well are you investing the treasures you have been given?

¹⁴ “Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. ¹⁵ To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. ¹⁶ The man who had received five bags of gold went at once and put his money to work and gained five bags more. ¹⁷ So also, the one with two bags of gold gained two more. ¹⁸ But the man who had received one bag went off, dug a hole in the ground and hid his master’s money.

   ¹⁹ “After a long time the master of those servants returned and settled accounts with them. ²⁰ The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’

   ²¹ “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’

   ²² “The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’

   ²³ “His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’

   ²⁴ “Then the man who had received one bag of gold came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. ²⁵ So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.’

   ²⁶ “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? ²⁷ Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

   ²⁸ “‘So take the bag of gold from him and give it to the one who has ten bags. ²⁹ For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. ³⁰ And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’”

— Matthew 25:14-30

Nov 13, Parable of the Ten Virgins, Matthew 25:1-13

Nov 13, Parable of the Ten Virgins, Matthew 25:1-13

During the last week of Jesus’ life, He and the disciples toured the Temple mount. Jesus told them that the day was coming when one stone would not be left on another. Every one would be thrown down. The disciples asked Jesus, “Tell us…when will this happen, and what will be the sign of your coming and the end of the age?” (Matt. 24:2-3) The rest of chapter 24 and this parable serve as the answer.

Notice the words of Matthew 24:42 and 44, “Therefore keep watch, because you do not know on what day your Lord will come…So you also must be ready, because the Son of Man will come at an hour when you do not expect him.”

In the parable of the Ten Virgins, the opening phrase, “At that time…” refers to the second coming of Christ. The conclusion/application of the parable found in verse 13 is almost a repeat of Matthew 24:42, “Therefore keep watch, because you do not know the day or the hour” (Matt. 25:13).

With this background in mind, we are now ready to understand the parable. Ten virgins wait for the bridegroom. Five were prepared for the long haul. They were prepared to wait for the bridegroom’s return. The next parable, The Talents, probably describes how one should wait for the return of Jesus.

The Jewish wedding had two phases. The first, the bridegroom came to the bride’s house to receive His Bride and begin observing some religious ceremonies. After a time, the groom or bridegroom would take His bride to His house to resume the celebration and eventually consummate the marriage. There are other interpretations out there, but I like to think of Christ, our Bridegroom, coming to us in the incarnation, (Christmas and His life on earth) to begin the Kingdom and the marriage ceremony. The second part, Jesus returns to consummate the marriage and continue the ceremony for all time in heaven.

It always bothered me about the bridegroom having 10, or 5 for that matter, brides. But remember this is a parable and the meaning is not polygamy but the return of Christ and the Kingdom of God. Every believer becomes part of the Body of Christ and the Bride of Christ. Each of us has a personal and intimate relationship with Christ. When Jesus returns, He is returning for the Church corporately, but you and me individually. Whether the virgin represents a bride or simply an unmarried attendant invited to participate in the procession does not matter. In simple terms, the virgins represent followers of Christ.

When will Christ return? We don’t exactly know. What is clear is that Jesus will return and He will come to receive us. Will Christ find you and me faithful when He returns? Let us stand firm in the faith. Let us not be distracted and discouraged as we await our Lord’s return.

 ¹ “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. ² Five of them were foolish and five were wise. ³ The foolish ones took their lamps but did not take any oil with them. ⁴ The wise ones, however, took oil in jars along with their lamps. ⁵ The bridegroom was a long time in coming, and they all became drowsy and fell asleep.

   ⁶ “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’

   ⁷ “Then all the virgins woke up and trimmed their lamps. ⁸ The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’

   ⁹ “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’

   ¹⁰ “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.

   ¹¹ “Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’

   ¹² “But he replied, ‘Truly I tell you, I don’t know you.’

   ¹³ “Therefore keep watch, because you do not know the day or the hour.”—Matthew 25:1-13

Nov 12, Parable of the Marriage of the King's Son

Nov 12, Parable of the Marriage of the King’s Son, Matthew 22:1-14

As Jesus’ time on earth became increasingly short, much of His teaching revolved around His passion (suffering, death, and resurrection) and the way of salvation for the Gentiles and the Jews. The Old Testament seemed to present the plan that the Jews would be saved and through their testimony, the entire world would be reached with the message of the Kingdom. However, Jesus repeated taught the disciples that the scriptures (in this case they only had the Old Testament scriptures) predicted that the Messiah would be rejected, suffer, and die. This was God’s “Plan A” all along. Something had to be done about the sin problem. We could not cleanse ourselves from sin. The Jewish servitude to sin was vastly more important to deal with than to the Romans.

In these last four parables, Laborers in Vineyard, Two Sons, Wicked Husbandman, and the Marriage of the King’s Son, we see a similar theme of the first being last and the last first. Those originally called were rejected and those originally not called become the chosen. God’s plan was to bring the Messiah to earth in fulfillment of His covenant with the Jewish people, but through their rejection, to offer the Good News of the Kingdom to the Gentiles. Most of us believe that in the end, the Jewish people will recognize Jesus Christ as their Messiah even if this only occurs at His second coming.

Let me comment on one particular passage from the Parable of the Marriage of the King’s Son: After “anyone” was invited to the banquet, they gathered both bad and good to the fill the wedding hall (verse 9-10). Verses 11-14 describe a puzzling occurrence. One guest did not have wedding clothes. He was bound and thrown outside into the eternal punishment described by “weeping and gnashing of teeth.” If he was known to be bad but was invited anyway, why was he thrown out and condemned?

Jesus Christ came and paid the price for our sins. Both the good and the bad have sinned. Jesus will clothe all who call upon Him with a robe of righteousness. Remember the parables of the Dragnet and the Wheat and Tares. In the Kingdom of God, there is a mixture of believers and imposters. Those who have not been washed in the blood of Christ and clothed with His righteousness will not enter into the Kingdom of Heaven. They were invited. I think this supports the Arminian position that all can be saved, and salvation is available to everyone. Only those who respond to God’s offer of salvation and trust Christ as Savior and Lord will be saved. The few chosen refers to those who are truly converted.

¹ Jesus spoke to them again in parables, saying: ² “The kingdom of heaven is like a king who prepared a wedding banquet for his son. ³ He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.

⁴ “Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’

⁵ “But they paid no attention and went off—one to his field, another to his business. ⁶ The rest seized his servants, mistreated them and killed them. ⁷ The king was enraged. He sent his army and destroyed those murderers and burned their city.

⁸ “Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. ⁹ So go to the street corners and invite to the banquet anyone you find.’ ¹⁰ So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests.

¹¹ “But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. ¹² He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless.

¹³ “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’

¹⁴ “For many are invited, but few are chosen.”—Matthew 22:1-14

Nov 11, Parable of the Wicked Husbandman, Matthew 21:33-46

Nov 11, Parable of the Wicked Husbandman, Matthew 21:33-46

Again in this parable, the explanation comes immediately after the story. Verses 42-44 are directed to the Jewish leadership. Theses verses almost seem like part of the parable but are actually explanation or direct teaching to the hearers. Notice, the chief priests and Pharisees knew Jesus was speaking about them.

The servants represent the prophets who spoke for God. I am reminded of the suffering, humiliation, and rejection Jeremiah suffered at the hands of the Jewish people. When the landowner, God, sends His son, one would think the Son of God would get respect. The hard hearted and jealous religious leadership killed Jesus.

Two additional corollaries: 1) Neither the Jews or the Romans killed Jesus. Jesus confessed to blasphemy in the eyes of the Jewish council when He claimed to be the Son of God and the Messiah. God killed Jesus. God sacrificed Himself for our sins. 2) In what way might Jesus be displeased with the religious establishment today if He were walking the earth as then?

    ³³ “Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and moved to another place. ³⁴ When the harvest time approached, he sent his servants to the tenants to collect his fruit.

   ³⁵ “The tenants seized his servants; they beat one, killed another, and stoned a third. ³⁶ Then he sent other servants to them, more than the first time, and the tenants treated them the same way. ³⁷ Last of all, he sent his son to them. ‘They will respect my son,’ he said.

   ³⁸ “But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’ ³⁹ So they took him and threw him out of the vineyard and killed him.

   ⁴⁰ “Therefore, when the owner of the vineyard comes, what will he do to those tenants?”

 ⁴¹ “He will bring those wretches to a wretched end,” they replied, “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.”

 ⁴² Jesus said to them, “Have you never read in the Scriptures: ‘The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes’?

   ⁴³ “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. ⁴⁴ Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed.”

 ⁴⁵ When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them. ⁴⁶ They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.—Matthew 21:33-46

Nov. 10, Parable of the Two Sons, Matthew 21:28-32

Nov. 10, Parable of the Two Sons, Matthew 21:28-32

The context of this parable is very interesting. Jesus had just completed His Triumphal Entry into Jerusalem on what we call Palm Sunday, the Sunday before His crucifixion. The next day in the Temple, the religious leaders question Jesus about His authority to teach and to cast the money changers and vendors out of the Temple courts (21:23-27). After this confrontation with the Jewish leaders, Jesus gives the parable of the Two Sons.

The context is very interesting because Jesus does something different with this parable. I said earlier how the parables were intended to hide the truth from unbelievers. In this parable, Jesus includes the explanation with the parable. Jesus has done this before, but in those times, He was alone with His disciples. This time, Jesus wanted His audience, unbelievers though they were, to get the message. Notice how hard hitting the interpretation/application is toward the Jewish leadership (21:31-32). I cannot say it any better than Jesus did.

²⁸ “What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’

²⁹ “‘I will not,’ he answered, but later he changed his mind and went.

³⁰ “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.

³¹ “Which of the two did what his father wanted?”

   “The first,” they answered.

Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. ³² For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him” (Matthew 21:28-32).

Nov. 9, Parable of Laborers in the Vineyard, Matthew 20:1-16

Nov. 9, Parable of the Laborers in the Vineyard, Matthew 20:1-16

The context of this parable is important to understanding its meaning. The phrase that concludes the parable, “So the last will be first, and the first will be last” (16), is nearly the same phrase that introduces the parable. Jesus had just watched the rich young ruler depart sadly because his riches prevented him from following Jesus. Jesus then speaks about how hard it is for a rich man to enter the kingdom of heaven.

After a discussion about rewards for those who had, unlike the rich young ruler, left all to follow Him, Jesus says, “But many who are first will be last, and many who are last will be first” (19:30). With this thought in mind, Jesus tells the parable about workers hired at the last hour being paid the same as those who worked all day long.

When reading this parable, the discussion usually goes to death-bed conversions or people who waited until late in life to trust Christ as Savior. This may be a valid interpretation. Whether you accept Christ at age 5 or at age 95, you are equally saved and have the gift of eternal salvation. God is gracious. We are saved by grace, the gift of God, not by our works (Ephesians 2:8-9).

There is some similarity between this parable and the parable of the two sons found in the next chapter, Matthew 21:28-32. The workers in the vineyard thought like the chief priests and teachers that they were earning God’s love by their good works. To Christians or religious persons who think they are better than other folks, these parables remind us that salvation is the free gift of God to all who repent of their sins and trust Jesus Christ. (Romans 6:23).

¹“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. ² He agreed to pay them a denarius for the day and sent them into his vineyard.

   ³ “About nine in the morning he went out and saw others standing in the marketplace doing nothing. ⁴ He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’ ⁵ So they went.

   “He went out again about noon and about three in the afternoon and did the same thing. ⁶ About five in the afternoon he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’

   ⁷ “‘Because no one has hired us,’ they answered.

   “He said to them, ‘You also go and work in my vineyard.’

   ⁸ “When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’

   ⁹ “The workers who were hired about five in the afternoon came and each received a denarius. ¹⁰ So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. ¹¹ When they received it, they began to grumble against the landowner. ¹² ‘These who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’

   ¹³ “But he answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? ¹⁴ Take your pay and go. I want to give the one who was hired last the same as I gave you. ¹⁵ Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

   ¹⁶ “So the last will be first, and the first will be last.”—Matthew 20:1-16