 
### Let Those that Have Ears to Hear...Let Them Hear

### The Parables of Jesus in Chronological Order

### \- A Lesson Plan for Discipleship

Copyright 2015 Raymond Tripi

Published by Raymond Tripi at Smashwords

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Table of Contents

Preface

The First Parables

The Parable of the Guests of the Bridegroom

The Parable of the New Cloth on an Old Garment

The Parable of the New Wine in Old Wineskins

The Early Parables of Jesus by the Sea of Galilee

The Parable of the Wise and the Foolish Builders

The Parable of the "Children in the Market Place"

The Parable of the Creditor and the Two Debtors

The Parable of the Sower and The Four Types of Soils

The Parable of the "Good Seed Sown"

The Parables of Jesus by the Sea of Galilee Concerning the Kingdom of Heaven

Introduction to the Parables on the "Kingdom of Heaven" by the Sea of Galilee

The Parable of the Wheat and the Tares

The Parable of the Mustard Seed

The Parable of the Hidden Leaven

The Parable of the Hidden Treasure

The Parable of the Pearl of Great Price

The Parable of the Great Fishing Net

The Parable of the Owner of a House

Parables Concerning the Good Shepherd; Prayer and Who is Your Neighbor

The Parable of the Good Shepherd

The Parable of the Good Samaritan

The Parable of the Importunate Friend at Midnight

Parables to Beware of the Leaven of the Pharisees

Introduction to the Parables Concerning the "Leaven of the Pharisees"

The Parable of the Rich Man Foolishly Building Bigger Barns

The Parable of the Faithful, Watchful Servants

The Parable of the Goodman of the House and the Thief

The Parable of the Wise and Foolish Servants

Another Parable While in Galilee

The Parable of the Unfruitful Fig Tree

The Parables at Dinner in the Home of the "Chief Pharisee" in Capernaum

The Parable of the Lowest Seat at the Feast

The Parable of the Invitation to a Great Banquet

The Parables on the Roadside Outside of Capernaum

Introduction to the Parables on the Roadside Outside of Capernaum

The Parable of the Cost of Discipleship

The Parable of the Lost Sheep

The Parable of the Lost Coin

The Parable of the Prodigal Son

The Parable of the Unjust Steward

The Parable of the Rich man and Lazarus

The Parable of the Unmerciful Servant

The Parable of the Master and his Servant

The Parables on the Road to Jerusalem through Samaria and Galilee

The Parable of the Persistent Widow and Unjust Judge

The Parable of the Pharisee and Tax Collector

The Parable of the Workers in the Vineyard

An "After Dinner" Parable at the home of Zacchaeus

The Parable of the King's Return

The Parables in the Temple Area after the "Triumphant Entry" into Jerusalem

The Parable of the Two Sons

The Parable of the Wicked Husbandmen

The Parable of the Invitation to a Wedding Banquet

The Parables of the "End Times" and the Coming Kingdom

The Parable of the Fig Tree

The Second Use of the Parable of the Watchful Servants

The Second Use of the Parable of the Faithful and Wise Servants

The Last Parables of Jesus to His Disciples

The Parable of the Wise and Foolish Virgins

The Parable of the Talents

The Parable of the Sheep and the Goats

Other Sayings and Analogies of Jesus

He who has ears to hear, let him hear...

Verily, Verily... (Truly, Truly... or Let it be Established)

The Strait Gate

The Analogy of the Good Fruit and the Evil Fruit

The Analogy of the Disciple of Jesus being Salt

The Analogy of the Light/Lamp on a Stand

About the Author

Other Books by this Author
Preface

The Gospel accounts give us the greatest example of how to truly disciple people effectively. The twelve disciples had the distinct and wonderful privilege and blessing to have the greatest "discipler" in the history of the world train them in their mission of life. One of the tools that Jesus used as the "Great Discipler" was the use of parables. We are all familiar with these wonderful stories, analogies and word pictures that Jesus gave. Some of these parables He spoke to the multitudes with His disciples present. Some He spoke in "private" times of teaching and training with just the twelve present. If we follow the Gospel accounts and Jesus' use of these parables, we begin to see a process of discipleship from the first parable given to the very last one spoken to them just prior to Jesus' passion. They form a "lesson plan of discipleship." We can say that these parables, put in chronological order as given within the Gospel accounts, bring the disciples through a process of growing from "infants" in this new way of life, to becoming the men that would ultimately be used by God to radically "change the world."

The term, "disciple" comes from the Greek word, "mathētēs," which means "to be a student, a pupil for the purpose of changing one's lifestyle to the one that you are choosing to follow." We know that Jesus selected twelve men to be with Him. They were called His twelve disciples. However, we do know that one of those twelve ended up not being one who understood Jesus, His message and teaching and therefore, he did not change his lifestyle. Yes, he is called as one of the twelve. Yes, he followed and listened to Jesus. However, the end result was that He did not truly "hear with ears that would hear" what Jesus was actually teaching. The result was clear.

Everyone knows what happened. Even though Judas followed and listened, he did not truly "hear" nor did he choose to change His lifestyle. The other eleven followed, listened and truly heard what Jesus was truly saying. Their lives were in process of changing. When "push came to shove" they may have run but they ultimately did hear and receive what Jesus spoke. His words fell on good hearts. As we said previously, they went on to bring the Good News of salvation, redemption and restored relationship back with God, the Father, through His Son, Jesus in the power of the Holy Spirit to this hungry and thirsty world.

Over the years, the Lord has renewed the vision that He had given me in which, simply stated, he said "Consider your ways... build my house." The "house" meaning each and every believer where God now rests and dwells because of Jesus' work on the cross and His resurrection from the grave. The Lord has prompted me to study the parables much in the same way Jesus used with His disciples in approximately their same order. I say approximately simply to be honest and say that no one can be totally sure of their exact order because of their use in one, some but not all the Gospel accounts.

Jesus used these parables to amplify His message to His disciples. Some parables were given in teaching settings. Some were given in response to a question or presented to Jesus. Some were in response to a statement or action from someone in the crowd. Some of the parables were directed towards the religious leaders. Some were directly given to just His twelve disciples in personal quiet times together. Some were spoken to the multitudes.

Whatever the case may be, we as disciples of Christ, should be reading, hearing and listening to these parables within the same context that Jesus spoke. The context and background of each parable is just as vital to understanding what Jesus was teaching as the parable itself. As we study these parables in this way, we are allowing ourselves to be under His training and tutelage just as the twelve disciples were. We need to "sit" under Jesus who is "THE teacher," THE Great "Discipler," and allow Him to use these same parables and analogies to "disciple" each and every one of us.

We in turn should use these same "tools" (the parables of Jesus) in "discipleship classes and training." Remember, we must be making "disciples of Jesus" and not disciples of any pastor, leader, denomination or anyone else. The only "DNA" a true disciple of Jesus should have is the "DNA" of Jesus because in Jesus we are "one with Him and the Father." There should be no such thing as the "DNA" or discipleship role model of a certain ministry, leader, church or denomination. It should be all about Jesus!!!

We invite you come along on this journey with Jesus. Lose yourself in time and imagine as if we are traveling with Jesus through the regions of Galilee; sitting with Him by the Sea of Galilee, sitting with him along the roadside as He teaches the crowds; visiting the cities of Capernaum, Nain, Jericho and of course Jerusalem. We will be listening to the "Great Discipler" as He disciples His disciples. We will be listening but I pray that we will be "hearing?"

"Let those that have ears to hear, let them hear..."
The First Parables

Guests of the Bridegroom - Matthew 9: 15; Mark 2:19, 20; Luke 5:34, 35

New Cloth on an Old Garment - Matthew 9:16; Mark 2:21; Luke 5:36

New Wine in Old Wineskins - Matthew 9:17; Mark 2:22; Luke5:37-38

\- Background and Context of These Parables

Other than some analogies and other teachings that we know of as seen through the first chapters of Matthew, Mark, Luke and John, the parables used at this setting seem to be the first usage by Jesus of the "discipling tool" known as parables.

The traditional view of these parables - the "Guests of the Bridegroom," New Cloth on an Old Garment" and "New Wine in Old Wineskins" - is that Jesus was speaking about the Holy Spirit coming into the lives of new believers. The "traditional teaching" is that you cannot put new ideas and Christian thinking into the "old" ways of the Old Testament. The "traditional" explanation of these parables goes on to say that the Holy Spirit can only come and dwell within a person who has been made new through a born again experience.

These are very true principles. However, in the context of when and why these parables were given, as we shall discuss, Jesus may have had something different that He was trying to bring forth with these parables. Let's see...

These three parables were given at the same event - the banquet/dinner that Matthew (Levi) had at his home after his encounter with, and his call by, Jesus to come and follow Him. (Matthew 9:9,10)

Matthew had invited all of his fellow publicans (tax collectors) and "others" who were referred to collectively as, in the words of the Pharisees, "sinners."

All twelve of the disciples were not "called" as of yet. So far up, until this time, we have Peter, Andrew, John, James and now Matthew.

Others may have been present but were not "called out" to be His twelve "disciples" as of yet.

\- The question asked to Jesus concerned, "Why were Jesus' disciples not fasting?"

The Pharisees and their disciples, as well as John the Baptist's disciples were those who would have had a lifestyle that included fasting. Most probably, John, who did come from a priestly line (Zacharias), had disciples who were most probably Levites, as well as some who may have possibly been from the Essene sect, which was a very "religiously, devout" sect of Judaism. It was at the ruins of the Essene community in Qumran, the "Dead Sea Scrolls" were found.

Both the Pharisee's disciples and John's disciples, being followers of what they considered devout Judaism, seemed to be in agreement concerning this aspect of fasting. (Even though the Pharisees and their disciples were not sold out concerning John the Baptist and His ideas.)

They were also in agreement that if Jesus was preaching a return to the true spiritual things of God, then why were His disciples not doing what they thought were the "spiritual things of God," one of which would be "fasting."

The question was really asked by the disciples of John. The Pharisees may have "stirred them up" as a ploy by the Pharisees to try to get a "division" to rise up between John's disciples and Jesus to cause John's disciples to back away from Jesus and His teachings. John was most likely already in prison at this time and He most likely pointed them to Jesus. After all, even at the baptism of Jesus, John said that Jesus must increase and he must decrease.

\- We see Jesus respond in a gentle manor because of the fact that they were John's disciples and Jesus probably realized that they were stirred up and put up to asking the question being prompted by the Pharisees and their followers.

\- We must keep in mind the context and time of this encounter. Let's take a quick look at Jesus' disciples at that time

As we had said previously, He had just recently called Peter, Andrew, James and John to come and follow Him. What were they doing? They were fishermen who had very little background in living a "spiritual" lifestyle that a priest, Levite or devout Jew would have understood and lived.

Matthew was just called from his tax collector booth. He was a "sinful publican." The spiritual lifestyle of a priest was the farthest thing from his mind. His life and his mind were all about money.

These men were new to all this "spiritual" stuff. Their hearts were stirred by Jesus, which prompted them to follow Him. However, when they did choose to follow, they were about to enter into a totally new and different world than what they were used to and understood.

The Pharisees had just finished questioning Jesus' few disciples about why Jesus eats with sinners. We know that they did not answer. Most likely because they did not know what to answer. We will see why in a moment. Jesus overheard the Pharisees asking His disciples the question. Jesus responded, _"They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance."_ (Matthew 9:11-13).

Now, John's disciples go to Jesus to bring accusations against those same disciples. They ask, _"Why do we and the Pharisees fast oft, but thy disciples fast not?"_ \- Matthew 9:14 (KJV)

\- Jesus' answer to the question presented to Him was to give these three parables - _"Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved."_ \- Matthew 9:16-17

We must understand that Jesus was not doing away with fasting. Jesus does say that there will be a time when His disciples will indeed enter into a fasting lifestyle. Jesus was not expressing at this time that He was bringing in a new teaching that needed a new mindset. Although that would be true as He continued on in His ministry, it was not the point that I believe He was trying to make in His answer to the question given. Remember, the question was, "Why are they were not fasting?"

Jesus was saying that this whole thing of being a "disciple" was totally new to His followers. There would be things that they needed to grow into. He did not want to put extra burdens on them at this time. In other words, He was "easing" them into this whole new way of life. He was saying that now is not the time for them to deal with fasting. After all, they were fishermen and a tax collector. They were used to having big appetites and eating a lot. They were big guys and most likely never fasted.

Here they were just starting out, most likely a few days (it was Matthew's first day) or possibly a few weeks for the others, on this new venture and journey. Jesus' main task was to form relationship with them, as well as to form and gain their trust in Him. Fasting, therefore, was a little further down on His priority list. If Jesus had placed the "fasting" initiative immediately upon them, it may have been too much for them to handle in this "infancy stage" of their "discipleship."

Therefore He goes go on to say that it would be like putting "new cloth on old ones." It would put undue stress upon these men before the proper time and it would "tear" them from Him and He would lose them. It would be like putting "new wine in old wineskins." These new "disciples" were set in their worldly ways and to now quickly drop them into a new "spiritually" led lifestyle, especially in the area of fasting, would cause them to "burst."

\- We see that Jesus did not do away with the "spiritual" aspects of the Word that included fasting.

Even though now was not the time for His disciples to be pressed into doing these things, there will come a time "when the bridegroom will not be with them." He was pointing to a time, 3 ½ years later, when they would have had time to be with Jesus and grow. They would have experienced His resurrection. They would be able to grasp the whole concept of who Jesus actually was. They would then also receive the fullness of the Holy Spirit. All of that would help give them the ability to live the Christ-like lifestyle.

In other words, Jesus was saying that there will a come a time - when they will be spiritually prepared, have the correct spiritual understanding and the correct motives - for fasting.

\- I believe the point that Jesus was teaching to those present, was not so much that He was bringing in a "new" movement of God's Kingdom. This was true. However, I believe He was trying to tell the Pharisees and John's disciples to "cut my disciples some slack." They are new to all of this. They will be spending time with me and there is a time and place for all these things you bring up. However, concerning this aspect of "fasting," now is not the time. Jesus was "protecting" His newly formed group of disciples.

\- I believe leaders and Christians in general would do well to heed the message and learn from this teaching from a very wise "discipler" when it comes to "discipling" new believers.

We need to be careful that we do not over burden new believers. Sometimes, we immediately put requirements on new believers. We require such things as, being in church seven days a week. We make them pray three hours a day when they really don't even know what prayer really is. We tell them that they must be doing this or that and yes, even fasting, because "now you are a Christian." What we should do is allow the new believer to grow in the Lord and allow them time for growth. People grow at different levels.

We must be careful that we do not take new believers and make them into disciples of John, or Ray, or Joe, or Mary, or pastor so and so, or prophet so and so, or ... you fill in the blank.

The most important thing we can do for new believers is to point them to a deeper relationship with Jesus - not by giving them things to do - but by allowing Jesus to work in their lives according to His timetable for each individual. We just need to be there to support them as they grow. Yes, we may need to add a little "water." Yes, we may need to add some "fertilizer." Yes, we may be used to do some "pruning." But ultimately we must allow Jesus, through the Holy Spirit within each believer, to lead him or her on their "spiritual" journey of being a disciple of Jesus. Jesus, through the Holy Spirit, takes His disciples on their own journey to where they become full-grown "disciples of Jesus" - ones who choose to change their lifestyle to that of the One they are choosing to follow.
The Early Parables of Jesus by the Sea of Galilee

The Parable of the Wise and the Foolish Builders (Matthew 7:24-27; Luke6:47-49)

Matthew 7:24-27 - Jesus' first use of this parable

\- Background and Context of this parable as found in Matthew 7

This "parable" by Jesus could be considered as either a parable or an analogy. It was used during the conclusion of Jesus' very first major teaching that really launched His ministry. It was the teaching that is commonly referred to as the "Sermon on the Mount" (Matthew 5, 6, and 7). This parable/analogy was given in the midst of this first in-depth teaching to His very first followers and the first of those that He would choose to be the "12 disciples" of His inner circle.

As of this time, we can only be assured that Peter, Andrew, James and John were "called" to be with Jesus (Matthew 4:18-22). Some of the others, who would become known as the "twelve disciples," along with these four, may have been in the crowd.

This was the first time Jesus used this parable. He uses it again in Luke 6:47-49.

\- Matthew 7:24-27 - _"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."_

As mentioned, this parable was used at the conclusion of Jesus' "Sermon on the Mount" in which Jesus expressed the character and lifestyle of what a true disciple of His would exhibit and manifest.

This parable follows the analogy of the "strait gate and narrow way," as well as the analogy of the "Good and Bad Fruit Trees."

Why does Jesus end His "Sermon on the Mount" with this parable?

\- It is clear that Jesus is referring to the entire teaching that He just presented in Matthew 5, 6, 7, as He states, _"... whosoever heareth these sayings of mine..."_

Jesus is stating that the most important aspect concerning being a true disciple of His was that the "hearer" would actually "do what He is saying." These teachings were to be a guideline to the lifestyle of a true disciple of Jesus. His teaching expressed the very lifestyle and character that Jesus exhibited and lived.

Therefore it would be a role model for His disciples, not just for the "twelve" that would follow Him while He was on the earth, but it was a role model for every believer that would come afterwards including us, today.

\- Some terms defined

"Build" - This comes from the Greek word " oikodomeō" which means to erect something from the foundation. It also can infer that restoration or rebuilding needs to be done.

"House" - This comes from the Greek word, "oikia" which means a dwelling place, a place to inhabit. It also can stand for the inhabitants of the house as well as the family or the family line.

"Wise man" - This comes from the Greek word, "phronimos" which is an adjective and means prudent, intelligent and mindful to take great care in one's interests.

"Foolish man" - This comes from the Greek word "mōros" (where we get our English word "moron" from). This again is an adjective that means godless and impious.

\- This is a fitting parable for Jesus to conclude His first important teaching. This parable sets the "tone" for not just Jesus' ministry, but it clearly "draws the line" for anyone who chooses to follow Him and take on the lifestyle that He is about to role-model.

If an individual chooses to believe in Jesus and chooses to change his or her lifestyle to that of the lifestyle that Jesus role-modeled, He goes on to tell us that that individual had made a very "wise" decision and Jesus considers that individual as a "wise" person.

An individual's "house," their physical" dwelling place," referring to their physical body as well as one's "spiritual being," would then become a "spiritual house" that would be built or rebuilt (born again) upon the "Rock."

The term "Rock" is used in the Jewish scriptures to refer to God, the Father, (Psalm 62:7; 92:15; 2Samuel 22:3; Psalm 18:2). By this the scriptures are inferring that all the precepts, principles and ways of God and His Kingdom are the "Rock" in which an individual should live out and obey throughout their life. If the individual follows these principles and precepts they would be able to stand firm, walk in and experience God's abundance and blessings.

It is actually God's Word that is the "Rock of our Salvation." Jesus was the perfect role model of the Word of God because He was the incarnate Word of God.

Therefore, if the disciple of Jesus (the born again child of God) lives their life by following and obeying the precepts and principles of God's Word during their most difficult times, as well as whatever life and the devil may throw their way, they will not fall or be destroyed. That disciple will have "life eternal" and experience abundant life in and through Christ.

Those that have heard but reject Jesus and choose not "to do" His precepts.... Well, great will be their fall \- right into the depths of eternal damnation and separation from God.

Jesus was teaching His disciples that it is wise and prudent to "hear" His words and believe in who He is. It is a wise person who follows after and chooses to change their lifestyle to that of Jesus. This is the only sensible (wise) thing to do. Unless the individual has "a death wish" or they are just out and out hard-hearted, stubborn or rebellious.

The second use of the parable of the "Wise and the Foolish Builders" as found in Luke6:47-49

\- Background and Context of this parable as found in Luke 6

Jesus uses this parable a second time. However, it is in a totally different setting. If we read Luke 6:13-18 we see that at this time, Jesus had just selected and named all of His 12 disciples. In the account in Matthew 5 of the Sermon on the Mount we discussed that He had only selected 4 at that time.

Also, as we read in Luke 6:17, Jesus and His disciples "came down to the plain" where He was met by the multitudes. In Matthew it said that He "went up the mountain then sat" and taught. From this we can see that this is a different setting from the account in Matthew. Therefore, it is a second use of this parable by Jesus.

If we see it in context, Jesus repeated much of His teaching from the "Sermon on the Mount" but in a little different way (Luke 6:20-38). There are some differences. However, at the conclusion of this time of teaching, Jesus again refers to this parable of the "Wise and Foolish Builders." In this version He adds some other aspects to this parable.

\- Luke 6:47-49 - _"Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great."_

The main emphasis of this teaching was that if you claim to be a disciple of Jesus and He is your Lord, then your life and lifestyle should be manifesting the lifestyle of Christ. _"And why call ye me, Lord, Lord, and do not the things which I say?"_ (Luke 6:46)

Jesus was expressing that everything He had just taught concerned the character and lifestyle of a disciple of His. However, in this account of the parable, Jesus adds another aspect. He added the words, _"... and digged deep, and laid the foundation on a rock..."_

Why did Jesus add this phrase to this parable here?As we mentioned previously, the Jewish scriptures referred to the "Rock" as being God and His Word - His precepts, principles and ways of His love, grace, mercy and peace.

In the New Testament, the term "foundation" or "foundation stone," is used to refer to the Good News of Jesus (Isaiah 28:6; 1Corinthians 3:11). Through accepting Jesus into their heart, the believer can now build their "spiritual house," their lives, upon the "foundation stone" of salvation that is found in and through Jesus. Jesus' ministry was "laid" and "founded upon" the ways and precepts of God the Father (the Rock).

The "digging deep" part refers to a true heart of repentance by the individual that digs deep within themselves and recognizes their need to be rescued from imminent peril. It recognizes its need for God. That type of "heart" recognizes its sinful ways, cries out for God to "save" them and makes a decision to turn from that sinful lifestyle and turn towards God, the "Rock," whose ways are righteous and brings life.

Their "heart" allows Jesus to come and be their "foundation" that is laid upon the "Rock" of the principles of God. The believer's "house," their life and lifestyle, will now be able to manifest the Kingdom of God and it will "not be shaken." It will stand strong and firm no matter what may come against them.

Through this parable, Jesus speaks of a lifestyle of continual obedience to the principles, precepts and commandments of God. As we live our lives - living a lifestyle that is led by the Holy Spirit, founded upon God's Word and on the "Foundation Stone" of Jesus who is our role-model - we will have life eternal. If a person "hears" but chooses not to do these sayings of Jesus - great will be their fall - right into the depths of eternal damnation and separation from God.

As we had discussed previously, Jesus was teaching His disciples that it is wise and prudent to believe in Him as Messiah, follow after and choose to change their lifestyle to that of the one He role-modeled. He puts it in such a way that it would be the only sensible (wise) thing for any individual to do unless they have "a death wish" or they are just out and out hard-hearted, stubborn or rebellious.

\- Let those that have ears to hear, let them hear...

The Parable of the "Children in the Market Place" - Matthew 11:16, 17; Luke 7:31, 32

\- Background and Context

This parable is found in Matthew 11:16, 17 and Luke 7:31, 32. The accounts in Matthew and Luke of the use of this parable do not seem to line up time wise. However, they are telling of the same account and use of the parable.

In Luke's account, Jesus gave this parable when He was in the city of "Nain." As he entered the city he came upon a funeral procession. We read of the account of Jesus raising a widow's son from the dead in Luke 7:11-16.

In Matthew's account we are not quite sure where Matthew places Jesus when He gave this parable. However, we can be quite confident that it is a retelling of the same account and usage of the parable of the "Children in the Market Place" as it appears in Luke

In both accounts, John the Baptist while in prison sent his disciples to Jesus to ask Jesus if He truly was the one they have been waiting for. Jesus tells John's disciples to go and tell John all that they have seen and heard, which ultimately meant that, yes, Jesus was the "One."

Jesus then proceeds to explain the purpose of John the Baptist and who he really was as the forerunner to the Messiah. (Matthew 11:7-15; Luke 7:24-28)

Jesus is well aware that the Pharisees had problems with both Himself and John. They were most likely defaming Jesus and John to the people because of the way they were living. John lived and ministered in the "wilderness/dessert" and ate locusts and wild honey. Jesus walked and lived in "moderate comfort" and ate well. He walked and ministered in villages and cities. Their "ministry styles" were very different from each other. Yet, the Pharisees were not happy with either one of them. Hence Jesus addresses the Pharisee's hypocrisy. (Luke 7:29, 30)

Jesus then proceeds with this parable.

\- Luke 7:31, 32 - _"And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept."_

\- Matthew 11:16, 17 - _"But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented."_

\- Jesus uses this parable to express and expose the attitude of heart of the Pharisees, as well as some others in those days that had problems with both Jesus and John the Baptist.

The Pharisees and others were set in their own ways and ideas of what a "man of God," as well as what the "Messiah," should be and look like. At least that is what they thought.

The real fact of the matter was that they really could not know what a "man of God" or "prophet" or the "Messiah" should "look like" because God's prophets came from all walks of life. The only true way to know was by the moral excellence of their character and by the words that they spoke. The "Man of God" would speak as "the mouthpiece of God" in the situation that God placed them in.

However, even then, Bible history shows that the "self-righteous ones" did not accept the "prophets" and the "mighty men and women" that were sent by God for His purposes to His people. This was the same way the Pharisees were looking at and thinking concerning both John and Jesus.

\- Jesus then proceeds to give the explanation of the parable in Luke 7:33, 34 _\- "For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!"_

John came with a message and lived one type of "ministry lifestyle" and the Pharisees mocked him. Jesus came with the same message but in a different "ministry lifestyle" and they mocked Him.

Nothing would satisfy the Pharisees because of their incorrect attitude of heart. They believed that it was they who were the proper "role model" of a Godly man of God. They thought that it was their "ministry role-model" that was what a true man that is sent by God should look like.

Whether they realized it or not, in their own minds, they made the Messiah to be after their own "image and likeness." If the man did not fit their ministry style then the man could not possibly be sent from God.

The Pharisees were in their own little world as the "wise, mature" religious leaders of the day and could not be bothered in thinking that anyone else could have something useful to say nor did they really want to hear anything else.

\- Then Jesus makes this statement in Matthew 11:19 and Luke 7:35 - _"But wisdom is justified of all her children."_ What does Jesus mean by this statement and how does it fit in with what He was discussing?

Wisdom is knowledge and it is truth. Wisdom is "self evident." It proves itself by itself because it is true, accurate and sure. "Children of wisdom" are those that truly desire and want to know "Truth." Truth can only be experienced and revealed to those who truly desire and want to know the truth. The attitude of heart of the "child of truth" is that they are always open to learning "truth." They are not "closed minded." However, this does not mean that they are naive either. They are people who do not think that they know everything. Nor do they think that they understand everything.

In other words, they are not "know it alls" that shut out anything that may challenge their way of thinking. If a person "shuts out" the possibility of seeing things differently and never think that they may be seeing things incorrectly then their heart may become hardened to only one way of thinking - their own.

This is just as dangerous as listening to anyone and everyone who comes with "winds and waves" of "new doctrine." There needs to be a balance in being open to what the Spirit is saying through His Word.

A person who is not open to receiving truth has a heart that can become hardened to the revelation and illumination of God's Word. God's Word is so deep and vast that there is no one that can say they have it all and grasp it all. No one that is except Jesus, who was, is and always will be the Living Word. Jesus is saying that God's truth and God's wisdom will be known and received by a person who has a heart that is open to receive it. God will always reveal Himself to a person who desires to know the truth about God, His ways and who He is.

What was Jesus teaching His disciples? What can we as disciples of Jesus, "glean" from what He is saying in these scriptures? As a disciple of Jesus we should always desire to want to know the truth concerning God and His ways. We should never "lean on our own understanding" or another person's understanding of what God's ways and precepts are. They are clearly found within His Word. His precepts and ways are revealed, illuminated and taught to us through the Holy Spirit who is given to every born again child of God. The Holy Spirit is the "Spirit of Truth." (John 14:17; John 15:26; John 16:13)

Are you a "child of wisdom" that is seeking truth through the "Spirit of Truth," or are you a person who is leaning on man's understanding (yours or someone else's ideas) of what the truth concerning God and His ways are?

"Let those that have ears to hear, let them hear..."

The Creditor and the Two Debtors - Luke 7:40-43

\- Background and context of this parable

Jesus was most likely in the "city" of Nain because in Luke 7:11-15 we see that Jesus entered and He raised a widow's son from the dead.

While still in Nain, Jesus is visited by the disciples of John the Baptist. Jesus then proceeds to illuminate to all that are present that John the Baptist was the one that would come to "prepare the way" for the Messiah, which everyone knew Jesus was implying that He, Himself, was the Messiah. Those were the words that initiated the beginning stages for the Pharisees to begin to see Jesus as a threat and reject Him along with John the Baptist (Luke 7:19-35).

In Luke 7:36-39, we Jesus was then invited by a Pharisee, whose name was Simon, to come to his home and have something to eat. There is no mention that Jesus traveled anywhere else so we can assume that this was the home of a Pharisee named Simon who lived in the "city" of Nain. Invited were other people, possibly Pharisees (verse 49) and Jesus' disciples.

A woman enters the room. This may or may not have been "Mary Magdalene," whom Jesus had set free of many demons. Mary (Miriam) came from the village of Migdala, which is a village near the "city" of Nain.The name Mary Magdalene literally means "Miriam from Migdala."

Whoever this woman may have been, we know that she was looked upon as a "sinner" by Simon and she was known to be "a lady of the night" shall we say or at the least a woman of "ill repute." We can infer this from Simon thinking to himself that if Jesus was indeed a prophet that he, _"... would have known who and what manner of woman this is that toucheth him..."_

First of all this "sinner" enters his house, uninvited and unannounced. The real motive and attitude of Simon's heart is revealed. He did not invite Jesus to his home because he believed in who Jesus was but he invited Jesus to his home because he was looking for prestige and honor.

As mentioned previously, this was in the beginning of Jesus ministry and Jesus was gaining popularity with the people. He was yet to be thought of as a threat to the Pharisees although the "rumblings" were beginning.

She comes into the house - quite boldly I might add - and goes right to Jesus and begins to "wash" his feet with her tears (of joy and appreciation). She wipes them with her hair. She then kisses them and opens a "box" of precious ointments and perfumes and proceeds to "anoint" His feet. Simon, whose house they were in, as you can imagine, was enraged at this whole scenario.

Simon then says "within himself," that if Jesus was indeed a prophet, He would know who this woman "was." That was the point. Jesus did know who this woman "was" and He knew who she is "now" that she was set free. Simon did not know that she was set free so he "assumed" that she was still what she was known for - a sinner.

The interesting thing to note here is that Simon "thought to himself" that Jesus was not a prophet because he thought that Jesus could not discern or know what this woman was. Yet, Jesus knew what Simon was thinking and answered his doubt before Simon had a chance to say anything. This in itself should have proven to Simon that Jesus was indeed a "prophet."

\- Luke 7:40-43 - _"And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged."_

Notice that Jesus interacted with Simon. He had an exchange with Simon that allowed Simon to actually answer His own question that was in his own heart.

One problem we see in this exchange is that Simon had already pre-judged the woman based on "old knowledge" of what He thought He knew or heard of her. He was not aware of the changed heart and changed lifestyle that was now within her and who she was now - a woman set free from the bondage of her sin.

We do not know if Simon may have "heard" through the "grapevine" that something had happened between Jesus and Mary being set free. If he did, he did not believe that she could be changed. After all, she was who she was. Either way, the bottom line was that Simon did not realize what she was really doing.

She was giving and expressing her love, adoration, honor, respect and reverence to a very special guest. Something that Simon as the host did not. He obviously did not have any honor or respect for Jesus. Simon did not even do the most basic of the customary greeting of a guest that would enter his home. The custom was to at least have a water basin at the entrance so that the guests could "wash their feet" from the dust of the road and be comfortable.

\- Jesus then gives the explanation of the parable and reveals the heart of the matter within Simon's life.

Luke 7:47-50 - _" Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace."_

This woman was set free from a lifestyle of sin and iniquity. Jesus set her free. She obviously recognized that something different happened within and she did not feel or sense the demonic influence that had controlled her. She no longer had the desire to do what she "knew" how to do all her life. For the first time she experienced the possibility of a lifestyle change that would set her free from the bondage of that sinful life she was in.

She came to Jesus with a heart of love, joy and gratitude. She may have not totally understood what happened but she knew that she was different, inwardly. She came and found Jesus to thank him in the only way she knew how.

She came and "washed" His feet with tears of joy and gratitude. She wiped His feet with her hair. Hair that was once a symbol of her sinfulness now turned into a tool of worship. She kisses His feet, which in most cultures represents a true humbling of one's self. She anointed His feet to bring comfort to the One who gave true comfort to her heart. It was the "attitude of her heart" that brought her back to Jesus and allowed Jesus to speak these words to he _r, "Thy sins are forgiven._ " Jesus healed, forgave and set many people free as we see in the Gospel accounts. He many times told them that He forgave them but He also told them to, "Go and sin no more." That is the key. "Go and sin no more."

A changed heart, a changed life is radically known within the person and seen by others through their changed lifestyle. The desire to go back to that "vomit" of sin is no longer an option. The only thing that person can and wants to do, is go and be with Jesus, love on Him and live the lifestyle that He now gives that person the opportunity to live - the lifestyle of being a disciple of Jesus. It is turning from the sinful ways and lifestyle and turning towards God and His ways and lifestyle. That is the definition of true worship - turning towards and kissing towards God. A lifestyle of true worship is one that is living the same lifestyle that Jesus lived and walked in while here on this earth.

Notice that it was the woman's "faith" in Jesus and what He did for her that caused her to come back and love on Him and give Him honor in front of everyone. She didn't care what anyone thought about her. She only knew what Jesus did and how He thought about her. In her actions she was expressing an attitude of heart of true worship. Her grasp of that understanding, along with a deep gratitude for what Jesus did for her, caused Jesus to declare, "Thy sins are forgiven (because you believe in Me and in who I am), go in peace, your faith has saved you."

Of course this was not received well by those who were present in the house. They could not believe that someone who was such a sinner could be set free and have her sins forgiven by God or by anyone else for that matter. How dare Jesus say such a thing to her. Therefore, for Jesus to say to her that her sins were forgiven was akin to blasphemy. Only God can forgive sin. Jesus was literally saying that He was God. Simon and the others failed to grasp and understand that to be set free from any "debt of sin" is no small matter and should be met with an attitude of thanksgiving and gratitude.

One of the problems they had was that they thought that any "sin" they may have possibly committed (however remote the chance may have been) was only a very "minor" sin. They thought and looked upon the sin of everyone else as being much worse than anything they were possibly capable of committing. They were so self-righteous that they did not think that they were even capable of sin. They were above being capable of sin simply because they were "Pharisees" and religious leaders. They could not see their own sin and wickedness of their own heart.

Their understanding of "sin" was incorrect. They placed one sin as being worse than some other sin. The fact of the matter is that "sin," any sin, is just that, "sin." There is no less of a sin than another.

What is sin? The word "sin," literally means "to miss the mark." Anything that is done contrary to any of God's commandments and precepts is sin. The scripture goes even so far as to tell us in James 4:17, _"Therefore to him that knoweth to do good, and doeth it not, to him it is sin."_

Unfortunately, what we just discussed is so prevalent in the Body of Christ today. We do not realize that any compromise or deviation from living the lifestyle presented through the commandments, precepts and principles found in the Word of God is "sin." Sin is sin and it must be repented of. As we repent, our God is faithful and just to forgive us of our sin. (John 1:9) The key is that when an individual truly repents of the sin that they need to heed the words of Jesus to, "Go and sin no more."

It is important at this point to make mention that, in this parable, it may "sound" as if Jesus was saying that a person who has such a terrible background of sin and receives God's grace, mercy and forgiveness would love Jesus more than someone who may have grew up in a good Christian home, accepted Jesus at an early age and grew up serving the Lord. That is not what this scripture is saying.

The truth is that everyone has been forgiven a great debt. Because of our sin, however minute we may think it is, we were all destined for eternal damnation and separation from God. Through Jesus, we have been saved from that destiny. Through Jesus, every believer now has a destiny of eternal life. Through Jesus, every believer has been "set at one" again with our Loving, Heavenly Father. We should all have the attitude of the heart as this woman had. We all need to have an attitude of heart of thankfulness and gratitude for what the Lord has done for us. We all were forgiven a "great debt." This is what Jesus was teaching His disciples.

\- "Let those that have ears to hear, let them hear..."

Parable of the Sower and The Four Types of Soils - Matthew 13:3-8, 18-23; Mark 4:3-8, 14-20; Luke 8:5-8, 11-15

\- Context and Background of this parable

In Luke's account, Jesus was previously in the City of Nain as seen in Luke 7 where he raised the widow woman's son from the dead, spoke about John the Baptist and visited the "chief" Pharisee's home where the woman (Mary of Magdala) came and worshipped Him. Luke 8 begins with Jesus going to the cities and villages in that surrounding area of Nain, which would have been on the northwestern side of the Sea of Galilee.

In Matthew' account we see that Jesus sat be the "seaside" (somewhere on the northwest side of the Sea of Galilee) and gave this as well as other parables. Matthew tells us that when Jesus completed this parable, and others, Jesus went to His "own country" (Matthew 13:54), which was Nazareth, located in northwestern area of the Sea of Galilee.

Mark's account lines up with Matthew and Luke's account. Mark 4:1 tells us that Jesus was by the "seaside." Mark and Matthew give us another little detail that was not in Luke's account, which was that Jesus actually went into a boat to sit and give this teaching.

All of the above was given for the reason to show that the giving of this parable by Jesus written about in Matthew 13, Mark 4 and Luke 8 were all one in the same account of the giving of the "Parable of the Sower."

All of His 12 disciples would have been there, as well as the crowds that followed Jesus from that area/region.

The "time frame" for the giving of this parable would be somewhere towards the end of Jesus' first year of ministry and the beginning of His second year of ministry.

\- Matthew 13:3-9 - _"And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear."_

\- In each of the accounts Jesus first gives the parable publicly for all to hear. At the conclusion, Jesus uses of one of His favorite sayings, " _Who hath ears to hear, let him hear."_

\- In private, His disciples came and asked Him to explain the parable.

In Luke, Jesus tells the disciples that they would come to know the things of the Kingdom but it would come "progressively." It is a process of growing.

In Matthew and Mark, we hear something very similar but Jesus adds that the people of that time will find it hard to grasp the understanding of any parable because their "heart has grown dull and their ears and eyes do not want to hear or see."

In Mark's account, Jesus goes on to say that if the disciples could not grasp the meaning of this parable, how would they be able to grasp the meaning of the other parables He would tell them? By Jesus saying this, we can see that this is a very important parable for His disciples to truly understand. Therefore, it's meaning and teaching is of the utmost importance for us, today.

\- Matthew 13:18-23 - _"Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty."_

\- The "characters" in this parable

The " _seed_ "

This represents the Word of God, but more importantly the message of salvation through Jesus. It represents the Word of God concerning restoration between God and man. It is the Gospel, the Good News of Jesus Christ the Messiah, the Lord and Savior.

The " _Sower_ "

This represents Jesus who is the One who "sows" the seed of the Good News of salvation in Him.It also represents God, the Father, who has been "sowing the seeds" of salvation through the prophets and all of the Jewish scriptures

The " _Four Soils_ " represent the "Four Types of Heart Conditions" that are in people

\- Soil #1 - The "wayside heart"

This is a heart that has become hardened to the Good News of salvation through Jesus. It is a heart that is in total rebellion against God. It is a heart that totally denies anything to do with Jesus as the Messiah. It is a heart that is not at all open to receiving anything concerning God's love, forgiveness, grace, mercy or peace. The devil (the fowls of the air) comes immediately to take any hint of the Word away so that the individual will stay in their darkness and deception.

It is important to remember that this does not mean that the person with this heart is mean, nasty, harsh or ornery. This heart can come in many different "packages." It can come in a heart that is deceived in believing in other gods. It can come in a heart of an atheist. In can come in a heart that believes they are their own "god." The bottom line is that it is a heart that is hardened to the truth of God's Word and salvation through Jesus.

\- Soil #2 - The "rocky heart"

This is a heart that when it first hears the message of the Gospel it thinks it sounds wonderful. Their ears "receive" it but yet their heart is not truly prepared to fully receive it. Their faith in the truth is very shallow and when the "heat of persecution" comes for being a follower of Christ they immediately walk away from it.

\- Soil #3 - The "thorny heart"

This is a heart that when it first hears the message of the Gospel it also thinks it sounds wonderful. Their ears "receive" it but again, their heart was never truly prepared to fully receive it. The devil knows the buttons to push for this individual which would be the cares and concerns of this world. This could mean the thoughts of gain, wealth, looking for a mate, position or anything else that becomes the priority of the individual heart.

Actually, it just reveals that this was always the priority in that person's heart. The devil just knows how to expose it. The result, again, is to walk away from the Good News of salvation in Jesus.

\- Soil #4 - The "good soil heart"

This is a heart that is prepared and ready to receive the Good News of salvation through Jesus. They receive it with joy. It is real and it is steadfast. How is an individual's heart prepared for the Good News of Jesus?

It goes back to the message of John the Baptist who said, "Repent for the Kingdom of God is as hand." He was sent to "prepare the way of the Lord." John's baptism represented and expressed a heart that would be "fertile ground," prepared through a heart of true repentance in recognizing their sin and wickedness. This "fertile heart" is "prepped and ready" for when the true presence of God would come and manifest itself in the form of Jesus. The person's heart would be open in receiving Jesus as their Messiah, their King, and their only hope of true salvation. It was truly, preparing the way for the presence of the Lord to come into their midst and into their heart.

John's baptism of repentance was a "preparing of the way" for Messiah's first coming on this earth. A heart of true repentance prepares the way within a person's heart that recognizes their need for God and cries out to Him for their salvation, in and through Jesus ("poor in spirit" - Matthew 5:3).

It is a continual heart of true repentance within the believer prepares the way to experience the manifest, tangible presence of the Lord within their life.

Some additional "thoughts" concerning the "characters" in this parable.

We see that the "Sower" in this parable would not be considered by many farmers to be a very good farmer. Seed was very precious and the farmer would always make sure they planted it in soil that would produce the most crops. In this parable we see the "Sower," Jesus, spreading the "seed' of the Good News of salvation everywhere and to everyone. In other words, He gives everyone the opportunity to hear the message of salvation. It then becomes up to the individual and the condition of their heart that will be the deciding factor in what they actually do with that "seed."

Unfortunately, Jesus gives us a bleak outlook concerning this "sowing" of the Good News of salvation - one out of four (25%) will receive, truly receive, the Good News and it will take root. Remember, we are not just talking about getting people to say a prayer and that makes them saved. The individual's heart must be prepared, recognizing their need for God, desiring to have that relationship with their God restored through the acceptance of Jesus as their personal Lord and Savior. Their heart must be "prepared (a heart of true repentance) for the Kingdom of God (salvation through Jesus) is at hand (is now available to that person)."

How will we know those individuals whose heart was truly prepared and truly received Jesus as their Messiah, their Lord and Savior? We will know because their lifestyle will be expressing the lifestyle and character of Jesus - some thirtyfold, some sixtyfold and some one hundredfold. There will be some "movement" towards a changing of their lifestyle.

\- The "Message" of the Parable

As we can see, the main message of this parable concerns a person's heart in receiving and accepting the gift of salvation, the Good News, through the believing in who Jesus is - the Son of God, the Messiah, the Lord of lords, the King of kings, the Savior of the world

It is important to note that Jesus gives a pretty comprehensive explanation of the parable to His disciples and to us.

In each of the Gospel accounts, Jesus proceeds to explain each of the "four types of soils." As we discussed, they represent the four types of "heart," that the "seed," God's Word, would fall upon.

This is one of the few parables that we do get an explanation straight from the Teacher, Himself. Therefore, this must be an important message. Jesus declared, "He that has ears to hear, let Him hear." He then goes on to explain and expound on this parable to His disciples.

Did they "get it" after He expounded on it? One would hope so. However, they were a "work in progress." Jesus did take the time to go over it with them.

As we said this was a fundamental teaching for them as His disciples to understand. If they were going to succeed in being His disciples, as well as His Apostles that would bring His message and Kingdom to the "uttermost parts of the earth," then understanding this parable was fundamental.

The message of the parable is a simple one but yet so vital.

\- If a person's heart is a heart that is truly prepared through crying out to God with a heart that is repentant (being "poor in spirit")...

\- If a person's heart is a heart that is truly ready for and knows that they need the truth of God's Word (His precepts and His ways)...

\- If a person's heart is a heart that believes in the "Messenger of the Covenant," the Messiah, Jesus...

-... then that kind of heart will be open to receive the Truth. It is that person who will progressively grow, inwardly (thirty, sixty and one hundred fold), as a true disciple of Jesus. The "fruit" that will be manifested is a lifestyle that follows after the abundant lifestyle of Jesus.

Jesus was saying that this is the essence of being a disciple of His. This parable, as Jesus explains, concerns the importance of the Gospel and the Word of God going forth to everyone. The Good News is to be told to everyone. It is up to each individual and their willingness of heart to receive this Good News. It all begins with a heart that has prepared itself and "made itself ready for the way of the Lord." It is a heart that is prepared to allow God's holy presence to come, renew their dead spirit into a "born again" spirit, so that God can now dwell within, and live through them, by expressing the character, nature and lifestyle of Jesus. If a person "understands" and "gets" this, as this is right in line with the "Sermon on the Mount" teaching, than that person is "good soil" for God's presence to come, dwell and flourish within and without.

It is no coincidence that we see in Luke 9 and in Mark 6:7, Jesus then sends the disciples out two by two to get their "feet wet" in bringing forth the Kingdom of God and the Good News. He was telling His disciples through this parable that it was just as important that the "hearts of the people" be prepared and ready to receive their message as the very message itself that they were bringing.

\- At the conclusion of this parable, Jesus, Himself, declares, _"He that has ears to hear, let Him hear."_

The Parable of the "Good Seed Sown" - Mark 4:26-29

\- Context and Background of this parable

This parable is only found in the Gospel of Mark. It was given during the same setting as the "Parable of the Sower and the Four Soils." In Mark's Gospel it immediately follows the "Parable of the Sower and the Four Soils."

It would make sense for this parable to be given by Jesus at this point of His teaching to His disciples and the multitudes. He had just finished speaking about a Sower sowing "seeds" which we know was the Word of God concerning salvation and redemption that was being brought forth by Jesus.

The different "soils" were the different conditions of men's hearts in receiving the Good News. We saw that three out of four "soil/heart" conditions would not produce. Only one out of the four, 25%, would truly receive the Good News of salvation through Jesus and grow to bring forth fruit of the lifestyle of Jesus within their lives.

Jesus, in Mark's account, continues with that thought concerning the "seed" when it is received on "good soil" - on a heart that is prepared and ready for it.

\- Mark 4:26-29 - _"And he said, So is the kingdom of God, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come."_

\- What was Jesus Teaching His Disciples

Jesus was teaching that as the seed is sown, if it falls on "good soil," a good heart that is ready and prepared for it, that it will sprout, grow and then bear fruit.

A good farmer does not go out every day and pluck out the seed to see if it is growing. If He does it will never grow but rather it will die. The farmer allows it to grow on its own because it is a natural thing for the seed to sprout and then grow to the point where it brings forth its fruit and then it is reaped. The farmer may water it, fertilize it and even prune it but ultimately he allows the course of nature to do what it does.

So it is with each believer's spiritual growth. We need to allow God's supernatural ways to take their course within a believer's life. Yes, we may need to help water, fertilize and even prune at times. However, ultimately, it is God and His supernatural ways if left alone to do what God does through His Holy Spirit that will cause a harvest of abundant fruit that will come forth from that believer. Sometimes, unknowingly, we try to play God with new believers. We may end up doing more harm than good. Leadership and even pastors must trust God with His own people. Yes, we are to be there when needed. But ultimately, each believer is God's own precious fruit and He knows how to "grow" each one in their own time and in their own way.

When all the fruit that can be brought forth from that "seed" is reaped then the Lord will come and take that person home to be with Him because that person's life's mission was fulfilled. That is when we will hear those words, _"...well done thou good and faithful servant., enter into the joy of your Lord."_

What a tremendous lesson Jesus was teaching His disciples at that time and to us as His disciples, today. Let those who have ears to hear, let them hear.
The Parables of Jesus by the Sea of Galilee Concerning the Kingdom of Heaven

Introduction to the Parables on the "Kingdom of Heaven" by the Sea of Galilee

\- Context and Background of these parables

In Matthew's Gospel, Jesus continues to teach using parables. These parables were given during the same setting as the "Parable of the Sower and the Four Soils." (Please, refer to those notes on page 19)

These parables are in line with the message or theme of the "Parable of the Sower and the Four Soils" - the readiness and attitude of people's hearts in hearing the Gospel message.

Jesus spoke these parables in this "teaching" setting by the seashore of the Sea of Galilee to His disciples, as well as to the multitudes.

As we mentioned previously with the "Parable of the Sower and the Four Soils," it was not until later that day, when the disciples were alone with Jesus, that they asked Him the meaning of these parables. Jesus then proceeded to expound to His disciples what these things meant.

Remember, as we had mentioned previously, Jesus was preparing to send His disciples out, two by two, to "get their feet wet" in bringing the Gospel of the Kingdom to the world (Luke 9 and Mark 6). These parables were all for that purpose of preparing them to be sent out.

He was trying to teach them some basic principles that they would need and hopefully grasp and understand as they were going forth as His "ambassadors." In other words, He was using these parables, as well as all the other parables and analogies He gave throughout His ministry, to "disciple" His disciples in each "stage" of their spiritual growth.

It was time in their "growing process" to begin to learn some valuable understandings concerning the "Kingdom of Heaven" upon this earth and what they may expect to face and come up against. Jesus then proceeds to give other parables along with the parable of the "Parable of the Sower and the Four Soils" all of which pertain to the "Kingdom of Heaven"

\- The Wheat and the Tares - Matthew 13:24-30, 36-43

\- Mustard seed (Kingdom of Heaven) Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19

\- Leaven/Yeast (Kingdom of Heaven) Matthew 13:33 Luke 13:20-21

\- Hidden treasure (Kingdom of Heaven) Matthew 13:44

\- Valuable pearl (Kingdom of Heaven) Matthew 13:45-46

\- Fishing net (Kingdom of Heaven) Matthew 13:47-50

\- Owner of a Householder (Kingdom of Heaven) Matthew 13:52

The Parable of the "Wheat and the Tares" - Matthew 13:24-30, 36-43

\- Matthew 13:24-30 - _"Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."_

\- Context and Background

This parable was given during the same setting as the "Parable of the Sower and the Four Soils." Although this parable is found later on in the narrative of Matthew 13, it is actually given at the same time to the multitude as the "Parable of the Sower and the Four Soils." It was later on, when He was alone with His disciples that Jesus explained and expounded on them to His disciples.

Jesus' was using all of these parables as a teaching tool to His disciples. Soon they would be commissioned to go and bring forth the "Good News" to this world. They were being prepared concerning the principles of "the Kingdom of Heaven." He was teaching them on what the "Kingdom of Heaven" would be and what the "Kingdom of Heaven" might look like on this earth, as well as what to expect. He was preparing them for the fact that the "Kingdom of Heaven" on this earth would be much different than they could ever imagine. It would be much different then what they would be expecting.

The word "tare" is a transliteration of the Greek word, " _zizánion."_ It refers to a type of "darnel." "Darnel" is a weedy rye grass with poisonous seeds, often found in grain fields in the Middle East. It resembles wheat in every way until you take the grain out of its husk. The grains are black.

Figuratively, speaking it refers to those who may look like, sound like and even act like they are children of God. However, inwardly they are not. It refers to what Jesus spoke of in the conclusion of His "Sermon on the Mount" in Matthew 7:21-23, _" Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them,_ _I never knew you_ _: depart from me, ye that work iniquity."_

Matthew 13:36-43 - Jesus, explains the meaning and the "characters" of this parable.

\- The " _man_ " who is sowing the "good seed," Jesus refers to as the "Son of man." He is referring to Himself.

\- The " _field_ " refers to this world. "The earth is the LORD'S, and the fullness thereof; the world, and they that dwell therein." - Psalm 24:1

\- The " _good seed_ " represent the "children of the Kingdom." These are truly disciples of Jesus and who are in oneness with Jesus and the Father. These are those whose hearts were prepared for the Good News of salvation through Jesus and received it with gladness. Now they are primed to bring forth good fruit - some thirty, some sixty, some one hundred fold.

\- The " _tares_ " represent those that are of wickedness whose hearts are cold to the truth of God's Word concerning Jesus and the principles and precepts of God.

\- The " _enemy_ " is the devil and all forces of darkness.

\- The " _reapers_ " are His angels that oversee and assist in the final judgment. (Matthew 25:31-46)

\- The " _time of the harvest_ " is the consummation of the ages at the final judgment Revelation 20:12-15) There will be a separating of those that are truly the disciples of Jesus from those that may seem to look like His but are not. Jesus tells us that the "righteous," those that are truly His disciples, will shine for all to see. The "light" that is within them, as expressed in Matthew 5:16, will shine forth brightly and will be with the Father in His Kingdom forever and ever. Jesus then uses His favorite saying, _"Who hath ears to hear, let him hear."_

\- What was Jesus teaching His disciples when he said, " _Who hath ears to hear, let him hear_?"

Other then the obvious in His explanation to His disciples, He was also letting them know that there was more to this parable that they needed to grasp with "spiritual insight and understanding."

We know that Jesus was preparing His disciples to be the ones that would bring forth the Truth of God's Word by continuing to declare that it pointed to the Good News of salvation through Jesus. This we know through Jesus' teaching in the "Parable of the Sower and the Four Soils."

In Matthew 13:25 we see that "men slept." Who were these men? They were those who were entrusted by the master to keep guard over His field where He sowed the good seed. Jesus was referring to His disciples, both the twelve at that time and any other disciples of Jesus that would follow which includes Christian Leadership and Christians, today. Jesus was telling His disciples that if they did not "keep awake" and guard the precious "seed," guard the truth of the Word of God, the enemy will come in and "sow the tares" among the wheat. The wicked ones will be among and alongside the righteous.

As we saw concerning the definition of what a "tare" is, this will be another "type of seed." It will be a counterfeit that will be planted by the "enemy" of God. The deceivers and their deceptive, wicked doctrines and ideas will be planted alongside of God's "good seed," the Good News, the Gospel of the way of salvation that is found only in and through Jesus.

\- John 14:6 - _"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me."_

\- So who is that enemy?

As we previously read, Jesus tells us that it is the devil. It is the devil who "sows" his doctrine of lies in the midst of God's people as well as in the world. It can take the form of the world's "religions" such as Islam, Buddhism, Universalism, Jehovah's Witnesses, Mormonism, Unitarianism, etc. It may look good. It sounds good. However, the roots of those religions are rooted in hell. They are "doctrines of devils."

1Timothy 4:1- _"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils..."_

Proverbs 5:3-5 tells us, _"For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: But her end is bitter as wormwood, sharp as a twoedged sword. Her feet go down to death; her steps take hold on hell."_

2Corinthians 11:14 - _"And no marvel; for Satan himself is transformed into an angel of light."_

Matthew 24:24 - _" For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect."_

It can take place within the "Church." Throughout the Church's history this has taken place. Denominationalism, sects and cults have sprung up and have flourish and are still flourishing pretending to be "Christian" but inwardly are not. New teachings and doctrines arise such as:

\- "The Word of God was for a different time and a different society then what we live in today."

\- "We need to "update" God and His Word to "fit in" with today's culture and lifestyle."

\- "God understands when we don't keep His commandments." "Hey, God is bigger than that."

\- One of the greatest deceptions is that Jesus died for everyone (which He did) but they teach that "no one needs to be concerned about accepting Jesus as their Lord and Savior. This is because He died for everyone; therefore everyone is saved from eternal damnation. So live your life any way you wish, hey, we are all going to heaven anyway." This is known as the "Doctrine of Inclusion."- LIE!!! LIE!!! LIE!!!

Remember, as we discussed previously, the darnel will "look" outwardly as if it is good "wheat." Outwardly it "looks" and "sounds" good. However, once you remove the outward layers it reveals a fruit that is very "poisonous." It starts with a "seed" that comes from the enemy. It will be a very "slight" perversion or what may seem like a small diversion from what we know concerning God's Word. However, if left unchecked and allowed to continue it will "poison" the hearts of those that hear it from knowing and understanding the real truth concerning God and His Word.

Those that accept, as well as teach, these false doctrines will even present themselves as true believers. However, inwardly they are not. They "look the look." They "talk the talk." But there is a very subtle difference, that if not careful, yes, even the "very elect" may fall prey to its deception.

The disciples were being warned by Jesus to "keep awake" and be aware that this will happen. Remember, as we previously discussed, Jesus' disciples were to be the ones who were to bring the real Truth of God concerning the way of salvation and living the lifestyle of a true disciple of Jesus.

Notice that when the "servants" (the angels) question the owner of the field (Jesus) concerning what they should do, he tells them to leave everything alone. It may seem strange to us that Jesus would allow the "tares" to grow alongside of the "wheat." Why would He allow that? Those who were listening to Jesus understood what Jesus would have been saying.

In those days it would sometimes be a common practice for farmers to actually plant "darnel" alongside the good wheat. The "darnel" or "tares" were really weeds and if you know anything about weeds they are usually very sturdy and tough. Farmers sometimes used the darnel to help keep the good wheat growing straight. The darnel being sturdy and tough would not allow the wheat to grow all scraggily and weak. It forced the wheat to grow straight and strong digging even deeper roots.

In God's infinite wisdom, He allows the "tares," these workers of darkness with their false doctrines and teachings to be within the world, as well as within the Body of Christ because, whether we choose to believe it or not, they help the true Body of Christ, the true disciple of Jesus, to grow stronger. Why or how does it help the true believer grow stronger? It helps the true disciple grow in the truth because it causes those who truly desire the true Truth to seek after His truth, the Word, being able, through the Holy Spirit within, to "rightly divide the word of truth." (Hebrews 4:12) Their "roots" will go down deeper into the truth of God's Word.

Knowing the truth and being steadfast in that truth will cause the true disciple to be able to know "why they believe, what they believe," for themselves so that they will not be easily deceived and enticed by "the other seed" and be drawn away. It is vital that believers know why he or she believes what they believe. It is important that the truth be real to, and be known within, each disciple of Jesus.

If a person really knows that they know that they know that they know the truth, than the counterfeit is easy to be known and be exposed. We see this in the life of Jesus. He was/is the Word. He was/is the Truth. He was/is the Life. Wherever He walked the deceptions, the works of darkness, the wiles of the enemy were exposed and then dealt with.

The devil tried this tactic with Jesus during the temptations in the wilderness in the beginning of Jesus' ministry. He used, or should we say misused ever so slightly, the Word of God to try to trick and deceive Jesus into doing something that was contrary to the Word of God, contrary to who He was. It is the same with the true disciple of Jesus. His Word is within. That is who we are. The enemy will try to deceive us into believing or living the lifestyle that is contrary to who we really are now as a child of God.

But... There will come a day when the "reapers" will come. They will separate the wheat from the tares. The truth of God's Word will be revealed. The deceptions will be exposed along with anyone who was used to bring forth those deceptions. Unfortunately, all those that chose to refuse the truth but accepted the lies will be separated unto a place of torment and be "burned." However, God's truth will be revealed for all to see.

Those that refused to accept the lies and deceptions but chose to stand firm and not compromise any of God's truths, His precepts, His principles and His commandments will be separated into God's "barns." They will be placed in God's storehouse where everything of His Kingdom is theirs to enjoy and partake of. They will know and enjoy "oneness" with Jesus and the Father, which is truly eternal life. (John 17:3, 21)

The Parable of the Mustard Seed - Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19

\- Context and Background

In both, the Gospel of Matthew and the Gospel of Mark, this parable was given during the same setting as the "Parable of the Sower and the Four Soils."

In the Gospel of Luke, we see that Jesus uses this parable at another time in a different setting. In Luke 13:10 we see that for this use of the parable, Jesus was in a synagogue most likely in the city of Capernaum. It was on the Sabbath. He had just brought healing to the woman who "had a spirit of infirmity eighteen years, and was bowed together..." (Luke 13:11-17)

This parable is connected with all the parables found in Matthew 13. As stated previously, Jesus' was using all of these parables as a teaching tool to His disciples. Soon they would be commissioned to go and bring forth the "Good News" to this world. They were being prepared concerning principles of "the Kingdom of Heaven," what that would be and what that might look like as well as what to expect.

\- Matthew 13:31-32 - _"Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof."_

At first glance this would seem to be a nice little parable that tells us that the Kingdom is such a wonderful place that will give shelter and refuge to all that come under its covering. This is true. However, that is not what Jesus was teaching as He used this parable.

The "Characters" involved in this parable

\- The " _man_ " - based on what we just heard in Jesus' explanation of the previous parable we can safely say that he is referring to Himself, the "Son of Man." (Matthew 13:37)

\- The " _field_ " - again based on what we just heard in Jesus explanation of the previous parable, we can safely say that he is referring to the "world." (Matthew 13:38)

\- The " _mustard seed_ " - this is definitely one of the smallest seeds found in the Middle East. The type of mustard tree found in the Middle East is one that is really considered a bush. However, this "mustard bush" can reach an average mature height of between 6 and 20 feet with a 20-foot spread, although under ideal conditions it could grow to 30 feet in height. They have a spreading, multi-stemmed growth habit with a drooping or weeping branch structure.

Jesus uses the "mustard seed" in another analogy when He speaks about having faith. We can see why Jesus would use this tree/bush when He is referring to faith based on our knowledge of the above information. Jesus is not talking about faith in this parable. We must not confuse the two very different uses of the "mustard seed" by Jesus.

The use of the "mustard seed" in this parable we are discussing must be taken in the context of what Jesus is teaching on - the "Kingdom of Heaven" here on this earth.

Again based on what we just heard in Jesus explanation of the previous parable we can safely say that He is using the "mustard seed" in reference to the "children of the kingdom," His true disciples, the Church, the Body of Christ. (Matthew 13:38)

\- The " _birds of the air_ "

This is another time when we see Jesus use the term "birds of the air." In Matthew 6:26, Jesus uses the expression "birds (fowl) of the air" to show us how God takes care of even the "birds in the air." How much more will He take care of His people? However, Jesus is not using the idea of the birds in the same way as he did in Matthew 6:26.

In the "Parable of the Sower and the Four Soils," Jesus uses the term "birds/fowls." In that context we discussed that they came to "devour the seed" that was sown. (Matthew 13:4) Jesus then went on to compare those birds/fowl to "the wicked one." He tells His disciples in Matthew 13:19, _"... the wicked one, and catcheth away that which was sown in his heart."_

Just as Jesus used the birds/fowls to be a type of the enemy in the "Parable of the Sower and the Four Soils," in this parable, the birds are also a type of the enemy of God, His Word and of His people.

In the same setting, on the same day, with the same people listening, it would stand to reason that He is using the "birds/fowl" in the same context, here in this parable. They represented "wicked ones."

\- So what was Jesus trying to teach the disciples through this parable within the context of the other parables that He was using concerning the Kingdom of Heaven upon this earth.

Jesus, as He was on this earth, was "sowing the seed" of what would become the Body of Christ or as we refer to as, His Church. His Church would grow from this little seed planted by Him. The "mustard seed" was the true Word of God that was being imparted to His disciples. They would then take that seed and spread the Gospel and the truth of God's Word and Kingdom throughout the earth and it will grow and grow and grow. However, as it grows, and the bigger it grows, Jesus warns that the Church would be open and vulnerable to the "birds" to come and sit "on the branches" and make themselves comfortable.

He was warning the disciples then, as well as His disciples today, that there will come into the Church, that place that is to be a refuge for many, those who will come to "devour seeds of truth" and bring forth corruption and deceiving "doctrines of devils."

Notice, He uses the term "branches." This is referring to the many different "denominations and sects" of Christianity that will rise and has risen up throughout the earth today. That is why division in the Body of Christ is dangerous. It opens the door for the wicked one to come and lodge (dwell) on a "branch" and bring new doctrines and new teachings that are contrary to the truth of God's Word that Jesus taught.

Also notice, that it is not just one bird that comes to "lodge," but Jesus uses the plural form indicating that there will be many of these "birds." There will be many forms of corruption and compromise that will come and sit on the branches within the Church.

Taken within the context in this setting, Jesus was using this parable to teach the disciples to again be on the alert. As the Church grows from its roots of Truth that He was teaching them and that they were to spread as they went forth, there would also come a time when the "wicked ones," along with their workers of deceit, deception and compromise, would come. These "wicked ones" will make themselves "very comfortable" in the Body of Christ.

Jesus was giving His church a warning - there will be "wolves in sheep's clothing..." Matthew 7:15

\- _Let those that have ears to hear, let them hear..._

The Parable of "Hidden Leaven" - Matthew 13:33; Luke 13:20-21

\- Context and Background

This parable is found in both, the Gospel of Matthew and the Gospel of Luke. In both Gospels, it follows the Parable of the "mustard seed."

The context and use of this parable goes along with the previous parable of the "Mustard Seed," in that Jesus was teaching His disciples what "the Kingdom of Heaven" on this earth would look like and what they would encounter as they would be sent forth to spread the Gospel.

It is vital that as we "hear" these parables, we listen as if we were right there; in that culture, at that time, with the same mindset and understanding of certain terms that any good Jewish person would be able to relate to. Jesus was speaking to 1st century Jews for the most part. His disciples were Jewish. We must not interpret these parables with a "western" mindset nor should we interpret these parables with a 21st century mindset. We must "listen" with a 1st century Jewish mindset and allow the Holy Spirit to show us God's truth concerning these parables.

\- Matthew 13:33 - _"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."_

The "Characters" involved in this parable

\- The " _Three Measures of meal_ " - When Jesus specifically mentions the "three measures of meal," the people listening would immediately know what He was referring to.

Leviticus 2:4 - _"And when thou bringest a meal-offering baked in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers spread with oil."_

"Meal" refers to flour or grain. Traditionally, the "meal offering" was always "three measures" of meal. This was because of the account in Genesis 18 when God and two angels came and met with Abraham in the plains of Mamre. When they came, Abraham welcomed them and offered them "three measures of meal baked into bread" which Sarah had made. (Genesis 18:6,7) While they were eating, Abraham realized who he was in the presence of - God and two angels. That was the beginning of the use of the "three measures of meal" as a symbolic reference to fellowship and relationship with God.

This "meal offering" and the use of the "three measures of meal" to the Jewish people became a symbol of fellowship with God as well as with each other. To the Jew, it reminds him that all mankind is alike, just as all the grains of meal are alike. We were all meant to share in the same quality and nature that God had created us with. We were created that way in order to have fellowship with God and with each other.

When the Jewish people offered the "Meal Offering" consisting of "three measures of meal" as an offering to the Lord, they were celebrating in a beautifully, symbolic way what was very precious to God's heart - the oneness of God with his people and the life that His people would share with each other under the "Fatherhood" of God.

\- " _Leaven_ " (Yeast)

Leaven, in both the Jewish scriptures and in the New Testament, is never used to represent anything that was good.

Leaven/Yeast - Yeast has a decaying affect on life, therefore the Bible uses it as a metaphor for sin. Yeast, along with other microorganisms, is involved in the decaying process of life. It actually eats away at its host's sugar (sweetness) and then excretes carbon dioxide and alcohol. In baking it creates air pockets and causes the bread to be "puffed up" and filled with little empty spaces of "nothing but air."

When the children of Israel were to leave Egypt after the Passover they left without putting leaven in their bread. This was symbolic of leaving the bondage of the old sinful ways of Egypt now that they were free because of the blood of the lamb that was painted upon the doorposts of their houses the night before. This is celebrated the day after Passover. It is called the "Feast of Unleavened Bread," which is one of the seven "Feasts of the Lord" as described in Leviticus 23.

Jesus always warned the disciples to beware of the "leaven" of the Pharisees. He was constantly telling them to beware of their arrogance and self-righteousness towards the things of God as well as their incorrect traditions. These "traditions" were contrary to the true Word of God found within the Torah. This in turn would negatively affect having the ability to share in a true relationship with God. What the Pharisees taught was actually causing the people to draw further away from an intimate relationship with their Father, God instead of drawing them closer to Him.

\- The " _woman_ "

In the Jewish culture of that time, the woman was considered an "authority" within the home along with the husband. She would be the one who had the responsibility and the right to prepare the "bread of fellowship" just as Sarah had done for Abraham and his "guests." The woman within this parable was in her rightful place, in her kitchen.

It was her job, as well as her right position within the home, to prepare the bread. Therefore, it would make sense for Jesus to use a woman in this parable. However.....

\- So what was Jesus trying to teach the disciples through this parable within the context of the other parables that He was using concerning the Kingdom of Heaven upon this earth?

We must begin with the "three measures of meal." It is the central "character" in this parable. The crowd of Jewish listeners, as well as the disciples, would immediately relate to what Jesus was referring to. They would understand that He was referring to the "meal offering" and what that "meal offering" represented - fellowship and relationship with God and with each other.

Therefore, this parable concerns a problem that would arise within the Kingdom of God upon this earth, the Church that could possibly affect its relationship with their Father God, as well as with each other.

The woman and the leaven both "did something" that affected the "three measures of meal." The problem was that the woman, who was in her "rightful" place in making the bread, did an "unrighteous" thing. She "hid" leaven into the "three measures of meal." The word "hid" is from the Greek word, "egkryptō" which means "to mingle and conceal inside something." This was a deceitful and deceptive maneuver. It would affect and infect all of the meal and therefore affect and infect the "Meal Offering." Everyone listening knew that this woman had no business putting leaven into these three measures of meal. The proper "Meal Offering" was to be "unleavened."

Remember, leaven represented sin as well as arrogance, self-righteousness, wrong doctrines and inaccurate teaching of the scriptures. Basically, it is having the wrong "attitude of heart." Leaven also, as we said previous, has a decaying affect on life. In the baking process it creates air pockets and causes the bread to be "puffed up" and filled with little empty spaces of "nothing but air." Sounds like pride and empty words that "puff up" and only point people to their own self-righteousness. It sounds a whole lot like the flesh.

In the context of where this parable is found, Jesus was again warning the disciples to be aware and on the alert to the perverting of God's Word and the truth of His Word. Jesus was warning that within the Church, there would be those who would be entrusted with positions of authority. However, they would covertly be the enemy's workers of iniquity. They would very subtly and craftily "sneak" into the Church and bring false teachings and false truths that would be specifically geared towards affecting the fellowship and relationship between God and His people.

It can also come as an incorrect teaching or "new revelation" concerning approaching God. This can affect our "attitude of heart" in our service and worship of God. The Body of Christ must be careful that we worship God in a way that is pleasing to Him, not ourselves. Worship is all about God and no one else. We must be like Abel who brought an acceptable offering to God because it was what God said would please Him. Cain brought the best of what he thought would be pleasing to God. His own pride and arrogance was telling God that his offering was better than what God, Himself would have wanted.

\- Jesus was giving a warning to the disciples at that time, as well as to us today.

In the Kingdom of Heaven on earth, the Church, there will be those who would be entrusted with the responsibility of guiding and leading believers into a greater relationship with Father. They, as the first true leaders of the Church and every future leader up to this day are entrusted by God to bring forth His truth and only His truth.

Jesus was warning His disciples that unfortunately, there would be those who would be used by the enemy to "sneak in" wrong concepts and ways that would be contrary to God's ways of entering into fellowship and intimacy with Him. It would affect the believer's relationship and fellowship with the Father and His son, Jesus.

It may come in a "new prophetic revelation" concerning how salvation can be accomplished other than through Jesus. It can come in a "new prophetic understanding" of the Word of God that is "more relevant" to today's society. It would affect and infect the believer's lifestyle of true worship towards God.

It may come as a "new doctrine" that tells us that there is no need to repent of sin and that we can compromise because "God now understands." There is no need to live a holy lifestyle because we are no longer under the Law and we are free to do as we please.

It may come in a "new wave" of worship that may cause the believer to approach, or think they are approaching; God in a way or role model of worship that they say God now desires and delights in. However, it is really in the way that is just pleasing to the individual and their flesh but is far from pleasing and delighting the heart God.

Jesus was warning that the Church would become vulnerable to being "infected" by works of the flesh and by false teachings and false doctrines. If not dealt with, it could affect the "whole" Body of Christ.

\- 1Corinthians 5:6 - _"Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?"_

\- Galatians 5:9 - _"A little leaven leaveneth the whole lump"_

When leaders, pastors and people who have been entrusted to help nurture and bring the Body of Christ into a "oneness" of fellowship with the Father, His Son Jesus, and with each other, allow pride, hypocrisy and compromise to enter and spread into the Church (as leaven does in "three measures of meal") in the guise of "new revelation" or "new truth" or "new move of God," it could give cause for a devastating effect upon the whole Body of Christ and its fellowship with God.

\- Ephesians 4:14 - _"That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive..."_

\- 2 Peter 1:19-2:1 - _"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction."_

\- Everything must line up with the "plumb line" of God's truths found within the rightful context of God's Holy Scriptures.

\- _Let those that have ears to hear, let them hear..._

The Parable of "Hidden Treasure" - Matthew 13:44

\- Context and Background of this parable

This parable is only found in the Gospel of Matthew. It is given when Jesus was alone with His disciples. (Matthew 13:36)

The disciples had asked Jesus to explain the "Parable of the Sower and the Four Soils," which He did. (Matthew 13:10-23) They also asked Him to explain to them the "Parable of the Wheat and the Tares," which Jesus also did. (Matthew 13:36-43)

Now, Jesus is alone with His twelve disciples. They are in a house and He is now teaching the twelve, personally. In the preceding parables that Jesus spoke to the multitudes and then explained to the twelve, the main topic, theme or teaching was for them to be alert and aware of the enemy's infiltration into the Church which was to be the representation of the Kingdom of Heaven on the earth.

At the conclusion of His explanation of the "Wheat and the Tares," He makes the statement, "Who hath ears to hear let him hear." However, He uses this phrase at this time with His twelve disciples as a "line of demarcation," signifying that He is ending that thought of what He just explained and going on to a new thought or concept.

In this parable of the "Hidden Treasure," Jesus now enters into a new lesson for the twelve to grasp concerning the Kingdom of God on the earth. What He was about to teach was just for them to hear, for now. He was "turning a page in their discipleship lesson plan" and beginning a new lesson.

\- Matthew 13:44 - _"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."_

The "Characters" involved in this parable.

\- The " _field_ " - When Jesus uses this term, He is always referring to the land of Israel, as well as the world and all of its inhabitants.

\- The " _treasure_ " - This is referring to something very precious to "the man's" heart. It is figuratively referring to the Jewish people who He referred to as His "peculiar treasure."

Psalms 135:4 - _"For the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure."_

\- The " _man_ " - As in all His parables and analogies, Jesus uses this term to refer to the Son of Man, Jesus himself.

\- There is another "unseen" character in this story - the owner of the field before it was purchased. We shall discuss this "character" a little later.

\- So what was Jesus teaching to His disciples through this parable?

The first thing we need to realize is that the "field," as we discussed previously, represents the land of Israel, as well as the whole earth. It was "owned" at that time by someone other than "the man" in this story.

The "man" was on the land but He did not "own" it at the time. The "man" found something very precious. He did not want it to be stolen. Not wanting it to be stolen away from him, the "man" went and "hid" the treasure.

The Greek word translated to the word "hid" used in this parable should not be confused with the Greek word used for "hid" in the "Parable of the Leaven." They are two different words but they are both translated into English as "hid."

Here the Greek word translated "hid" is the word "kryptō" which means "to conceal, to escape from being noticed." It was more of a word used to infer protection rather than deception as the word used in the "Parable of the Leaven" when the woman "hid" or sneaked the leaven into the three measures of meal.

It was a common thing at that time, as it is today, a person would own a piece of land. Another person would take a mortgage or note to buy the land and then pay it off over time. As it is today, the first party still technically owns the land until the debt is paid.

The "man" found something precious. Jesus came to earth and found something very precious to His heart - He "found" the twelve disciples, as well as the Jewish people whose hearts were open to Him. They were Jewish people who believed in the promises of God concerning Messiah. They were Jewish people who would hear Him, follow Him and would put their faith and trust that He was their Messiah.

This "Man" (Jesus, the Son of Man) "hid them" or in other words protected them from being stolen by the "owner" of the "field." The "owner" being the "prince of darkness", the "god of this world" (2Corinthans 4:4). The earth became his domain because of Adam and Eve's "fall" back in the Garden.

\- This parable is directly speaking of Jesus who loves His "precious treasures," the disciples and the Jewish people.

Jesus was telling His disciples that He would pay the price with His blood and "purchase the field" to become the legal owner, the heir of all things. Through Jesus' death, burial and resurrection, He paid the price and purchased man's redemption. The debt that was owed because of sin was paid in full. Jesus took the "keys" of authority and "ownership" over this earth and its people that the devil had stolen through the fall of Adam and Eve.

After He had paid the price, He would come and reveal Himself as the legal "owner" of this world as the King of kings and Lord of lords. He will also reveal, for all to see, who His beloved "treasured" ones are that He paid the ultimate price for - The Jewish People.

\- 1Peter 1:18,19 - _"Forasmuch as you know that you were not redeemed with corruptible things, as silver and gold...But with the precious blood of Christ, as of a lamb without blemish and without spot."_

The Parable of "The Pearl of Great Price" - Matthew 13: 45-46

\- Context and Background of this parable

This parable is only found in the Gospel of Matthew. As with the previous parable, this one was given by Jesus when He was alone with His disciples. (Matthew 13:36)

It immediately follows the parable of the "Hidden Treasure." The context is the same. It reveals Jesus' heart towards all the peoples of the earth - not just the Jewish people, as revealed in the previous parable, but for the Gentiles as well.

\- Matthew 13:45,46 - _"Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it."_

This parable is in the same context as the parable of the "Hidden Treasure."

\- Obviously, the " _merchant man_ " represents the Son of Man, Jesus.The term "merchant" man is used here. It refers to a person who journeys and searches "high and low," on "land or by sea" to find something very specific. He goes out of His way to find it. Notice He is "seeking..." after the "goodly pearls." - Luke 19:10 _\- "For the Son of Man is come to seek and to save that which was lost."_

\- The " _goodly pearls_ " that the "merchant man" is seeking for represents those Gentiles that are lost but desire to want and know truth. They are Gentiles that may not be "in the truth" at the time but are willing to change their heart once that "Truth" is revealed and shown to them. The word "goodly" used here comes from the Greek word, "kalos," which means "good, excellent in its nature and characteristics, and therefore well adapted to its ends; beautiful by reason of purity of heart and life." The Gentiles were just as valuable to the heart of God as the Jewish people were.

The "merchant man" finds "one pearl" and goes and sells all that He has to purchase just that "one." Jesus was teaching His disciples that just as He paid the price for the Jewish people (the precious treasure), He would be doing the same for any Gentile who would hear and believe in Him. He was teaching them that the Gentiles are also very precious and valuable to Him. We are all His creation, created in His image and likeness. His heart for each one, Jew and Gentile, is a heart that is willing to pay the "highest price" for even just "one."

Here again, we see that the pearl was "owned" by someone else. It had to be purchased by the "man" before it became his. As previously mentioned in the parable of the "Hidden Treasure," the "owner" of the "pearl" was representative of the "prince of darkness", the "god of this world" (2Corinthans 4:4).

Jesus would "pay the price" with His blood and purchase that "pearl of great price," any Gentile who would believe on Him. (1Peter 1:18,19) They would become a part of the Father's "Household of faith."

The beautiful aspect of these two parables of the "Hidden Treasure" and the "Pearl of Great Price" is that Jesus was saying that He would die and be that final sacrifice for both the Jewish people and the Gentiles. This is revealed in a greater way with the next parable of the "Great Net."

The Parable of "The Great Net" - Matthew 13: 47-50

\- Context and Background

This parable is only found in the Gospel of Matthew. As with the previous parable, this was given by Jesus when He was alone with His disciples. (Matthew 13:36)

This parable immediately follows the parables of the "Hidden Treasure" and the "Pearl of Great Price." The context is the same. It reveals Jesus' heart towards all the peoples of the earth - not just the Jewish people, as revealed as the "Hidden Treasure", but also for the Gentiles, the "Pearl of Great Price."Jesus was about to conclude this personal time of teaching with His twelve disciples.

Remember, earlier in the day, they were out with Jesus as He was teaching the crowds with parables. Afterwards, they came into a house and they asked Him to explain some of the parables. He explained to them the meaning of the "Sower and the Four Soils" and the "Wheat and the Tares."

He then proceeded to teach them personally with two other parables - the "Hidden Treasure" and the "Pearl of Great Price" revealing Jesus' heart towards all the peoples of the earth - not just the Jewish people, as revealed as the "Hidden Treasure", but also for the Gentiles, as in the "Pearl of Great Price." Jesus is now about to wrap it all up and sum up this time of teaching with this last parable.

The disciples were to represent Jesus and His heart of love towards all people as they would go forth to spread the Gospel to the world. They were to be the ones who would bring the "revealed Truth" of God's Word and everything that was "hidden" within God's Word for a time such as this. The "revealed and manifested Truth" of God's Word is found in Jesus. It is Jesus who is the Way, the Truth and the Life. He was now to be revealed to all the earth.

The disciples would be the one to express to the world the Father's heart towards all of His creation - all of Mankind - Jew and Gentile, male and female. They were to express His passionate desire to restore relationship between Himself with His most precious of all His creation. The Father and Jesus desire all to be restored back into "oneness" with Him.

\- Act 1:8 - _"But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."_

Unfortunately, as this parable expresses, some will hear and receive the message of the Gospel and some will not.

\- Matthew 13:47-50 - _"Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth."_

This concluding parable in this time of teaching, as we had mentioned, was a summation of everything that Jesus just taught His disciples. In this parable, Jesus actually gives the explanation to His disciples.

It is about the end of the age - the end of time. All people, from Adam and on through the ages will come before the "Great White Throne" judgment of God, the Father. All nations, Jew and Gentile, will be brought before Him. The angels will come and separate the "just" - those that have been justified through the blood of the Lamb of God and accepted Jesus as their Lord and Savior - and the "unjust" - those that have not believed and rejected Jesus.

All the parables the twelve disciples just heard, both with the multitudes and privately, were given to express how God "so loved the world," Jew and Gentile, that He sent Jesus to bring salvation and redemption to all people. (John 3:16)

As with the parables of the "Sower and the Four Soils" and the "Good Seed Planted," some will receive it and grow to bring forth much fruit and some will not.

As with the parables of "The Wheat and the Tares," "The Mustard Seed" and "The Hidden Leaven," Jesus taught that the enemy will come and try to do all that he can to pervert God's truth, His Word and bring deception into the Church. The enemy will try to corrupt the people within the Body of Christ and try to draw them away from a true, pure relationship of "oneness" with the Father and His Son, Jesus.

In the parables of the "Hidden Treasure" and the "Pearl of Great Price," Jesus taught the twelve disciples that He came to bring salvation to the whole world - Jew and Gentile. As his ambassadors and representatives, they would now be sent to go and bring the full truth of God's Word, as well as the Good News of salvation, redemption and restored relationship back to God, through His Son, Jesus.

Jesus, in this setting presented the whole purpose of His ministry on earth. Therefore, the ministry of the twelve disciples and the ministry of anyone today who calls themselves a disciple of Jesus, is to bring that same message so that when that "great net" is drawn at the consummation of the ages there will be many that will placed "into the boat," into God's "Household of Faith." Unfortunately, some will not hear and not receive it. Those, unfortunately, will be separated unto the fires of torment and eternal damnation.

Revelation 20:11-15 - _"And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire."_

The Parable of the Householder - Matthew 13:52

\- Context and Background of this parable

This Parable is found only in the Gospel of Matthew. It is the last of the parables in Jesus teaching setting by the Sea of Galilee concerning the Kingdom of Heaven on the earth and the Gospel of salvation to the Jew and Gentile through Jesus.

Before we continue with the "Parable of the Householder," I would like to draw your attention to Matthew 13:51 which is vital to understanding what Jesus what trying to have the disciples understand as He gave the previous parables in this time of teaching. This verse serves as a prelude to this next parable that we will discuss in Matthew 13:52.

\- Matthew 13:51, (Amplified Version) - _"Have you understood all these things [parables]_ _taken together_ _? They said to Him, Yes, {Lord.}"_

For reference sake, Matthew 13:51 is at the conclusion of His giving of all of these parables in this setting by the Sea of Galilee concerning the Kingdom of Heaven on the earth and the Gospel of salvation through Jesus.After, discussing with the disciples all these parables, Jesus asked them if they understood and truly grasped what these parables meant and the point He was trying to teach them within the context of how they were given - " _taken together_ " (Amplified Version).

This is important for today's leaders, teachers and pastors to get a hold of as we teach the scriptures. We should not take any one of these parables that Jesus had just given in this one "session" out of the context from them all and make any one of them a "stand alone" parable. Each parable was to be an integral "building block," building upon each other, to form a full concept of what He was trying to teach concerning "the Kingdom of Heaven on earth."

These parables in this one teaching setting, taken together would give the disciples a "good, full picture" of what Jesus was trying to do in preparing them as His "ambassadors" in bringing the Kingdom of Heaven throughout the earth. Each parable, "built upon" each other, added to the summation of His main thought which He was about to express in this last parable of the "Householder." To take any one of these as a "stand alone" parable would be taking them "out of their context" and would be an incorrect usage of them.

Jesus, as we said, had asked if they understood what He was teaching. The disciples proceeded to answer, "Yes," they did understand what He was trying to teach them. So... Did they really understand?

I think we can safely say that the disciples "meant well" by their sincere, yet naive, one word answer. I think Jesus, knew they "meant well." However, I believe He knew that they really didn't quite get "it" yet. We definitely see this through their behavior in the Gospel accounts from this time until Jesus' resurrection.

However, Jesus used this moment to bring a word of encouragement to them in their thinking that they thought they understood.

We see that Jesus didn't knock them down or discourage them. Instead He uses the term "scribes" in this parable. What!!! Could Jesus really be referring to the disciples as becoming the "scribes" of this coming Kingdom of Heaven on earth? At first glance we may think that this was a "put down" or insult to the disciples. Let's see.... Jesus then proceeds with "The Parable of the Householder."

\- Matthew 13:52 - _"Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old."_

\- The "Characters" of the Parable

Jesus proceeds to use this "parable" of "scribes" being as "householders" who bring forth new and old treasure." What did He mean by this and how was He using this "parable" in relation to these 12 disciples?

\- The Greek word translated " _householder_ " means "the master of the house." "Master" implies great authority as well as responsibility over his house. The master of the house has the final say in deciding what is best for his household. Jesus is describing what the true job description of a "scribe" should be.

\- A " _Scribe_ " was one that was to be an expert and authority in knowing the Jewish scriptures - the Torah, the Prophets and the Writings.

It was the Scribes that would literally write and make meticulous copies of the Jewish scriptures on scrolls. Not one "jot or tittle" was to be out of place.

A Scribe is to understand, be trained and be disciplined in the "hidden truths" of God found within the Jewish scriptures and brings that truth to others.

The Scribes of Jesus' day knew the Jewish scriptures, at least on their face value. However, unfortunately, we know that they lacked the true "spiritual understanding" of those same scriptures that they memorized and wrote.

We also know that the Scribes of that day, along with the Pharisees and Sadducees, were considered "enemies" of Jesus. Jesus exposed their lack of true understanding concerning the truth of Jewish scriptures. They did not appreciate that and wanted to silence Him.

\- The word " _treasure_ " used in this verse means a "place for treasure," not the treasure itself.

In other words, Jesus is referring to "a treasure house," a "treasury," a "storehouse," or a "storeroom," where a person would keep necessary items like food, clothing, and supplies for safekeeping.

In the context within this parable, Jesus is saying that the job of the "Scribe" was to use his knowledge of the scriptures as a resource of God's truth and ways to bring to the "household," the Jewish people, allowing them to enter into a lifestyle of blessing and provision by God.

\- The " _new and old_ " refers to the "food" or "provisions" stored within that storeroom.

The master of the house, the householder, was in charge of ensuring that his storeroom contains everything needed to feed his "household."

A good "householder" balances the usage of these provisions. The good "householder" sees the value in the "old" provisions just as much as in the new provisions. He wisely serves his household the older stored provisions as well as the fresh "off-the-vine" food, recognizing the value of both and mixing them in balance so that neither is wasted.

\- The Lesson of this Parable

Through this parable, Jesus was "figuratively" telling His disciples that now they will be the new "scribes" who He was personally training and teaching to bring forth the truth of God's Word from both the "old" (the Jewish scriptures) and the "new" (Jesus' teaching) concerning the Kingdom of Heaven. Jesus goes on and compares them to "scribes." What did He mean?

Jesus was stating that from now on it would be them, His disciples that would become the "authoritative interpreters of the Word of God." It would be His disciples, trained by the Master Himself, the Living Word, who would now live the lifestyle of Christ and teach people in the truths of the "Kingdom of Heaven."

Jesus was saying that these twelve disciples were in the process of gradually learning the "hidden truths" and "spiritual insights" of the living Word of God. They were being taught by Jesus, who is the Living Word come in the flesh, how the scriptures are to lead, guide, direct and affect the life and lifestyle of the true believer/disciple of Jesus.

He was telling them that as they learn and then began to live out what He taught them, they were to go, teach and pass on these truths to all future disciples. Those disciples were to then teach and pass these truths on to the next generation of disciples, and so forth. That is what the "job description" is for a "scribe." That is what the "job description" is for the every disciple of Jesus.

This is actually what Jesus commanded them to do in His "Great Commission" in Matthew 28:20 - _"Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen."_

The word "observe" used in Matthew 28:20, comes from the Greek word, "tēreō," which literally means "to watch someone for the purpose of learning to do as they do."

As part of the "Great Commission," the disciples were to role-model the lifestyle that Jesus role-modeled to them for the purpose of letting the world see this lifestyle so that anyone who believes and receives Jesus as the Lord and Savior can now live and walk in that lifestyle. A lifestyle which will allow the believer to receive the blessings of God through their "born again" experience.

Those twelve disciples, along with every believer/disciple to come after, would be the ones that would "build His House." God's house, His temple, His dwelling place is within the born again believer. That is where God desires to dwell.

The disciples, by using the truth of the Jewish scriptures _("...bringeth forth treasure of things...old."_ ) along with the revelation of Jesus' teachings and the illumination by the Holy Spirit _("...bringeth forth out of his treasure things new..."_ ), will now go forth and be the "builders" of the Kingdom of Heaven upon this earth.

\- An important lesson for the disciple of today.

2Timothy 3:16 - _"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness..."_

Matthew 5:17-20 - _"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."_

The teaching that tells us that the Jewish scriptures, referred to as the "Old Testament," do not apply to the Christian today is a false doctrine and totally incorrect. Jesus never said that nor did He ever teach that.

Jesus makes it very clear in the above scriptures that He did not come to do away with the Law. He came to fulfill the Law. This is many times thought and expressed to mean that he did away with the Law, therefore, we are free from the Law and do not need to worry about obeying the Law. This is a great deception. If this was the case, then why would Jesus express the importance of not breaking the commandments and the danger to those who teach others to neglect obedience to the commandments in Matthew 5:19?

It is true and vital for us to understand that in Jesus, the Law was fulfilled and satisfied. When we believe in our heart and accept Jesus for who He is and what He has done, the Father, through Jesus, now looks at the believer as if they have fulfilled His Law and they now have access to salvation (Eternal Life).

However, that being said, Jesus did not do away with the importance of a disciple of His obeying and living the lifestyle portrayed and found within the scriptures. The word "fulfill" in Matthew 5:17 comes from the Greek word (plēroō) which means to "consummate" or to bring the Law to its completion or fullness. It infers that the word "fulfill" used in this passage means, "to cause God's will (as made known in the Law) to be obeyed as it should be, and God's promises (given through the prophets) to be received in total fulfillment as it was intended by God for a person walking in the ways that are pleasing to Him.

Jesus came to show us what it really means to live this lifestyle that the Law was pointing us and directing us to live. He was the epitome, the highest example, of the life that God had intended for us to live.

The twelve disciples, as well as His disciples that He is speaking to today, are to be the "builders," bringing the fullness of God's Word and Truth to the hearts and lives of the true believers of Jesus. We are to "build" this dwelling place of the Most High God, upon the foundation of Jesus. This is to be done through both the "old" and the "new" - the Jewish scriptures as well as the Gospels, the Book of Acts, all the Epistles and the Book of Revelation - all revealed through the One who will teach all truth to every disciple of Jesus - the Holy Spirit.

It was within this context that Jesus taught concerning the Kingdom of Heaven on the earth and the true understanding of the fullness of the Word of God and the Gospel of salvation through Jesus. He used all these parables - from the parable of the "Sower and the Four Soils" to this last parable of "the Householder" - to the multitudes, as well as personally to His disciples, in this teaching setting by the shore of the Sea of Galilee, for this purpose.

It was for this reason why Jesus then asked His disciples in Matthew 13:51, (Amplified Version) - _"Have you understood all these things [parables] taken together?"_ The disciples in the innocence of the moment said, _"Yes, {Lord.}"_

I believe that they received the true understanding of the entirety of scripture (both the "old" and the "new") only when the "Spirit of Truth," the Holy Spirit, was able to come and fill them to the overflowing which included understanding the full truth of the Word of God.

Then, and only then, are Jesus' disciples of that time, as well as His disciples of this day, able to be the "true scribes" and know the fullness of His Word for the purpose of building and nourishing themselves and others who are residents of the "Household of Faith."
Parables Concerning the Good Shepherd; Prayer and Who is Your Neighbor

The Parable of the Good Shepherd - John 10:1-5, 7-18

\- Context and Background of this parable

This parable is only found in the Gospel of John. There is some "debate" whether this really is a parable or not. It is the only "parable" that is found in the Gospel of John. However, the writer of the Gospel of John does refer to it as a parable given by Jesus. (John 10:6) Therefore, if the author of this Gospel, who happens to be the Apostle John, deems these words spoken by Jesus to be a "parable," who am I to disagree.

In John 7:10, it tells us that Jesus went to Jerusalem for the Feast of Tabernacles where He meets the religious leaders and goes through numerous accusations concerning who He really is and who He is not. The main "theme" of the Gospel of John concerned where Jesus came from and who was His father. John delves into this extensively throughout His Gospel account.

The time period for this parable as we mentioned is given somewhere between the Feast of Tabernacles (John 7:1) and the Feast of Dedication/Chanukah (John 10:22). This took place during Jesus' second to last visit to Jerusalem. He went to Jerusalem from Galilee.

As we see in John 7:1, it was dangerous for Jesus to go into Jerusalem. _"... he would not walk in Jewry, because the Jews sought to kill him."_ Nevertheless, He still went to Jerusalem, secretly, to fulfill the mandate of God that all Jewish men were to attend the Feast of Tabernacles.

Based on Deuteronomy 16:16, three of these annual "feasts" required attendance by the males of each Jewish family at the "appointed place," which ultimately became the Temple in Jerusalem. These three "Pilgrimage Feasts" were: The Feast of Unleavened Bread; Shavuot (Feast of Weeks/Pentecost), Sukkoth (Festival of Booths/Tabernacles)

Jesus gave this parable in response to the religious leaders' questioning Him concerning His healing on the Sabbath of a man born blind. (John 9:1-13) He has a discussion with the Pharisees concerning "spiritual blindness" in which they were unable to see their own sin. Therefore, being blind in their own sinfulness, they were also blind to see that Jesus was the "Good Shepherd" who would lead them out of the bondage of their sin and ultimately, their spiritual blindness. Jesus then proceeds with the "Parable of the Good Shepherd"

\- John 10:1-5 - _"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers."_

Understanding the "culture" and "characters" of the parable

\- The " _sheepfold_ " - A "sheepfold" is a place used by shepherds when they were out in the fields with their flocks for extended periods of time. These would be outside the "city limits." It was a large enclosed "fenced in" area usually made of large stones. The walls would not be very high. They would be just high enough so that none of the flock would be able to jump over. The shepherd would keep his flock in the "sheepfold" at night to protect them from wild animals, thieves and robbers.

\- The " _doorway_ " - There would be only one "doorway" to the "sheepfold." This was actually more of an opening then an actual door or gate.

\- The " _porter_ " - The "porter" in those times, was the one who was given the "authority" to let people enter a household, or in this case, allow the shepherd's sheep in or out of the "sheepfold." It was his job to make sure that only "shepherds" of the flocks in that particular "sheepfold" would be allowed to enter.

\- The " _shepherd_ " - At night the shepherd would sit or lay himself along the "doorway" or opening to make sure that the sheep do not get out and to protect the flock from wild animals, robbers or thieves. He literally would be "laying his life down" for the sheep.

There may have been more than one flock in the "sheepfold." The shepherds would take turns in the doorway keeping watch over the sheep. In the morning the "porter" would allow the shepherd to enter and "call" their flock making sure the sheep would go with their shepherd and not another. The sheep would "know the voice" of their shepherd and go and follow him for the day. The sheep knew that their shepherd would lead them to "still waters" so they could drink and he would take them to "green pastures" so they can feed and "lie down."

\- The _thieves and robbers_ \- These thieves and robbers know that the shepherd is at the doorway so they would try to "hop the fence" or in this case, the wall of large stones, and steal the sheep if at all possible. The shepherd would fight and give His life rather than allow any of the sheep to be stolen away.

\- John 10:7-18 - _"Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."_

\- Jesus gives the explanation of His parable

The "Good Shepherd" of the sheep in this parable is Jesus (John 10:11).

Jesus referred to the "thieves and robbers" that came before Him (John 10:7-8). He was referring to the "false prophets" and the "false Christs" that came prior to His coming on the earth.

The historian Josephus writes of many who came in those days saying that they were the Messiah and be the "savior" of the Jewish people from the Romans. They tried to "hop the fence" but the sheep would not follow them. The people did not "recognize the voice" of the false Messiahs. These "false Messiahs" came as tools of the enemy, the devil, to steal, kill and destroy God's people. (John 10:10)

Jesus refers to "a hireling." This was not a shepherd but rather it was a "wannabe" shepherd. They wanted to be a shepherd but they really did not have the "heart" of a true shepherd. They did not care for the sheep. They only cared about what was in it for them - their wages.

When the wolf (referring to any enemy of God's people) would come, they would flee and leave the opening wide open for the wolf to come and harm the flock.

Jesus was referring to the religious leaders of that day - the Pharisees, Sadducees, Scribes, etc. - that were not doing the job of a shepherd but rather they were greedy and covetous and not truly protecting, feeding and comforting the Jewish people as they were entrusted to do.

Jesus is the Good Shepherd and His sheep will hear and know His voice. Jesus was saying that the Jewish people would hear His heart for them. They will hear His voice of love and truth. They will "hear" the heart of the Good Shepherd and they will follow Him.

The Good Shepherd will give His life for the flock. Jesus would do that on the cross of Calvary so that His flock (the Jewish people) would have life and life more abundantly. (John 10:17-18).

The sheep in this "sheepfold" are those (Jewish believers) who believe in Jesus Christ (John 10:9, 16, and 27-28) and as a result know the voice of the true Shepherd and will not follow another (John 10:27-28). Those who follow anyone other than Jesus Christ are not His "sheep." (John 10:26)

Jesus reveals to us that He fulfills many roles. Jesus is the "doorway" that will lead into the "Household of faith." (John 14:6 - " _Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.")_ Jesus is the "porter" who carefully makes sure that the correct sheep (those that hear the voice of love and truth and believe in who Jesus is) goes with their "Good Shepherd." He is the "Good Shepherd" (John 10:7, 11) who leads the flock to "still waters" and "green pastures." (Psalm 23) Jesus is the only way to eternal life and He is the One who keeps His "sheep." (John 14:6) He is the "Good Shepherd who "lays down His life to protect His sheep from the wolves, the thieves and the robbers. (John 10:11)

Jesus also, "opens the door" for "other sheep" who were not of this "fold." He was referring to the Gentiles that would one day hear the "voice" of His heart of love and hear the voice of the truth of God's Word. They would hear the Good News of salvation through Jesus and receive it, believe

it and become a part of His "flock" that will be known as the "One New Man in Christ."Jesus, as the Good shepherd told the Pharisees and everyone who would be listening that He received His "commission" as the "Good Shepherd" by the one and only, Father, God. Not only did the Father commission Jesus for the role of the Good Shepherd, He also loved and delighted in Jesus because He would give His life for the Jewish people as well as for "the other flock." Jesus was telling the Pharisees that His ministry here on this earth was validated by His Father - Yahweh, Adonai. (John 10:15-18)

We see in John 10:19-21, that once again some of the leaders and people were angry at His words. Some were beginning to believe. Those who did not believe were not His sheep, for His sheep would be hearing His voice.

The Parable of the Good Samaritan - Luke 10:30-37

\- Context and Background of this parable

This parable is only found in the Gospel of Luke. The context for the giving of this parable is found in the verses prior to Jesus giving this parable.

A man described as a "lawyer" came to Jesus and asked the question, _"Master, what shall I do to inherit eternal life?"_

At first glance this would seem as if the lawyer is asking a reasonable question. However, we see that the scripture tells us that, yes, he was asking what seemed to be a valid question, but the reason for his asking was to "tempt" or "test" Jesus. In other words his motive may not have been a correct one. He may have been trying to get Jesus to say something that they could use against Him and accuse Him of wrong doctrine and teaching. Either way it was a very pointed question.

The term, "lawyer" used here was a term that literally was a profession. The profession was one that was to be an expert of the Jewish Law. This was a person who was not a scribe (one entrusted to copy and write Torah) but he was one who was an expert, or we can say in today's understanding, held a Doctorate (Ph.D.) in Jewish Theology.

As a "lawyer of the Law" he would be considered as an expert in debating the Law. He would know all the aspect "Oral Law" and the "Traditions" of the rabbis. He would be used as an expert in matters that were brought before the Jewish civil judicial system.

Why would the lawyer ask this question to "tempt" or "test" Jesus with? Why would this be a "trick" question?"

In Jewish thinking, "eternal life" did not only mean your life after death. In Jewish thought "eternal life" also meant a particular quality of life in this lifetime. It refers to a "quality of life" that is blessed by God in which a person can have right now in this present life here on earth because of what your actions and lifestyle in this life. Ultimately, they believed what you did here on earth would affect you in the afterlife.

To the Jewish person, "eternal life" had as much to do with this present life as much as it had to do with the afterlife.

This is not entirely incorrect. Jesus did teach, as well as the writers of the New Testament, that His disciples were to live a Christ-like lifestyle. The difference was that it was not the goodness of your lifestyle that would give you eternal life - that only comes through the atoning blood of the final sacrifice of the Lamb of God, Jesus. However, a person's lifestyle on this earth should reflect and exemplify whose disciple they were. For the Christian it is to be that lifestyle that Jesus spoke of and role-modeled.

We must also remember that the definition of "eternal Life" according to Jesus in John 17:3,22- 23, is **knowing** and being in **oneness** with the Father and with His Son, Jesus - _"And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent... that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."_

Jesus' response to the lawyer's question was with another question, _"What is written in the law? how readest thou?"_ \- Luke 10:26

Knowing the Law, the lawyer proceeded to tell Jesus, _"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself."_ \- Luke 10:27

Jesus said that the lawyer answered correctly. He also told him, _"This do, and thou shalt live."_ Jesus could not and would not disagree with God's Word no matter who spoke it. The key here was that, it is one thing to know the Word and quite another to now go and do the Word."

The scripture tells us that the lawyer sought to "justify himself" so he asked another question. What this was referring to was that, as a lawyer sent to possibly trick Jesus, he was not doing a good job. As a lawyer of the Law, he was to be an expert in "debating" the Law. He was trying to get back on course with his task of putting the pressure on Jesus. The Lawyer decided to ask another question in the same attempt to possibly get Jesus to say something that they could use against Him. He then asks Jesus, "Who is my neighbor?" Again, this seems like an innocent question. However, remember the times they were in and we must understand Jewish thinking of that time.

For the Jewish person, the term "neighbor" was not an all-inclusive term. In the Jewish mind it meant anyone who was Jewish. The thinking of a Jewish person would be that they would be keeping the Law if they "loved their Jewish neighbor as thyself." It excluded everyone else who was not Jewish.

When the lawyer, being an expert in Jewish Law (so he thought), asked the question, it was actually a "loaded" question which if not answered correctly could have an impact on Jesus' whole ministry to the Jew and the Gentile. Hence, in response to that question of, _"Who is my neighbor,"_ Jesus answers with this parable known as the "Parable of the Good Samaritan."

\- Luke 10:30-36 - _"And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?"_

The "characters" in this parable

\- A " _certain_ _man_ " that "fell among the thieves" - We are not certain who this "man" is or where he is from. I believe Jesus left that information out purposely. It did not matter who he was. Bottom line, it was a person who was in need of assistance and help.

\- A " _priest_ " and the " _Levite_ " \- Both of these men, based on Jesus' specific mention of who they were, not by name but by position in Jewish society, would have been considered and looked upon as religious and devout Jewish men. They were both from the priestly line of the tribe of Levi. The "priest" would refer to someone who would have been from the "line of Aaron" in the role of the priesthood. This meant that he had a prestigious role in the sacrifices and services of the Temple. The "Levite" also would have had a role in Temple service but in a less "spiritual level" than the "priest." However, they would both be considered men who would have known the Law and would have known God's command to "love thy neighbor as thyself."

\- The " _Samaritan_ " - A brief history on the Samaritans is needful here. This is vital to the whole parable.

These were people that originally came from the ten tribes of Israel (Northern Kingdom) that were taken captive to Assyria when the Assyrian Empire was a dominant force in the area in the time of the divided Kingdom of Israel. The Assyrians could not conquer the Southern Kingdom of Judah. However, they were able to conquer and take away captive the Jews from the Northern Kingdom back to Assyria whose capital was Nineveh. The Jews that were in captivity became very much assimilated into the Assyrian culture and religious rites. They mingled and intermarried with the Assyrians.

The Babylonian Empire than rose up, defeated the Assyrian Empire and went on to conquer the Southern Kingdom of Judah and take those Jews from Judah and Benjamin back to Babylon. However, those Jews never truly assimilated into the Babylonian culture. We read about Daniel, Shadrach, Meshach, Abednego, Ezra, Nehemiah, etc. When the Medo-Persian Empire rose up they defeated the Babylonian Empire. We know that the decree went forth that the Jews were able to go back to their homeland. The Jews that were taken away captive by the Babylonians but never assimilated into the Babylonian culture returned to Jerusalem and to what we know as Judea and Jerusalem.

The Jews that were taken captive originally by the Assyrians and were in Nineveh returned, not to Jerusalem, but to what was to become known as Samaria, a region just north of Jerusalem, whose "capital" or primary city was Sychar also known as Shechem. Their "worship" became one mixed with the pagan worship they learned in Assyria. They believed in Yahweh God and the Pentateuch. However, their worship of God was tainted with rituals and practices that were used in the worship of pagan, Assyrian gods.

These "Samaritans" were considered "half-breeds" and traitors to Judaism. They were considered to be lower than a Gentile. Even to this day the "Jews" who have the Samaritan blood in them are not considered true Jews and there are some that continue to worship in the hills of Samaria in the "Samaritan" way.

By the way, the feeling was mutual. The Samaritans did not care too much for the Jews either. That is why Jesus used a "Samaritan man" in this parable. This man being from Samaria was "key" to the whole parable.

\- The Lesson of the Parable of the Good Samaritan

In the parable, a "man" was traveling the road from Jericho to Jerusalem. This was and is an actual road that is known as the "Jericho Road." It is a very treacherous road that goes through various hills and valleys. It has many places where thieves would hide and wait for someone to come by. This road goes through some areas where "the sun never shines." This section of the road was commonly referred to as "the valley of the shadow of death."

The people listening to this parable of Jesus knew the place and the road that He was referring to very well. They also were well aware of the dangers of traveling that road. Yet, it was the only road between Jericho and Jerusalem.

We know the story. The man is robbed, beat up and left on the side of the road. The priest and the Levite, both of whom would be considered "spiritual and devout Jews," who knew the Law of "Loving thy neighbor as thyself," ignored their spiritual duty, as well as their duty as humane people, walked by and did nothing. The "dreaded" Samaritan man comes by and takes care of the man in need. He goes above and beyond by bringing the hurt man to a place of refuge and then pays for all of his needs.

Jesus then asks the lawyer a question, _"Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?"_ The lawyer is forced to admit, _"He that shewed mercy on him."_ (Luke 10:37) Jesus then says, _"Go, and do thou likewise."_ (Luke 10:37)

There was nothing anyone could say to Jesus. The lawyer did answer correctly. It was the one who "showed mercy" to the traveler. It does not matter who or what a person is or where they are from. As a people, especially those who consider themselves spiritual and devout followers of God and His ways, we are called to have and show mercy towards anyone and everyone. The definition of mercy is basically "seeing a need and doing something to meet that need." James 1:22 - _"Be ye a doer of the Word and not hearers only, deceiving your own selves."_

The "lesson" that Jesus was teaching the lawyer and all those who were listening, as well as us today, was that it is not enough to just know the Word of God. Knowing the Law made the lawyer feel that he was in the right place. He was missing the "next step." Actually doing it. However, he was also missing the point. The point being that doing it also meant that you could not be a respecter of person concerning who or how you would love your neighbor - your neighbor being every person - not just those you choose to love.

The use of a "Samaritan" in this parable drove that point home. It was a hated Samaritan who chose to help this "man" who was in need of help no matter who he was or where he came from. It was the hated Samaritan who fulfilled the Law, when the two "spiritual and devout" Jews did not.

Jesus brings this aspect of "loving thy neighbor as thyself" to an even higher level of loving others.

\- John 13:34 _"A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another."_

\- John 15:12 - _"This is my commandment, That ye love one another, as I have loved you."_

The Parable of the "The Importunate Friend at Midnight" - Luke 11:5-8

\- Context and Background of this parable

This parable is found only in the Gospel of Luke. It is important to remember that we are not to take this parable, or any other parable, out of its full context in which Jesus was using it.

The disciples came to Jesus and asked Him, _"Lord, teach us to pray, as John also taught his disciples."_ Luke 11:1

This parable is used in the middle of His answer to the disciples when they asked Him to teach them to pray. His full response is from Luke 11:2-13. This parable was a part of that response. In order to get the full understanding of why Jesus used this parable and what He was trying to show His disciples, we MUST put it within its full context within the account.

\- The Parable of the Importunate Friend at Midnight - Luke 11:5-10 - _"And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; For a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth."_

\- What was Jesus trying to teach His disciples concerning their desire to want to know how to pray?

The disciples must have heard or seen that John the Baptist "taught" his followers "how to pray." Jesus' disciples felt that it was their time to learn how to correctly pray from Jesus. However, they must have seen something different in the way Jesus prayed to the Father. It wasn't the typical prayer that others prayed; though those people and their prayers were not bad. They saw something different about Jesus' prayer life. This obviously got their attention and they wanted to know the "secret" of His successful, but yet different, prayer life.

Jesus proceeded to give them an example of true prayer. Luke 11:2-4 - _"And he said unto them, "When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil."_

It was just after giving the disciples this example of prayer that He gave them the parable.

Let's look at the "characters" in the parable.

\- A " _man_ " in his home, sleeping in bed with his family.

\- Another " _man_ " who was having guests come to his own home and was out of bread.

\- The "traditional" view of this parable puts forth that the man who was sleeping at home with his family represents God and that the man who comes to the door is representative of any one of God's people coming to God with their need.

The "traditional" view puts forth that it was because of the second man's "importunity or persistence that the first man got out of his bed and gave the second man what He needed. The "traditional" view concludes that this is the same for us today as God's people.

We are taught that if we are persistent, God will answer our need. We are taught that if we are "really, really serious," we will be "really, really persistent" and tell God what we want so that He will be forced to do what we want. We are taught that in doing so it will cause God to move on our behalf because of our "importunity." We are taught that we can tell a "sovereign God" what to do.

I would like to put forth my thoughts and "difficulty" with this "traditional view."

\- The first difficulty I have is that the first man is "asleep" in bed with his family.

If this man were to be representative of God, the Father, then Jesus would be contradicting what His own Word tells us about our God.

Psalm 121:3,4 - _"He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep."_

It reminds me of Elijah in his encounter with the prophets of Baal in 1Kings 18:25-29. Elijah told the prophets of Baal to _"...Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked."_ It may be that Baal sleeps but not Yahweh - He sleeps not!!!

\- The second difficulty I have is that the first man will not get up because the second man is his "friend," but he will get up because of his importunity (persistence).

This again is contrary to Jesus' own teaching. In John 15:13-15 - _"Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you."_

Jesus was willing to lay down His life for His "friends" even though his friends did not persist or beg Him to do it. He did it out of love and compassion for His "friends."

Also, the usage of the term "friend" in the Jewish culture at that time was a term, which meant being in some type of "covenant" with the person you called your "friend." Therefore, the term "friend" was considered a "covenant term."

Is this who our God is? Is He one who is sleeping? Is He one who would only answer our prayers if we bang on the door of His throne room and cry out loud enough and long enough? Is He one who does not care about those He calls His "friends," those that He is in covenant with?

It does not make sense that the first man would be representative of God, the Father or of Jesus. In fact it would seem as if this first man was actually the opposite of the nature and character of God, the Father.

Could it be that this was what Jesus was using this parable to portray concerning prayer? Was He teaching His disciples to stop having a wrong picture about who their God is? Could Jesus be telling them, as well as us today, that this is not what our God is like and that we do not have to keep "banging on the door" to "wake Him from His sleep" to help us in our time of need.

We must always keep in mind that it is not what we do but rather it is all about who He is!! The attitude of our heart as we approach this holy and loving Father, God is not about what or how we do things, but rather about who He is, as well as His will and His ways. He allows us access to Him through the blood of Jesus. We come before Him knowing that we have the right to be there as His son or daughter because of, and through, the Blood of Jesus.

We are not to approach Him as some "bratty kid" who thinks he or she can boss their Father, God around and force Him to do what we want. We might not say or think that we are doing this, but sometimes our actions may be portraying this.

\- Let's look at what Jesus goes on to say. _"And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?"_ \- Luke 11:9-13 (KJV)

Here we seem to get a whole different picture of our God. Jesus is revealing to us how we are to approach our loving Heavenly Father in prayer.

\- "Ask - it will be given..."

The word "ask" used here is the Greek word, "aiteō" which does mean to "to ask, beg, call for, crave, desire, require."

Jesus is not telling us to not ask for what we need. However, we come with a different attitude of heart because we know who our Abba is.

Jesus, here, is telling His disciples that they do not need to continually "bang" on the doors of the "Throne Room of God" because God is asleep or cannot be bothered with us.

Notice, He tells us to simply "ask," with the correct attitude of heart, and "it will be given you..." Matthew 6:8, tells us, _"...for your Father knoweth what things ye have need of, before ye ask him."_

\- "Seek and you will find..."

The word "seek" used here is the Greek word, "zēteō" which means to crave after and desire. We are to seek after God and we will find what we actually are in need of.

Matthew 6:33 is appropriate here - _"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."_

The attitude of our heart should be that of one who seeks after and desires what God wants and desires in every situation - not what we want.

If we seek with this correct attitude of heart concerning who our God really is, we will find what we are looking for which is ultimately what God knows is best for us in any and all situations because He is God.

\- "Knock and it shall be opened unto you..."

The word "knock" used here is the Greek word, "krouō" which means to simply knock. It does not infer a banging or knocking the door down. Simply "knock" on the door of God's heart, a heart that loves His children and it will be open to you.

Notice that Jesus repeats this phrase about "asking..., seeking... and knocking." In Jewish thinking, when something is repeated it is inferring not just a double importance but an "exponential" importance. In other words it meant 10 to the 10th power = 100 times important to grasp whatever principle was just spoken twice.

We must also, remember that prayer and worship are two sides of the same coin. As we worship we are acknowledging who He is. As we pray we are also acknowledging God for who He is.

\- Jesus is putting across a whole different picture of who our God is.

The Jewish people at that time had a "picture" of God as a task master and hard to get to. It was put across by the religious leaders of the day that God could only be approached through formality and through begging and pleading. It seemed as though He was not watching over them and that He may have been asleep. In their own thinking, why else would they be in this horrible situation with the Romans?

It never occurred to the religious leaders or the people themselves that their difficulties with the Romans may have possibly been caused by their sin as well as their incorrect view of who their God really is.

This was the "picture" of the first man in this parable. This is what the Jewish people's idea of God, concerning hearing their prayers, was. Jesus was trying to correct their incorrect view of their Heavenly Father. Jesus was telling His disciples that their view of God had been tainted over the course of time and their attitude of heart towards God, concerning prayer, needed to change.

Could we also possibly be having our vision "impaired" by an incorrect attitude of heart toward our Father, God? Can we be thinking, without realizing it, that we need to "bang" on Heaven's door to "wake up" our God so that He will hear us and answer our petitions?

Jesus then concludes with an analogy that fully expresses who and what our Father, God is really like. He is not like the first man in the parable He had just told them. Rather, He is a "loving Father" who would only want and give the best to His "sons."

\- Luke 11:11-13 _\- "If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?"_ (KJV)

Notice that Jesus uses the same commodity as in the parable - bread. It is the same commodity that Jesus used in his example of prayer, _"Give us this day our daily bread..."_ Bread, as well as fish and eggs were considered life-sustaining commodities.

The scriptures tell us that God's people will never be forsaken nor their children beg for bread. (Psalm 37:25 - _"I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.")_

Will a loving Heavenly Father cause us to "beg for bread" when that would be contrary to His own Word and to His own nature?

The key to this whole exchange between Jesus and His disciples and the use of the parable we are discussing is found in Luke 11:13. He explains it for us in saying that if you, as a natural, human, father would know what is right concerning their own "son's" needs, how much more does God, not just know how to meet the need, but desires and will meet the need.

-How will He meet our needs?

Notice, we see a difference in relationship expressed here by Jesus. The disciples, and anyone else who is a disciple of Jesus, would no longer be looked upon just as "friends," but rather they would now be considered "sons" of the Father, just as Jesus is the "Son of God."

As the Father sent the Holy Spirit to rest upon and within Jesus to empower Him to go forward in His ministry (Luke 3:21,22), so will the Father send His Holy Spirit to those who call upon Him. "How much more would the heavenly Father, give the Holy Spirit..."

Why would Jesus say this? He said it because just as He walked in the Spirit of God, God would now give His disciples His Holy Spirit.

\- Jesus now gave the answer to their inquiry asked in the beginning of this teaching setting.

The disciples asked Jesus to "teach them to pray." They saw the effectiveness of His prayer life. The answer was not all the fancy ways of praying "this way or that way." The answer of praying effectively just as Jesus prayed, is to be found both in truly knowing the character and nature of our Father, God who is so loving and benevolent, as well as with the "Holy Spirit," whom the Father will give to His children to lead them in their prayer life.

Jesus did give His disciples an example of a basic simple prayer. (Luke 11:2-4) This was not to be used as a format or formula of prayer, as much as it was to express the attitude of heart of one who comes to Father in prayer. It is to be one who understands and knows, without a shadow of a doubt, who their God is - a loving, Heavenly Father who delights and welcomes His children when they come to Him.

The Father will give His Holy Spirit to lead and guide each and every one of Jesus' disciples in what to pray and how to pray. We will only be able to "hear" the Holy Spirit leading us to pray effectively when the attitude of our heart is correct as we come before our Father, God - knowing who He really is.

We must have the attitude of heart that knows that we do not need to "beg, plead, rant or rave" with our loving heavenly Father when we come to Him in prayer. We must have the attitude of heart that knows, yes, we have the authority to "storm the gates of Hell" and that, yes, those "gates of Hell" will not prevail against us. However, we are not called to "storm the gates of Heaven" and be "importunate" to demand that God give us whatever what we want. We must have the attitude of heart that knows that we have been given all authority over the enemy and all of the forces of darkness. Not over our sovereign, loving Heavenly Father, God.

We must come with an attitude of heart that wants what His will wants; desires what His will desires and will speak forth His Word in any situation so that it accomplishes what He wills; what He wants and what He desires, not what we think should take place. As His sons and daughters we are to make His will and His desires become now our will and our desires - not the other way around.

_"Seek ye the Lord while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off."_ \- Isaiah 55:6-13 (KJV)

\- That, I conclude, is how the "Parable of the Importunate Friend," taken within it full context, was used by Jesus to help answer His disciples when they asked Him to teach them to pray.
Parables to Beware of the Leaven of the Pharisees

**Introduction to these Parables concerning the "Leaven of the Pharisees**

\- Context and Background of the parables concerning to beware of the leaven of the Pharisees

These four parables are found in the Gospel of Luke. They are all in the same setting/place and within the same context. Jesus was teaching to His disciples, as well as the "multitudes" that had gathered. One of these parables, the Parable of "Wise and Foolish Servants" is repeated a second time by Jesus much later in His ministry, in Jerusalem, almost at the completion of His ministry here on earth. (Matthew 24:45-51)

Jesus was in the midst of _"...an innumerable multitude of people, insomuch that they trode one upon another."_ Luke 12:1

They were in the region of Galilee. Jesus was teaching and giving warnings to His disciples and the multitude to beware of the hypocrisy and "leaven of the Pharisees." He was telling them not just to beware of the Pharisees themselves, but beware of the incorrect attitude of heart that they portrayed - saying one thing and doing another along with their self-righteousness. He was teaching them that what was important was not all of the outward appearances that would make it seem as if someone was righteous but it was what is found within the heart of the individual - the attitude of their heart - that was truly important.

He also was beginning to "draw the line" concerning those that were following Him, including the disciples. Jesus said quite clearly that it was time for them to make some firm decisions concerning their belief in who He was and with whose power and authority He came in.

Jesus was expressing what would be the possible consequences to anyone who would make that decision to choose and fully believe, follow and live by His ways and teaching. Some of those consequences would include not being accepted by the hypocritical leadership of that time. This would lead to them experiencing harsh persecution and suffering because of their belief in Him.

He also comforted them in telling them that if they did choose to follow Him that they need not to be afraid or fearful, for their Heavenly Father would watch over them.

_"And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: But he that denieth me before men shall be denied before the angels of God. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: For the Holy Ghost shall teach you in the same hour what ye ought to say."_ \- Luke 12:4-12

It was within this setting that a man cried out and asked Jesus to _"...speak to my brother, that he divide the inheritance with me."_ (Luke 12:13) This man had just listened to Jesus explain what the correct attitude of heart should be concerning anyone who chooses to follow Him.

Jesus just finished saying to the multitude that each one of them is so very valuable to their Heavenly Father and that He would care for them. Obviously, this man was not "getting it." For this man, it was all about using Jesus for the wrong purposes and the wrong motives. Jesus answered the man, _"Man, who made me a judge or a divider over you? And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth_ ". - Luke 12:14,15

Jesus was making it clear that this man did not have the correct attitude of heart. He was missing the point of Jesus' words. He just completed a teaching concerning the hypocritical attitude of the Pharisees and to beware of that "leaven" and that sinful attitude of heart of self-righteousness and all that it entails which included greed and covetousness.

It would seem as if this man's outburst could have taken Jesus "off-track" from His teaching concerning to "beware of the Leaven of the Pharisees." After all, that was Jesus' main purpose in this time of teaching. However, even though it may have seemed like it would have sidetracked Jesus, the truth is that Jesus used it to bring forth a parable to keep everyone "on-track" and concerning the topic of the "leaven of the Pharisees."

Jesus expresses again to beware of being greedy and covetous. He goes on to express that this life is not about the abundance of wealth and physical things that we possess. To illuminate this teaching and concept in a greater way, He uses the parable of the "Rich Man Foolishly Building Bigger Barns."

The Parable of the "Rich Man Foolishly Building Bigger Barns" - Luke 12:16-21

\- Luke 12:16-21 - _"The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God."_

The "characters" in this parable

\- The " _rich man_ "

This man was very successful and he was very rich. His land was very prosperous in the crops it yielded. He seemed to do the wise thing in building bigger barns to store his fruits and goods.

In the eyes and minds of Jesus' listeners, this man would be considered someone of great stature. Someone to be admired and even one that they may be "covetous" or "envious" of.

\- _God_ \- Well, obviously, this is God

\- What was Jesus teaching in this parable?

The first thing we see is that the man was all about himself for we hear him say, _"... my barns...my fruits...my goods... my soul..."_ He thought it was all about him and that everything he had was his. The attitude of his heart was one that was not directed towards God. He did not acknowledge in the least way that it was God who caused the crops to grow or made the land plenteous. He did not even acknowledge God as the giver of his own life for he spoke to his soul and said "...my soul..."

He thought that his soul was in his hands and that according to him, he was going to live a long, long life and that he had amassed everything he thought he would need. It was all about what he had and what he thought was his possessions - including his own soul. Unfortunately, he was incorrect about everything. God came that same night and _"required of him his soul."_

What many people would have thought and called a man like this as being wise and prosperous, God called a "fool." The reason this man was a "fool" was not because he was rich. It was not because he built barns to store his goods. It was because his motives and attitude of heart were totally incorrect. The term "fool" used within the Jewish scriptures always refers to a person who is rebellious and stiff-necked towards God.

He then goes on to tell the man _, "... then whose shall those things be..."_ They will not belong to God, because the man never surrendered those things to God and God is not in the business of receiving anything that is not offered to Him unless it comes from one who has the correct attitude of heart towards Him. They will not belong to the rich fool, because he can't take it with him.

The answer is that it will be wasted and decay because it will stay in the barns that the man built and not be used for or by anyone for anything.

\- Jesus then proceeds to give us the "moral" of the parable. Luke 12:21 - _"So is he that layeth up treasure for himself, and is not rich toward God."_

The problem was this man's heart. His priorities were in the incorrect order. We must always place the things of God first. God must be the priority of our heart.

Any "inheritance" would ultimately be lost to anyone who would be expecting it.

This spoke to the man who had asked Jesus to rule in the inheritance battle between him and his brother - Jesus was telling this man that fighting and battling over an inheritance and anything received from that battle would ultimately amount to nothing in the spiritual scope of things concerning a right relationship with God.

\- Jesus then seems to speak directly to His disciples. (Luke 12:22-34)

We are not sure if the multitudes were still surrounding Him and listening to Him or not. If they were all still there, then most likely the man who asked Jesus to mediate on behalf of getting his inheritance would be hearing what Jesus was about to teach, as well.

Jesus turns and speaks to His disciples. He tells them directly what the correct attitude of heart should be for those that choose to follow after Him towards the "things of this world." He wanted to make sure that they, as His disciples, did not miss this principle for it is vital to the true child of God and a true disciple of Jesus. This was His attitude of heart towards His Father and therefore, it must be theirs.

At the conclusion of the parable He tells them that the man in the parable had an incorrect attitude of heart and therefore was "not rich toward God." He goes on to explain in Luke 12:22-34, what it means to be one whose attitude of heart is correct and therefore would be considered, "rich toward God."

_"... Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest? Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also."_ \- Luke 12:22-34 (KJV)

\- So what was Jesus teaching His disciples through this parable in the context of this setting that began with His warning to beware of the "leaven of the Pharisees" back in Luke 12:1?

The parable of the rich man and his barn pointed to a person whose heart was covetous. Jesus was expressing that the "leaven" and hypocrisy of the Pharisees had to do with the wrong attitude of heart towards God and His people.

Jesus was stating that the Pharisees in general, became greedy, covetous hypocrites because of the position and places of authority that they were given, as leaders who were to be servants and ministers of the Lord to the people. Unfortunately, they abused and misused their God given position for their own greedy and self-righteous ways.

Jesus speaks of this concerning the Pharisees' greed and hypocrisy in Matthew 23:14, _"Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation."_

\- Jesus continues with this next parable.

The Parable of the "Faithful, Watchful Servants" - Luke 12:35-38

\- Context and Background of this parable

In this same setting, speaking mainly to the twelve disciples, He continues with another parable. They were in the region of Galilee. Jesus was teaching and giving warnings to His disciples and the multitude to beware of the hypocrisy and "leaven of the Pharisees."

As we previously discussed, Jesus was expressing that the "leaven" and hypocrisy of the Pharisees had to do with the wrong attitude of heart towards God and His people. Jesus was expressing that they had abused and misused their God given position for their self-centered, self-righteous, greedy and covetous ways.

Jesus, it would seem was sidetracked from this lesson by a man who asked Him to mediate in an inheritance dispute between him and his brother. Jesus answered the man's request with the parable of the "Rich Man Foolishly Building Bigger Barns." It may have seemed as if Jesus was taken off course but as we discussed He used the opportunity to not only address the incorrect attitude of heart of the man who asked the question but He also addressed the incorrect attitude of heart of the Pharisees.

Jesus continues with this next parable of the "Faithful, Watchful Servants."

\- Luke 12:35-38 - _"Let your loins be girded about, and your lights burning; And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants."_

\- So what was Jesus teaching His disciples through this parable in the context of this setting that began with His warning to beware of the "leaven of the Pharisees" back in Luke 12:1? Let's see...

The "characters" of this parable

\- The "servants"

These were basically men who were most likely considered slaves of their master, not just servants. Either way, it was their job to be looking out and be ready for, their master's return. It did not matter what time their master returned. It was their responsibility to have the household prepared, swept, cleaned and ready for His return.

These servants were entrusted to watch over the Master's house, ensuring that everything was in order, even if it meant sleepless nights. Their task was not so much to keep looking out the window for their master but rather it was to make sure that the house was in order and everything was in its rightful place for when their master finally did return. It did not matter when or what time their master would return. Their task was to be ready at all times.

They were to have their, _"...loins be girded about, and your lights burning."_ Having their "loins girded" inferred that these servants were to always be "on the job" at all times - not just when they knew or saw their master coming.

Their "lights burning" inferred that there would always be a light on to be a "beacon" that will guide the master home but most importantly be a signal of "welcome home." This is where we get the expression, "We'll keep the light on for you." It is a signal of welcome to journeying people.

Notice, that the master of the house needed these servants to "open the door" for him (the master knocked) to come into his own home. This meant that the master placed his full trust in them to not only take care of his household but also "let him back in" when he returned.

\- Their "master"

This was a man who had great authority. He also had a good amount of wealth. He owned his home and he had slaves/servants that served him.

The "master" of the house was attending a wedding. We must resist the temptation to make more of this "wedding" then what it really is in this parable. Jesus was not referring to the "Marriage Feast of the Bridegroom (Jesus) and His bride (the Church).

The use of the event of a wedding was more about the uncertainty of when the master would return to his home. It was customary for Jewish weddings to last a week or more. That is why the servants needed to be ready at all times for their master's return. They did not know when the wedding banquet would end or when their master would be leaving the banquet to come home.

\- Events that took place in this parable

We see that the servants were ready for their master's return home. They were dressed (their loins were girded which infers a readiness to serve) and their lamps were lit so that no matter what time of day or night their master would come they were ready. The master did come. He "knocked" and they "immediately opened the door" to let him in.

Jesus then refers to those servants, who were ready for the master at any hour he returned, as "blessed," which means "happy, joyful and prosperous to the point of being envied by others."

They were servants, yet they were considered "blessed." Why? It was because of the attitude of their heart. They were faithful and loyal and ready for their master's return. They obviously loved their master just as much as they were faithful.

This attitude of heart by these servants was appreciated so much by their master that he ended up "girding himself" and served the servants.

\- What was Jesus teaching His disciples through this parable?

The "servants" in this parable, were representative of what the correct attitude of heart should be of the true servants of God. This should have been the attitude of heart of the religious leaders such as the Pharisees, Scribes, etc (as servants) of God that He entrusted His "household" (the Jewish people). They were to watch over the Jewish people and be prepared for their Master, the Messiah (Jesus) whenever He would come. It was the religious leaders that should have manifested the character expressed by the servants in this parable. Unfortunately, they were not doing this.

Jesus was teaching His disciples that the attitude of heart, which was exhibited by these servants, is the correct attitude of heart of a true servant of God. The servants that God delights in are those whose hearts are prepared and ready for their "Master" at any time - day or night

In other words Jesus was referring to them, His disciples, and anyone else who was looking for and being faithful in the things of God until Messiah would come. He was teaching them that He believed that their hearts were hearts that were ready and open for Him, even if they did not realize it at the time.

He was teaching them that it was that kind of an attitude of heart that Jesus, as the "Master of the Household of Faith" delights in. He delights in the kind of heart that when He comes He finds them faithfully performing their tasks as His servants keeping the "Household of faith" in order.

That "Master" (Jesus) delights in that attitude of heart so much that when He comes and finds them so doing, no matter at what hour or watch, He, Himself, will tell those faithful servants to sit and "dine" at His banqueting table. He will "serve" or "bless" them with all that He has and with all His great abundance.

\- Song of Solomon 2:4 - _"He brought me to the banqueting house, and his banner over me was love."_

Jesus was telling His disciples, as this parable expressed, that a true servant of God must have the attitude of heart that is always ready to serve their God, as well as His "Household," His people, with faithfulness, loyalty and true reverence. Not because they must do this but rather simply because they love their God and the desire of their heart is to simply "bless the heart of their King."

Unfortunately for the leadership of that day, their lifestyle and actions had revealed quite the opposite. In telling His disciples this, in the context of warning them to beware of the "leaven of the Pharisees," Jesus was obviously saying that the Pharisees were found not to have this attitude of heart of being faithful or loyal towards God or His people.

The Parable of the "Goodman of the House and the Thief" - Luke 12:39; Matthew 24:23

\- This parable again continues with Jesus teaching in the same setting as the two previous parables. It seems as if Jesus is speaking mainly to the twelve disciples. He continues with another short parable.

_\- "And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through."_ \- Luke 12:39 Matthew 24:23

The "characters" in this brief parable

\- The " _goodman_ " is another term for the "master of a house."

\- The " _thief_ " is just that, a thief.

The "thief" that comes in the night

This analogy has always been a "thorn in my flesh," per se. I have always had difficulty with the use of this analogy, even when used by Jesus, Himself. Why would Jesus compare Himself to a sinful "thief?" Therefore, I must be missing something. Let's see...

The use of this phrase throughout the New Testament is always found within the context of Jesus' return or "Second Coming." It is always associated with, as in the use in this parable, a warning to be on watch, ready and prepared for the unannounced and unexpected coming of Jesus.

_\- "You know very well that the day of the Lord will come like a thief in the night."_ (1Thessalonians 5:2)

_\- "The day of the Lord will come like a thief."_ (2Peter 3:10)

_"I will come like a thief, and you will not know at what time I will come to you."_ (Revelation 3:3)

_\- "Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed."_ (Revelation 16:15)

The term "thief" is not thought of as complimentary term to call someone. It seems to be the complete opposite of the character and nature of Jesus. Jesus used the concept of a "thief" to refer to the devil who comes to "steal, kill and destroy." (John 10:10) Why would he refer to Himself as a "thief in the night?" Does this "thiefhood" of Jesus apply to those He calls His Bride, His beloved ones, and His brethren? Is Jesus one who comes "sneaking" stealthily upon those whom He loves and who are preparing and waiting expectantly for His promised return?

This does not fit the character and nature of my Bridegroom, my beloved, the Jesus whom I love.

\- The answer to my question was found in the full context of its usage in 1Thessalonians 5:2-5

"For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness."

This clearly states that Jesus will come as a "thief." However, He is coming as a "thief" to those not expecting Him, those in darkness!

Now that I have that "thorn in my flesh" removed and settled in my heart, let's continue...

\- What was Jesus trying to teach His disciples with this parable in the context of the previous parables and within this whole teaching setting beginning in Luke 12:1 that began with the warning to beware of the "leaven of the Pharisees?"

In this section of teaching to His disciples, Jesus, in using this parable, was letting them know that His appearance would be like a "thief" that came in the night to the leadership (the Pharisees and others) of the Jewish people of that time.

The unprepared "goodman"/homeowner (referring to the Pharisees and Jewish leadership) were not ready for the appearance of their Messiah. This is directly opposite of the servants in the previous parable who were found faithful, prepared and looking for their master.

" _If the homeowner had known at what time the thief were coming, he would have watched and would not have let his house be broken into."_ The "goodman"/homeowner in this parable was not a good caretaker of the house he was given.

Therefore, within the context of this teaching setting in which Jesus began with a warning to beware of the "leaven of the Pharisees," we can see that Jesus was referring to the Pharisees as those who were not ready nor were they found being faithful over the "house." The "house" being the Jewish people that God had entrusted them with.

The Pharisees and the religious leaders of that day were not ready for Jesus' first appearance - even when He was right in front of them. To the people who were in darkness and not spiritually prepared, ready and watching - keeping the spiritual house in order - the coming of Jesus, the Messiah, was a complete surprise. The Jewish leadership was not ready or prepared for Jesus when He came on the scene. Therefore, Jesus was looked upon as a "thief" to them.

In the context of what we are discussing, it is of no coincidence that the scriptures tell us that Jesus was labeled as, and identified with, the "transgressors." He was placed on a cross between two "thieves." Yes, He bore the sins of sinners but He also was looked upon by the leaders of that day as a sinner and a thief. In their eyes He was "stealing" the people from their wicked grasp.

\- Isaiah 53:12 - _"Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."_

\- Mark 15:28 - _"And the scripture was fulfilled, which saith, And he was numbered with the transgressors."_

\- Luke 22:37 - _"For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end."_

\- Luke 23:32, 33 - _"And there were also two other, malefactors, led with him to be put to death. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left."_

\- Matthew 27:28 - _"Then were there two thieves crucified with him, one on the right hand, and another on the left."_

\- As previously mentioned, this short parable was given a second time by Jesus in Matthew 24:23.

In that context it was in the midst of other parables concerning the "end times." Jesus uses this same parable again. However, in Matthew 24; 23, it definitely was in reference to His return, His Second Coming. He "warned" His disciples, as well as all the future leadership faith and all His believers to be always watchful, ready, and prepared. They were to keep "watch" over the Master's "house," the "household of faith," the Body of Christ, which included themselves, until He returns.

As we do this, if we do this, Jesus' Second Coming will never "take us by surprise." We may not know the time or day. Yes, we may know the season, but it will not matter because we are ready by "being about our Father's business."

\- The parable of "The Rich Man Foolishly Building Bigger Barns," pointed to a person whose heart was covetous.

Jesus was expressing that the "leaven" and hypocrisy of the Pharisees had to do with the wrong attitude of heart towards God and His people. Jesus was stating that for the most part, the Pharisees in general became greedy, covetous hypocrites.

\- In the parable of the "Faithful, Watchful Servants" and the parable of the "Goodman of the House and the Thief," we see that the covetousness, greed and self-seeking attitude of heart within the Pharisees led to a misuse of the position and places of authority that they were given.

As the "spiritual" leaders over the people that God had entrusted them with, they were to be servants and ministers of the Lord to His people. They abused and misused their God given position for their own greedy and self-righteous ways.

They were to be the ones that were to be watchful and ready for the Messiah. They were the ones who were not to be taken by surprise when He would finally appear. If they were ready, Jesus would not have "sneaked up" on them. They would have recognized the "Master of the Household."

However, their heart was pulled in a different direction and their eyes became blind to the one who they supposedly were waiting for. They were waiting but not "watchful." There is a difference.

Because of this, their "position" as the ministers of God to his people was about to be taken away and given others, as we will see as we continue in Luke 12.

The Parable of the "Wise and Foolish Servants" - Luke12:42-48

\- The context and background of this parable

We are still in the same teaching setting as the previous three parables in Luke 12 concerning a warning given by Jesus to "beware of the leaven of the Pharisees."

This parable is in response to a question given to Jesus by Peter. In Luke 12 12:41, Peter asks Jesus, _"...Lord, speakest thou this parable unto us, or even to all?"_

Peter wanted to know if all of the things that Jesus just taught them concerning the "leaven of the Pharisees" were directed to just them or to everyone, including the Pharisees, as well. Jesus answered Peter's question with this "parable." Actually this Parable had "two parts" to it.

\- Part 1 of the Parable

Luke 12:42-44 - _"... Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath."_

In "Part 1" of this parable, Jesus tells about a "faithful and wise steward." A "steward" is a servant with a higher level of trust and responsibility than the other servants. A "steward" would basically be considered a "manager," who is entrusted to watch over his master's assets as well as the other servants.

The "traditional" view of this entire parable has always been of the thinking that Jesus was speaking "prophetically" of His Second Coming. This is not necessarily incorrect for Jesus uses this same entire parable in Matthew 24:45-51 where He most definitely is speaking about the end times and His Second Coming, as we will discuss later.

However, in the context of this entire teaching setting, along with all the other parables beginning from Luke 12:1 up to this point, we have been seeing that Jesus was actually referring to the leaders of the Jewish people of that day of His, their Messiah's, first appearance.

In this first part of the parable Jesus is speaking about those who have been faithful in doing the things of God, praying and being watchful for the Messiah's return.

We should not be under the impression that all the leadership and all the people were in "la la land" concerning Messiah's coming. There are many scripture references that show us that there were those, even at that time, that were found to be faithful and watching and preparing for the Messiah's coming. Here are just a few

_Simeon_ , was found to be "faithful" so that God told him that he would see His Messiah in his lifetime - Luke 2:25-35

_Anna_ , the prophetess, was faithfully praying in the Temple area over 80 years for the desire of her heart to be fulfilled. - Luke 2:36-38

_The Magi_ that came from the east looking for the King that the prophecies had foretold of. They were faithfully looking in the Jewish scriptures concerning a "coming King." They believed the scriptures and then acted promptly by going and "following a star" so they could worship this mighty King that the scriptures foretold of. - Matthew 2:1,2

_John, the Baptist_ \- Matthew 3:1-17

_Nicodemus_ came in the night to see if Jesus was the "One" because Nicodemus was looking for the Messiah to come. - John 3:1,2

Jesus encountered many sincere people who asked Him with great anticipation and hope that He might be the One that they have been waiting for.

Jesus declared that those who were anxiously awaiting and being diligently faithful in doing the righteous things of God, not knowing when He would come but believing He would come, were the ones who the Master declared to be "blessed" because of their faithfulness. The term, "blessed" here means to be "happy, joyful and spiritually prosperous to the point of being envied by others."

They were considered "wise" because they did not look at outward natural situations or circumstances that would seem as if their Master might not come or be delayed. Their faith in God's promise and the Messiah's coming did not waver.

They did not grow weary because their Master did not come in their timing. It did not matter to them, they were just faithful in doing their "Father's business." It did not matter to them when Messiah would come. They simply believed and trusted that He would come.

Notice, Jesus says that it would be people like that who would be given the responsibility to rule over all that the Master has. Why? Because of their faithfulness and trustworthiness. Jesus called those stewards who He would find doing what they were entrusted to do no matter when or at what time their master would come - "wise."

\- Part 2 of the Parable

Luke 12:45-48 - _"But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more."_

This section of the parable again concerns a "steward" or servant that has been entrusted to watch over, care for and tend to the needs of the master's household. The use of the word "but" to begin verse 45 is a word that always expresses a differential from the preceding thought. In verses 42-44, Jesus expressed the correct attitude of heart that a steward/servant should have concerning their responsibility towards their master and their master's assets. With the word "but," Jesus takes us into a different scenario. Jesus gives three scenarios - all of which are not good.

\- Scenario #1 - _"But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers."_

As the delay of the master progressed, we begin to see what was really in the heart of this steward.

The steward did not correctly portray what his master's heart would truly be. Actually, instead of portraying the good role model and protecting the character of his master, he actually was betraying his master.

This steward's heart was really all about himself. He did not care for the other servants for he treated them harshly. He became a harsh taskmaster even to the point of beating them. He began to think only of himself, his needs, wants and desires. It became all about him and not what he was entrusted by the master to do.

He became "drunk," not just with wine but also with what he thought was power.

He literally usurped the real master's authority all the while thinking that when the real master did come he would go back to acting as the master's faithful steward. In other words, this steward was a hypocrite!!

Obviously, Jesus is referring to the Pharisees as well as other religious leaders and their harsh rules and regulations of "tradition" placed upon the Jewish people.

They misused and abused the authority over the Jewish people that God had entrusted them with.

The seemingly delay of Messiah gave time for what was in their hearts to be exposed. The real attitude of heart within this steward was one of greed, covetousness and self-centeredness. Hmmm.... This sounds very similar to what Jesus expressed in the prior parables concerning the "leaven of the Pharisees."

The consequences of their actions would be even harsher then what they gave out to the people. Jesus tells us that they will be _"cut asunder"_ and their place would now be with that of the _"unbelievers."_ The word used here for "unbeliever" is the Greek word " _apistos_ " which means one who is "unfaithful, faithless, unbelieving, incredulous and without trust (in God)." Truly they would "reap what they had sown." (Galatians 6:7,8)

These unfaithful, cruel "stewards" would have no place in the masters' Household. The Pharisees and leaders who placed hardship over the people and desired "power" would have no place in the Master's (Jesus) "Household of faith."

In the context of Peter's question concerning who Jesus was speaking to and within the context of this entire teaching setting concerning to "beware of the leaven of the Pharisees," Jesus is this section of the parable, was referring to the Pharisees and religious leaders of that day.

They began to usurp the authority given to them by God and began to place harsh rules and regulations, known as "traditions of men," upon the Jewish people.

Jesus was warning and telling the religious leaders of that day that the consequences of their actions would be severe.

\- Scenario #2 - _"And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes."_

The Greek word used in this verse for the term "prepared" is "hetoimazō." It literally means "to make ready; prepare; to make the necessary preparations, get everything ready." However, this word is often used metaphorically, in the sense that it draws from the oriental/eastern custom of sending out people/workers to prepare and level the roads and make them passable to prepare for the return of a king from a journey that he was returning from. It was literally to "prepare the way" for the king's return.

The use of this "metaphoric concept" by Jesus is obvious. The "steward," in this scenario, whom the master had entrusted to "prepare the way" for his return, did not do his assigned task.

In referring to the religious leadership of the Jewish people, Jesus was saying that even though there may have been some of them that knew what was required of them by God – which was to prepare the hearts of the people for the coming of their Messiah - they chose not to do their task. It may have been that because of the "delay," the servant became "weary in his well doing." Whatever the reason, this servant's heart began to change towards his master. This "delay" by the master ultimately exposed a flaw that was deep within that servant's heart towards his master.

Jesus makes a very important point in this parable. He tells us that this servant _knew_ his master's will. He _knew_ what his master expected. He knew how his master expected him to "prepare the way" for his return. However, this servant _chose not_ to follow his master's will. He _chose not_ to be prepared, faithful, loyal or watchful for his master's coming.

The scriptures were clear concerning what the Pharisees and religious leaders were entrusted by God to do. Their role and "job description" was to be faithful in doing the will of the Father. As the spiritual leadership that God entrusted His people with, they were to bring the Jewish people to a place of "preparing the way" for their Messiah.

Isaiah 40:4 - _"The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it."_

We know that John the Baptist had done just this. However, the religious leadership should have been doing this as well. When John the Baptist came declaring this "preparation" for the Messiah, it should have stirred and awakened the hearts of the leadership to their call. They should have joined in with the message to, "Prepare the way of the Lord" and "Repent for the Kingdom of Heaven is at hand." Unfortunately, we know they did not.

Whatever the reason or excuse, the spiritual leadership failed to keep the Jewish people's hearts and minds fixed on being ready. They failed to "prepare the way" for the Jewish people to give their Messiah a proper welcome so that they would be able to receive and secure His blessings.

Jesus declares that there will be a harsh consequence for this - _"... he shall be beaten with many stripes."_

\- Scenario #3 - _"But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes."_

Jesus continues with another scenario in this section of the parable. He tells His listeners that there are those that did not know the will of their master. Even though they did not necessarily know the master or his will, yet treated the people harshly and severely, they will still receive a consequence of "few stripes."

Jesus was speaking here to the civil leaders over the Jewish people of that day - the Romans or we can say the Gentiles. In this Jesus was stating that "built within" each person, Jew or Gentile, there is a deep down understanding of how to treat others. Acts 17:26 tells us that we are all "one blood." We come from the same parents, Adam and Eve.

The Book of Romans, chapters one and two tell us that nature itself and every living thing was created with a grasp of knowing right from wrong. Yet the sinful nature dominates and we treat each other harshly and do terrible and sinful things.

In the context of Peter's question concerning whom Jesus was speaking to, in this section of the parable, Jesus is speaking to the Gentile, Roman soldiers and government.

\- Jesus ends this parable telling a very basic but yet important truth concerning anyone and everyone who has been entrusted with and given the position of being in any authority - religious or civil. " _For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more."_

There is a great responsibility in having authority. The scripture tells us that all authority comes from and is given by God for the purpose of watching over His creation, whether it is in the religious arena or in the secular world.

\- Psalms 75:6-7 - _"For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another."_

\- Romans 13:1 - _"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God."_

God requires a greater accountability from those in any position of leadership or authority. It does not matter - Jew, Greek, Gentile, male or female - if given a position of authority, God requires much of you in treating your fellow people, saved or unsaved, as He would treat them. We know that He loves them all.

Jesus goes on to say that it is not unfair for people, who are under the authority and leadership of those given that position, to expect to be treated properly. I know this is a "tough one" to chew on for leadership, even within the Body of Christ. Jesus is expressing that any and all those who are in authority, in whatever capacity it may be, are expected by God Himself, to treat those under their authority and leadership just as He would. Unfortunately, this has not always been the case, not just in the secular world but it has also been found to be true within the Body of Christ over the centuries, as well as in today's Church.

\- Some Concluding thoughts concerning this parable of the "Wise and Foolish Servants"

The "traditional view" of this parable expresses us that Jesus was speaking of His Second Coming, as well as the leaders and those in authority within the Church when that day comes. However, in this context of this parable used in Luke, Jesus was speaking about those who were in position of authority, the Pharisees and the Roman government, who were in authority at His first coming.

In answering Peter's question, Jesus, through this parable, was talking about the character and attitude of heart of what His disciples should be as they prepare to become leaders in this new movement of God. However, He was also admonishing the religious leaders and the government officials of that day, at the Messiah's first coming, of their behavior and "attitude of heart" toward the people and citizens that they have been entrusted with until He came.

As previously mentioned, Jesus gave this parable a second time in Matthew 24:45-51. In that context of what Jesus was speaking about in Matthew, it was indeed given in the midst of other parables concerning the "end times." Jesus used this same parable a second time later, towards the end of His ministry here on earth. In that usage of this parable it was definitely in reference to His Second Coming and the condition of the leadership within Church when He returns. (For further discussion on the "re-use" of this parable in Matthew 24:45-51, please, refer to the notes on The Parables of the "End Times" and the Coming Kingdom of this study guide.)

\- Jesus concludes this session of parables and teachings to the disciples and to the people exhorting them to "beware of the leaven of the Pharisees" with the following scriptures in Luke 12:49-59.

Jesus is making it quite clear that He knows that what He had just taught concerning the Pharisees was not exactly what they wanted to hear.

He also makes it quite clear to anyone that would truly choose to follow Him that it would be a difficult journey. They would experience persecution from loved ones and yes, even the religious leadership.

The lifestyle of the disciple of Jesus was most definitely a lifestyle that was not portrayed by the Pharisees, scribes and other leaders. However, Jesus tells us that those that do not heed His message and repent but rather stay in the bondage of the Pharisees ways and teachings would truly reap a harsh result.

Luke 12:49-59 - _"I am come to send fire on the earth; and what will I, if it be already kindled? But I have a baptism to be baptized with; and how am I straitened till it be accomplished! Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Yea, and why even of yourselves judge ye not what is right? When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite."_
Another Parable While in Galilee

The Parable of "The Unfruitful Fig Tree" - Luke13:6-9

\- Context and Background of this parable

This parable is only found in the Gospel of Luke. It was given as Jesus was still in the region of Galilee. Jesus was talking about people's hearts, whether they were wicked or if they were prepared for their Messiah's coming.

The context of the parable is based on a discussion he was having with some people concerning a horrible event that took place. Jesus was asked by some in the crowd about an event that took place in which Pontius Pilate obviously murdered some Jews and then mixed their blood along with that of their sacrifices. This would be considered not only heinous but also sacrilegious to the Jewish people.

Based on Jesus' answer and the parable that follows, we can safely say that their question was about sin and its cause and effect upon people lives.

The Jewish people were long under the impression that the greater the difficulty or the harsher the calamity that may have befell a person, it would be indicative of the greater sin they were in or had done within their lives. Obviously, this is what the crowd was inferring when they came to Jesus with their remarks.

Jesus went straight to the point. He knew what they were thinking. He went on to add another event that they would have been familiar with - the collapse of the Tower of Siloam that killed eighteen people. The cause of the tower collapsing was likely a small earthquake or tremor which were common in that area in those times. One calamity was caused by human intervention (Pilate) the other by natural causes (a small earthquake and tremor).

In Jewish thinking, it did not matter what the cause may have been; it was the result that mattered. The thinking of that day was that any calamity that happened to a person was always caused by that person's sin.

Unfortunately, in the church today we have this same mentality. In some churches it is openly spoken and taught while in some it is quietly thought. Ultimately, just as it did then and it does today, this kind of generalization of everything that happens can be used as a barometer of sin within a person's life only brings guilt and condemnation, even to those in the Body of Christ. Yes, we know that there is a wage to all sin. But as they say, "bad things can happen to good people."

Jesus asked them very bluntly in Luke 13:2, 4 _"...Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?... Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?"_ To both of these rhetorical questions the answer was, _"Nay: but, except ye repent, ye shall all likewise perish."_

Jesus expresses the real issue at hand. It was the incorrect attitude of heart by everyone in lacking their understanding for their need of repentance. Jesus was not just speaking about a person's life. He is speaking about their eternal destiny because He uses the term "perish." We can refer to John 3:15, 16 to confirm this _\- "That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not_ _perish_ _, but have everlasting life."_

Jesus then proceeds to give the parable.

\- Luke13:6-9 - _" He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down."_

The "Characters" involved in this parable

\- The " _fig tree_ " - The "fig tree" in the scriptures is always symbolic of the nation of Israel as a whole or each individual, personally.

\- The " _owner of the vineyard_ " - This was representative of God, the Father

\- The " _dresser_ " or " _keeper of the vineyard_ " - This was representative of Jesus

\- The " _fruit_ " that, unfortunately, was not found on the fig tree - Represented the "fruits of repentance"

\- The parable itself is self explanatory in itself.

The "fig tree" - The "fig tree" in the scriptures is always symbolic of the nation of Israel as a whole or each individual, personally.

The "owner of the vineyard" - This was representative of God, the Father

The "dresser" or "keeper of the vineyard" - This was representative of Jesus

The "fruit" that, unfortunately, was not found on the fig tree - Represented the "fruits of repentance"

The owner of a vineyard came and saw that the fig tree he had planted three years ago has not produced any fruit. The use of the time period of "three years" is a key point of information.

The fig tree is a tree known in this region for its abundance of fruit produced at least ten months out if the year. This fig tree was not planted from seed in this vineyard. It was most likely started as seed somewhere else and then transplanted into this vineyard where it would become established and begin to do what a fig tree does - bear fruit. After transplanting a fig tree such as this one, it would normally begin to produce fruit within the first year or at the latest, the second year. This one hadn't produced even in its third year.

The owner came and said that it was beyond its time. It was time to cut it down because it was taking up valuable space within the vineyard.The "dresser" or keeper of the vineyard asked for more time. He will try to nurture it and fertilize it and try to get it to produce fruit.

-Jesus was teaching, through the use of this parable, that the Jewish people needed to repent (change their heart and turn towards their God) and prepare for the way of the Lord, their Messiah, to come within their own heart, individually as well as nationally.

This was the message of John the Baptist as he was crying in the wilderness.

\- Matthew 3:1,2 _\- "In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand"_

\- Mark 1:3, 4 - _"The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins."_

\- Luke 3:2, 4 - _"...the word of God came unto John the son of Zacharias in the wilderness... As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight."_

\- John 1:23 - _"He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias."_

This was Jesus' message as well - Repent (change your heart and turn towards your God) in preparation for the Lord, your Messiah.

\- Matthew 4:17 - _"From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand."_

\- Mark 1:4,15 - _"Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."_

Jesus was telling the people that the time was getting short. The real issue at hand was the issue of the condition of their heart. They could no longer be able to hold on to the notion of their salvation just because they were the children of Abraham. The time had come for them to repent from their wicked ways of not being prepared, of not being watchful, of not treating their fellow people correctly.

It is only because of Jesus' intercession that the time has been prolonged. It is only because of God, the Father's love, grace and mercy that judgment has been put off for a time. However, that day will come.

\- 2Peter 3:9 (Amplified) - _"The Lord does not delay {and} is not tardy {or} slow about what He promises, according to some people's conception of slowness, but He is long-suffering (extraordinarily patient) toward you, not desiring that any should perish, but that all should turn to repentance."_

The "fruit" that the Father is looking for upon His "fig tree," the Jewish people, as well as all people, is the "fruit of a repentant heart." A heart that recognizes its need for God. It is a heart that recognizes their sinful, wicked ways and then chooses to turn from that sinful way to turn towards a loving, merciful, Heavenly, Father. This is accomplished through Jesus, the Messiah, the Christ.

\- Luke 3:8 _\- "Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham."_

\- Matthew 5:3, 4 - _"Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted."_ This is a person who recognizes their need for God and cries out to Him. Their reward is true salvation - everything within the Kingdom of Heaven is theirs. They recognize and mourn over their sinful, wicked heart. Their reward is that they will be comforted through receiving the full forgiveness of their loving Father, God.

Notice, in the parable, the owner of the vineyard tells the keeper of the vineyard to "cut the tree down." This coincides with the warning by John the Baptist to those that came to hear him. He told them very sternly about bearing "fruits of repentance."

\- Matthew 3:10 - _"And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire."_

\- Luke 3:9 - _"And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire."_

\- The message of the "Parable of the Fig Tree"

Jesus was referring to the Jewish people and their need to repent - every single one of them. No one's sin is greater or less than anyone else's sin. Sin is sin and all sin needs to be repented of. It was time for all of them to stop looking and judging the sins of others and begin to look inwardly concerning their own sinful, wicked ways and recognize their incorrect "attitude of their own heart" towards God and His ways.

The sin that Jesus was referring to was their hardened heart towards their God. They had left their "first love," their "Abba Father." They had turned towards other gods, the chief being the "god of the traditions of men."

Through this parable Jesus was teaching His disciples the need for an "attitude of heart" that is truly geared towards desiring to repent and turn from their sinful and wicked lifestyle.

\- Romans 3:10 - _"As it is written, There is none righteous, no, not one..."_

\- Romans 3:23 - _"For all have sinned, and come short of the glory of God..."_

The Jewish people needed to hear the message of the parable. The time was getting short. The "axe was ready and aimed at the root." It was only through the intercession of Jesus, that they were not yet "cut off." There needed to be a true repentance to come within the hearts of the people, both individually, as well as a nation. The time was now. Jesus was giving them the supreme opportunity before it was too late.

This is true, not just for the Jewish people but for everyone - Jew and Gentile. We all need to recognize our need for God and recognize that the time is short. We must recognize our need to repent from our hardness of heart concerning God. We must take the opportunity given to us, in and through Jesus, to choose to turn towards Him and acknowledge His calling out to us to "repent for the Kingdom of Heaven" is at hand.

We cannot live this new Christ like lifestyle in our own ability. That is why Jesus died on the cross so that by accepting His sacrifice for our sins we would now be given the Holy Spirit to lead, guide and direct us through this new Christ like lifestyle. It is the Holy Spirit who convicts us of sin. (John 16:8,9) He convicts us of our sin of denying Jesus, as well as convicts us of our sin as we live our everyday life.

The Holy Spirit convicts us so that we can rid ourselves of any "ties" that the devil would have to us that would allow him to affect us because of sin in general. The "conviction" of the Holy Spirit brings freedom from the bondage of sin - both through our initial born again experience, as well as every day of our lives. The first step is to recognize your need for God and desire, willingly, to repent and turn towards God. ("Blessed are the poor in spirit, for theirs is the Kingdom of Heaven" - Matthew 5:3)

However, we must not over generalize, as Jesus is showing us in this teaching setting, that every bad thing that happens to us is caused by sin in our lives. Sometimes it is just a part of life in general when "bad things happen to good people." Ours is not to reason why... ours is just to believe and trust that God is a sovereign God.

\- Romans 8:28 - _"And we know that all things work together for good to them that love God, to them who are the called according to his purpose."_

\- Isaiah 55:8-11 - _"For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."_
The Parables at Dinner in the Home of the "Chief Pharisee" in Capernaum

The Parable of the "Lowest Seat at the Feast" - Luke 14:8-14

The Parable of the "Invitation to a Great Banquet" - Luke14:16-24

\- Context and Background of these parables.

Both of these parables were given while Jesus was still in the region of Galilee. He was invited to the house of the "chief Pharisee" of that region to "eat bread" on the Sabbath. \- Luke 14:1. Just prior to the giving of this parable, we see that there was a man present who had an illness called "dropsy." - Luke 14:2-6

"Dropsy" is the term used back in that time for the modern day illness called "edema." This is a condition that causes swelling of soft tissues in the body due to the accumulation of excess water.

Jesus, knowing the thoughts of the lawyers and Pharisees present, asked them if it was lawful to heal someone on the Sabbath. They did not answer him. Jesus healed this man in spite of the indignation of the lawyers and Pharisees that He would do such a thing on the Sabbath.

Jesus then noticed the invited guests scurrying about to sit and dine in the room which would have the most prestigious of those in attendance. In that time, we must remember, these homes were not mansions. They were homes that would have a few small rooms. When there was a large gathering, it was customary to set up dining areas in the different rooms.

Apparently, the custom at feasts or celebrations was that there was an order to the seating arrangements (either at the tables or even sitting in different rooms) according to a person's so called social or religious status.Jesus, in taking this all in, then proceeds with this first parable.

The Parable of the "Lowest Seat at the Feast" - Luke 14:8-14

\- Luke14:8-11 - _"When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted."_

\- The parable itself is self-explanatory. Jesus also gives us the point of the parable.

Remember, Jesus gave this parable as He was watching the leaders vie for position at the dinner party at the "Chief Pharisee's" home that they were invited to attend to meet with Jesus. Obviously, this is a parable about the incorrect attitude of heart concerning being prideful and the correct attitude of heart of humility. Jesus was not coming against anyone's particular position of honor or authority. He was addressing everyone's attitude of heart - from the least to the highest.

The attitude of heart of those present was about making appearances of being better than what they may have really been. It was all about who they were "seen" with or "sitting next to." The higher the place and the more prestigious the people they sat with the more important it made them look. It was all about their pride and ego.

Jesus simply showed that the more a person tried and thought to be someone who they were not, the more embarrassment and shame they would end up bringing to themselves. He expressed that it was more important to have a humble heart and walk in humility and to not think of yourself more highly then you really are. That is called - pride.

We see a hint of irony in this whole setting which brings this parable to another level. The lawyers, Pharisees and leaders were so indignant that Jesus healed a man on the Sabbath because healing would be considered an act of "working on the Sabbath." Yet here they were, "working hard" at getting a seat that would be considered a place of honor and recognition within what they considered would be the room set aside for the most honored of guests.

Did I say irony or is it hypocrisy??!! Hmmm....

\- Jesus was teaching His disciples, both at that time, as well as today, what the correct attitude of heart should be for those who are in any leadership position. It must be that of humility and humbleness.

Many leaders within the Body of Christ these days need to revisit this parable and check out what their own behavior and attitude of heart is at dinners, meetings or events where other dignitaries and what would be considered, highly respected people in authority within the church Body or community, would be in attendance.

I have seen leaders push people out of the way and force themselves in, just to be "seen" with certain people. Again I ask, "Is this ironic, or is it out and out hypocrisy, pride and ego?" Hmmm.....

-Jesus expresses another incorrect attitude of heart that was within these religious leaders. It seemed that they had their own little "clique" among themselves. Anytime they had a feast they would invite only the "elite," expecting that they in turn would be invited to each other's feasts. Jesus was coming against the attitude of heart of "elitism" which is a form of prejudice and discrimination as well as pride and ego.

\- Jesus then proceeds to give an example of what the attitude of the heart should be for those who are in leadership, places of authority, honor or privilege through this next parable.

\- Luke 14:12-14 - _"Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just."_

\- The basic message of the parable

Jesus was telling them that those who are in positions of honor, wealth or privilege should use whatever they may have to give to those who are in need even though they may never be able to reciprocate. Those whose heart is correctly motivated in looking after the needs of others will be blessed and rewarded in the resurrection, or in other words "great will be their reward in heaven."

\- This then led to someone in the house to say, _"... Blessed is he that shall eat bread in the kingdom of God."_ \- Luke 14:15 (KJV)

\- Jesus, in response to this person's remark, immediately proceeded to bring forth the next parable.

The Parable of the "Invitation to a Great Banquet" - Luke14:16-24

-Luke 14:16-24 - _"A certain man made a great supper, and bade many: And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper."_

\- This parable was in response to a person who blurted out, "Blessed is he that shall eat bread in the kingdom of God," after Jesus' previous parable

This man's response was in connection with Jesus' use of the term "resurrection" in the previous parable. Of course this man and everyone in the house believed that they were all going to partake of that great resurrection simply because they were of the "seed of Abraham."

The Jewish people believed that salvation was theirs, and only theirs, because they were of the "seed of Abraham." This was one of the main obstacles in their acceptance of Jesus' message, as well as John the Baptist's message, of repentance as a pathway and preparation of the heart leading to salvation. They believed that there was no need for them to repent for their salvation. Their salvation was "set in stone" (so they thought, incorrectly) because they were of the "seed of Abraham. Jesus gave this parable to address that incorrect thinking.

\- A brief synopsis of the parable

A man planned a large banquet and sent out invitations. Notice the invitations were sent out way ahead of time to give all those invited time to prepare, get their things in order and be ready. It would not be a "spur of the moment" invitation which could give rise to people honestly, with valid reasons, not being able to attend. It was this way so that no one would be able to have an excuse not to attend.

When the banquet was ready, the man sent his servant to contact each of the invited guests, telling them that all was ready and the meal was about to start (verses 16-17). One after another, the guests made excuses for not coming.

One had just bought a piece of land and said he had to go see it (verse 18). This is a poor excuse and you know that it is a lie. Who buys land that they have never seen before? Another had purchased some oxen and said he was on the way to yoke them up and try them out (verse 19). Again, this is a very lame excuse and you know it is a lie. Who buys oxen without seeing them and without knowing if they are healthy enough to do the work they would be bought for? Another gave the excuse that he was newly married and therefore could not come (verse 20). What does newly married have to do with going to a feast? This was another lie using a poor excuse. The bottom line was that they just did not want to attend. They did not think that banquet was "worthy" of their attendance.

These "invited guests" represent the Jewish leadership who, knowing the scriptures, should have been prepared, ready and waiting for the Messiah's coming to partake in that great banquet in the coming Messianic Kingdom.

As stated in previous parables, this call, that the time had come, should not have taken them by surprise. The fact of the matter was that the leadership of that time chose to neglect the invitation and chose not to be ready when the time came and the call went out to attend. The "call" and the "time" were here and now because Jesus, the Messiah, was right there in front of them.

The real issue was that they became blinded by their incorrect thinking that their salvation was "secured" simply because they were of the seed of Abraham. This caused them to become so wrapped up in their own arrogance that they were blinded to the true way of salvation, their Messiah.

They were so concerned with their traditions and incorrect lifestyles and incorrect priorities that when the Messiah was right in front of them they could not recognize, nor did they even want to recognize, Him.

\- When the master of the house heard these poor excuses, he was angry. He told his servant to go into the _"streets and lanes of the city" and invite "hither the poor, and the maimed, and the halt, and the blind."_ (Verse 21).

The fact that Jesus uses the term, "of the city," is pointing to all the Jewish people. The fact that the invitation is opened up to the Jewish society's "maimed and downtrodden" is also important because these were the types of people that the Pharisees considered "unclean" and under God's curse.

These were those that the Pharisees thought would never enter the Kingdom because they must have been great sinners because of their condition in life.These were the very ones that Jesus spent much of His time with and was persecuted the most for doing so by the Pharisees.The servant had already brought in the "down-and-out" townspeople, and still there was room in the banquet hall.

\- The master sends out his servant again: _"Go out into the highways and hedges, and compel them to come in, that my house may be filled"_ (verses 22-23).

The fact that Jesus uses the term, _"highways and hedges,"_ is pointing to all those who are on the "outside of the city" which refers to all the Gentiles. He also uses the term _"compel."_

Jesus is saying here that the "master" is giving permission to those who do not even belong to "the city" (the Gentiles) to be not just be invited but to be greatly urged to come to this banquet. He is not just giving them permission but He is pleading with them to please, come to the banquet.

Romans 11:11 - _"I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy."_

\- The "master" (God, the Father) desires His "banquet" to be filled and have no empty places.

\- Some concluding thoughts concerning this parable and what Jesus was teaching His disciples.

Jesus makes it clear in this parable that those who were given the invitation to come and partake of the Messiah's banquet (the Jewish leaders and many of the Jewish people) had an incorrect attitude of heart, as well as an incorrect perspective of what it meant to be the "seed of Abraham."

They took the "privilege" of being God's chosen people for granted. In the process, they ended up hardening their heart towards God and towards the One they were supposedly waiting for, their Messiah. A person's salvation only comes one way \- through Jesus.

\- John 14:6 _\- "I am the way, the truth, and the life: no man cometh unto the Father, but by me."_

\- It does not matter who you are or where you come from or what your lineage would be.

Jesus ends the parable by relating the master's determination, _"... That none of those men which were bidden shall taste of my supper."_ (Verse 24).

Those who ignored the invitation to the banquet chose their own consequences of their decision —they missed out. Notice that this becomes a _permanent decision_ for those that make that choice for He says, _"they_ _will not_ _taste of my banquet."_

So it will be with God's judgment upon those who choose to reject Jesus - Jew or Gentile. It will be their choice. They will have their choice confirmed, and they will never taste the joys of heaven.

Jesus was telling the listeners of this parable, as well as anyone who reads these scriptures throughout the ages, that God desires none to miss out or be left out. He desires everyone to have the opportunity to receive, enjoy and partake of the blessings of the Kingdom of God, as well as the Messianic rule and reign of the Messiah.

The invitation to come and sit at His banqueting table is given and made available to everyone. All anyone needs to do is recognize his or her need for God, acknowledge and accept His invitation to "come and dine."

\- 2 Peter 3:9 - _"The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."_

\- Romans 10:13 - _"For whosoever shall call upon the name of the Lord shall be saved."_
The Parables on the Roadside Outside of Capernaum

Introduction to the Parables on the Roadside Outside of Capernaum

The Parable of the "Cost of Discipleship" - Luke 14:26-33

The Parable of "The Lost Sheep" - Matthew 18:12-14, Luke 15:4-7

The Parable of the "Lost Coin" - Luke15:8-10

The Parable of the "The Prodigal Son" - Luke 15:11-32

The Parable of the "Unjust Steward" - Luke 16:1-8

The Parable of the "Rich man and Lazarus" - Luke 16:19-31

The Parable of the "Unmerciful Servant" - Matthew 18:23-35

The Parable of the "Master and his Servant" \- Luke 17:7-10

\- Context and Background of these parables

In Luke 14:25, we see that Jesus is no longer in the home of the "chief Pharisee" of Capernaum. We do see however, that Jesus was "on the move." He had a large crowd ("a great multitude") that was following Him. He stopped along the road and turned to address the multitude.

Everything between Luke 14:26 - Luke 17:10 was spoken by Jesus in this same setting which is somewhere on a road between the region of Galilee where He just Capernaum and Jerusalem (Luke 17:11) We see that there was a "mixed" multitude of people consisting of publicans, "sinners," Pharisees and scribes (Luke 15:1-2), as well as His twelve disciples (Luke 16:1).

Therefore, all the parables listed above were spoken by Jesus in this same teaching setting. This is important because all these parables will "build" upon each other as Jesus brings some vital concepts to the table as He is preparing and teaching His disciples to be what they were called to be - the disciples of Jesus. (Those who change their lifestyle to that of the One they are choosing to follow - Jesus.)

This point of discipleship presented in this first parable is the very first issue Jesus chooses to address. Jesus addresses what it really means to be His disciple and what will it "cost" the person.

The Parable of the "Cost of Discipleship" - Luke 14:26-33

\- Luke 14:26-33 - _"If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish. Or what king, going to make war against another king, sitteth not down first,_ and _consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."_

\- This section of Jesus' teaching is really not a parable. He uses analogies more than parables.

\- We know that Jesus is on a road that is leading to Jerusalem. Jesus knew what the environment towards Him in Jerusalem would be- a very hostile one. It would be on this "visit" to Jerusalem that He would be crucified. No one really knew or believed that - no one except Jesus.

Jesus knew that the religious leaders had come to despise Him and anyone else who would be following Him. They looked upon Jesus and His disciples as a threat to them, personally, and to their leadership position. They would stop at nothing to rid themselves of not just the leader of the threat (Jesus) but also the disciples of that leader.

Jesus wanted His followers to realize that there will be a tremendous "cost to pay" if they truly desire to be His disciples. It is literally a warning from Jesus. He is letting them know "up front" that if they choose to "go down this road," both literally and figuratively, with Him to Jerusalem it would not be easy and "glorious" but it would be a difficult, lifelong journey.

\- A quick review of this teaching.

Verse 26 - _"If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."_

Jesus is not speaking about the human emotion of hate. He is not telling His disciples to hate their family members. He is saying that as His disciple we cannot even place family members and our desires to please them above our desire to serve and love Him. He was telling the disciples that there would come a time when their family would come against their belief in Jesus. It would be at this time that they would need to choose whom they would serve.

Anytime we read in the Bible about "God hating" it is referring to anything that is opposite of His character and purity. Proverbs 6:16-19 tells us, _"These six things doth the Lord hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren."_

It also refers to someone or something that would take God's place as the priority of one's life.

In Luke 14:26, Jesus is expressing that same idea. Nothing - sister, father, mother, wife, children and even your own life - should be the priority in your life. As a disciple of Jesus, He must be our "first love." If we place anything before Him as the priority of our heart, it really becomes a form of idolatry and we need to repent of it. (Revelation 2:4, 5 - _"Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.")_

Luke 14:27- _"And whosoever doth not bear his cross, and come after me, cannot be my disciple."_

Jesus was expressing the reality that this was to be a total lifestyle change. The old nature and its sinful, lustful desires must die within.

His disciples will have to "put off" the old man and its ways and "put on" the new Christ like nature and lifestyle. Ephesians 4:22-24 - _"That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness."_

It is dying to self. It is literally being prepared to be persecuted, even unto death, for your belief in Jesus and who He is. A true disciple of Jesus must be willingly aware of, and ready for, both.

Luke 14:28-30 - _"For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish."_

Jesus is telling his followers that if they chose to follow Him and be His disciple, they must understand that they must completely commit and give their entire life to it. If you don't and you decide to "bail out" it makes you look like a fool but more importantly it doesn't make Christianity or Jesus, look good. It gives place for you, as well as Jesus, to be mocked.

Luke 14:31-33 - _"Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."_

Jesus again expresses that being a disciple of His is not always going to be easy. There will be times when it may seem that you are fighting a battle and that you are outnumbered by the enemy (forces of darkness). This is not a time to make peace with the enemy, the devil. Ultimately, it will be a "false peace" designed to bring compromise in your life. Jesus is very clear. A disciple of His must be "all in." There is to be no compromise. A true disciple of Jesus is to not be "lukewarm" in their commitment to Him."

A word of exhortation to Christian leadership here - Jesus is telling us that there needs to be a total commitment to Him and Him only!!! He is not saying that a leader should use this passage of scripture as reference in coercing a person's commitment to a ministry, a church, a pastor, an evangelist, etc., no matter how good of a ministry it may be. As leaders, we are to always point people to Jesus, not to ourselves, our ministry or what wed. It is Jesus who is to be the believer's "first love" and their first commitment.

We must enter into this new lifestyle of being a disciple of Jesus, knowing the cost, which ultimately is our entire life; all that we are; all day, everyday; 24 hrs/day, 7 day/wk.- COUNT THE COST!!! Jesus concludes this section of His teaching with the analogy of "being as salt" upon this earth.

\- Luke 14:34, 35 - _"Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear."_

We, as the disciples of Jesus, are to make a difference in this world. We are to be "difference makers" to whomever we come in contact with and wherever we may be. If we slack off, and our zeal for God decreases, it will affect us and we will literally be good for nothing except the "dunghill." Jesus was telling the people to wake up and be the child of God that we are called to be. Please, refer to the analogy of "Being the salt of the earth" found in the Other Sayings and Analogies of Jesus section of this study guide.

\- _Let those that have ears to hear, let them hear..._

The Parable of "The Lost Sheep" - Luke 15:4-7, Matthew 18:12-14

\- Context and Background

This parable is found in both the Gospel of Luke and the Gospel of Matthew. In both Gospels it is given in the same setting. They had just left Capernaum (Matthew 17:24) and were on a road to Jerusalem (Luke 17:11). It is the same parable in both Gospels.

The context of the parable

In Luke 15:1, after Jesus' teaching about what being a true disciple of His really meant and how it would affect the lives of anyone choosing to truly follow Him, we see that strangely enough it was the publicans and sinners that were drawing nearer to Him. _("Then drew near unto him all the publicans and sinners for to hear him.")_

In Luke 15:2, we see the Pharisees and scribes that were present were offended by this and began to murmur among themselves about it. _("And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.")_

In Luke 15:3, it tells us, _" And he spake this parable unto them, saying..."_ Who was the "them" that the scripture is referring to? It was the Pharisees and scribes.

This parable was not directed towards the "publicans and sinners" although, as we will see, it is about them. However, it was really directed to expose the incorrect attitude of heart that the Pharisees and scribes had towards, not just Jesus because of His love and compassion towards these "publicans and sinners," but it was directed to reveal the lack of love and compassion that the Pharisees and scribes had towards the "publicans and sinners."

The Pharisees, scribes and other religious leaders looked upon these folks as being the "cursed of God" because of their lifestyle and behavior. Yes, it was true that these people were not perfect and they were in a wrong lifestyle behavior pattern.

That is exactly why Jesus came - because we are all under the rule and reign of a sinful nature - including the Pharisees, scribes and the other religious leaders and we all need to be set free from its grip over our lives. Jesus proceeds to tell the Parable of the "Lost Sheep."

\- Luke15:4-7- _" What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."_

\- What was Jesus teaching His disciples through this parable?

The well known, "traditional view" that this parable is used to express concerns the great love that God, the Father and Jesus have for the lost sinners of this world, even just one. We see their desire to go after and pursue those that have gone astray so that "none would perish" but that all would come to the saving knowledge of Jesus. (2Peter 3:9)

It expresses the great joy which Jesus who is the Good Shepherd experiences, as well as all heaven itself, when one that was lost is now found and brought back into the flock. This is something that each and every one of us who are born again has experienced at that moment when Jesus entered our lives and became our Lord and Savior. Each of us were as, "sheep that had gone astray." (Isaiah 53:6)

For each of us there was "joy in heaven" when we were "picked up and placed on the Good Shepherd's shoulders" and carried back to where we belong. What a tremendous expression of God's love for the lost sinners of this world in which everyone is included. This aspect concerning the love that both, the Father and Jesus have for us is so very, very true.

However, was this really the main point of the message of the parable? Yes, this did speak to the " publicans and sinners" in the crowd of God's love and compassion for them.However, remember, we mentioned that Jesus was really directing this parable towards the attitude of heart of the Pharisees and scribes.

\- The main message of the Parable of the "Lost Sheep"

Again, we must look into the context in which this parable was given. It was being spoken to the Pharisees and Scribes - the "righteous" - or at least those who thought they were righteous. You see, Jesus was really speaking of the "attitude of heart" that the Pharisee and Scribes had, or I should say, had lacked.

First, they lacked the desire to go and find the lost. It became all about themselves being a "step above" everyone else. They looked down upon everyone else as being less than they were and even "cursed by God." They were saying that there was no hope for these publicans and sinners.

I would like to bring our attention to another aspect of this parable found in verse 10, _"...ninety and nine just persons..."_ The thought, or I should say, the question that comes to my heart is, "What were the other ninety nine sheep thinking about?" After all, they were the "good little sheep." They didn't wonder off. Now, they see the one sheep that was lost - and by the way it was his own fault because he chose to "wander off and get lost" - being brought back on their beloved shepherd's shoulders. If that isn't good enough, their beloved shepherd goes and throws a party for that lost sheep. Then their beloved shepherd has the nerve to say that there is more "joy in heaven" over that "stupid lost sheep" then those who were "good little sheep." I pray that you realize that I was writing this a little "tongue in cheek."

The other "ninety-nine," whom Jesus called "the righteous ones" - which by the way, I believe Jesus said this a little "tongue in cheek" as well - represented the Pharisees and other religious leaders. What should have been the attitude of heart of these other "ninety-nine?" What should have been the attitude of heart of the other "righteous," religious leaders concerning this "lost sheep?" It is this "true repentant heart" which causes "Heaven to rejoice." The attitude of the "ninety nine righteous" should have been the same.

Jesus was speaking to those, who thought themselves to be the "righteous ones," the Pharisees and other religious leaders, who should have been rejoicing in the fact that the "publicans and sinners" (the unrighteous) were being reached out to and being brought out of the depths of their ruin and destruction.

Being the "ninety nine," if they were truly righteous, meant that they would have already had their time of "heaven rejoicing over them." Now it was time that they were to rejoice over what was happening to the lost sheep.

Unfortunately, they were not rejoicing, mainly because their "righteousness" was that of "self-righteousness." They never experienced the true "joy of Heaven."

\- What does this parable say to us today as disciples of Jesus?

Many times, we as Christians have this attitude, whether we want to admit it or not. Most of us are so blind to this aspect of our heart that we look at this parable and say immediately, "Shame on you Pharisees and Scribes - Hypocrites!!" We fail to see our own "pharisaical" tendencies within our own hearts.

Now, only through the blood of Jesus, we as the "righteous" are to rejoice and not become "class oriented" with the same mentality that the Pharisees had which was - on one side were the sinners (unrighteous) and on the other side were the Pharisees and scribes (righteous) and "never the two shall meet." This should never be the attitude of heart of a born again children of God.

We must understand and recognize the tremendous value that our Heavenly Father places upon His most cherished of all His creation. The value He placed on all of us was the blood of His only begotten Son – Jesus. It was, is and always will be the same for anyone who truly turns from their wicked, sinful ways into the waiting arms of their loving Father and the Good Shepherd, Jesus.

A person's righteousness is not from one's position in society or from one's own goodness or one's lineage. We must remember that without Jesus, _"... There is none righteous, no, not one..."_ \- Romans 3:10

If you have the wonderful privilege of being one of the "ninety nine," through accepting Jesus as your personal Lord and Savior, then "rejoice with Heaven" that the lost are being reached and being brought into the Kingdom. God loves us all the same. We all experience our own time of "heaven rejoices" when we are brought into the flock by our Good Shepherd.

However, that time of "Heaven rejoicing" is just our "engagement party" not to be compared to the celebration that we will experience and be a part of at the great "Marriage Feast" in which we all will partake of when, not just our Good Shepherd comes for us, but He will come for us as our Bridegroom. We will no longer be just sheep; we will be His Bride.

The Parable of "The Lost Coin" - Luke 15:8-10

\- Context and Background of this parable

This parable is found only in the Gospel of Luke. The setting is the same as the parables just previously discussed.

The parable follows immediately after the parable of the "Lost Sheep." The context is the same. Jesus is again directing this parable to the Pharisees, scribes and all the religious leaders concerning what their "attitude of heart" should be towards the "publicans and sinners."

\- Luke 15:8-10 - _"Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."_

\- The message of the parable.

The concept of this parable is basically the same as the parable of the "Lost Sheep." However, there are some unique aspects of this particular parable.

The main character is a woman. We know that Jesus was speaking to the Pharisees and scribes and that He was directing these parables towards them and their incorrect attitude of heart. To be compared to a woman would seem to be a little degrading to these leaders. However, Jesus still used the woman as the main character.

The probable reason why Jesus used a woman in this parable is because, more than likely, the woman of this household would have been entrusted with these 10 coins by her husband for "safekeeping" within the house. It would have been her "position" within the home to do so while the husband was away and out of the house. This would not be unusual for the listeners to grasp and understand. To them it would be "culturally" correct.

In the parable, one of the coins is "lost." However, we know that she lost it "in the house." The coin had to be somewhere "in the house." She looked all over for that coin. She lit a candle and swept the house clean. She ended up finding it.

Then this woman does a strange thing. She goes out to her friends and neighbors and invites them to rejoice with her in finding the "lost coin." Why would she do that? This would seem a strange thing for her to do. No one was in the house with her. No one knew that the coin was lost but her. Yet, she openly admitted that she lost the coin to those who knew her and she invited them to rejoice with her once she found it. Through this parable, Jesus was teaching the Pharisees and scribes, as well as His disciples, what the correct attitude of heart should be by those whom God has entrusted with His people.

As we mentioned, the "woman" in this parable was really referring to the religious - leadership of the Jewish people. Those entrusted by God to watch over and keep His people. Jesus was telling them that they were entrusted by the "husband" of the house, God the Father, to keep the "coins" - to keep and watch over the Jewish people for Him.

Notice this coin was lost "in the house." The "house" is referring to the "House of Israel," the Jewish people as a whole. There were "lost" sinners within God's chosen people, the Jews. The one "lost coin" is referring to even just one Jewish person who is "lost" in their sin.

Jesus was saying to the Jewish Leadership that even one of these "lost ones," any one of the "publicans and sinners" that were "lost" in their sin, should be considered so valuable to them that they would search high and low and do whatever it takes to find that "lost soul" so that when the "husband" came "home" all the "coins," all of God's people, would all be there and none would be lost for that is the heart of Father, God. (2Peter 3:9).

We see that the woman admitted her fault without being prompted to do so. It was within her heart to do whatever it took to keep those coins safe. It was all about the "lost coin" and not her. It should be all about the "lost souls" and not about the Pharisees and scribes.

Jesus was telling the Religious Leaders to admit the error of their ways and to admit the incorrect attitudes of their hearts. He was telling them that it was okay to do so. Instead of being afraid what others may think, their main concern should be that the "one lost coin," the one lost soul, the publican or sinner, would be no longer lost but would be "found."

As He was teaching the Pharisees and scribes this most important lesson, He was also teaching it to His disciples. They would soon be entrusted to keep those who would come to believe on Him. They were also going to be entrusted to look for and find those who were lost in their sin. They were to go forth and find that "lost coin," that "lost soul" and bring them back into the "Household of faith."

Jesus was teaching that the attitude of heart of a disciple of His was to be one of compassion and great desire to see not one "lost soul" stay in that lost condition. If the disciples, along with the Pharisees and scribes, would have the correct "attitude of heart," heed this teaching and do it, they would find that their heart would be one that would rejoice along with _"the angels in heaven"_ when one who was lost in their sin is brought back into the "Household of faith," where they belong.

The Parable of the "Lost (Prodigal) Son" - Luke 15:11-32

\- Context and Background of this parable

This parable is found only in the Gospel of Luke. The setting is the same as the parables just previously discussed.

The parable follows immediately after the parables of the "Lost Sheep" and the "Lost Coin." The context is the same. Jesus is again directing this parable to the Pharisees, scribes and all the religious leaders concerning what the correct "attitude of heart" should be towards the "publicans and sinners."

\- Luke 15:11-32 - _"And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it; and let us eat, and be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."_

The characters in this parable and who they represent.

\- The " _father"_ \- Obviously this represents God, the Father.

\- The " _lost son_ " - Over the years we have come to know this son as the "prodigal son."

The term "prodigal" defined - It means to carelessly and foolishly spend money, time, etc. It is characterized by lavish, reckless and wasteful expenditures (Merriam-Webster Dictionary)

This "lost son" in this parable represented, in the context of the setting in Luke 15, the "publicans and sinners" that were following Jesus in which the Pharisees had a problem with.

\- The " _eldest son_ " - He was representative of the Pharisees, scribes and religious leaders of the day.

\- The _inheritance_ \- This was everything that the father of the household owned to be given freely to his sons. This was representative of everything of the Kingdom of God in which Father God desires to rightfully give to all His children.

\- This parable can be divided into two sections

The first part concerns the "lost" younger son. This is the most well known part of this parable. Let's briefly review

The younger son asks for his share of the inheritance and leaves home. He then proceeds to squander it all on riotous living.

After doing this, the younger son decides to go home and ask his father if he could just stay in the servants' quarters because of what he had done.

When the younger son returned home, the father welcomed him back with open arms and held a great feast because his son was back home.

Obviously, this is a wonderful story of God the Father's desire for the "lost sons (and daughters)," such as the "publicans and sinners" of this world, to be brought back into restored relationship with Him. We see the heart of the father towards his "lost son" in this parable. He is always looking for and waiting for him to come to his senses and return back home where he belongs - back home with his father. This is reflective of the Father's heart towards the sinners of this world both Jew and Gentile. He forever desires for them to return back into His "household of faith." When they do, our loving Heavenly Father rejoices, as well as all heaven and the angels rejoice along with Him.

The father in this parable restores the "lost son" back into total relationship, as if nothing had happened. We see this by the following actions that the father does for the "lost son." These actions are reflective of what Father, God does with the "lost souls" that return to Him.

The father places a "Robe" upon his son - This is always representative of bringing someone back into right standing or restored relationship. It symbolically declares that, "You are welcome in my home." It also suggests a form of bringing comfort to a weary traveler by keeping them warm. For the "lost soul," the sinner that has returned home to Father God, it represents the "robe of righteousness," the "robe of right standing," signifying that you are welcome and relationship has been restored. The "lost son," the sinner, is no longer looked upon as being separated because of their sinful ways but rather, they are again looked upon as a "son of the Most High God."

The father places a "Ring" upon the son's hand - A ring was one that would have a "signet" on it. This signet would be the family seal. In any legal transaction, a person would use that signet as their "signature." They would melt some wax on the document and then press their signet with the seal of the family to confirm the transaction. This signet meant that you had all the legal authority of the father and family "backing you up." For the "lost soul," the sinner who has returned to their Father God, all authority of God's Kingdom is now given back to the returning "son." Their spiritual authority over all things that was once lost to the devil because of sin, has now been restored back to them.

The father puts "Shoes" upon His feet - This is symbolic of the restoration from a breech in the relationship. In Jewish custom, when there was a divorce or a breech in a covenant relationship, they would remove the shoes from the one who breached the relationship. Each party would keep a shoe as a remembrance of the breached relationship. By the father placing "shoes" upon his son's feet, he was symbolically stating that the breech in their relationship has been restored - just as if that breech had never happened. Spiritually speaking, this is symbolically stating that the breech in the relationship between God the Father and His son who was lost in sin, has now been restored and they are back in _covenant relationship_ with each other.

The "lost son, ' the "prodigal" son came to his senses and ran home into the arms of his father. There was a _true repentance_ \- he turned away from the path he was on (true repentance) and turned into the arms of the "lover of his soul." The Father rejoiced. The true repentant heart of the unsaved and sinner is always accepted into the family of God.

The second part of this parable concerns the "elder" son. The second part of this parable most of the time gets lost because of the tremendous meaning of the first part.

We must remember the context of which this parable was given. Jesus was on a roadside with a multitude of people that consisted of His disciples, "publicans and sinners," as well as Pharisees and scribes.

In the previous parables of the "Lost Sheep" and the "Lost Coin," Jesus was directing those parables to the Pharisees and scribes. This parable was really directed to them as well.

In the first part concerning the "lost son," Jesus is mostly "setting the stage" for the real purpose of this parable - showing the incorrect attitude of heart of the Pharisees, scribes and religious leaders.

\- Let's briefly review this part of the parable

The elder son was "out in the field." This does not mean that he was working in the field. He was given his share of his father's inheritance (Luke 15:13). This would mean that he did not need to work. He just stayed home and enjoyed what was given him.

We see that both sons received and took their share of the inheritance. The younger son left the house and went and lost it all on a riotous, sinful lifestyle. However, the elder son took his inheritance but remained in his father's house and lazily did nothing else with the inheritance.

When he was coming in from the field he heard the music and the merriment that was coming from the house. He inquired of one of the servants and was told about the return home of his younger brother and the feast that his father was having in honor of this younger son returning home.

This elder son became indignant and would not go in and partake of the festivities. The father came to the elder son and "entreated" (begged) him to come in.

The elder brother made himself quite clear to his father what his thoughts were concerning the younger son. He also made it clear concerning his bitterness and resentment towards his father. He expected his father to reward him for, what he thought was his faithfulness to him. Obviously, his so-called "faithfulness" came with an "agenda." His attitude of heart towards his father was totally misguided. This was just as much of the problem as his incorrect heart towards his brother.

The father tells this elder son that his thoughts about this whole situation were misplaced. The attitude of the elder brother's heart of bitterness and resentment towards his brother was not right. He should instead be rejoicing, along with his father, that his brother had turned from that riotous lifestyle and had come home with a repentant heart. The attitude of the elder son's heart of bitterness and resentment towards his father was just as much incorrect. The elder son's heart became hardened. He did not understand what his father's heart was all about. His father was not being a "respecter of persons." It was not that the father loved one more than the other. On the contrary, he loved them both, equally – very much.

\- So what was Jesus expressing through this parable to the Pharisees, scribes and religious leaders, as well as His disciples who were soon to become leaders within His Church?

In the first part of the parable, He was revealing the heart of God the Father towards the "lost souls" who had gone astray and had been "lost" in their sinful ways and lifestyle. These were the very ones that the Pharisees, scribes and religious leaders persecuted Jesus for because of His actions of always being with those who they considered to be "sinners."

Jesus was acting on behalf of His Father's heart and His desire for these "lost ones" to turn from their sinful ways, repent and come back to their loving, merciful Heavenly Father who is always waiting for them with open arms. When they do return, He restores what they had lost. He restores the relationship between those ones who were once lost in sin, back to full "sonship" with their loving Father God. He also restores and renews their legal, spiritual authority and position over all that is within the Father's Kingdom

In the second part of this parable, He was revealing the incorrect attitude of heart that the Pharisees, scribes and religious leaders had formulated concerning these "publicans and sinners," as well their incorrect attitude of heart towards God, the Father. Over the years, these leaders became the very thing they started out hating. They became judgmental, prejudicial, discriminatory and self-righteous - not just towards the people but also towards God. They lost the true understanding of who their God really is. They lost the true "call" that they were entrusted with by God to continually point His people to Him by expressing and showing His love and mercy for them all.

We also see two interesting actions that many times go without notice in the parable.

#1 - We see that the father was waiting and looking for the "lost son" to return - Luke 15:20.

#2 - We also, see the father's love for the elder son because it was the father that went out to this elder son. It was the father who made the effort to go to this elder son and bring him into a renewed and restored relationship with the father and his brother. (Luke 15:28)

As we now have seen, we can say that there were really two sons that were "lost" in this parable. One in his lifestyle of sin with riotous living and the other whose heart was filled with bitterness, resentment and lack of mercy.

Jesus was always reaching out to the "publicans and sinners." Jesus was also showing the Pharisees, scribes and religious leaders that their Father God was not giving up on them either. They needed to repent from their incorrect attitude of heart and turn from the way they judged and looked at others who they viewed as being "cursed by God."

The point was that _all of them_ , the publicans and sinners, as well as the Pharisees, scribes and all the "self-righteous" ones needed to _repent_.

In this parable we see and know that the one "lost son" returned and was restored. We are left not knowing what the "elder son" would do. That was to be left up to the Pharisees and scribes to decide what they would do. Would they "have ears to hear" what Jesus was teaching them?

It is a "true repentant heart" which causes "Heaven to rejoice." It does not matter where you are. You can be "with the pigs" or "out in the field." Each of us needs to repent and return to God. He is always there waiting for us to "come home" so that we can be restored back into relationship with Him as our Heavenly Father. We must understand and recognize the tremendous value that our Heavenly Father places upon His most cherished of all His creation. The value He places on all of us is the blood of His only begotten Son – Jesus. It was, is and always will be the same for anyone who truly repents and turns from his or her wicked, sinful ways into the waiting arms of their loving Heavenly Father.

\- _"Let those that have ears to hear, let them hear..."_

The Parable of the "The Unjust Steward" - Luke 16:1-8

\- Context and Background of this parable.

This parable is found only in the Gospel of Luke. The setting is the same as the parables just previously discussed. Jesus, leaving Capernaum is on a road that is leading to Jerusalem

The parable follows immediately after the parables of the "Lost Sheep," the "Lost Coin" and the "Lost (Prodigal) Son."

In Luke 16:1, we see that Jesus addresses this parable to His disciples. However, in Luke 16:14, we see that the Pharisees and scribes were right there as well and they heard everything that Jesus was saying. Jesus did not necessarily speak directly to the Pharisees and scribes, but we can be assured that He knew they were right there listening and that they would "overhear" what He was saying and get the point of this parable just as much as His disciples would.

\- Luke 16:1-8 - _"...There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light."_

The "characters" in the parable

\- The " _rich man_ " - this was the owner of the business or estate and the one who the "steward" would be working for.

\- The " _steward_ " - This was a person who would be entrusted by the owner to oversee and watch over his assets - whatever they may be. This "steward" was to be the "middle man" or mediator between the owner and the purchasers. He would conduct the "day to day" business for the owner of the business. We see that Jesus goes on to detail some very "unjust" business behavior by this steward.

\- The " _debtors_ " - These would be your basic purchasers of goods that bought goods from the owner, through the steward, basically on credit, knowing they would have to pay for what they bought. These "debtors" were just as dishonest and without scruples as the steward was.

\- The " _children of this world_ " - to be discussed later

\- The " _children of light_ " - To be discussed later

\- What was Jesus teaching His disciples, as well as the "eavesdropping" Pharisees and scribes?

The first thing we need to address is what would seem to some of us as an "oddity" that Jesus would be commending someone's dishonesty, as well as their unfaithfulness to their employer or owner. This steward's character and behavior goes against everything that Jesus is and everything He was expressing to those following Him. Hey, this is exactly the kind of lifestyle, behavior and shady business practices that the publicans and sinners were used to. If Jesus were commending the behavior of the steward in this parable then He would be commending the behavior of everyone listening. There would be no need to change their lifestyle. Jesus, through the parable would be giving each of them a "loophole."

That should be our first "red flag" to not just take this parable at face value. We should be alert to the fact that Jesus is not exhorting us to emulate the behavior of the characters. Therefore, He is expressing a greater principle that He is trying to teach His disciples. Knowing this aspect of the parable, as well as the character and nature of Jesus, Himself, means we need to look at this parable more closely.

\- A brief synopsis of the parable

The parable begins with a rich man calling his steward before him to inform the steward that he was aware of what was going on and that the steward was being released for mismanaging his master's resources.

Apparently, the "rich man" does not release him on the spot. The owner is being "gracious" to this steward, even though he misused his entrusted position. The owner gave this steward some time before fully releasing him. Possibly, the owner was hoping that this steward would turn from his "unjust ways" so he would be able to keep him on. Unfortunately, we see that "repenting" and turning from his unjust actions was the furthest thing from his mind. He would use this extra time to conduct a few more "unscrupulous" transactions before he leaves the job.

The steward, realizing that he will soon be without a job, uses His position that he is still in to prepare for when he is finally released. He ponders on the fact that he may have to actually go out and really work for a living. He thinks up a scheme that he thinks would help him when he is finally terminated. He decides to become the "friend" of those that he has done business with on behalf of the owner of the business.

He makes some shrewd deals behind his master's back by reducing the debt owed by several of the master's debtors in exchange for possible "favors" which may include "room and board" when he is eventually terminated. In other words he was implying to the debtors, "I'll wash your back so don't forget me when I need my back washed."

When the master becomes aware of what the wicked servant had done, he commends him for his "shrewdness."

\- NOTICE*** The owner "commends" what the "unjust steward" has done. He does not condone the actions done. There is a big difference. Hey, if you are going to be dishonest, you may as well go all the way. That still doesn't make it right.

In the later part of verse 8, Jesus begins to give us a clue concerning what the ultimate principle that He was trying to teach His disciples. Luke 16:8, _"... for the children of this world are in their generation wiser than the children of light."_

\- Who is Jesus referring to when He says, "children of this world?"

These are those who in their everyday activities, follow after, live by and work in the concepts and principles of what we have come to commonly refer to as worldly or carnal ways of life - living in and by the flesh.

These are people whose mindset and actions are such in that they think they need to do things the "worldly and carnal" way because it is the only way to succeed in this wicked and sinful world.

These are those that have learned to do whatever it takes, even if it means being dishonest, to get what they need or want. It is the classic case of living in the "dog eat dog" mentality that really is all about one's one selfish wants, needs and desires. It is the "all about me "or" what can I get out of it "or" what's in it for me" mentality.

These are those that have forgotten, or should we say, chose not to follow God's precepts and ways, but unfortunately, have chosen the path that the devil has deceived many into taking, thinking that it is the road that will lead to their happiness and success.

\- Who is Jesus referring to when He says, "children of light?"

This phrase is an ancient but yet still used term by the Jewish people in referring to those who desire to live by the principles, precepts, ways and commandments of God in their everyday life.

This terminology was used in much of the Essene writings that have been found along with the "Dead Sea Scrolls" that date back to the time of Jesus.

We see this term used by Jesus in John 12:36 and by the Apostle Paul in Ephesians 5:8 and 1Thessalonians 5:5 in reference to the followers of Christ being the " _children of the light."_

\- What is Jesus saying to His disciples by the use of this phrase, _"... for the children of this world are in their generation wiser than the children of light?_ "

Very simply he is telling them, most likely something that they already knew. Those who live in the ways of the world, the flesh, do seem to have the advantage "in their generation" - in their world. It would seem that you would need to be just like the world if you were going to succeed. Not just succeed but to survive.

It would seem like the ways and precepts of God are only good to reflect on when we are in synagogue. However, when we are out in the "real world" we need to fall in line with the world's economy of doing things. Yes, it may seem that way. However, that doesn't make it right nor does it mean we are to live that way. Jesus continues His teaching in the context of this parable with the next scripture - Luke 16:9 _\- "And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations."_

Jesus is continuing His thought from verse 8. He is saying that if that is the way you choose to live your life, by living and doing things by the world's sinful and wicked ways, than you better go all the way and do it with all you have.

He was saying that, just as the "unjust" steward schemed to take care of himself, so should the " _children of this world_ " do if you are going to live in that system. You will succeed in that system and that system will "take care of you." Notice Jesus says that, _"...they will receive you into everlasting habitations_."

The question I would like to ask is this - Where will the " _everlasting habitation_ " of the " _children of the world_ " be? Where will the everlasting dwelling place for the unjust be? We know the answer. It will be eternal damnation in eternal torment in the "lake of fire."

Jesus was saying that if you want to trust in the world's system of doing things, then the world would definitely take care of you and bring you along with them to their "everlasting habitation" - in hell. Jesus continues teaching in the context of this parable with these next scriptures - Luke 16:10-13.

Luke 16:10-13 (Amplified Version) - _"He who is faithful in a very little [thing] is faithful also in much, and he who is dishonest {and} unjust in a very little [thing] is dishonest {and} unjust also in much. Therefore if you have not been faithful in the [case of] unrighteous mammon (deceitful riches, money, possessions), who will entrust to you the true riches? And if you have not proved faithful in that which belongs to another [whether God or man], who will give you that which is your own [that is, the true riches]? No servant is able to serve two masters; for either he will hate the one and love the other, or he will stand by {and} be devoted to the one and despise the other. You cannot serve God and mammon (riches, or anything in which you trust and on which you rely)."_

I chose to use the Amplified Version because I felt it helps us to get a better understanding of what Jesus was really saying in these scriptures. Notice that in this section of scripture, Jesus uses the term "faithful" four times. Obviously, He is trying to drive home the point of being faithful. In the parable in which Jesus just gave, the "unjust" steward continued being unfaithful to his master even after his "unjustness" was exposed.

Jesus says if you cannot be found faithful even in "unrighteous mammon" (as the "unjust" steward was not found faithful towards his master) who will trust you with "true riches." The "true riches" being the things of God and His Kingdom. He goes on to say in this same context, that if you have been proven to not be faithful with things that belong to any one else (God or man), again He asks how can you be trusted with anything that has been given to you? Even the things you think you have because of your "unjust and unscrupulous ways" will be lost.

Jesus then goes on to say the scriptures that we all know concerning serving two masters. The concept here is that you cannot be faithful and say you are doing the things of God when you have an incorrect attitude of heart that is selfish, greedy and covetous - which means that you are really only serving yourself, not God. We see that it was these words that got the attention and the ire of the Pharisees and scribes.

Luke 16:14 - _"And the Pharisees also, who were covetous, heard all these things: and they derided him"_

Here is where the "rubber hits the road." Jesus was speaking and teaching to the twelve disciples, the future leaders of what would become known as the Church, the Body of Christ. He was teaching them, as well as exhorting them, to be careful not to get greedy, covetous or "unjust" in their new roles of being leaders within this new move of God.

The Pharisees, who were eavesdropping, heard the whole parable and teaching. They knew exactly what Jesus was saying and who He was referring to - them. As you can imagine, they were quite upset with Jesus.

Jesus proceeds to say it outright. He was most definitely speaking of them, the religious leaders. He was exhorting His disciples to stay away from the faulty role model of these leaders and their incorrect attitude of heart towards the things of God that they were entrusted with and their incorrect attitude of heart concerning their own self-righteousness, greed and covetousness.

Luke 16:15-18 - _"And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. And it is easier for heaven and earth to pass, than one tittle of the law to fail. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery."_

Jesus goes on to describe a litany of items that they were being "unjust" stewards to God. They justified themselves before men and made themselves the "high and mighty" ones over the people. Jesus held no punches in telling them that this is an abomination to God and He is well aware of what was going on - "God knows your hearts."

He goes on to say that they were given the Law, the Prophets and now, John the Baptist, to tell them what needed to be done to enter into the Kingdom - repent, turn from your wicked ways and turn towards your God. The entirety of scripture points us to do this.

Unfortunately, men strive and try to "press in," force their way into God's Kingdom through and by their own means, ways, ideas, false doctrines and teachings. They have the faulty thinking that they can "bust down the door to the throne room of God" and come before Him their way, and on their terms, not God's way.

It reminds us of "The Tower of Babel" where the people wanted to build a tower into heaven and forcibly tear down heaven's doors to overthrow God. It reminds us of Cain's faulty offering and wanting to bring an offering in the way that he wanted to give God, regardless if it was what God had wanted or not. It reminds us of satan's attempt to overthrow God and usurp His throne.

Jesus reminds them that God's Word, His commandments and His ways are forever and will never "pass away." He quotes one of the Ten Commandments concerning adultery caused by divorce. Men were divorcing their wives and the Pharisees were either looking the other way or possibly being bribed to "bless the divorce" saying that it was justifiable in the eyes of God, which it was not. This passage by Jesus concerning adultery (Luke 16:18) is actually setting up and pointing to the lesson of the next "parable" that Jesus is about to go into. We will discuss that next.

Jesus was exhorting His disciples, who would soon become the leaders of the Church. He was warning the religious leaders of the day. The leadership in the Body of Christ today would do well to learn and heed the lesson of this most unorthodox parable - beware of being an "unjust steward" over the things of God in which He has entrusted His leaders with - His beloved children, the beloved Bride of Christ, His people - those of the "Household of faith."

The Parable of the "Rich man and Lazarus" - Luke 16:19-31

\- Context and Background of this parable.

This parable is found only in the Gospel of Luke. The setting is the same as the parables just previously discussed. Jesus, leaving Capernaum, is on a road that is leading to Jerusalem

The parable follows immediately after the parables of the "Lost Sheep," the "Lost Coin," the "Lost (Prodigal) Son" and the "Unjust Steward" in which Jesus chastised the Pharisees, scribes and religious leaders for their "unjust" ways of selfishness, greed and covetousness.

Jesus just told his listeners that if they were going to align and make themselves friends with the "children of the world" then they will surely be greeted and welcomed by the "children of the world" and enter, along with those same "children of the world" into their "everlasting habitations." We concluded that the "everlasting habitations" of "the children of the world" would ultimately be eternal death and torment in hell.

That is the setting and background for Jesus to now go forward with His next "parable."

\- Luke 16:19-31 - _"There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."_

\- A brief review of the parable

There has been an ongoing debate concerning if this passage of scripture is indeed a parable or if Jesus is referring to an actual account with actual people. The use of a person's actual name, the beggar named Lazarus, gives rise to the thinking that this was an account of actual people involved. Jesus never used proper names in any of His parables. This would be the only one in which an actual name was used. To be honest, there are good thoughts on both sides of the debate. However, whether it was an account of actual people or a "parable," is not the main point of what Jesus was teaching. I will leave that "debate" to those who are more qualified.

We will review the story that Jesus told, whether actual or parable, in the context of what Jesus was teaching His disciples.

In the story we see a rich man who had everything in life that he needed for his comfort and well being. He actually had more than he needed. We also see a beggar named Lazarus, who was "laid at the gate," the customary place for beggars to receive "alms for the poor." He was a man of ill health for most of his life. Jesus tells us that both men died at the same time. Lazarus went to a place called "Abraham's bosom" and the rich man went to "hell" (Greek - Hades; Hebrew - Sheol)

\- _Abraham's Bosom_

To understand this term, "Abraham's bosom," as used by Jesus, we must approach it from a Jewish perspective, not a Christian perspective. Jesus used this term as He was speaking to Jewish people so he would be using it in a way that they would grasp and understand at that time.

Around the second century BC, certain idioms began to be used by the Jewish people. One of those "idioms" was that of "Abraham's Bosom." This term was not found in Torah.

By the first century AD, the Jews had adopted the Roman custom of dining while reclining on "couches" or pillows. Guests at a feast would lean themselves on one elbow and at the same time they would lay and rest the back of their head against the chest of the guest behind them. The guest who would dine and rest their head against the host's chest or "bosom" would be sitting in what would be considered a place of honor. The Jews called this dining position "resting in the Bosom of Abraham."

The phrase reminded them of their Jewish belief that someday, as their final reward, all the Jewish people would all feast in honor with their father Abraham. This came from the Jewish belief that all Jews will experience eternal paradise simply because they are of the "seed of Abraham."

It was the Jewish belief that Abraham had gone directly to heaven at the moment of his death and sat down on the right hand of God. In order for any soul to go into heaven, that soul must seek the approval of Abraham. Only upon Abraham's recommendation could one enter.

Therefore, when the Jew died, believing that they would experience paradise simply because they were of the "seed of Abraham," they expected to be greeted by Abraham. There, Abraham would then welcome and embrace them by holding them near to his chest/bosom.

Ultimately, the term "Abraham's Bosom," in the Jewish Talmud, became synonymous with "heaven," or "paradise," the place of final reward, the place of the eternal feast

Later, after Jesus' crucifixion and resurrection, we get a clearer understanding of what "Abraham's bosom" actually was. Abraham's bosom was a place set aside in Hell (Hades) where all those who held to God's commandments because of their belief in, and looking forward to, the "promise" of the coming of Messiah. It was not heaven but yet those that were there were not in torment.

When Jesus, finished His work of defeating and triumphing over satan and his forces of darkness (Colossians 2:15) He then set these faithful "captives" who were waiting for the "Promise of Messiah" in "Abraham's bosom," free (1Peter 3:18,19; Ephesians 4:8-10).

\- _Hell/ Hades/Sheol_

In this story, Luke uses the Greek term, "Hades," which is translated from the Hebrew word, "Sheol" which is translated into the English to mean "Hell." To understand this term, "Hell/Hades/Sheol," as used by Jesus in this story, we must approach it from a Jewish perspective, not a Christian perspective. Jesus used this term as He was speaking to Jewish people so he would be using it in a way that they would grasp and understand at that time.

\- The differences between Sheol/ Hades and Gehenna in Jewish thought are as follows.

In Christian thinking we have many times tried to understand or define these terms with Christian concepts based after the fact of Jesus crucifixion and resurrection. We have tried to "squeeze" the meanings to "fit into" Christian thought. We have done this with many things.

However, the very opposite needs to be done. We need to take the Jewish understanding of what these terms mean from their understanding and allow the Holy Spirit to reveal to us how Christianity now confirms and reveals the deeper truth and understanding of these terms and why we believe what we believe.

\- _Sheol/ Hades_

Very important - the Greek word, "Hades" and the Hebrew word, "Sheol" are different translations of the same "place" which in English is translated to "Hell."

In Jewish thought, Sheol, which refers to the grave or the bowels of the earth, is portrayed as the place of the dead. It is sometimes used as a metaphor for "oblivion" rather than an actual place where the dead "live" and retain consciousness.

It is described as a region "dark and deep," "the Pit" (Psalm 88:4), an abyss, and "the Land of Forgetfulness" (Psalm 88:12), where the wicked descend after death. It is also referred to as "the grave" (Psalm 88:11; Psalm49:15).

The King James Version uses the word "Hell" in the Old Testament rather than Sheol. Most other Bible translations use the term "Sheol." It occurs 65 times in the Old Testament. It refers to both the grave and the temporary home of the wicked. (Deuteronomy 32:22; Psalm 9:11; Proverbs 5:5)

Revelation 9:11 refers to the Jewish thought of Sheol and the names of those who "ruled" over it _\- "And they had a king over them, which is the angel of the bottomless pit (Sheol), whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon."_

Therefore, to the Jewish mindset, Sheol/Hades was the place of oblivion and eternal damnation. This was the destination designated for all the Gentiles (for they all were considered "unrighteous") as well as any Jew found to be unrighteous.

According to the _rabbis*_ not all sins merited eternal damnation. Those sins that a Jew would be found "unrighteous" in committing and "worthy" of Sheol would include: heresy, publicly shaming someone else, committing adultery and rejecting the words of Torah. It is interesting to note that the Pharisees charged Jesus with at least three of the four mentioned above which they thought gave them the right to condemn Him to not just death, but "eternal damnation."

What is most important, and is important to the story that Jesus is telling, is that leaving Sheol is impossible. (2Samuel 12:23; Job 12:9) To the Jewish mindset, this is what makes Sheol different then Gehenna, as we will see.

\- _Gehenna_ (Greek)/ _Gehinnom_ (Hebrew)

In rabbinical Judaism, Gehenna/Gehinnom is an afterlife place where unrighteous souls are punished. Although the term "Gehinnom" is not mentioned in Torah, over time it has become a term used in "Jewish tradition" as found in rabbinical texts concerning what happens after death.

The name is taken from a valley (Gei Hinnom) just south of Jerusalem, once used for child sacrifice by the pagan nations of Canaan (2 Kings 23:10). During the time of Jesus, this valley was used literally as the garbage dump of Jerusalem where continuous fires burned as the garbage would be incinerated.

According to Jewish tradition found in rabbinical texts, Gehenna is usually located beneath the earth, often described as a place of fire and brimstone and also exists in the depths of darkness.

In rabbinical texts Gehenna has an important role as a place where unrighteous souls who did not commit the offenses worthy of Sheol, would be punished for a time in Gehenna. The " _rabbis**_ " believed that anyone who did not live in accordance with the ways of God and Torah, in other words anyone who sinned and did not repent of them before death would spend some time in Gehenna.

In order to avoid Gehenna, the " _rabbis**_ " recommended that you do "good deeds" within their lifetime. Therefore, the concept of Gehenna was used to encourage people to live good, ethical lives and to study Torah.

For the most part the " _rabbis**_ " did not believe souls would be condemned to eternal punishment. "The punishment of the wicked in Gehenna is twelve months," states one of the rabbinical texts (Shabbat 33b), while other texts say the time frame could be anywhere from three to twelve months. Remember that this is from Jewish "tradition," not Torah.

The important thing to note about Gehenna was that, in Jewish thought it was a place of "temporary" punishment meant to "purge" one from their sin's and prepare them for paradise. Where as in Sheol, there was no way out. In modern terms we would refer to Gehenna as a type of what Catholicism calls "purgatory."

* We must remember that these four sins, in the scriptures, are never placed into a category of sin that would merit eternal damnation in Sheol/Hades in and of themselves. As we know all sin brings separation from God. These "four sins" that led to eternal damnation were from rabbinical teachings and thought, not the Torah or Tenach. This "doctrine" of "Sheol/Hades became a part of the Jewish "tradition."

**We must take note here - Gehenna/Gehinnom has no Biblical foundation for it is not found in Torah or any of the Hebrew Scriptures. It is only found in rabbinical texts, writings and thought, which Jesus referred to these writings as the "traditions of men."

\- Returning to the story that Jesus was telling, we see that the beggar, Lazarus, was taken by the angels to "Abraham's bosom" and the rich man went to "hell" (Greek - Hades; Hebrew - Sheol)

In Abraham's Bosom, Lazarus, even though he had nothing in life and suffered through pain and illness, was now found welcomed by father Abraham into what the Jews referred to as "Paradise," forever.

The rich man who lived in luxury throughout his life on earth was now in hell (Sheol/Hades) experiencing torment that would never end and with no way out. Remember, Jesus used the word "Sheol/Hades" not "Gehenna." This meant and would be understood by every Jew listening, that there would be absolutely no hope of this man escaping or being released from this torment. It would be forever. The rich man knew this. That is why he begged Abraham to send Lazarus to his family.

Abraham answered that it would be useless to do that even if it were possible. The rich man's family had the Law and the Prophets just as much as this rich man did. They all had the same opportunity to learn how and choose to live a lifestyle with the correct attitude of heart that God's Word points His people to live.

However, just as the rich man's heart was hardened through selfishness, greed and covetousness, unfortunately, so were the hearts of his relatives. Their hearts were also filled with selfishness, greed and covetousness. They would be considered, "children of the world." This was the lifestyle and attitude of heart they chose to live. Because of that attitude of heart, the result would be the same for them as the "children of the world" - Sheol/Hades - Hell.

\- What was Jesus teaching His disciples, the Pharisees, scribes and everyone else who was listening, as well as us today, through this Parable/Account?

We see that the parable just prior to this story concerned an "unjust servant" who made friends with the " _children of this world_ " so that he would be taken care of in his time of need came. We know that making friends with the " _children of the world_ " would lead to one living in the children of the world's " _everlasting habitations_." These " _everlasting habitations_ " of the unrighteous is representative of an eternity in Hell/Sheol/ Hades.

We also see that the scripture immediately prior to Jesus giving this story about Lazarus and the rich man expressly said, " _Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery._ " - Luke 16:18

Why is this important? Remember, as we just discussed concerning the religious leader's thoughts on Sheol/Hades was that one of the sins that merited "eternal damnation" in Sheol was the sin of adultery.

Could it be that Jesus was referring to an actual "rich man" who everyone knew had committed adultery and did not repent of it before his death? If so, then according to the Jewish traditions this "rich man" would be in "Sheol," the place of eternal damnation according to the Jewish leaders' own "tradition" of adultery being a sin that merited eternal damnation.

Could it be that the Pharisees and leaders of that city allowed, and then justified, the rich man's adultery? Because of their permission for this "rich man" to stay in his adultery it would really be placing the blame for the rich man's situation in Sheol, not just on him, but on the Pharisees and leaders in whom God had entrusted to be the stewards over His people to prevent this from happening.

This story by Jesus, whether an account of actual people or a parable, was given to teach the disciples, as future leaders, of the great responsibility they will have in leading and shepherding those that they would be entrusted with by Him.

People's eternal destinies were at stake. He was teaching them to speak only God's truth and not get caught up in the way of the "children of the world."

The "blood would be on their hands" just as much as it was on the hands of the religious leaders of that day because of their incorrect attitude of the hearts which were filled with selfishness, greed and covetousness.

Jesus, through the use of this story, was addressing and exhorting the Pharisees as the leaders who were entrusted by God to watch over the Jewish people, to repent from their wicked ways.

Jesus is using this story and these parables to speak to Christian leaders throughout these last two thousand years, including those entrusted with leadership roles today, to take this responsibility very seriously and repent if necessary from leading people into compromise and other paths that may lead to their eternal destruction.

An interesting side note. Let's look at verse 31 - _"And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded_ _, though one rose from the dead_ _."_

\- Didn't Jesus rise from the dead... but they still did not believe that He did. This was ultimately because they really did not believe " _Moses and the prophets_." Hmmm.......

\- _"Let those that have ears to hear, let them hear..."_

The Parable of the "Unmerciful Servant" - Matthew 18:23-34

\- Context and Background of this parable

This parable is found only in the Gospel of Matthew. This parable is actually given in the same setting which began in Luke 14:28 and goes to Luke 16:31.

It is given towards the end of His teaching to the disciples, the publicans and sinners, as well as the Pharisees and scribes.

In Matthew 17:24, we see that it says that Jesus was in Capernaum. In Matthew's Gospel, he gives us some other accounts of what took place in Capernaum that Luke's Gospel does not.

Matthew 18:1-11 begins with Jesus speaking about "offending the little ones." In Luke 17:1, 2 we see that Luke gives us the same exact account. Therefore, this parable in Matthew fits into the same time frame and fits into the exact place where it would be in context with Luke's account Jesus teaching His disciples that day on the side of a road outside of Capernaum.

In Matthew 18:7-9 and in Luke 17:1-4, Jesus discusses that they, as His disciples, should not be naive in thinking that "offences" will not happen, both to them and by them to others This is just a fact of life. He was telling them that they should not live in "La La Land" and think that everyone would be changed instantaneously, them included. He was very truthful with them. They will experience being offended by others.

Jesus also makes it a point to tell them to be careful that they are not the ones that do the offending because they will be entrusted with "these little ones." "Little ones" being not just children only but also the "publicans and sinners."

\- Matthew 18:6, 10 - _"But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven."_

\- Luke 17:1-2 - _"...but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones."_

Jesus goes on to teach about keeping their hearts pure through forgiveness when they experience those times of being "offended" by others - which they definitely would experience.

\- Matthew 18:15-18 - _"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."_

\- Luke 17:3 - _"Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him._

In Matthew 18:21, we see that Peter came to Jesus and asked, _"...Lord, how oft shall my brother sin against me, and I forgive him? till seven times?"_ Jesus responded to Peter's question

Matthew 18:22 - _"... I say not unto thee, Until seven times: but, Until seventy times seven."_

\- Luke 17:4 - _"And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him."_

According to the law, they were to forgive seven times. Jesus was now telling them to forgive 70 x 7 each day.

Note: we are not to look at this statement on forgiveness by Jesus as a "letter of the law" statement but rather as a "spirit of the law" exhortation concerning the attitude of the heart of a true disciple of Jesus. This was quite a shock to the disciples. That is why we see in Luke's account we hear them all blurt out, _"...Lord, increase our faith."_

In response to the disciple's cry for help in this matter, In Luke's account Jesus uses the analogy of a mustard seed. We must take note here that this usage of the analogy of a mustard seed is different than that of which He used in Matthew 13:31-32; Mark 4:30-32 and Luke 13:18-19 where the mustard seed grew into a tree which was symbolic of the Church.

Jesus uses the mustard seed analogy in this teaching to express another point - faith. He goes on to describe how just a "little faith," using the analogy of the size of a "mustard seed," would grow into. That "mustard seed" faith that "little starter faith" means choosing not to go by what is the "letter of the law" or what they would feel like doing or not doing. It involves not only a total lifestyle change but it involves a totally new way of thinking. It involves totally trusting in what Jesus is now teaching them.

To be disciples of Jesus, we must be totally "sold out" to whatever Jesus teaches and exhorts us in doing. That is the beginning of walking in faith. That is the "mustard seed," the "starter faith," that Jesus is expressing. A disciple of Jesus chooses to change their lifestyle, their entire way of thinking, and turns from the ways of the old sinful nature to that of the nature of a "born again child of God." This is the beginning of faith - placing your full and total trust and confidence in God and His Word, His precepts, His principles and His ways.

The only way that any disciple of Jesus could possibly walk in the type of forgiveness and mercy that Jesus walked in was to place their total trust and confidence in Jesus and who He is. Walking in "Christ-like" forgiveness can only be truly accomplished in and through a total trust in Jesus.

Having this total trust and confidence (faith) in Jesus and His teachings would allow His disciples to walk in power and authority that would be able to cast aside every obstacle within themselves (their own personal "sycamore tree") that would hinder them from walking in this love, mercy, forgiveness and compassion.

In Matthew's account, Jesus used the parable of the "Unmerciful Servant" to teach on what this Christ-like forgiveness is and what it is not.

\- Matthew 18:23-35 - _"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."_

The characters in this parable

\- A " _certain king_ " - This is undoubtedly was representative of God, the Father.

\- The " _servant_ " that owed the king a large debt that he could not pay. This is representative of every single person who ever lived, was living at that time, as well as today - Jew or Gentile.

\- A " _fellow servant_ " that owed the servant a small debt that he could not pay. This is simply representative of our fellow man - Jew and Gentile.

\- A brief synopsis of this parable

Jesus begins by saying (in reference to His answer to Peter of this extreme forgiving lifestyle), _"For this reason the kingdom of heaven may be compared to..."_ (Matthew 18:23)

The king came to "settle the accounts" of the kingdom. All the servants would know that this day would ultimately come so this was not a total surprise to the servant. It was only a "surprise" because he was not ready or prepared for the king's coming. It sneaked upon him "like a thief in the night."

This servant owed the king "ten-thousand talents." No one can be sure what a "talent" was worth at that time. We do know that it referred to the largest unit of currency, either monetarily or agriculturally, at the time. Therefore, one talent represented a rather large sum of money or a large measurement of some type of grain or farm product.

Some sources think that one talent was worth more than 15-20 years worth of wages for an average worker, which would mean that the debt of 10,000 talents would be at least 150,000 years worth of wages. Some "scholars" estimate that the value of a talent in New Testament times was valued at somewhere between $1,000 to $30,000 dollars today, making what this man owed would be between "$10,000,000.00 to $30,000,000.00. According to New Nave's Topical Bible, one who possessed five talents of gold or silver was a multimillionaire by today's standards. Whatever the exact amount might have been, the point being made was that He owed A LOT!!!

The servant could not pay it. It is difficult to imagine that such a large amount of "talents" would have been given to the servant to begin with. Most likely, the original amount would have been smaller. However, the amount increased over time because of interest and the servant most likely kept asking the king for more because of his poor management over what he was given. The king in his graciousness gave him the original amount and may have given him more over time when the servant asked.

The servant did know that the day would come when he would have to repay the king. However, the servant did not know the exact day when the account would need to be settled. Unfortunately, for him that day had come... and he could not pay what he owed.

In order to have the amount the servant owed paid for; the king orders that this servant be sold, along with his family and everything he owns. This penalty for nonpayment was a standard in those days. This would not be an uncommon thing to happen to a servant and his family if there was a nonpayment of debt - especially to a king. The listeners to the parable, the disciples, would be familiar with this type of "business arrangement."

The servant pleads with the king. Notice what this servant pleads to the king. Notice the words he uses to plead to the king to give him time. Remember these words!!!

\- Matthew 18:26 - " _The servant therefore fell down, and worshipped him, saying, Lord,_ _have patience with me, and I will pay thee all_ _."_

The king, showing his graciousness is moved with compassion and chooses to not just give him more time to pay but he to chose to totally cancel ("loosed him ") the debt. The king not only cancelled the debt but he forgave this servant of his total lack of integrity, his total lack of care for his family - totally!!! The king expressed grace, mercy and forgiveness to this most "unworthy" of servants.

This servant then leaves the king's presence. By the way, we do not hear even a "thank you" out of that servant's mouth. On his way out, the servant meets one of his "fellow servants" that owed him a hundred pence. A "pence" is again a unit of currency, either monetary or agriculturally. It would amount to about 100 days worth of wages as well as a much, much smaller amount of money or measurement.

This first servant, who just came out from the king's presence being forgiven of such a great debt, meets this fellow servant, takes him by the throat and screams at him, _"Pay me that thou owest."-_ Matthew 18:28. Notice, what the "fellow servant" pleads to the servant in Matthew 18:29 - _"And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all."_ Sound familiar? These are the exact same words that the first servant cried out to the king. The same exact words!!! However, this time they fell on deaf ears.

He throws this fellow servant into what is called a "debtors prison." This was literally a prison where people who owed money would work to pay off a debt. They would make next to nothing for their day's "work." The amount "earned" would be placed into an account with the name of the person they owed the debt to. Whatever would be the person earned would go to the one who the debt was owed until they worked and earned enough to pay the debt along with any interest that may have been accrued. The conditions in these "debtors' prisons" were so bad and the wages earned was so minute, that if sent to one, it would be liken to a death sentence or at the minimum a life sentence.

The witnessing of what just took place greatly distressed the other servants of the king. They went and told the king what had happened. The king immediately, calls the servant back before him. Another time of reckoning for the servant had come. Unfortunately, the servant truly manifested what was truly in his heart. He did not learn anything from his encounter with this gracious, merciful and forgiving king.

The king expresses this in Matthew 18:32, 33 \- _"...O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?"_

This servant is handed over to the torturers. This was another term for being handed over to those who run the "debtor's prison." The servant was sentenced to this place to "pay off the debt." This servant's debt was so very, very, very much that it would be totally impossible for him to work it off. It did not matter. Because of the hardness of his heart he "made his own bed and now he was going to sleep in it" - forever. It truly was "death sentence."

\- The message of the parable

Jesus concludes this parable with words that truly sum up the whole parable in no uncertain terms.

\- Matthew 18:35 - _"So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."_

This parable was in response to Jesus' teaching the disciples to be ready when offences come your way. It was in response to the exhortation to not offend the "little ones." It was in response to Peter's query about forgiving seven times according to the Law. Along with the analogy of the "mustard seed" in Luke 17:6, this parable was in response to the crying out of the disciples, when told that they were to forgive "seventy times seven," blurting out, "Lord, increase our faith."

The principle is clear. God has forgiven each of us such a great debt, that any debt owed to us is absolutely insignificant in comparison. Jesus makes it clear that the believer can only live out this type of forgiveness if the attitude of their heart is correct. The attitude of heart of the true disciple of Christ is to be one that chooses to walk in a lifestyle that reflects and expresses the lifestyle of Jesus. The lifestyle of the disciple of Jesus should be expressing the "the Father's heart and character," including this most important area of grace, mercy and forgiveness to all they come in contact with. This is what was manifested and seen in the lifestyle of Jesus. It must be manifested and seen in the lifestyle of His disciples.

\- _"Let those that have ears to hear, let them hear..."_

The Parable of the "Master and his Servant" \- Luke 17:7-10

\- Context and Background of this parable

This parable is found only in the Gospel of Luke. This parable is the last of teachings that Jesus gave as He was leaving Capernaum on a road leading to Jerusalem

In Luke 17:1-10 and as we just discussed in Matthew 18:1-35, Jesus was beginning to conclude this time of teaching to the disciples, the Pharisees and scribes as well as the "publican and sinners" that were following Him.

Throughout this time of teaching, Jesus was expressing what the true attitude of heart should be for a true disciple of the Lord. That was the primary "theme" threaded throughout all of these parables and teachings that Jesus just taught and brought forth.

The Pharisees and religious leaders were not capable of walking in love, mercy and forgiveness because they walked away from the fundamental truths of who their God was and how they were to be His representative figures to His people. They got caught up in self-righteous attitudes and the "letter of the Law." Now it was going to be Jesus' disciples that were to become His representative figures to express Father God's, love, mercy and forgiveness to not only the Jewish people but to the whole world.

To keep everything in perspective and to keep the disciples on the right track, Jesus proceeds to use this final parable in this teaching setting. It is the conclusion or final summation of everything He just taught to the disciples, the publicans and sinners as well as the Pharisees and scribes.

\- Luke 17:7-10 - _"But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do."_

\- A Brief review of the Parable

In this parable Jesus places His listeners into the position of being the one who would have a servant (a "master") and what their expectations for that servant would be. He puts His disciples in, not only His position, but also Father God's position. He is appealing to their own understanding of the relationship between a master and his servant.

Obviously, it was the servant's job to do these daily chores of feeding the cattle and doing the plowing around the farm. As the servant, his job was also to come in after the chores of the day and prepare and serve dinner for his master. This was the servant's life. It was what he was expected to do and it was not out of the ordinary for the master to expect everything to be accomplished.

Jesus was telling His disciples the same thing. Everything He was teaching them through these parables and teachings - walking in love, mercy, compassion, not compromising nor being selfish, greedy and covetous - He was expecting of them to do as His disciples - the ones that He would be entrusting His people to now.

In the very beginning of this teaching setting in Luke 14:28-33, Jesus began with a teaching on "Counting the Cost" of being His disciple. He continued with the following parables to express what that really entails.

\- The Parable of "The Lost Sheep" - Matthew 18:12-14, Luke 15:4-7

\- The Parable of the "Lost Coin" - Luke15:8-10

\- The Parable of the "The Prodigal Son" - Luke 15:11-32

\- The Parable of the "Unjust Steward" - Luke 16:1-8

\- The Parable of the "Rich man and Lazarus" \- Luke 16:19-31

\- The Parable of the "Unmerciful Servant" - Matthew 18:23-35

\- He concludes with the parable of the "Master and his Servant" which typifies what is expected of them, not just as disciples but also as the future leaders of the Body of Christ.

Jesus is saying to them that if they truly followed after and changed their lifestyle to that of the one they were choosing to follow (Jesus), that the attitude of their heart should not be one of pride and being puffed up as if they are someone special or that they were doing something that is out of the ordinary in being a servant of the Lord.

This Christ-like lifestyle would not bring fame, glory and prestige. Quite the opposite would happen. It would be a lifestyle of being a good and faithful steward to God as His bondservant, as well as being a servant, even to the point of being a slave, not just to God but also to His people and all others.

Rather than thinking they were "someone great and special," the attitude of heart of a true disciple of Jesus must be, _"...when ye shall have done all those things which are_ _commanded you_ _, say, We are unprofitable servants:_ _we have done that which was our duty to do_ _."_

As we mentioned previously, Jesus began this time of teaching with the parable of "Counting the Cost." He concludes with the same thought. The disciples needed to know the "cost" of their decision to follow Him and be His disciple. The cost was their very lives. Their lives would truly "no longer be their own."

\- 1Corinthians 6:19 - _"What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?"_

\- Galatians 2: 20 - _"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me:_ _and the life which I now live in the flesh I live by the faith of the Son of God_ _, who loved me, and gave himself for me."_

\- _"Let those that have ears to hear, let them hear..."_
The Parables on the Road to Jerusalem through Samaria and Galilee

The Parable of the "Persistent Widow and Unjust Judge" - Luke 18:2-8

\- Context and Background of this parable

This parable is found only in the Gospel of Luke. Jesus and His disciples were still on their journey to Jerusalem from Capernaum. They were now in an area which bordered Samaria and Judea - Luke 17:11

This parable, in its context, is brought forth out of a question by the Pharisees in Luke 17:20, concerning when the Kingdom of God would come. Jesus answers their question in Luke 17:20-21, _"...The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you."_ Jesus then turns to His disciples and goes on to tell of the "signs" of when they would know that the Kingdom of God as at hand (Luke 17:23-37)

This parable is not solely concerning prayer but it is also about Jesus' return and the coming of the Kingdom of God on the earth. It is about God "avenging" His people

\- Luke 18:2-8 - _"...There was in a city a judge, which feared not God, neither regarded man: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?"_

\- Some thoughts before we go forward with this parable.

The first thing we need to address, as we did in Luke 16:1-8 concerning the parable of the "unjust steward," is Jesus' use of a person who did not have any "fear" or respect for God. Again, it would seem odd that He would be comparing anyone or anything of the Kingdom of Heaven with something or someone who has no respect or reverence towards God.

Jesus, Himself calls this judge, "unjust." Jesus would certainly not be referring to Himself or Father, God as "unjust." There is absolutely, no shadow of turning nor is there any darkness found in our God. Our God is a "just" God as well as being a God of "justice." The scriptures are very clear in that.

Therefore, we must immediately take the thought that Jesus is somehow using the image of an "unjust judge" to represent God's ways and character, out of our thinking, as we go forward with this parable. Again, if this was the case and God's character would sometimes be unjust, then a few things would happen. First, the Pharisees and religious leaders would definitely have had real good ammunition against Jesus. If He would characterize God as being "unjust," even in the least way, even in a parable, that would have been all the proof they would need to charge Him with heresy - and they would be right. Secondly, again this is exactly the kind of lifestyle, behavior and shady judicial practices that the publicans and sinners were used to. If Jesus gave the idea that God was "unjust" in any way then He would be condoning and giving permission to all those listening that "at times" it is okay to be "unjust." That would mean that there would be no need to change their lifestyle. If Jesus were using that image of God being "unjust," it would be giving each of them a "loophole" to continue in any aspect of "unjustness" and "unrighteousness."

That, again, just as in the parable of the "unjust steward" should be another "red flag" to really delve into what Jesus was actually saying in this parable. We should be alert to the fact that Jesus would not be using an "unjust judge" to be representative of God as we go forward in discussing this parable.

The "characters" in the parable

The " _unjust judge_ "

Knowing what we just discussed, this "unjust judge" could be representative of any Roman or City official acting as a judge over civil matters within their civil jurisdiction. This "unjust judge" could also be representative of Jewish leaders who were involved in the Jewish judicial system that was established at that time

We need to keep in mind, that the Roman government allowed the Jewish custom of using the Pharisees and other Jewish religious leaders to officiate as "judges" in deciding matters between Jewish people. This is found within the scriptures. The Mishnah also established guidelines for the Jewish court.

Unfortunately, but yet not surprisingly, there was tremendous corruption that abounded. Both within the Roman courts, as well as in the Jewish judicial system. It came to be so bad that most judges would only hear cases in return for bribes. This may give us another clue to why the judge was so obstinate in not hearing the widow's case. She may not have been willing to pay the needed "bribe."

This is another reason why we cannot equate this "unjust" judge to a most holy God.

\- The " _widow_ "

Jesus specifically uses the character of a "widow" within this parable. Why? Because this would be a person who would be desperate. A widow would usually be thought of as one who would be in tremendous need. Being a widow obviously meant that her husband had died and she would be left to herself. She may or may not have had children.

Whatever the case may have been, the widow represented a person who was in desperate need who was being taken advantage of by an "adversary" and she was in desperate need of someone to help her and hear her case.

\- The widow's " _adversary_ "

The word used for "adversary" is the Greek word, "antidikos," which literally means, an opponent in a lawsuit with the emphasis being that this was not just an "opponent" but one who would be considered an "enemy."

\- A brief synopsis of the parable

The widow goes before the judge and pleads with this judge to, "Avenge me of my adversary." The word "avenge" used here is from the Greek word, "ekdikeō" which means to vindicate the person; to protect, defend one person from another; bring punishment to my offender. The "unjust judge" did nothing for a time.

He then thought to himself, that he would "avenge" this widow of her adversary, not because it was his job and the right thing to do but rather it was because He did not want to be bothered by her.

The word "troubleth" means to bother. The judge could care less about this widow and he really did not want to be bothered with her problem. Rather than doing what he was supposed to do, the attitude of his heart was all wrong.

However, he began to think to himself that she was most likely going to continue after him on this matter. And why not? After all it was her right and it was his job. He finally decided that rather than be bothered with what would come to consistent nagging by her, he relented to his own lack of patience. For fear of losing his own "peace and quiet," he finally decided to do his job. He actually relented and "avenged" for the wrong reasons and with the wrong "attitude of heart."

\- What was Jesus teaching His disciples with this parable

Remember, the context in which Jesus used this parable was in response to the Pharisee's question concerning when the Kingdom of God should come.(Luke 17:20)

In Luke 17:21-37, Jesus explained to them, as well as His disciples (verse 22), what some of the "signs" will be that would signal when the Kingdom of God is coming. Jesus actually prophesies the events immediately preceding His return to this earth.

Jesus makes this statement in Luke17:37, when asked by His disciples concerning "where" those He mentioned in verses 31-36 are taken? - _"And they answered and said unto him, Where, Lord?"_ He answers, _"And he said unto them, Wheresoever the body is, thither will the eagles be gathered together."_ What does Jesus mean by this?

This phrase, _"...where the carcass is the eagles gather"_ was another Jewish idiom. The idiom was meant to put across the idea that animals are compelled to go where their inner nature leads them.

Jesus most likely was loosely quoting, Job 39:27-30 - _"Doth the eagle mount up at thy command, and make her nest on high? She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey, and her eyes behold afar off. Her young ones also suck up blood: and_ _where the slain are, there is she_ _."_

In Luke 17:22-36 Jesus is speaking about a "separating" that will take place in the end time. Some will stay; some will be taken. It brings to remembrance the parable of the "wheat and the tares" when we see that they both grow together, but when it is time, the angels will come and separate the wheat from the tares.

Jesus uses this "Jewish idiom" in answering the question by the disciples concerning, where will those He mentioned in verses 31-36 be taken. The answer that they would have understood by the use of this idiom was that they would go to where their "inner nature" would lead them.

If their "inner nature" were full of wickedness and hard-heartedness towards God and His precepts then their "sinful nature" would lead them to be taken to a place where there is separation from God.

If their "inner nature" was open and receptive to Jesus and what He was saying concerning the Kingdom He was bringing, they would be then taken into the presence of God. Jesus continues this thought with the use of this parable of the "Widow and the Unjust Judge."

The context of this parable therefore is really about the end times and the coming of the Kingdom of God and continually being in prayer concerning these signs of the end times. In Luke 18:1, we have a preface for the parable - _"And he spake a parable unto them to this end, that men ought always to pray, and not to faint."_ We see the phrase, _"to this end"_ used. This refers us back to Luke 17:37 in keeping this parable in context with what Jesus just spoke concerning the end times.

In the parable, the widow was asking the unjust judge _to "avenge her of her adversary."_ We said that the word "avenge" meant to "vindicate the person; to protect, defend one person from another; bring punishment to my offender/adversary."

Jesus said to "pray and not faint." He was telling His disciples, as well as believers today that we are to pray that our Just and Righteous God would "avenge," - vindicate us, protect us, defend us and bring punishment to our adversary - on our behalf.

In other words we are to pray for God to protect us from our adversary - the devil and all his forces of darkness because it is our adversary's desire to "take" as many as possible with him to that "place" of separation from God. ("...deliver us from evil..." - Matthew 6:13)

However, unlike the "unjust judge," our God does care for us and is always willing to protect His people. That is our Righteous God's character and nature.

That is what Jesus was referring to when He said in Luke 18:7, 8 (Amplified Version) - _"And will not [our just] God defend {and} protect {and} avenge His elect (His chosen ones), who cry to Him day and night? Will He defer them {and} delay help on their behalf? I tell you, He will defend {and} protect {and} avenge them speedily."_

Jesus was saying that " _unlike_ " the unjust judge in the parable, God would not delay in protecting His people against our adversary, the devil, when these "signs of the end times occur.

When the Kingdom of God comes, and Jesus returns, His angels will come to separate the "wheat from the tares." They will know whose are His.

Luke 17:34-36 - _"I tell you, in that night there shall be two men in one bed;_ _the one shall be taken, and the other shall be left_ _. Two women shall be grinding together;_ _the one shall be taken, and the other left_ _. Two men shall be in the field;_ _the one shall be taken, and the other left_ _."_

It is at that time that the One and only Righteous Judge will " _speedily avenge_ " and protect His people from their "adversary," the devil. God's people will be "taken" to that place in the heavens where we will meet with Jesus and return with Him to rule and reign with Him during the millennial.

\- Jesus concludes the parable with, _"...Nevertheless when the Son of man cometh, shall he find faith on the earth?"_

Jesus was simply asking the question that when He does return bringing the Kingdom of God, will those who call themselves His disciples be standing firm in their faith in what He just told them. Would they be confident in believing, without a shadow of a doubt, that their God WILL "avenge them speedily from the adversary?"

Jesus was actually saying that it was not persistence that causes God to "avenge our adversary" but rather it is a simple faith believing that He is a God who cares for His people. He is a God who not only desires to avenge (vindicate, protect and defend) His people from their adversary (the enemy, the devil), but He will.

Another aspect of "avenging" the adversary is that the adversary is "brought to punishment" for their attack of their victim(s). God will "speedily" avenge (punish) our adversary (the enemy, the devil) for will be cast into the "lake of fire" forever and ever.

This parable, traditionally, has been thought of and used as a parable concerning how we are to pray. It has been used to teach the concept that if you persist at and keep after God long enough that He will relent to your petitions and answer your prayer. However, as we have seen in its context, this parable is really about believers in the end time standing fast in their confidence, trust and faith in who their God is. If the believers would stand fast in their faith in their God, they will be "taken to that place," that "secret place" with Jesus.

Jesus was saying that when He returns, He would be looking for those people of faith. Will He find them? Will each of us be found by Jesus to have this faith that He will avenge us of our adversary's desire to bring us to destruction? Will He find faith? Hmmm....

\- Let those that have ears to hear, let them hear...

The Parable of the "Pharisee and Tax Collector" - Luke 18:10-14

\- Context and Background of this parable

This parable is found only in the Gospel of Luke. They were still on their journey to Jerusalem but in the area which bordered Samaria and Judea - Luke 17:11. Jesus gives this parable in the same time frame and setting as the "Parable of the Widow and the Unjust Judge." This parable immediately follows the "Parable of the Widow and the Unjust Judge."

In the context of the parable of the "Widow and the Unjust Judge," Jesus was speaking about the coming of the Kingdom of God. In Luke 17:37, He uses the Jewish idiom, _"Wheresoever the body is, thither will the eagles be gathered together."_ We discussed that this was referring to the "inner nature" of the person. Its use was in response to the disciples' question of wanting to know "where" the people were going when He said "one will go and another will be left."

Jesus taught that God would avenge, "speedily," those that had the correct attitude of heart, believed in Jesus and believed in who He was. This is the "faith" that Jesus will be looking for when He returns.

This next parable is not necessarily about prayer only. It is actually more about having the correct attitude of heart when we come before a holy God in times of prayer and worship. This parable also reveals the kind of "attitude of heart" that Jesus will be looking for when He returns. Will He find people with this attitude of heart? Will he find people with this kind of faith, honor and respect towards a holy God?

Remember, that Jesus was in the midst of Pharisees and other religious leaders (Luke 17:20), as well as being with His disciples (Luke 12:22). Luke 18:9 gives a clear explanation of the purpose of why Jesus was giving this parable - _"And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others..."_

I think we can safely say that Jesus was referring to the Pharisees and religious leaders that were present when He used the phrase _"...certain which trusted in themselves..."_ However, we must also keep in mind that this was not just about the Pharisees, but it was also directed towards any of the self-righteous ones who lacked true humility and who used their own self-righteousness as reason to be praised and exalted by God and/or others. (Boy, were they mistaken and Jesus was about to tell them so.) He was also teaching His disciples in this, as well.

\- Luke 18:10-14 _\- "Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."_

\- A Brief synopsis of the Parable

This is a very simple parable concerning two men: A Pharisee and a publican (tax collector). We know from previous discussions how the Pharisees and religious leaders felt and looked upon "publicans." They did not only look upon "publicans" as sinners, but they looked upon them as being "cursed by God" because of their wickedness and greed. Publicans (tax collectors) were looked upon by many in their society as thieves and robbers. Unfortunately, the Pharisees did not look at their own wickedness, greed and covetousness.

The Pharisee in this parable came into the Temple in the guise of praying to God and thanking God. However, he really came into the Temple to come before God and "boast" about how good he was and all the things he does to "prove" that he is a "righteous" man - at least in his own eyes. We also see that he did this where everyone else would be able to see and hear him. Therefore, this Pharisee was also boasting about himself to men.

The publican, being in the Temple, realizing where he was and to whom he was speaking with, Yahweh Adonai, was honest enough to admit whom he was - "a sinner." He recognized his wickedness and asked God to be merciful to him. This publican came before God with a "broken and a contrite heart." He was off in the corner where it was just he and God. No one else. Those are the sacrifices that are acceptable to God.

\- Psalm 51:16, 17 - _"For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise."_

\- What was Jesus teaching His disciples

It is the attitude of heart that God looks at. Jesus is speaking about the "inner nature" of a true disciple of His. Our God desires a pure, honest relationship. He knows our heart better than we know ourselves. God can deal with an honest heart. It is the attitude of heart that comes before God with the incorrect attitude of heart of rituals and self-righteousness, which is totally unacceptable to Him.

We do need to make mention here that the fasting and tithing that the Pharisee said he did was not an incorrect "sacrifice" to be made to God. We must not take what Jesus is saying here out of context to think that these things were wrong in themselves. Not at all!!!

The problem was that the attitude of heart that they were done with was incorrect. That is what God is after. He delights in a heart that is humble and simply delights in blessing the heart of their King in all that they do. Not because they have to but because they want to.

This also needs to be addressed within the Body of Christ today. Without realizing it, we many times are just like this Pharisee. We come to our churches with our great preaching and great music in our great buildings that we have built and tend to think that these things "prove" that we are righteous before God.

We must always keep in mind that the only thing that makes us "righteous" in the eyes of God is the "Blood of Jesus." It is not what we do but it is all about what He has done for us. We must be careful that we do not get caught up in our own "Christian rituals" thinking that the things we do prove how righteous we are.

We all need to recognize that there are times, yes, even as Christians, that we will "miss the mark" and sin. We must simply "own up to it" and come before God and repent knowing that He is so merciful and that He is _"faithful and just to forgive us of our sin and to cleanse us from all unrighteousness."_ (1John 1:9)

Jesus makes the point of this parable very clear to everyone listening, including us today in Luke 18:14 - _"I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."_

The proud and self-righteous man shuts himself off from God. The person who walks in true humility recognizing their need for God's love, grace and mercy is that person who is "poor in spirit..." (Matthew 5:3) It is that person who God will "lift up." It is that person to whom, "...there's is the Kingdom of Heaven." (Matthew 5:3) It is that person who the Holy and Righteous Judge will "avenge speedily" and protect from their "adversary," the devil.

\- James 4:6-10 - _"But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up."_

\- 1Peter 5:5-7 - _"Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you."_

\- _"Let those that have ears to hear, let them hear..."_

The Parable of the "Workers in the Vineyard" \- Matthew 20:1-16

\- Context and Background of this parable

This parable is found only in the Gospel of Matthew. In context, this parable is given after the "Parable of the Widow and the Unjust Judge" which is found in Luke 18:2-8.

In Matthew 19:1, it tells us that, _"...he departed from Galilee, and came into the coasts of Judea beyond Jordan;"_ This actually lines up with same time frame as found in Luke 17:11, _"And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee."_

Jesus was continuing to teach based on questions he was asked concerning forsaking all that you have and realizing that your true riches are in heaven. In Matthew, Jesus just concludes his discussion with "the rich young ruler." In both Matthew and Luke we see that the response of this young man to Jesus telling him to leave it all to follow him was not a good one. He did not care for the answer Jesus gave him so he simply walked away.

In both Matthew and Luke, Jesus then speaks these same words:

\- Matthew 19:23-24 - _"...Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."_

\- Luke 18:24, 25 - _"...How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God."_

In both, Matthew 19:25 and Luke 18:26 the disciples cry out: "... _Who then can be saved?"_ The disciples responded this way because of Jewish "tradition." There was a "traditional religious view" that a rich person, in order to be rich, would ultimately have to be "blessed by God." Being "blessed by God," he therefore, must be a "righteous son of Abraham" in the eyes of God. In being a righteous son of Abraham, that person's eternal salvation would be assured. Jesus was showing them that that was not the truth - just "tradition."

Throughout His ministry, Jesus was always bringing forth the message that salvation has nothing to do with being from the "seed of Abraham." It had everything to do with believing and walking in God's ways, which He came to exhibit in His lifestyle. Believing in Jesus and who He is, as well as choosing to follow and live the lifestyle He exemplified, was the way to eternal salvation.

Within that context, Peter blurts out, _"Lo, we have left all, and followed thee."_ (Luke 18:28) - _"Behold, we have forsaken all, and followed thee; what shall we have therefore?"_ (Matthew 19:27) Peter's statement was not really a question but rather, to be honest, it was more of a boast. He was inferring that all of the disciples left much behind. Peter, as well as Andrew, James and John had left a "profitable fishing business." Matthew did very well as a tax collector. We can be pretty much certain that the rest of the disciples were doing well when they "left everything" to follow Jesus.

Therefore, this would be a natural thought that would cross all of their minds and hearts when Jesus said what He said to the "rich young ruler." Peter was under a prideful impression of thinking that because they had "forsaken all" to follow Jesus, then therefore, how great their reward should be \- at least according to him.

In Matthew's account, Jesus leads into this next parable by stating in Matthew 19:28-30, _"Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life._ _But many that are first shall be last; and the last shall be first._ _"_

Jesus then proceeds in Matthew 20:1, to give the "Parable of the Workers in the Vineyard."

\- Matthew 20:1-16 - _"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen."_

The main "characters of this parable

\- The " _householder_ " or we can say the owner of the vineyard - This is clearly representative of God, the Father

\- The " _steward_ " - The steward in this parable was the one who would ultimately give the day's wages to the laborers. This is representative of Jesus, the ultimate faithful Servant, who is the "steward" of God's Kingdom in which all the laborers of the "vineyard" would be working with and receiving their job functions of what to do within the vineyard.

\- The " _vineyard_ " - The term "vineyard" is always used in reference to God's field, Israel as well as all that are upon the earth.

\- The " _laborers_ " - These "laborers" refer to all the believers. They represent all the disciples of Jesus who are called to bring forth God's Kingdom throughout the earth. They represent disciples from the time of the first twelve and every other disciple throughout the ages until Jesus returns.

\- The " _evening_ " - This is representative of the end of this age.

\- A brief synopsis of the parable

The planting, maintaining and harvesting of vineyards was hard work requiring hard physical labor. It was not unusual for additional laborers to be hired to get all the work done. The owner of this particular vineyard went early in the morning and hired laborers at a certain wage.

The wage was a "penny" which, in the monetary system of that time, would have been referred to as a "denarius." A "denarius" is thought by some to be what the daily wage to a Roman soldier would be. This meaning that it was a fairly generous wage to begin with. The workers in this first group were more than happy to work for such a generous wage.

As the day progressed and more workers were hired, the specific wage to be paid to these additional workers was never mentioned. However, the landowner promised to pay " _whatever is right_." Altogether, four groups of workers were hired, the last group just one hour before the end of the day.

When "evening" came and the wages were to be paid, the landowner paid the last group first. The first group of workers watched as each one of the last groups of workers were paid one denarius each. Therefore, they were naturally thinking they would be paid more since they had worked the longest.

Their "anger" against the landowner began to rise up when they saw that they were being paid the same amount as those in the last group of laborers. After all, they had worked possibly 10-12 hours and the last ones only worked one hour. However, they originally agreed to work for the "one denarius" which was the landowner's most generous offer (they thought at the time) when they were hired.

The landowner was then forced to defend his actions to the first group, even though he had dealt with them in perfect fairness according to their agreement when they began.

\- What was Jesus teaching His disciples

The parable is not a complicated one. Jesus mentions in His teaching just prior to this parable, the phrase in Matthew 20:30, _"But many that are first shall be last; and the last shall be first."_ He then gives this parable to explain what that concept truly is to be within the hearts of his disciples. It is one that all of Jesus' disciples, including us today, need to "own." It is a vital aspect of having the correct attitude of heart of a disciple of Jesus.

He concludes the parable with the same phrase but he also adds another phrase to it that gives this parable a greater impact concerning the attitude of heart of a disciple of Jesus. Matthew 20:16 - _"So_ _the last shall be first and the first last_ _: for_ _many be called, but few chosen_ _."_

\- Let's discuss the first part of Matthew 20:16 - _"So the last shall be first, and the first last..."_

When Jesus first used this phrase in Matthew 19:30 he did so at the conclusion of His lesson to the disciples through the encounter with the "rich young ruler." In that context, He used this phrase to let them know that they would be greatly rewarded in heaven for what they had given up on earth (Matthew 19:27-29). He was using it to bring a contrast between the "rich young ruler" who was unwilling to give up much of anything for Christ's sake (verses 16-22) to those that were willing to give it all up to follow after Jesus.

In essence, Jesus was telling the disciples that those who would be considered "last" by those in this world would become "first." This was referring to Jesus' disciples (both then and today) who gave up and left "everything behind" (the worldly and carnal desire of the things of this world) to follow Him and His lifestyle. They would be "first" in the things of the Kingdom of Heaven.

Conversely, those who would be considered "first" in this world because of all their worldly riches would be "last." These are those that chose and placed the things of this world before Jesus, thinking they were self-sufficient in their own riches and lifestyle—they would be the last to find the Kingdom because the attitude of their heart was incorrect. This led to Peter's statement and "boast" that was implying that, "Yes, we have left all to follow you so therefore, how very "great" will be our reward. Isn't that right Jesus?"

Jesus then tells them the "Parable of the Laborers in the Vineyard" to correct Peter's wrong attitude of heart. This incorrect attitude of heart would lead to them having wrong motives for why they were following Jesus. This needed to be corrected immediately.

Being a disciple of Jesus is not about getting greater rewards. We see this in the parable because all of the laborers no matter when they started received the same reward for their labor. So it is and will be with all of the disciples of Jesus.

The hard-working laborers, who toiled from the very beginning, complained that the others, who did not work as long, were paid an amount equal to what they received.

In other words, they saw their labor as being "worthy" of greater compensation then the others. They considered the labor of the ones who came on later to be of less value and therefore, less worthy of the same reward that they all received.

Jesus ends the parable with this first part of Matthew 20:16 _, "The last will be first, and the first last..."_ Based on the context of the parable, the use of this phrase by Jesus was for the purpose of keeping the disciples on track concerning what the correct attitude of their heart should be.

The attitude of heart of any disciple of Jesus should never be a "what's in for me" attitude, although there are many blessings to being a disciple of Jesus. Instead, it should be all about bringing forth the Kingdom of God to this earth and bringing glory and honor to our God.

Jesus was teaching His disciples that it does not matter how long or how hard a believer/disciple works in doing Kingdom business during their lifetime. It is the motive, the attitude of heart that is important.

We must ask ourselves when serving the Lord, "Why am I doing what I am doing? Am I doing it with the correct attitude of heart as a true servant or am I doing it thinking that the more I do the more I will get."

In reality, the "reward" for all of the disciples of Jesus is eternal life. This is the "reward" or "wage" that will be the same "reward" or "wage" given to all of Jesus' disciples no matter when they "came on" as fellow laborers in God's "vineyard."

The reward all believers receive equally is eternal life in the presence of God, the Father and our Lord, Jesus Christ.

We know that the scripture does teach that there are various "rewards" referred to as "crowns. Those "crowns," when received by the believer, will never be worn by the believer. When we do receive those "crowns," we will toss them at the feet of Jesus as an act of worship unto the One who is truly worthy of it all. However, the ultimate reward for all believers of eternal life will be given, equally.

Jesus was actually saying that the attitude of heart of those first 12 disciples who were with Him from the "beginning of the day," should be that of a true servant's heart putting all those that would come after them "first in line."

Notice that the laborers that came on in the last hour were paid first by the landowner. The landowner was not being a respecter of persons to anyone. The last ones hired were the first ones paid. The first ones hired were paid last. However, the wages were equal.

In the landowner's mind and heart he looked upon each one as equal. That is the heart and mindset of God. That is how the Kingdom of God operates. That is the heart and lifestyle of a true servant of the Lord. That is the heart of Jesus.

\- Philippians 2:3-8 - _"Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."_

\- Let's now discuss the second part of Matthew 20:16 - "... _for many be called, but few chosen_."

Note before we continue - This phrase is also used by Jesus in Matthew 22:16 at the conclusion to the "Parable of the Wedding Feast." We will discuss its meaning in the context of that parable and teaching when we come to it. In the context of this parable, this phrase used here concerns the doing of the works of the Kingdom of God.

The scriptures tell us that God desires that no one perish but desires all to come to repentance and ask Jesus to come into their heart and be saved.

He literally is "calling" out to everyone. We discussed this in our section of the parable of the "Invitation to a Great Banquet" - Luke14:16-24 (Please, refer to The Parables at Dinner in the Home of the "Chief Pharisee" in Capernaum of this study guide).

The term "chosen" used here refers to those that heard, received and chose to accept God's invitation and became disciples of Jesus and children of the Most High God. It refers to those whose "attitude of heart" has changed to be as the one that they have chosen to follow - Jesus, our Lord and Savior.

This phrase also refers us back to Jesus' Sermon on the Mount and His words found in Matthew 7:15-23 - " _Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves._ _Ye shall know them by their fruits_ _. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire._ _Wherefore by their fruits ye shall know them_ _. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven._ _Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity_ _."_

This definitely teaches us that it is _not the works_ that reveal who is the true disciple of Jesus but rather _it is the "fruit," the character and attitude of heart_ that truly reveals who is that true disciple of Jesus.

\- One last thought on this phrase, _"for many be called, but few chosen."_

We see how this principle applied to those who were right there with Jesus. All twelve of the disciples were "called" by Jesus. However, only eleven truly became the "chosen."

One chose to "opt out" and do things his way. He did not believe and change the attitude of his heart to that of the heart of Jesus. He walked with Jesus. He actually was sent out with the other disciples and did indeed do the works of the Kingdom (Luke 9:1, 2, 10).

However, his "fruit" was not that of one whose heart was changed. Judas had been "called," but was not found to be among the "chosen."

Jesus was trying to teach His disciples, as well as His disciples today through this parable, that we must have the correct attitude of heart in being a true disciple of His. The attitude of heart for a disciple of Jesus should never be one that is looking for "what's in it for me." The correct attitude of heart for a disciple of Jesus is one that gives first priority to others, as well as putting the works and things of the Kingdom of God before anything of self - it is to be all about God, not self. It is living the lifestyle that expresses, _"...the last shall be first and the first last: for many be called, but few chosen._ "

\- _Let those that have ears to hear, let them hear_...
An "After Dinner" Parable at the home of Zacchaeus

The Parable of the "King's Return" - Luke 19:12-27

\- Context and Background

This parable is found only in the Gospel of Luke. Note: This is not the same parable as the "Three Servants given Talents" found in Mathew 25:14-30. That parable was given later in Jerusalem in a totally different setting with a totally different meaning. That parable is discussed on page 190 of these notes.

Jesus and His disciples are headed towards Jerusalem. They would enter and go through Jericho, which is just southeast of Jerusalem. This was a common way of journeying to Jerusalem. They would be taking the road known as the "Jericho Road." This road had been a roadway between Jerusalem and Jericho for at least one thousand years. It was this road that David wrote in Psalm 23 concerning, _"though I go through the valley of death."_ There was a section of this road where it went into a valley where there would be very little light, even in the daytime. The "locals" referred to as the "shadow of death." It was this road that Jesus used in his parable of the "Good Samaritan."

As they entered Jericho, they came across a man by the name of Zacchaeus, who was the "chief" among the publicans. He was also very rich. - Luke 19:2. Jesus went and had dinner with him, an action that did not go over well with the religious leader. - Luke 19:7

After meeting Jesus, Zacchaeus' life was radically changed. - Luke 19:8,9. We see here a very noticeable difference between Zacchaeus, who was a dreaded, sinful publican and the "rich young ruler," who thought himself as a good man that we met in Luke 18. The rich young ruler was unwilling to change his heart and walked away from Jesus. Here we see Zacchaeus was willing to change his lifestyle behavior because He had experienced Jesus.

Jesus expressed that He, Himself, did indeed recognize the sincere change of heart of this "sinful" tax collector. - Luke 19:10,11

After that encounter and exchange with Zacchaeus, Jesus now turns His attention, as well as His disciples' attention, to the true reason why they were going to Jerusalem. Jesus had spoken very specifically to His disciples about His rejection, suffering, and death at Jerusalem. However, the disciples were not able to understand it this way. They were thinking that this time, when they entered Jerusalem, it would be the beginning of Jesus bringing forth His Kingdom. They had "visions of grandeur."

The closer they journeyed to Jerusalem, the greater their anticipation and expectations became. Jericho was only about 17 miles from Jerusalem, which meant to the disciples that they were getting close to experiencing and being a part of Jesus' rule on this earth as King. Their roles as His "right hand men" would also be beginning. They were correct in this but it would not be in the way they were thinking.

They thought that the Kingdom was not only just a few miles away, they thought of it as just a few hours away. They believed the Kingdom of God was imminent. Jesus' arrival at Jerusalem at this time was thought by His disciples to be the official commencement of His Kingdom. The last thing on their mind was that Jesus was going to Jerusalem to die, even though Jesus, time and time again, told them that this would happen.

Jesus knew their thoughts and He wanted to again, try to get them to grasp and understand what was truly going to happen this time in Jerusalem. It was going to be much different than they were thinking. Jesus proceeds to explain and get them to understand what was going to happen and how the Kingdom would actually be coming through the use of this parable.

\- Luke 19:12-27 - _"A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me."_

The "characters" of the parable

\- The " _nobleman_ " who would become King

Jesus is clearly referencing Himself in this parable. He who would be leaving this earth for a while and going to a "far country," His Father's Throne in heaven, to become King. Just as this nobleman left, Jesus would be leaving. However, just as this nobleman returned as a king, so would Jesus, when He returns as King

\- The " _ten servants_ "

This is referencing all of Jesus' disciples from the time of those first 12 listening to this parable, as well as all of Jesus' disciples throughout these last two thousand years until the time of His return. They are told to "occupy" until the return of the nobleman/king.

This term "occupy" literally means to rule and reign as a representative, or we can say an ambassador, of the ruling and reigning authority. It also gives a stronger meaning as it infers to "change" the old governmental system that was in place to that of the new government.

As disciples of Jesus here on the earth, we are given our "orders" to occupy until His return. We are to go forward throughout the earth and "overthrow" the existing corrupt spiritual governmental system of the devil and his ways. We are to exchange that evil "spiritual governmental system" with that of the Kingdom of God's system, which is pure, holy and righteous.

\- The " _citizens_ " - This is referencing all people of this earth, Jews and Gentile, but specifically the Jews who rejected Jesus as their King

\- The " _pounds_ " that were given to each of the servants

They represent the "tools" or the "spiritual currency" to be used in this new Kingdom. They were given by Jesus to all of His disciples to use to expand His Kingdom until He returns. Notice that he gave each servant the same amount. This expresses that we all have been given the same "tools," the same "spiritual currency" to do the work of the Kingdom upon this earth.

These "tools" include the "gifts of the spirit," as well as of course, the power and authority that Jesus gives to all His servants. The greatest "tool" is the power and fullness of the Holy Spirit within each born again child of God.

\- A brief synopsis of this parable

In the parable, a nobleman leaves for a foreign country in order to be made king. Before he left, he gave ten pounds to ten of his servants. The servants were told to use what was given to them and "occupy" until he returns. (Luke 19:12–13).

After the nobleman had left, the citizens of the land, who outwardly "hated him," sent a "letter" telling the one who would be making this nobleman a King, as well as the nobleman, himself, that they chose to refuse and acknowledge his kingship (Luke 19:14).

This obviously, did not deter the inevitable. The nobleman was crowned king and returned to his land - not as just a nobleman but now as king.

Upon His return, this newly crowned king called the ten servants to give account of what they had done with the "pound" that was given to each one in "occupying" and representing him until he returned.

They each were to give an account for what they did. We see that Jesus only used three of the servants to get his point across. (Why he did not use and speak of all ten, that you can ask Him when we meet Him face to face.)

The first servant showed that his pound had earned ten more. The king was pleased, saying, _"Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities."_ (Luke 19:17).

The next servant showed that his pound had earned five more. The king again was pleased, saying, _"(Well, thou good servant:)...Be thou also over five cities."_ (Luke 19: 18–19)

Then came a servant before the king and reported that he had done nothing with his pound except hide it in a cloth (Luke 19:20). His reason: _"For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow."_ (Luke 19:21)

The king listens to the servant's description of him as "hard." The king responds with, _"Out of thine own mouth will I judge thee, thou wicked servant."_ He then repeats what the servant said in a way that is most sarcastic. He was saying if this is the way you really thought I was then you still should have done something with what I gave you. In other words this was a "lame" excuse. The contradiction between his words and his actions was obvious and became the basis for the king's judgment against him.

The king commanded that the one pound, initially given to this third servant, be given to the one who had the ten. Others who were standing by, probably the other servants that were giving account to the king, said, _"...Lord, he hath ten pounds."_ To that the king replied, _"... That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him."_ (Luke 19:25, 26).

Finally, the king commanded that his enemies, the "citizens" who rejected him as their king from the beginning, were brought before him and they were executed (Luke 19:27).

\- What was Jesus trying to teach His disciples

As mentioned previously, Jesus was trying to dispel the incorrect notion by His disciples that when they entered Jerusalem it would signal the beginning of His Messianic rule and reign over Israel, the Romans and the world. Their thinking was that the Kingdom was imminent. After all, Jesus did say that the Kingdom of God was at hand and it was. However, it would not come in the way they had thought.

In this parable we see the primary theme that Jesus was trying to get the twelve disciples to understand was that He was going to be away from them for a while. Jesus' most basic point in this parable was that the Kingdom was not going to appear immediately - at least not in the way they thought. There would be a period of time, during which the King (Jesus) would be absent from them before the Kingdom would be set up. We know that, of course, He was referring to His death, resurrection and then ascension unto the right hand of the Father.

While He would be "away," His disciples, both at that time and today, are to be His representatives, His ambassadors, here on this earth. As His disciples, we are to "occupy" until He returns. He has given us all the "spiritual currency" that we need. He has given us each the same tools, the same "spiritual currency" for the purpose of changing the "spiritual governmental system" from that of darkness to that of Light upon this earth.

Upon His return, which would signal the Messianic millennial rule and reign on this earth, Jesus will call His servants, all His disciples, to give account of what they had done with what they were given while He was away. Those disciples who are found faithful with the "spiritual currency," the spiritual tools that they were given, will be "rewarded' for their faithfulness in proportion to their faithfulness while awaiting Jesus' return. They will be given authority to rule along with Him in His millennial Kingdom on earth in proportion to their faithfulness while He was "away."

It is important to note that the servant, who was not found faithful with what he was given, did not lose his life in this parable. However, he did lose his reward. It will be the same for those disciples that are not found faithful with what Jesus had given them to "occupy" while waiting for His return. They may not lose their eternal salvation for they will experience the Messianic millennial Kingdom but they will not be used to rule and reign over this earth along with Jesus. They will forfeit that aspect in their experience of the millennial Kingdom.

We as believers must know that there will be a time of "reckoning." Yes, even for Christians. However, this judgment will be for the purpose of rewards and not damnation. In 1Corinthians 3:11-15, it tells us that some will suffer loss, but they themselves will "...be saved; yet so as by fire"

Finally, we see that Jesus' final act upon His return will be to deal with the "rebellious citizens," who did not want Him as their King - Those who rejected Him for who He is - the Messiah, King of kings and Lord of lords. We will see that the Jewish nation, in just a few short days during Jesus' trial, would reject Him and profess to have, _"...no other king but Caesar." (John 19:15)_

When Jesus returns to establish His Kingdom, He will utterly defeat His enemies (Revelation 19:11–15). This includes the devil and all his forces of darkness, as well as all those who chose to reject Jesus for who He is, whether they are Jew or Gentile.

Jesus was telling His disciples, both at that time and today, to be ready for His return and His establishing of His millennial rule and reign. We are to "occupy" until He returns. We, as His disciples, are to faithfully be those representatives of Jesus to whomever we come in contact with and wherever we go.

One problem that we may encounter, may be the faulty thinking that Jesus may delay and therefore procrastinate in doing what we should be doing. Another problem that the disciple of Jesus may encounter is that they could be under the faulty idea that Jesus' return is imminent, just as the twelve did and therefore think that there is no need to do anything. Both of these "problems" and thoughts are not necessarily incorrect. However, if we get caught up in either one of them it may cause us to entertain incorrect thoughts that would lead us into an incorrect attitude of heart that would lead us in doing nothing in our role of "occupying" until He returns.

We are simply to obey our King and use what He has given us to "occupy" until He returns, whenever that may be. It should not matter. We, like the twelve disciples must remember _all_ of Jesus' parables and always " _watch and be ready_."

\- _"Let those that have ears to hear, let them hear..."_
The Parables in the Temple Area after the "Triumphant Entry" into Jerusalem

The Parable of the "Two sons" - Matthew 21:28-32

\- Context and Background of this parable

This parable is found only in the Gospel of Matthew. The series of events leading up to this parable are as follows:

\- Matthew 20:29 - Jesus and His disciples had departed from Jericho to go to Jerusalem. A "great multitude" was following them.

\- Matthew 20:30-34 - On the road they came upon two blind men, both of which Jesus had compassion on and therefore healed them both. They joined along with the crowd and followed Him to Jerusalem.

\- Matthew 21:1-11 - They entered Jerusalem on what we refer to as "Palm Sunday." It seemed as if it was a "triumphant entrance" into Jerusalem for Jesus. Surely, His disciples thought that they were correct and that Jesus was incorrect concerning how this would all turn out. Remember, that the disciples had visions of "grandeur" and glorious victory for Jesus as the "King of the Jews." It looked to them as if everything was working out just according to plan - their plan.

\- Matthew 21:12-16 - Jesus enters the Temple and clears it of all the moneychangers and those who were selling animals for the sacrifices.

We need to make note that these were necessary things for the Passover. People were coming from all over. They needed to exchange their currency for the currency of Jerusalem. They would also need to purchase animals for their Passover sacrifices.

The problem was not that these things were being done. The problem was where they were being done - inside the Temple proper.

All of these "Temple" business practices should have taken place outside of the Temple out of respect and honor for the Temple itself and all that it represented concerning the correct way to worship Yahweh, Adonai. They brought these business practices into "God's House of Prayer," thereby, disrespecting and putting these things and their profits from the things of God above the true honor and respect for God and the worship of their God.

This is an important lesson for us today. Do we place a greater emphasis on the things we worship God with and bring that concept into our worship gatherings? We must realize and recognize that the most important aspect of approaching our God is to have the correct attitude of heart when we come before Him - which is to honor, revere and respect a Holy, Sovereign, Righteous God. We are not to give a greater place or emphasis to the "vehicles" and "tools" that we worship our God with then God, Himself. Hmmm......

\- Matthew 21:17 - Jesus left the Temple and Jerusalem and spent the night in Bethany, most likely at the home of Mary, Martha and Lazarus.

\- Matthew 21:18-22 - The next day, as He was on His way to back to Jerusalem, we read of the account of Jesus "cursing" the fig tree because it had leaves but "no fruit." We always use this as a teaching upon faith, which is not necessarily incorrect. However, there is a deeper meaning to this action. In Bible references, the fig tree is always symbolic of the nation of Israel.

\- Matthew 21:23 - Jesus continues to Jerusalem and goes back into the Temple. The religious leaders immediately confront Him and ask Him the question, _"... By what authority doest thou these things? and who gave thee this authority?"_

\- Matthew 21:24-27 - Jesus answers their question with a question to them concerning John the Baptist. Jesus refers to the refusal of the Pharisees and religious leaders to hear and accept the message of John the Baptist, which was that they _all_ \- the publicans, sinners, Pharisees, Scribes, religious leaders, _everyone_ \- needed to _repent_ for the Kingdom of God was at hand. Jesus proceeds to give the first parable in this teaching setting.

\- Matthew 21:28-32 - _"But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him."_

The "characters of this parable

\- A " _certain man"_ \- This man had two sons. He also owned a vineyard. This is obviously referring to God, the Father

\- The " _vineyard_ " - As discussed previously, the term "vineyard" is used in the Bible to represent God's field, Israel as well as all that are upon the earth.

\- The " _first son_ " - This "first son" refused, but later obeyed and went.

\- The " _second son_ " - This "second son" initially expressed obedience, but actually disobeyed and refused to work in the vineyard.

\- What was Jesus teaching the disciples in this parable

Jesus actually gives the purpose of this parable in Matthew 20:31,32. He asked the Pharisees themselves, which of the two "sons' actually ended up doing the will of their father. With everyone listening, they had to answer with the obvious - " _the first son_." Out of their own mouths, Jesus used their own words to reveal their own hardness of heart. Jesus goes on to explain in Matthew 20:32

He likens the "first son" to tax collectors and prostitutes—the sinners and outcasts of Jewish society, according to the Pharisees. Those "outcasts" that heard and chose to believe John the Baptist and accept His message of "repentance" expressed with "fruits of repentance," even though they initially did not follow after God and His ways, have now found "the way of righteousness."

He then likens the Pharisees to the second son. They outwardly said they would do the right things, referring to keeping the ways and commandments of God. They claimed obedience, but did not do the will of the father. Inwardly, they were just as much a sinner as anyone else. In their heart was found an unwillingness to change when confronted to repent and believe in this "way of righteousness," when declared to them first by John the Baptist and now through Jesus.

Note: The three actions by Jesus prior to the giving of this parable - the healing of the two blind men, the cleansing of the Temple and the cursing of the fig tree - may seem as if they are three isolated events with their own purposes that "just happened" to take place prior to the giving of this parable.

However, in the context of this whole narrative in Matthew's account of this last time in Jerusalem, there is a connection with these three events and this "Parable of the Two Sons," as well as the next two parables.

Jesus was making a strong "symbolic" point. The two "blind men" cried out to Jesus, _"Have mercy on us, O Lord, thou Son of David."_ In other words they were declaring their belief that He was indeed the Messiah. They were crying out for mercy. They received mercy and their "sight" was restored. They were symbolic of the "spiritual blindness" of the Jewish people, as well as their leadership. Those that believe in who Jesus is and cry out for mercy, which is a "fruit of repentance," will have their "spiritual sight" restored. Just as Jesus brought out in the parable, those "outcasts" will find "the way of righteousness."

The fact that the fig tree (Israel) had "leaves but no fruit" and that the Temple (the place of worship) was "out of order" is symbolic of Israel's poor spiritual state of being. They had all of the outward appearances of spirituality, but lacked true substance. Israel may have had the "leaves" and the "vessels" of true worship but they lacked the "fruit" of repentance and true obedience to God. If they would cry out to Jesus for mercy, an act or "fruit" of true repentance, they would receive their "spiritual" sight concerning God and His coming Kingdom.

According to Jesus, the responsibility for the lack of true repentance and true obedience to God and His Word was placed totally upon the religious leadership of Israel. Outwardly, they were pious and appeared to be people of God. However, God knew their heart, and it is within their heart that they have failed miserably.

Jesus was teaching His disciples, as well as Christian leadership today, that He takes the responsibility given to those who have been placed in the position of leadership and authority within His Kingdom very seriously. It would do us well to heed the lessons of these parables and to not think that they were just for the Pharisees of that time. They are just as important for the leadership within the Body of Christ in today's world as it was in Jesus' day.

\- _"Let those that have ears to hear, let them hear..."_

The Parable of the "Wicked Husbandmen" - Matthew 21:33-41; Mark 12:1-11; Luke 20:9-18

\- Context and Background of this parable

This parable is found in the Gospel of Matthew, Mark and Luke. This parable immediately follows the events of the cleansing of the Temple and the "cursing of the fig tree" which was just discussed in the previous parable.

The context and the setting are the same. Jesus is in Jerusalem at the Temple speaking to His disciples and the Pharisees. Matthew, Mark and Luke all agree that this is where Jesus spoke this parable.

This parable is the second in the course of this teaching setting in which Jesus was responding to the religious leader's confronting Him with the question, _"... By what authority doest thou these things? and who gave thee this authority?"_ Jesus began to expose and deal directly to the "hardness of heart" of the Pharisees and their lack of desire to hear the message of both, John the Baptist and Jesus, Himself, to "repent for the Kingdom of God is at hand."

5) Jesus concludes the "Parable of the Two Sons" and continues on with this next parable.

\- Matthew 20:33-41 - _"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."_

The "Characters" on this parable

\- A " _certain householder_ " - The owner of the vineyard. This is obviously referring to God, the Father

\- A " _vineyard_ " - As discussed previously, the term "vineyard" is used in the Bible to represent God's field, Israel, as well as all that are upon the earth.

\- The " _husbandmen_ " - These were farmers who the owner of the vineyard had entrusted with his vineyard. This is obviously representative of the Jewish religious leaders.

\- The " _servants_ " - These were servants of the owner who were sent to "receive of the fruits." These represented the prophets and other mighty men and women of God who remained obedient and preached God's word to the people of Israel. It was usually the spiritual leaders found within the governmental system of Israel who did not want to hear the truth or did not like what these servants of God were saying that caused the leadership to end up killing these prophets and mighty, obedient people of God.

\- The " _son of the "householder_ " - Obviously, this is referring to Jesus Himself who was right there in front of them as the "Son of God."

\- The " _new husbandmen_ " - Those that would receive the Good News of salvation through Jesus. This would include any Jew who accepted Jesus as their Messiah, as well as any Gentile that would come to believe in Him. It refers to any disciples of Jesus - Jew, Gentile, male, female - all becoming as one as the "one new man in Christ."

\- What was Jesus teaching His disciples through this parable

The theme, as we said, was that the time had come when there would be a "changing of the guard" concerning God's leadership over His Kingdom upon this earth. Jesus then asked the Pharisees, _"When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?"_ (Matthew 21:40)

Not realizing it, out of their own mouths, they spoke their own judgment. _"... He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."_ (Matthew 21:41)

Notice it says that the "new husbandmen" will bring forth "fruit." Obviously, these religious leaders and those that have gone before them had no "fruit" to show for their time of leadership. It was just as with the fig tree that Jesus "cursed" in Mathew 21:19. It looked as if it should have fruit, but when Jesus went to partake of the fruit, He found none. Israel, God's "vineyard," because of its leadership, was not bearing any "fruits" of the Kingdom of God.

Jesus was teaching His twelve disciples, as well as His disciples today, that now as God's new leadership in God's vineyard and fields, we are to learn from, and heed from, the lesson of the Pharisees and leadership of the Jewish people. As Jesus' disciples we are to "render him fruits." Our purpose is to "occupy" and render "fruit," the character and personality of love, joy, peace, faithfulness, goodness, kindness, longsuffering, gentleness and self control. (Galatians 5:22) These are the characteristics and personality of Jesus. When He returns He will be looking for His disciples. He will know them by their "fruit." (Matthew 7:18-20)

\- Jesus answers the Pharisee's original question to Him which was, _"... By what authority doest thou these things? and who gave thee this authority?"_ (Matthew 21:23)

\- Matthew 21:42-44 - _"Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder."_

Jesus was very clearly using the scripture found in Psalm 118:22,23 to refer to Himself as the "head stone," the "cornerstone," the "foundation stone" (Isaiah 28:16) which would be rejected. Psalm 118 is considered by the Jews to be "Messianic." Meaning it points to their Messiah. In no uncertain terms Jesus was referring to Himself, the one who they were rejecting as their Messiah, as the rejected "head stone" of Psalm 118. He was stating that this prophetic, Messianic scripture was being fulfilled at that very moment with the Pharisees as the ones who were rejecting God's Anointed One, their Messiah. Therefore, the answer to their question was that Jesus was doing the works of the Kingdom and speaking the words of the Kingdom in the authority given to Him by God, the Father.

He also states that there will be those that will _"fall on the stone and be broken"_ and there will be those that it will _"grind into powder."_ This was a serious warning to the leaders, as well as anyone who hears these words, both in that day and for today.

The ones that _"fall on the stone"_ will be those who truly recognize their need for God and come to Him with a "broken and contrite heart." It is this attitude of heart that will never be "despised" or rejected by God. (Psalm 51:16,17)

Those that it _"falls on"_ and crushes are those that reject the Good News of salvation through Jesus. They will be crushed. Their hypocritical, self righteous, greedy, covetous ways will be _"ground into powder"_ and the consequence will be an eternity in the place where there is _"weeping and gnashing of teeth."_

Knowing this, we can understand the anger and indignation that arose within the Pharisees and other religious leaders as stated in Matthew 21:45, 46 - _"And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet."_

The Parable of the "Wedding Banquet and the Guest without the Wedding Garment" - Matthew 22:2-14

\- Context and Background of this parable

This parable is only found in the Gospel of Matthew. This parable is given within the same setting as the two previous parables. Jesus was in Jerusalem within the Temple area speaking to a gathering of Pharisees, His disciples and most likely others who were in the area listening.

The two previous parables, the "Parable of the Two Sons" and the "Parable of the Wicked Husbandman" were in response to the question put to Jesus by the Pharisees concerning by whose "authority" He was doing these "works and saying such things." At the conclusion of the "Parable of the Wicked Husbandman," it was clear that Jesus was saying that He was doing the works of the Kingdom by the authority that was given to Him by His Father - God, the Father.

We discussed that Jesus then used the scriptures in Psalm 118, which was known as a "Messianic Psalm" that refers to the rejecting of Messiah. He was very clear in saying that the fulfillment of Psalm 118:22, 23 was happening right in their midst and that they were the ones who were fulfilling it by rejecting their Messiah, the "head stone" - Jesus, the Son of God.

The Pharisees as we can image became very angry with Jesus. He then goes into this next parable.

Note: This parable may seem as though it is the same parable of Luke 14:15-24 which was the "Parable of the Great Banquet." There are some similarities. However, there are some major differences that let us know that they are two very separate and distinctly different parables, as we shall see.

\- Matthew 22:2-14 - _"The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen."_

\- A Brief Synopsis of the Parable

In Jesus' use of this parable, He specifically speaks of the function as a "wedding banquet." This is obviously significant because it tell us that Jesus is definitely referring to the end times. The Pharisees who were listening to this parable would have picked up on this. According to many of the Jewish traditions, the symbolic use of the wedding was very much attached to the relationship between the Jewish people and Yahweh God.

The premise is similar to that of the parable in Luke 14:15-24. The "king" sent out invitations earlier to this great wedding feast for his son. Everyone who received the invitations would have had plenty of time to "save the date." The king sent out his servants to tell everyone that it was time for the wedding feast. However, those that were invited did not come because they "had better things to do." They did not take the king and his invitation, seriously. That is where the similarity between the two parables ends. This parable becomes quite different from here on. Some of those that were invited actually did harm to the servants that were sent and some of the servants were killed.

Matthew 22:8 - As we can imaging the king was angry and sent his armies out to destroy those in his cities who did these horrible things both to the king and to his servants. He tells us that those that were originally invited were found no longer worthy of the invitation.

Matthew 22:9, 10 - The king sends out his servants to go out to everyone, even those outside of his kingdom and bid them to come. The servants did so and went out and brought the "good and the bad" so that the wedding was filled.

Matthew 22:11-13 - Tells us of a man that did not have on a " _wedding garment_." The king confronted the man and asked why he did not have on the proper "wedding garment" but he could not give account. The man was taken out of the banquet and _"...cast him into outer darkness; there shall be weeping and gnashing of teeth."_ This is a reference to the previous parable in which Jesus gives the warning to not allow the "cornerstone" to "fall on you and grind you into powder."

We discussed that those that the head stone " _falls on_ " and crushes are those that reject the Good News of salvation through Jesus. They will be crushed. Their hypocritical, self righteous, greedy, covetous ways will be " _ground into powder_ " and the consequence will be an eternity in the place where there is " _weeping and gnashing of teeth_."

Matthew 22:14 - The invitation is open to everyone but only those that have on the proper "garment," the garment of righteousness will be able to stay in the presence of God.

\- What was Jesus teaching His disciples through this parable

The parable speaks primarily to the Jewish nation and to their religious leadership. However, it then opens up to a broader audience - anyone and everyone who is now invited to the marriage feast. Jesus was expressing that the Father (the "king" in the parable) is a very patient and longsuffering Father, God.

In the parable, the king sends out the invitation to the Wedding Feast way, way in advance so that the invited ones would have plenty of time to be ready for whenever that day would come. This represents that God had given the Jewish people His Word, His commandments all of which pointed to the coming of their Messiah, God's son. They should have been preparing for it as a nation. They had at least two thousand years or more to be ready for Messiah's appearance.

Finally, the time had come for the Wedding Feast to begin. The king sends out the first set of servants calling the invitees that it is time. This represents God, the father, sending the prophets throughout the ages. They are ignored. The king (God, the Father) sends out a second set of servants with even a greater emphasis expressed concerning the bountiful food and joyous time that is waiting for those who have been invited. The result was worse than the first. These servants were not just mocked but they were even killed.

These two scenarios of the king (God, the Father) sending out His servants telling those who were invited to the wedding feast to come express God's love and patience and longsuffering. However, there will be a time when judgment will come to those who reject and refuse God, the Father's invitation to attend the marriage feast of the Son of God. We know from previous parables that they rejected the Son, himself.

We see that because of the refusal of, and the rejection by, the original invitees (the Jewish nation) the invitation to come to this "Marriage Feast" is then opened up to anyone and everyone (any sinner, any publican, any harlot and any Gentile) that hears the invitation and comes. Good or bad, they are invited. It does not matter who they are or what they have done. It does not matter if they are people that have great need. If anyone desires and wants "new life," whether they are of good reputation or not, they are invited. The only thing that was needed to stay in the marriage feast was that each guest needed to have on the proper " _wedding garment_."

At every Eastern wedding like this, the father who gave the marriage feast for his son always provided "wedding garments" for the guests to wear. The garments " _did not cost the guests anything - they were provided._ " The guests needed to simply and freely accept the garment and put it on. By putting on this garment the person was not only allowed to enter but they were entitled to stay and partake of all of the bounty and joy of the marriage feast.

This garment represents "the garment of righteousness" that is placed upon anyone who believes, accepts and receives Jesus as their Messiah, their Savior and their Lord. The wedding garment is a picture of the gift of righteousness, which is given and provided to those who come with no righteousness of their own. It is the garment of righteousness that was provided by the Blood of Jesus to anyone who accepts the invitation to "come and dine at His banqueting table."

The man who entered without the proper wedding garment stuck out like a sore thumb. This man must have had on some other type of wedding garment. However, it was not the wedding garment for this wedding feast. He did not have on the proper wedding garment for this marriage feast. He was found out. The man was speechless.

This man had to know that he had on the wrong garment. Yet, he tried to "sneak in" by wearing the garments of his own self-righteousness. The Bible tells us, _"But we are all as an unclean thing, and all_ _our righteousness are as filthy rags_ _; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away."_ (Isaiah 64:6)

The fact of the matter was that this man was there under false pretenses. He deliberately rejected the only wedding garment that would be acceptable at this wedding even though it was freely made available for him. This man, being there without the proper wedding garment, implied that he was in rebellion against all that this wedding feast stands for. In other words, he was a phony, a hypocrite, pretending that he belonged but all the time trying to come on his terms and his own self-righteousness which only gets you thrown out of the presence of the King.

Notice that the king called this man, "Friend." Remember, the term "friend" is a covenant term which represents being in covenant with the one you call friend. The term "Friend" used here is capitalized which makes reference to a "person." The "person" that it is referring to is Israel who God had originally made covenant with through Abraham. However, it was time for a "New Covenant" that required a new "wedding garment" - the "garment of righteousness" that can only be worn by one who, through the Blood of Jesus, is now found to be in this New Covenant.

There are many within the Body of Christ today that may seem like they belong and do all of what makes them look like they are Christians. They are trying to enter the kingdom in their own self-righteous ways. However, the day will come when, if they do not repent and truly become a true disciple of Jesus, covered by His blood and living the lifestyle of Christ that they will be exposed and unfortunately, they will be _"cast into outer darkness where there is weep and gnashing of teeth."_ \- Matthew 22:13

Matthew 22:14 - _"For many are called, but few are chosen"_ \- As we have discussed in a previous parable concerning this phrase, everyone is called to come to the marriage. Those that receive and accept the invitation and put on the proper wedding garment are those that are now called "the chosen" ones of the Most High God.

\- _Let those that have ears to hear, let them hear_...
The Parables of the "End Times" and the Coming Kingdom

The Parable of the "Fig Tree" - Matthew 24:32-35; Mark 13:28-29; Luke 21:29-31

\- Context and Background of this parable

Matthew 23:1-33 - Jesus gives a scathing rebuke to the Pharisees as well as all of the Jewish religious leaders.

Matthew 23:34-39 - Jesus prophesies about the coming destruction of Jerusalem but He also prophesies it's rising up again in time to see His second coming and declare, " _Blessed is He who comes in the name of the Lord._ "

Matthew 24:1-3; Mark 13:1-3; Luke 21:5,6

Jesus concludes His time with the Pharisees within the Temple area. As He was leaving, the disciples began "marveling" at the beautiful stones of the Temple and mentioned it to Jesus. This was just after Jesus had prophesied that Jerusalem would come to destruction. The disciples were not sure if that meant the Temple would be spared or not. They "nonchalantly" brought up the subject of the Temple by saying how beautiful it was.

Jesus abruptly tells them that all these "stones" will fall without one being able to stand upon the other. Jesus was speaking prophetically concerning both the destruction of the Temple by the Romans in 70 AD as well as He was speaking prophetically concerning the "stones" of the Temple as representing the "stones" of Jewish tradition that will soon come down.

Jesus then went with the disciples to the Mount of Olives also known as Mount Olivet. This was directly across from the eastern gate of the Temple.

In Matthew 24:3, Mark 13:3 and Luke 21:7, we see while on the Mount of Olives, Jesus was asked by His disciples, _"...when shall these things be and what shall be the sign of thy coming, and of the end of the world?"_ In their thoughts this would have included when Jerusalem's destruction would be and then when would it being raised up, take place? When would the destruction of the Temple take place? When would your coming and you taking your place as King of Israel happen?

In Matthew 24:4-28; Mark 13:4-27 and Luke 21:6-28, Jesus goes into a dissertation of the "signs of those times." We must take note that Jesus is not necessarily giving these things in any kind of "order of events." He is simply telling of some of the events that will take place that will mark the signs of those times. Below is a brief review of His remarks.

\- There will be wars, rumors of wars, famines, and earthquakes, all of which are just the "birth pangs" of the end of the age.

\- There will be persecutions of the followers of Christ (Christians) that will happen before the end of the age.

\- There will be great tribulations in those days.

\- There will be false Christs/Messiahs and rumors of Christ being "here and there."

\- In those days the sun will be darkened, and the moon will not give its light...'" (Matthew 24:29) and basically the Son of Man (Himself) will be "'coming on the clouds of heaven with power and great glory" (Matthew 24:30).

He then proceeds to use the "Parable of the Fig Tree." Remember, in its context within this teaching setting with His disciples, Jesus is using this parable to answer their question of _"...when shall these things be?"_

\- The parable in each of the Gospel accounts

Matthew 24:32-35 - _"Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away."_

Mark 13:28-31 - _"Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away."_

Luke 21:29-36 - _"And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man."_

\- The Obvious Lesson of the Parable

In the Middle East the fig tree is dormant in the winter. Towards the very end of winter it begins to blossom and then sprout its leaves. The fig tree's peculiarity is that the blossoms of the fruit appear before the leaves. To any farmer and to most of the people, they would know that this definitely meant that summer, the time of warmth and fruit is not just near but it is imminent.

Jesus, in using this parable, was saying the same thing. As soon as you see these things He had mentioned, it should be obvious to you that the end of the age is near, just like it's obvious when summer is near when the fig tree begins to blossom.

What Jesus was also saying to His disciples is that it should not take anyone by surprise. It should not take any of Jesus' disciples by surprise because they should always be watching and be prepared for His return at any and all times just as He taught in many of His other parables. It should not take any of His disciples by surprise because He has just told them what the "signs" would be. There would be no excuse in knowing what was happening.

We must also take note that the "fig tree" in the scriptures is always used as a "symbol" for the nation of Israel. In Luke 13:6-8, Jesus, in the parable of the "Unfruitful Fig Tree" told of a fig tree that was planted in a vineyard. However, after three years it had not produced fruit. The owner of the vineyard (representative of God, the Father wanted to cut it down. The steward (representative of Jesus) asked to give it "more time." This was showing us that Jesus was asking the Father to be even more longsuffering with His people, Israel. The Father agreed to give them more time to "bear fruit." (Refer to the Another Parable While in Galilee section of this study guide) In Matthew 21: 18-20, we see that Jesus "cursed" a fig tree (representative of Israel and its religious leaders) because it had leaves but had no "fruit." The "extra time" that was given as revealed in Luke 13:6-8 was about to be over.

Here, in this short parable, we see that the natural "fig tree" will begin to blossom as a sign that summer will come. Jesus was letting His disciples know that Israel and the Jewish people will one day recognize the One they rejected for who He is - their Messiah. There will be a great "revival" within the Jewish people and many will accept Yeshuah as their Messiah, the "Anointed One of God" who came to save them from their sin.

This again shows God's tremendous grace and mercy towards His people, Israel. This is the fulfillment of Hosea 1:9, 10; Hosea 2:23 and written by the Apostle Paul in Romans 9:25, 26, _"... I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God."_

Jesus, in Matthew 23:39, says that Israel will someday say, _"Blessed is He who comes in the name of the Lord."_ Jesus expressly says in that same scripture that _we will not see Him until this happens_. In other words, prior to Jesus return there will be a time when the Jewish people in general, will recognize Jesus as Messiah. God is longsuffering with them. They will have the opportunity and many will accept and receive the Good News of salvation through Jesus. That will be another "sign" of the end times.

\- Matthew 24:34; also Mark 13:30 and Luke 21:32 - _"Truly I tell you, this generation will not pass away until all these things have taken place."_

Within its context, the term "this generation" is referring to the generation that will be experiencing these "signs." Who that "generation" of believers/disciples is and when the time for these signs will begin to occur is left up to the Father, just as the day and time of Jesus' return is only known by the Father.

We are not called to know the exact time but we are called to be watchful and be alert of the "season" for Jesus' return. Just as the "blossoming fig tree" is a sure sign that will herald the inevitable coming of summer, these events foretold by Jesus will herald the inevitable Second Coming of Jesus.

_\- Let those that have ears to hear, let them hear_...

The Second Use of the Parable of the "Watchful Servants" - Mark 13:35-37

\- Context and Background of this parable

In Matthew 24:3, Mark 13:3 and Luke 21:7, we see while on the Mount of Olives, Jesus was asked by His disciples, _"...when shall these things be and what shall be the sign of thy coming, and of the end of the world?"_ In Matthew 24:4-28; Mark 13:4-27 and Luke 21:6-28, Jesus went into a dissertation of the "signs of those times."

He then proceeds to use a series of parables in which this is the second. Remember, in its context within this teaching setting with His disciples, Jesus is using this parable in answering their question _"...when shall these things be?"_

Jesus had used this parable previously in His ministry as we discussed in Luke 12:35-40. Jesus used this parable again, now in this setting, to reinforce its principles and lesson to the disciples concerning the end times. Below is a quick review of the context and background of this parable as used the first time by Jesus in Luke 12:35-38.

The first time Jesus used this parable He and His disciples were in the region of Galilee. Jesus was teaching and giving warnings to His disciples and the multitude to beware of the hypocrisy and "leaven of the Pharisees." This parable was used the first time in response to a question given to Jesus by Peter. In Luke 12 12:41, Peter asks Jesus, _"...Lord, speakest thou this parable unto us, or even to all?"_ Peter wanted to know if all these things that Jesus just taught them were directed to just them or to everyone, including the Pharisees, as well.

Jesus now uses this parable a second time in Mark 13:34-37. However, in this context, Jesus is using it as a continuation of His response to the disciples of when the Kingdom of Heaven will come, the signs of His coming to establish His Kingdom, and of the end times.

The major emphasis for using this parable a second time was to make sure His disciples, both then and today, are always on "watch" and ready for when Jesus will return to establish His Kingdom.

\- Mark 13:34-37- _"For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch."_

\- The Lesson of the Parable of the "Watchful Servants" used in this teaching of the "end times"

A brief synopsis and explanation of the parable.

Jesus, who in Mark's Gospel always refers to Himself as the "Son of Man," was comparing Himself to a "man" who takes a "far journey." Jesus was referring to His soon return to the "right hand of the Father" after His death, burial, and resurrection. During the time that the "man" would be away, he gave all his "authority" of doing the work of his business to his servants.

Jesus first refers to the "servants" of the household. In using the term "servants," Jesus was stating that while He would be away He would give all of His disciples all His authority to do the works of, and bring forth, the Kingdom of God upon the earth until He returned. This giving of His authority goes along with the concept of "occupying" until He returns.

Jesus then uses the term "porter" which refers to a "gate-keeper." The "gate-keeper" or we can say "doorkeeper," was entrusted with the responsibility of who would come in and who would be able to leave the house. The porter would normally have the "key" to lock or unlock the gate. It was a position of great responsibility and trust, as well as a position that was to give proper oversight of the other servants. It was the "porter" to whom the owner of the house has given the responsibility to "watch" for the master's return.

Jesus was referring to the leadership that would be within the Body of Christ. We must remember that during Jesus' ministry, He had many more disciples than just the twelve. However, it was the twelve that were to become the leaders of the Body of Christ. Therefore, Jesus was referring to the twelve, as well as all future leadership within the Body of Christ. He was referring to those who would be entrusted to not only properly oversee the other disciples in doing the works of the "Household of faith," but they would also have the responsibility of "watching" for the return of Jesus.

Jesus was saying that leadership within the "Household of faith" is a "key" ingredient to His successful return. It is the responsibility of the leadership within the Body of Christ to always be alert, ready and watching for Jesus' return. It is also the responsibility of the leadership of the Body of Christ to ensure that those entrusted to them by their master, Jesus, would also be ready and prepared. Each and every disciple of Jesus is to "watch and be ready!"

Jesus was giving His future leaders, the twelve disciples and all leadership today, who would be entrusted with God's "Household of faith," the understanding that they had the greater responsibility to grasp the "signs" of His return. We all would do well to heed the words of Jesus as found in Mark 13:37 _\- "And what I say unto you I say unto all, Watch."_

_\- Let those that have ears to hear, let them hear_...

The Second Use of the Parable of the "Faithful and Wise Servant" - Matthew 24:45-51

\- Context and Background of this parable

In Matthew 24:3, Mark 13:3 and Luke 21:7, we see while on the Mount of Olives, Jesus was asked by His disciples, _"...when shall these things be and what shall be the sign of thy coming, and of the end of the world?"_ In Matthew 24:4-28; Mark 13:4-27 and Luke 21:6-28, Jesus went into a dissertation of the "signs of those times." He then proceeds to use a series of parables in which this is the third. Remember, in its context within this teaching setting with His disciples, Jesus is using this parable to answer their question _"...when shall these things be?"_

This is a "re-use" of the parable that Jesus gave in Luke 12:42-48 to reinforce its principles and lesson to the disciples. Below is a quick review of the context and background of this parable as used the first time by Jesus in Luke 12:42-48

\- The first time Jesus used this parable they were in the region of Galilee. Jesus was teaching and giving warnings to His disciples and the multitude to beware of the hypocrisy and "leaven of the Pharisees." (Refer to the Parables to Beware of the Leaven of the Pharisees section of this study guide)

\- This parable was used the first time in response to a question given to Jesus by Peter. In Luke 12 12:41, Peter asks Jesus, _"...Lord, speakest thou this parable unto us, or even to all?"_

\- Peter wanted to know if all of these things that Jesus just taught them were directed to just them or were they directed to everyone, including the Pharisees, as well.

Jesus now uses this parable a second time in Matthew 24:45-51. However, in this context, Jesus is using it as a continuation of His response to the disciples of when the Kingdom of Heaven will come, the signs of His coming to establish His Kingdom, and of the end times.

The major reason and emphasis in using this parable a second time was to make sure His disciples, both then and today, are ready and prepared for what lies ahead concerning the end times and Jesus' return.

\- Matthew 24:45-51 - _"Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."_

\- The Lesson of the Parable of the "Faithful and Wise Servant" used in this teaching of the "end times

Jesus is prophesying to the leaders and those in authority, both within the Church and civil authorities, that when He returns for the second time the same judgment will occur if He finds the "attitude of heart" is not correct towards his beloved creation - saved or unsaved.

God has given all positions of leadership and authority for the purpose of His will to be accomplished - both within the church and within every other aspect of life - civil, business or secular. Severe will be the consequences to those "evil servants" who, when He returns, He finds are hypocrites, who misuse their God given authority, and usurp and misrepresent the Master.

The lesson of the parable is clear to His disciples both back then and to His disciples of that "generation" of His return, whenever that may be. It may be for us, today, as He may return in our "generation."

" _Blessed_ " will be those who, when Jesus returns, He finds being a faithful and wise steward over His beloved "assets," His creation. Those that are found "faithful" and "wise" will rule and reign along with their Master, Jesus, during His millennial rule and reign over this earth.

Those that are not watchful, ready or prepared shall be cut asunder, and find their lot with the hypocrites. Jesus again uses the phrase that is threaded throughout these last few "end time parables" for those who are found not to be His true disciples - _"there shall be weeping and gnashing of teeth."_

Those within the Church leadership today _must heed_ this warning by Jesus in these last days. Jesus is coming. The question we need to ask ourselves is this, "Are we _portraying_ our Master to this world and to His Church as He should be portrayed?" Or are we instead, _betraying_ our Master even though we know His will but we are not prepared, nor are we preparing those that He has entrusted to us, for His return.

\- _Let those that have ears to hear, let them hear_...
The Last Parables of Jesus to His Disciples

The Parable of the "Wise and Foolish Virgins" - Matthew 25:1-13

\- Context and Background of this parable

In Matthew 24:3, Mark 13:3 and Luke 21:7, we see while on the Mount of Olives, Jesus was asked by His disciples, _"...when shall these things be and what shall be the sign of thy coming, and of the end of the world?"_ In Matthew 24:4-28; Mark 13:4-27 and Luke 21:6-28, Jesus went into a dissertation of the "signs of those times."

Jesus is in the midst of a series of parables in which this is the fourth. Remember, in its context within this teaching setting with His disciples, this parable does concern the end times. However, Jesus is emphasizing being ready and prepared for His return and for the establishing of His Kingdom here on earth.

\- Matthew 25:1-13 - _"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."_

\- The Traditional Christian view of the parable

The "traditional Christian" view taken concerning this parable is that the "virgins" represent the people of the church and the "oil" represents the fullness of the Holy Spirit. We are taught that if you do not have the "oil," the Holy Spirit, you will miss out on the return of our Bridegroom Jesus. The regenerative power of the Holy Spirit is vital to be a born again child of God. However, there is much dissention within the Body of Christ as to what that exactly means. It means different things to different denominations and therefore it brings a confused understanding of this parable based on which "denominational camp" you are in.

I am not necessarily going to dispute that "traditional Christian view." However, I do not believe that Jesus would want us to be confused over such a vital issue expressed in this parable being it is one of His last parables to His disciples before His death, burial and resurrection.

I believe that we must take these parables in the context in which they were given and within the understanding of the listeners, the twelve Jewish disciples that Jesus was speaking to. I believe Jesus was referring to something else in the use of this parable

\- A "non-traditional view" of this parable

In the Jewish Scriptures, God gives the Jewish people a command concerning the observing of the "Feasts of the Lord." These are found in Leviticus 23. (The reader is encouraged to study more on these "Feasts of the Lord" as found in Leviticus 23. "The Feasts of the Lord Study Guide" from Simply Simple Worship is also available.)

Without going into all of the "Feasts of the Lord" found in Leviticus 23, for our discussion of this parable, we need to look at two of the "Feasts of the Lord" - "Rosh HaShanah" and "Yom Kippur."

A brief look at Rosh HaShanah

Rosh HaShanah is referred to in the Bible as "Yom Teruah", the "Day of the Sounding of the Shofar" or the "Day of the Awakening Blast." On Yom Teruah/Rosh HaShanah, the "Day of the Sounding of the Shofar," it is imperative for every person _to not miss_ "hearing" this "blast." The Hebrew word "teruah," means "an awakening blast" which could either be a blast from a shofar or trumpet, as well as a very loud "supernatural shout."

This "sounding of the shofar" or the "awakening blast," is a "call" to awaken from their "spiritual sleep," to _repent_ , turn towards God and be ready to meet with Him. In Judaism, there are three trumpet ( _shofarim_ ) "blasts" that have a name - The "first trump" which is blown on the Feast of Pentecost, the "last trump blown" which is the last trumpet sound at the conclusion of Rosh HaShanah, and the "great trump" which is blown on Yom Kippur. It is the "last trump blown" on Rosh Hashanah that Paul was referring to in 1Corinthians 15:52 and telling us to be alert and wake up and pay attention to what is about to take place.

1Corinthians 15:52, _"In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."_

It is the "sounding of the shofar" or "awakening blast" that is to be a "warning alarm" to all who "hear it." God's heart is to awaken and warn people before He proclaims judgment. God warned the people before the flood in Noah's day.He does not desire anyone to receive the wrath of judgment. He desires none to perish. - 2Peter 3:9, _"The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."_

In Isaiah 51:9, the awakening sound of the shofar on Rosh HaShanah is associated with the coming of the Messiah - Jesus. It refers to the crowning of a King. In Jewish tradition, this is the day that the true king of the Israelites was to be crowned. Throughout the history of the Jewish people we know and see that the crowning of kings did not always take place on Rosh HaShanah. That is because those kings crowned at any other time were not established and anointed by God. It is believed that King David was crowned on this day, Rosh HaShanah, and entered Jerusalem. As the "Son of David," Jesus, as He entered Jerusalem on that first "Palm Sunday," pointed to that "Day" when He will return for all to see, as He will be crowned King over all the earth and usher in the Messianic age, the Millennial rule and reign.

In Jewish tradition, this "sounding of the shofar" on Rosh HaShanah will also be a "sound" declaring that the "gates of Heaven are opened" for those who were ready and prepared to hear the "sounding of the shofar" and enter into the "chambers of the King."

\- Rosh HaShanah, as well as the next feast to be observed, Yom Kippur, are connected by a time span of _10 days_. These 10 days have become known as the "Days of Awe" as well as the season of "Teshuvah." Note - Jewish tradition has changed this time period to begin 30 days prior to Rosh HaShanah, which now makes this time period of "Teshuvah/Repentance," 40 days. However, as given in Torah, God had established it originally to be just 10 days.

The Hebrew word "teshuvah" means "to return, to turn from or to repent." It is a time period of _great reflection and repentance_. Every morning during this time period, the trumpet ( _shofar_ ) or ram's horn is blown to warn the people to repent and return to God. It is a "call" to examine and prepare their lives and purge themselves of their sins so that they will not experience the "judgment and wrath" of a Holy God.

The 10 days between Rosh HaShanah and Yom Kippur, as we said, are called the "Days of Awe." This is to be a somber, serious time for one to look inwardly and examine one's own self. It is a time of self-examination to consider one's sins of the previous year and then truly repent before Yom Kippur.

On Rosh HaShanah you will also see the Jewish people doing a ritual called, "Tashlich." "Tashlich" means "casting off" and involves symbolically casting off the sins of the previous year by tossing pieces of bread into a body of flowing water. As the water carries away the bits of bread, so too are sins symbolically carried away. In this way the person hopes to start the New Year with a clean slate. This tradition began in the 2nd century AD and is inspired from Micah 7:19 - _"He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea."_

In Jewish Tradition, on Rosh HaShanah, God has "books" that he writes their names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the coming year.

However, according to Jewish tradition, a person's actions during the "Days of Awe" can alter "God's decree" or we can say their fate for the coming year. _The actions that change their fate are acts of true repentance_ (hence doing the ritual of "Tashlich"), prayer, and good deeds (usually, charity) known as "mitzvahs."

These "books" are then "sealed" on Yom Kippur. This concept of God "writing names in books" is the source of the common greeting during this time by the Jewish people, "May you be inscribed and sealed for a good year." (**Sound familiar?? - Revelation 20:12, 15 and 21:27- names written in the Lamb's "Book of Life")

\- Some concluding thoughts on Rosh HaShanah

Rosh Hashanah is the first of the "Autumn Feasts of the Lord." It points to a time that is yet to come and to be fulfilled by Messiah. The "Spring Feasts" of Passover, Unleavened Bread, First Fruits and Pentecost were fulfilled through Jesus at His first coming 2000 years ago.

God is "sounding the alarm" to His people, and to the entire world to "awake" from our slumber and prepare ourselves. We are about to hear the "awakening blast" - the Gates of Heaven will be opened; the King, our Bridegroom will come and take His people, His Bride.

A brief look at Yom Kippur

In Jewish tradition, Yom Kippur is the most solemn day of the year. It is a day of fasting and doing nothing but praying and turning towards God. Yom Kippur is the culmination of the "Ten Days of Awe," hence the term used, "Day of Judgment." It is the day that the "gates of heaven are now shut."

Yom Kippur is when the next shofar blast is to be sounded. In Jewish tradition, this shofar blast is called, "The Great Trump." It is a blast that declares "Final Judgment." This is the day when the "gates of Heaven" are closed and judgment has been sealed. Paul refers to this in 1Thessalonians 4:16-17, _"For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and_ _with the trump of_ _God_ _: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."_

Jesus referred to this as well in Matthew 24:31, _"And he shall send his angels with_ _a great sound of a trumpet_ _, and they shall gather together his elect from the four winds, from one end of heaven to the other."_

Yom Kippur is referred to as the Day of "Face to Face." This was the only day that the High Priest would be able to meet with God "face to face." This refers to us, today as Christians. Jesus tore open the veil of separation for that "Day" when we shall behold Him, "face to face."

\- This is what, I believe, Jesus was referring to in Matthew 25:1-13 in the "Parable of the Ten Virgins"

It was this time period, the time period between Rosh HaShanah and Yom Kippur that Jesus was referring to in this parable. His disciples would have understood this, being Jewish. In the parable we can see the distinct references to the end times and the Feast of Rosh HaShanah and Yom Kippur.

We see that there are "ten" virgins" which refer and correspond to the "Ten days of Awe." Remember, it is during these "Ten Days of Awe" that the people are to " _prepare themselves and_ _be ready_." This is done through a true heart of repentance and a lifestyle that reflects the character of God.

In Matthew 25:5, we see that all of the virgins were slumbering while awaiting the Bridegroom but yet five of them were "prepared" and "ready" with "oil" within their lamps and their lamps were lit. This meant that even though they were slumbering they were in the "watching" mode. This goes right along with the previous parables.

This is symbolic of the "oil of the Holy Spirit" which represents the Holy Spirit's work in the regenerative work of salvation. The ones with the "oil" had a _true heart of repentance_ and their lifestyle reflected the character of God. Unfortunately, they were asleep which represents a "slumbering" church today. It is time for the "slumbering church to awaken." God is giving us an "awakening blast" in many ways in these days so that we awaken from our slumber.

Five of them had oil; however, the oil ran out. What could this mean? Could it mean that it refers to those, as in the parable of the sower, who received the Word at first with gladness but it never did take full root. They were not prepared and ready to meet with their God.

Even though they were with those that were ready, their heart was _not_ one of true repentance and their lifestyle was _not_ reflecting the character of God. In other words, they were deceived into thinking that they were ready to meet their God simply because they were with those who were ready.

They were waiting for the Bridegroom but yet they were not really ready for Him with the "oil" of the redemptive, regenerating power of the Holy Spirit. They had on the wrong "wedding garment," as we discussed in the "Parable of the Wedding Feast" and the improperly dressed guest. They had no redemptive "oil." It meant that they were not truly born again.

In Matthew 25:6, a _"cry was made_." This refers to the "awaken blast" (either a shofar or a loud shout) that would be blown on Rosh HaShanah (the "last trump"). It was declaring that the "Gates of Heaven" were opened and the "Bridegroom" was coming for His people.

Matthew 25:7-9 tells us, as we previously discussed, that five were ready and five were not. The five that were not ready were frantic, realizing their state of spiritual recklessness. However, it was too late.

The five virgins that had "oil" could do nothing for those that had no oil. This is a very important aspect of this parable. Each person is ultimately responsible for his or her own heart. We cannot "piggyback" ourselves into the Kingdom on anyone else's salvation - not our spouses, not our parents, not our pastors or leaders, not our friends, etc.

Matthew 25:10 tells us that Bridegroom came and those that were "ready and prepared" went in with Him to the "marriage" and the "door was shut." This refers to Yom Kippur when in Jewish tradition; the "Gates of Heaven" are closed.

This parable was one of the three last parables, which Jesus gave to His closest ones on this earth - His disciples, just before His "passion on the cross." It was His final attempt to make sure that the His disciples understood what was going to take place in the "end times," just as they had asked Him. He used language and references that they would understand by using the "feast days" of Rosh HaShanah and Yom Kippur, as well as the "Ten Days of Awe."

The last two parables of Matthew 25 express the same thoughts concerning the aspects of the time period of Rosh HaShanah through to Yom Kippur.

\- Matthew 25:14-30 - The "Parable of the Talents."

\- Matthew 25:31-46 - The "Parable of the Sheep and the Goats"

The Parable of the "Talents" - Matthew 25:14-30

\- Context and Background of this parable

This parable is found only in the Gospel of Matthew. Note: This is _not_ the same parable given in Luke 19:12-27. The principles may appear to be similar, however, it is not the same and they have two very different purposes and themes. Jesus gives this parable in the same context as the previous parable. He was alone with His disciples on the Mount of Olives a day or two before His Passion. He was responding to their query concerning the end times.

Jesus is in the midst of a series of parables that were given just to the twelve. The last three of His parables are parables used by Jesus to emphasize the importance of being a true believer and a true disciple of His. As His disciples they were not only to be watchful of His return but they are to be "occupying" and doing the works of the Kingdom. By "works" He did not just mean healing, and other signs and wonders.

He meant that they were truly to be His ambassadors in their character and lifestyle of love, grace and mercy. It is the character of the Spirit of God that is within the true disciple of Jesus as described in Galatians 5:22,23 **-** _"...fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance..."_ These were the "works" that Jesus was more concerned about. These are the true "fruit" which would expose and reveal who is a true disciple of His and who is not. Jesus continues with this "Parable of the Talents."

\- Matthew 25:14-30 (KJV) - _"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."_

\- The Lesson of the Parable

In this parable, Jesus is telling His disciples that God the Father, in His infinite wisdom, grace, mercy and love, g gbives everyone at least one last opportunity to repent prior to Jesus' second coming.

In this parable the "man" (representative of Jesus) who was going to "leave for a while" gave these three servants a measure of " _his goods_." (Matthew 25:14) Notice the "man" gave his servants of "his goods." This is showing us that anything we do or have has absolutely nothing to do with what we can or cannot do within our own ability. It is Jesus who gives to His servants (His disciples) His "goods" (the "talents') to use for His purposes.

What are these "talents?" The "traditional view" in thinking of these "talents," is in the natural sense in terms of such things as music, singing, evangelizing, preaching, being gifted in business or administration, etc. Yes, these are "God given talents" but they are not what Jesus is referring to within this parable?

All three "servants" were given the same "kind" of "talent," although in differing quantities. However, remember, the "talents" were from the "man's goods." Jesus was referring to " _His goods_ ," which meant those things that He possessed and owned within Himself. He was referring to those "goods" that are found within His lifestyle, such as love, mercy, gentleness, goodness, kindness, peace, faithfulness, longsuffering, self control, etc.

When Man was created, God had given His highest form of creation, everything that He was. Man was created in God's image and likeness. He was created with God's character and nature. Unfortunately, with the "fall" and now with a sinful nature, this God given character with all of its Godlike characteristics, has been perverted and tainted. God in His infinite love, chose to reveal and express a "way" of restoring this "character and nature" to Mankind through a people known as the Jewish nation. The "way" of restoration that He gave them was through His commandments and precepts that were meant to help guide them back onto the right path again. We know that they could not fulfill these commandments and precepts because of that sinful nature. The main purpose of these commandments and precepts, known as the "Law," were to point to the "day" when full restoration would become available through His Son, Jesus, the Messiah. However, that did not give them an excuse to not put their minds to obey these commandments and precepts.

This is what Jesus was getting at. As we mentioned in the previous parable, these last parables were to emphasize the importance of true repentance and the actions that follow true repentance. True repentance is expressed when one recognizes their wicked ways and recognizes their need for God. The individual becomes "poor in spirit" and "turns towards" God and cry out for mercy. Mercy is than given because of God's grace. God's grace and mercy is then received by the individual in and through Jesus - the final, acceptable sacrifice. From that moment on, if there was a true heart of repentance, there would be true "fruits of repentance" expressed in the actions and lifestyle of that individual. That individual has chosen to change their lifestyle to that of the One they are choosing to follow.

This lifestyle can now be lived out because of the "oil" of the Holy Spirit that has now come and "revived" the "dead spirit" of that individual. He or she was once dead to God because of sin. Now, they have been changed into a born again child of God - a new species of being. (2Corinthians 5:17) That person was once "dead to God" because of sin. Now they are "alive to God in and through Christ." (Romans 6:11)

In this parable, Jesus was expressing that even though He may be leaving them, there will come a time when He will return. In the mean time, anyone who "professes" that they are His disciples will be given "His goods," the ability to represent Jesus through the lifestyle of His character and personality being expressed to others upon the earth and by "birthing" new disciples while He is "away." The "talents" of this parable can be looked upon as "moments of opportunity" that are given to each of His "servants" to express the true character that is within them as disciples of Jesus.

In this parable, we see that Jesus understands that everyone is different. He gives each one the opportunity to reveal what is truly in their heart concerning being a disciple of Jesus as He gives _His goods_ , _"...to every man_ _according to his several ability_..." (Matthew 25:15)

Jesus gives those who " _say_ " they are His "servants" the ability to express what is truly the attitude of their heart towards Him and who He really is within their heart - Is He their Lord (their absolute, supreme and final authority in their life) or is He not?

We know that from the previous parable of the "Ten Virgins," Jesus is "drawing" upon the concept of the "Ten Days of Awe" that fall between Rosh HaShanah and Yom Kippur, in which the Jews would do acts of kindness (mitzvahs) and express true acts of repentance.

Could the "talents" in this parable represent "God given opportunities" to express His love and character through His true disciples and thereby bringing a "last ditch "opportunity to those in this world who are "lost in their sin" to come to salvation through Christ? Could they be actions, or "fruits" of true repentance in the lives of Jesus' true disciples during those "end time days," in bringing the Good News and expressing the lifestyle of love to others as representatives of Jesus? Could it be a "God given opportunity" to extend God's grace and mercy as a "last ditch effort" to truly give the Jewish people, as well as anyone else who would "hear," a way to be given one last final plea to repent and enter the Kingdom?

In this parable, the three servants were given the opportunity to express their lifestyle in Christ through a lifestyle of mercy and love towards others. It is also a lifestyle of true holiness through repentance whenever they would "miss the mark." It is not a "legalistic" concept, but rather it is an attitude of the heart that simply desires to "delight the heart of my King."

Two of the "servants" did express this lifestyle and both received their "reward." However, the most telling aspect of their reward and what really expresses Jesus' main thought in this parable is found in Matthew 25: 21, 23, _"... Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."_ Remember, the term, " _thy lord_ ," as we discuss now the third "servant."

This third servant came and gave account. Instead of giving an account and taking full responsibility for his actions, he blamed his master. He expressed his true attitude of heart concerning his master. In Matthew 25:24, 25, the third servant told the "master" exactly what was in his heart. We can say that out of the abundance his heart, his mouth spoke. The "man" (Jesus) in the parable repeated the "servant's" words in a "sarcastic way, - _"Oh so you knew that I was..."_

The truth of the matter was that this "servant" did not really know his master nor did he know his master's heart. This man who lived in the midst of true servants, those who knew and loved their master, thought he could get away with just being with the other servants and "kind of just blend in" without being a true faithful servant. Jesus was saying that it doesn't work that way. Every heart will be exposed.

As Jesus is "away," He gives those who _call themselves_ His "servants" the opportunity to repent and turn towards Him, themselves. If they are truly His disciples, they will use those "opportunities," given by the Master, to express His character to the lost of this earth as His "ambassadors." Those that truly know their Lord Jesus will be faithful to Him and use those "God given opportunities" to glorify Jesus and the Father simply because Jesus is truly, " _thy lord_."

The third "servant," who we now know was _never ever truly_ a "servant," just a pretend servant, never really "knew" his Lord. He did not know Jesus. In Matthew 5:27, Jesus expresses this same thought when he said of those that "boast" of the wonderful things they did "in His name," but He told them _"depart from me for_ _I_ _never knew you_ _."_ Which also means they never knew Him? Jesus was never this third man's Lord. The result was that he was thrown into, _"outer darkness: there shall be weeping and gnashing of teeth."_

Just as with the ten virgins - there were five present that "seemed" as though they belonged and were ready to enter into the "wedding feast." However, we found out that they were not. They may have looked just like the other five virgins and even though they were with the ones that had their lamps filled, they could not go into the wedding feast on the rewards of the other five virgins whose "lamps" were filled with "oil." We are all on our own when it comes to that "Day."

Just as with the parable concerning the "guest with the improper wedding garment," we found out that he was "found out" to be an imposter, trying to enter the Kingdom on his own terms and in his own self-righteous ways. We saw that for the five virgins and for this guest - that didn't work out to well for them.

Just as in those previous parables, this one pretending to be a "servant" in the midst of true servants had his wickedness "found out" and exposed. So will it be when Jesus returns. Each person's true heart and motives will be revealed. Everyone will be given the opportunity to see the "signs of the end times." They will have the opportunity to "hear the trumpet," which means that the end times are near. It is a call to enter into a time of true repentance and make sure you are truly ready. Everyone will have one last opportunity to have their "lamps (their lives) filled with oil (the regenerative power of the Holy Spirit making them a Born Again child of God)."

After this "last chance opportunity" to repent, the "Gates of Heaven" will be shut. However, just prior to the "Gates of Heaven being shut," there will be one last event. Jesus expresses that in His very last parable, "The Parable of the Separating of the Sheep from the Goats."

The Parable of the "Separation of the Sheep from the Goats" - Matthew 25:31-46

\- This parable is found only in the Gospel of Matthew.

Jesus gives this parable in the same context as the previous parables. He was alone with His disciples on the Mount of Olives a day or two before His Passion. He was responding to their query concerning the end times. Jesus is in the midst of a series of parables that were given just to the twelve. The last three of His parables are parables used by Jesus to emphasize the importance of being a true believer and a true disciple of His.

As His disciples they were not only to be watchful of His return but they are to be "occupying" and doing the works of the Kingdom. By "works" He did not just mean healing, and other signs and wonders. He meant that they were truly to be His ambassadors in their character and lifestyle of love, grace and mercy. These were the "works" that Jesus was more concerned about. These would be the true "fruit" which would expose and reveal who is a true disciple of His and who is not.

Jesus concludes with this "Parable of the Separation of the Sheep from the Goats."

\- Matthew 25:31-46 - _"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal."_

\- The Lesson of this parable to the disciples

As with the previous two parables, Jesus is expressing more than the events of the end times. In these last three parables Jesus is putting His whole time that He has been with these twelve disciples (these past 3½ years) into perspective. Jesus was revealing to them what the result would be for those that believe in Him as their Messiah, their Lord and Savior.

Jesus was expressing that the "Kingdom of God" that He was bringing to this earth and now entrusting to these twelve disciples until He returns, is all about living a "Christ-like" lifestyle and expressing the character and nature of God to anyone and everyone that they would come in contact with. His entire ministry on this earth was based on that premise.

It was to reveal to the Jewish people what the true intent of the Law was meant to express. The Law was to be their "schoolmaster" to teach them how a people of Yahweh, God were to live their lifestyle. It was to be a lifestyle that expressed the character of their God. They were to express His character of love, joy, peace, longsuffering, gentleness, goodness, kindness, peace, faithfulness and self control to every nation, tribe and tongue.

If they would live this lifestyle, they would experience all the blessings and goodness of God. The result was to be that they in turn would be His representatives on this earth so that He would reveal Himself as the One and only true God to the remainder of the people on this earth (the Gentiles). Unfortunately, the Jewish people failed in this. They failed because of the sinful nature that was passed on to all man through the fall of Adam and Eve. They failed as they rebelled, walked in disobedience and became "stiff-necked" to the ways of their God.

Ultimately, the Law would then show them (the Jewish people) their sinful weaknesses. It would then point to a Messiah who would be sent to not just free them from the bondage of mortal foes, but free them from the bondage of the real enemy - the devil and all his forces of darkness.

This Messiah would not just give them the land of Israel back but He would also destroy the works of darkness that was throughout the earth and bring them a way to receive eternal life. Through Messiah, a restored relationship with Yahweh God would be made available to them.

This was the mission of Jesus. This was the purpose for these last 3 ½ years on this earth. Now as He was approaching the culminating events that would set this ultimate freedom into motion, He was telling His disciples what it really was all about.

Remember that they were still very much under the thinking that Jesus was not really going to die but maybe He would be going "away for a while" and they would be ruling in His stead. Their thinking was still not correct. Jesus knowing this, still continued to express what He really came to do and why. It was to allow them (His disciples, both then and all that would follow) to be free from the bondage of sin through the shedding of His blood. This would then "lead the way" for the Holy Spirit to enter their lives and thereby, in the power and ability of the Holy Spirit, be able to live the Christ-like lifestyle expressed throughout the Word of God and manifested and role-modeled by Jesus, Himself.

This last parable brings a concluding thought to everything - it concludes what will take place just prior to the "closing of Heaven's gates" as expressed through the Feast of Yom Kippur. Yom Kippur points to the "Day of Judgment." Jesus in this parable gives His disciples a little glimpse into the events of "that Day of Judgment." We see this expressed further in the Apostle John's vision of "that Day" in Revelation 20:11 - _"And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire."_

The parable itself is straight forward. Sheep always represent the true people of God's "Household of Faith." Goats always refer to those who would seek to be a part of the sheepfold but inwardly were rebellious, stubborn and stiff-necked toward God.

In the context of the "good deeds" which expressed the "fruits" of a true repentant heart and lifestyle, it is symbolically expressed during the "10 Days of Awe," as we discussed that took place between Rosh HaShanah and Yom Kippur. We can see in this parable a very close comparison. These "10 Days of Awe" point to the days of the disciples of Jesus expressing and living out the lifestyle of Christ.

It is important to make mention that _Jesus never tells us that the "good works" mentioned in this parable are the cause of a person's salvation._ The thought that He was expressing was that _these actions and other similar actions would be the_ _causative affect of salvation_ within a person's heart and then manifested in their lifestyle.

As mentioned previously, those that profess to be disciples of Jesus are to be like Him through their lifestyle. (Romans 8:29; 2Corinthians 3:18; Colossians 2:6-7 and 1John 4:17). The "good works" in a Christian's life are the direct outpouring and manifestation of the true "born again" experience, as well as the leading and guiding of the Holy Spirit in the individual's life. They will reveal and express the true "attitude of heart" of the one who is a true disciple of Jesus.

As this parable reveals, there will be those who are "goats." These are those that rejected Jesus and the lifestyle of Christ. There will be those, as we discussed in the parable of the guest with the wrong Wedding Garment that will try to "sneak" their way in on their own terms and by their own self-righteousness. Goats like to hang out with the sheep. However, just because they hang out with the sheep does not make them sheep.

Jesus makes it very clear - it is the "fruits" of a true repentant heart, one who became truly "poor in spirit" and recognized their woefully sinful state who cried out for mercy - whose heart was truly changed and is manifested by "doing the works of the Kingdom." The "true "works of the Kingdom" in a disciple's life is the lifestyle characteristics that were role-modeled by Jesus.

The fact is that God knows, before this time of judgment, those who are true disciples of Jesus and who are the "Children of the Household of Faith." Their names are found written in the Lamb's "Book of Life." _"...And whosoever was not found written in the book of life was cast into the lake of fire."_ Revelation 20:15

In Matthew 25:13, Jesus states it clearly, _"...and they were judged every man according to their works."_ Why? Because it is the "lifestyle" and character of a person that truly reflects, when "push comes to shove," what the inner attitude of the heart of that person truly is. Everything will be exposed. All hearts will be revealed. The true disciples of Jesus will be revealed.

For the "sheep," those who have been faithful, ready, prepared, watchful and true disciples of Jesus - _"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."_ (Matthew 25:34)

For the "goat," the pretender, the hypocrite, the covetous, the self-righteous and those who reject Jesus for who He is as the Lord, Savior, Messiah and Son of God - _"And these shall go away into everlasting punishment: but the righteous into life eternal."_ (Matthew 25:45)

_\- Let those that have ears to hear, let them hear_...
Other Sayings and Analogies of Jesus

"Sayings" of Jesus

What do I mean by using the term, "sayings" of Jesus? I see these as phrases that Jesus would use at different times throughout His ministry here on earth when He was with His disciples. He would also use them in some of His public teachings as well.

They were "figures of speech," or "colloquialisms" that Jesus used. They were used as a unique way of letting His disciples know that either the things He just had just said and taught, or the things He was about to share, were lessons that could only be understood if they would "think outside of the box" of the normal, natural Judaic way of thinking of the time. He would also use them to express something that would be vital for them as true disciples of His to listen to and to truly allow the lesson that He was bringing forth to become a part of their lifestyle.

They were unique phrases that Jesus used at different times that we know of within the Gospels but which He would have most likely also had used in His quiet teaching and private times with His disciples.

"He who has ears to hear, let him hear..."

Jesus would use this phrase usually at the conclusion of a parable or sometimes at the end of mentioning a specific fact. This phrase is used twice in the Jewish scriptures and in both instances it is used as an admonishment to the people concerning their rebellious attitudes. (Deuteronomy 29:4 and Ezekiel 12:2)

In using this phrase, Jesus used it in such a way that it was similar to asking the question, "Are you willing to make a choice or decision to look at what I (Jesus) just said, differently." Jesus was saying that, he who listens with "spiritual ears" will understand. It infers that the person who has a "teachable spirit" and who is not "closed minded with the man-made laws and ways of tradition," will receive what is being taught. It is saying, "Let the individual who is willing and open minded, as well as having an open heart to accept what is being spoken, receive the truth of that Word from Jesus that is being spoken."

Some people have such closed minds that they will never receive or believe true spiritual truths regardless of the evidence that is produced and shown to them. The reason being is that they simply do not want to. They refuse because they are comfortable in thinking that they have it all "down pat" in a nice neat little package. They are fearful of getting outside their "comfort zone" of having everything in a "neat little box." This includes God and His ways.

Jesus gives a good definition of this saying in Matthew 13:14-16 - _"Hearing you will hear and shall not understand, And seeing you will see and not perceive; For the hearts of_ _this_ _people have grown dull_ _. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them."_

The specific truth that would be "hidden" within the parable or teaching was one that would resound with a very distinct "sound" within a person whose attitude of heart was open to God's truth and not closed to traditional human logic and understanding.

Jesus used this term in at least 4 different occasions within the Gospel accounts. You will see the phrase eight times in concordances because of the repeat of certain accounts. Jesus used this phrase at the conclusion of something that He had just taught, either by a parable or when He had mentioned a specific fact. It would be as if Jesus was presenting a choice for the listener to go beyond what they see, hear and know within the natural realm and choose to see, hear and grasp things that go beyond their human logic and understanding. It would be a choice and decision to walk humbly before God and choose not to be puffed up and prideful in thinking that "I have arrived" and know it all.

\- Usage after a Parable

The Parable of the Sower - (Matthew 13:9, Matthew 13:43, Mark 4:9, Mark 4:23 and Luke 8:8)

Without going into detail at this time of the parable itself, Jesus was expressing that to truly be able to grasp what the actual point of this parable was, you had to be "spiritually" open minded. This parable was towards the beginning of Jesus second year of ministry and His second year with His disciples. In each account of this parable within the Gospels we see that the disciples, themselves, were having difficult in grasping these truths.

\- The Parable of Clean and Unclean Food (Mark 7:16)

Without going into detail at this time of the parable itself, Jesus expressed that to truly be able to grasp what the actual point of this parable may be, would seem to cut across the Judaic way of thinking and even the Law itself. However, if willing to be understood in its spiritual context in which Jesus was using the parable, the listeners would be able to understand it in a correct, spiritual interpretation.

\- The analogy of Salt (Luke 14:35)

Without going into detail at this time of this analogy itself, Jesus used this phrase to prompt the listener into thinking that there was more to this analogy than just a physical or natural dissertation concerning salt.The analogy had a very specific spiritual connotation.

Jesus used this phrase after He stated a specific "spiritual" fact such as His identifying John the Baptist as the one who would come in the "spirit of Elijah" that would prepare for the way of the Messiah (Matthew 11:14-15). If the people truly understood that John was that person, than they would be able to grasp the fact that Jesus was the One who John pointed to as their Messiah.

The use of this "saying of Jesus" concerning having "ears to hear" is true for us today. Jesus warns the Churches in Revelation of many things and he uses the phrase, "If anyone has an ear, let him hear what the Spirit is saying to the churches." (Revelation 2:7; 2:11; 2:17; 2:29; 3:6; 3:13; 3:22) In every moment of our lives as born again children of God, we are never to allow ourselves to become "dull in hearing" by thinking that we have "arrived" and that we know it all. If we do, than we may be in danger of losing our "spiritual" ears to hear.

**"Verily, Verily..."** (Also translated in some versions as "truly, truly...," or "let it be established")

The word "verily" used by Jesus is from the Greek word "amēn" which has its roots and origin in the Hebrew word " _'amen or 'aman_." In both languages the definitions are the same - it means truly, to be upheld, to be established and, as we all know, "so be it." From its Hebrew origins this word came to be known as the most universal word used and spoken (although with different dialects) by almost every known language - "Amen."

In the Greek usage of this word, when used in the beginning of a statement, it refers to the truthfulness and firm Biblical foundation of the statement following. When used at the conclusion of a statement it infers, "let it be so, it will happen, it is or will be firmly established."

The Apostle John in His Gospel has Jesus using the phrase, "Verily, verily..." in the beginning of twenty-five teachings that He gave to the disciples. In the other Gospel accounts, we see the Gospel writers just using the phrase, "Verily..." many, many times by Jesus.

The term "Verily, verily..." - Whenever a word or thought is spoken or given in succession, in Hebrew thought, it gave "exponential" meaning to whatever was said. In other words, "verily, verily..." would mean that whatever was spoken that it was is a truth and it is established in the heavenly realm, not just to the tenth power but to the hundredth power. In other words it would be as if Jesus had said the word "verily" one hundred times and then went on with the statement. It gave the listener the "heads up" to listen intently to what was about to be said because it is a vital truth to being a disciple of Jesus.

Analogies of Jesus

Entering into the Kingdom by the "strait gate" - Matthew 7:13, 14; Luke 13:23-30

Jesus used this teaching to express what it really means to be a true disciple of His and how to enter into the Kingdom and therefore be truly "saved." Jesus used this phrase in two separate and different settings - Matthew 7:13, 14; Luke 13:23-30. The word "strait" is a word used to mean "a narrow, compressed way"

Matthew 7:14 - _"Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."_

\- Background and context of the use of this saying in Matthew 7:14

Jesus first used this phrase at the conclusion of His first teaching to His first disciples, which we commonly refer to as the "Sermon on the Mount" (Mathew 5, 6, 7). Not all of the 12 disciples were present at this teaching. We see in Matthew 4:18-22, that the only ones that were "called out" to follow Him as of yet were Peter, Andrew, James and John. There were many that were following Him and listening to Him that would be considered his followers/disciples (Matthew 5:1) but of the 12 that would be called to be His "inner circle" known as the "12 disciples," there were only 4 present that we can be sure of. There may have been more in the crowds but they were not "called" as of yet.

This teaching by Jesus expressed in detail what it really meant to be a disciple of His. In Matthew 5, 6, 7, Jesus expressed in detail what the lifestyle and character of a true disciple of His was to be. As part of His conclusion to this teaching of what it really meant to be a disciple of His, He makes this statement, _"Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."_

In Matthew 7:14, Jesus gives everyone who had just listened to this "teaching," as well as everyone who reads Matthew 5, 6 and 7 throughout the ages, including us, the reason for what He just taught. This was to be the lifestyle of a true disciple of Jesus. It was the lifestyle that He had role-modeled to His disciples for 3½ years. Jesus is the "strait gate and narrow way" into eternal life. (John 14:6 - _"I am the way, the truth, and the life: no man cometh unto the Father, but by me.")_ It is Jesus that leads us through that "strait and narrow way" into "eternal life" which is an everlasting relationship of "oneness" with Jesus and the Father. (John 17:3-12)

The terms used here, "strait" and "narrow," infer "a very tight and compressed way." To go through the "strait gate" and "narrow way" the person needs to be shaped and molded in such a way that they will be able to "fit" through that "compressed and very tight" gate.

Jesus is the "way" through that "gate." Therefore it is His "shape" that is the only "shape" that is able to "fit" through that "gate." Anyone desiring to go through that "gate" that leads to eternal life must therefore be "shaped" and "molded" in the likeness and lifestyle of Jesus.

There is no room for compromise. The Word of God, His ways and yes, His commandments are the "tools" of the "master potter" that mold, shape, and conform us, into His image - into the image of Jesus. It is His "shape" and "image" that fit through the "strait gate." (Romans 8:29)

The true disciple of Jesus is to lead and live the lifestyle that Jesus just laid out for us in Matthew 5, 6, 7. Jesus was the epitome and divine role model that we are to now live our lives after if we are truly disciples of Jesus (changing my lifestyle to the one I am choosing to follow).

There is a "wide gate" that leads to destruction. That wide "gate" is molded and shaped by worldly, carnal, compromising and false teachings. Many will like the way it "fits" and will go through easily because it is all encompassing for any way you would like to make God "fit into your mold" - not His. This is the "easy Christianity" gate. (Romans 12:2)

Jesus then goes on in Matthew 7:24-27 and sums up the whole matter of being a true disciple through the analogy of the house built on the rock versus the house built on sand. _"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."_

However, the most important and most telling scripture is found in verse 23, _"And then will I profess unto them,_ _I never knew you_ _: depart from me, ye that work iniquity."_ The word "know" literally means a close intimate relationship with the Lord. This can only be accomplished by a person accepting and receiving Jesus into their life and being born again which means the Holy Spirit is now within you. Now that the Holy Spirit is within that born again child of God, he or she now has the ability to go forth and live a lifestyle, the lifestyle of Jesus that will express that he/she is a true disciple of Jesus and a son/daughter of the Most High God.

This is how Jesus "knows" those that are His \- by their "attitude of heart" expressed in a lifestyle of choosing to follow after the lifestyle role-modeled in the life of Jesus as He walked this earth. This "lifestyle" is a big part of the "fruit" that Jesus refers to in Matthew 7:20.

Understanding this aspect of Jesus' teaching in this "sermon" gives us a basis or foundation to know why He would continue to go forward and teach His disciples, and anyone who would have "ears to hear," through parables and other analogies.

These parables and analogies would teach and express a steady progression of growing spiritually in the things of God. Jesus used these "tools" to gradually bring His disciples to a place of "changing their lifestyle to the one they are choosing to follow" which would be that of the lifestyle of Jesus. That is the definition of a true "disciple of Jesus" - "a pupil or student of someone for the purpose of changing one's lifestyle to that of the one they are choosing to follow."

Jesus' teachings through parables, analogies and discussions and interactions with other people, including the religious leaders, were all for the purpose of changing those who chose to follow Him. His words would cause the disciple's lifestyle to be "compressed," molded and shaped into the only "shape" that would fit through the "strait and narrow gate." The only "shape" or "form" that fits through that "strait and narrow gate" that leads to eternal life, is one that is in the same "shape" that has been molded into the shape of Jesus as they become a part of His Body.

Luke 13:23-30

\- Context and Background - This encounter with Jesus was when he was traveling from the region of Galilee down to Jerusalem. (Luke 13:22)

This usage of the saying "strait gate" took place at a later time in Jesus' ministry than that of Matthew 5, 6, 7. By this time all of His 12 disciples were called and traveling with Him. Jesus was now making His way towards Judea and ultimately Jerusalem. It was dangerous for Him to go to Jerusalem, however, His "time was not yet."

The question presented to Jesus, _"... are there few that be saved?"_ (Luke 13:23) Someone asked this question in the crowd that was following Jesus. It was most likely not one of the twelve; otherwise his name would have been mentioned. It was a genuine and sincere question.

The person asking the question was most likely listening to Jesus as He traveled and began to wonder about "this spiritual salvation" that Jesus was speaking of. For the person who asked the question, it begged the knowledge of wanting to know if it was just for a select few.

Jesus answered the question with the same "teaching" in which He concluded His "Sermon on the Mount." However, this time He uses this "saying" of His to begin a teaching that will answer the man's question. Jesus begins saying, _"Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able."_ (Luke 13:24)

Jesus continues with a parable of a master who "shuts the door" with many outside knocking on the door to get in. Then the master says those most dreadful words that no one wants to hear or thinks that they would ever hear, _"... I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity."_ (Luke 13:27)

As we mentioned previously, the word "know" literally means a close intimate relationship with the Lord. We also mentioned previously that this can only be accomplished by a person accepting and receiving Jesus into their life and being born again which means the Holy Spirit is now within you.

This same Holy Spirit that is within Jesus will now be within the born again child of God. When Jesus looks at this "new creation," He now is looking at His own Spirit and therefore, He recognizes and "knows" His own Spirit. Now that the Holy Spirit is with that born again child of God, he or she now has the ability to go forth and live a lifestyle, the lifestyle of Jesus that will reveal that he or she is a true disciple of Jesus and a son or daughter of the Most High God.

Jesus is again reiterating a most important truth concerning "being saved" and what it truly means to be a true disciple of His. Remember, in its context, Jesus is now speaking this truth as He is preparing His disciples for His soon departure, even though they did not realize it at the time. Jesus reiterates that it is not enough for the individual to "know" Him, but it is of utmost importance that Jesus "knows" the individual who says that he is His disciple. " _Many will say..."_ The individual must truly "know" Jesus and Jesus must "know" the individual.

This means to be as "one" with Him just as He and the Father are "one." (John 17:4) This "oneness" means that we are to lose our identity and allow the Holy Spirit to change our identity to that of the lifestyle and character of Jesus. This is how Jesus "recognizes" those that are truly His disciples through a born again spirit and through the lifestyle that born again person exhibits. This new "identity" is one that manifests the lifestyle and character of the One we are choosing to follow - Jesus. This lifestyle is the "strait gate" and "narrow way" that leads to eternal life.

_\- Let those that have ears to hear, let them hear_...

The Analogy of the Good Fruit and the Evil Fruit (Matthew 7:15-20; Luke6:43-45)

\- Background and Context of this analogy as used in Matthew 7:15-20

This analogy was used near the conclusion of Jesus' very first major teaching that really launched his ministry. It was the teaching that is commonly referred to as the "Sermon on the Mount" Matthew 5, 6, and 7. This analogy was given in the midst of His first in-depth teaching to His very first followers and the first few of those that He would soon choose to be the "12 disciples" of His inner circle.

At the giving of the "Sermon on the Mount" and therefore this analogy, we can only be assured that only Peter, Andrew, James and John were "called" to be with Jesus so far (Matthew 4:18-22). Some of the others that would ultimately become a part of the 12 disciples may have been in the crowd.

This was the first time Jesus used this analogy. He uses it again in Luke 6:43-45.

Matthew 7:15-20 - _"Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them."_

As mentioned, this analogy was used near the conclusion of Jesus' "Sermon on the Mount" in which Jesus expressed the character and lifestyle of what a true disciple of His would exhibit and manifest. It follows the analogy of the "strait gate and narrow way." Why does Jesus use this analogy?

It is clear from Matthew 7:15 that Jesus knows that there will be false prophets and false teachers that will come seemingly harmless and seemingly very "holy and proper." It is no coincidence that He gives this warning here at this juncture of His teaching. He had just finished laying out the lifestyle of what a true disciple of His would look like. Ultimately, the lifestyle was the one that He, Himself, role-modeled.

Jesus goes on to say that many will come bringing teachings and doctrines as well as doing signs and wonders that would make them look as though they were the real thing and genuine in there ministry.

However, Jesus said that you would know them by their "fruits. You will know if they are genuine in being a disciple of Jesus if their character and lifestyle expresses that of Jesus and His role model over the "long haul" and not just a "flash in the pan" lifestyle. You will know the true "prophets" and teachers that are sent by God by the "moral excellence" of their lifestyle. You will know the true disciple of Jesus because they will be living a lifestyle and have the attitude of heart that is encapsulated in the teaching that Jesus just brought forth in the "Sermon on the Mount."

We are not to be enamored with the signs and wonders and all the wonderful "gifts" that come forth from people. It is not the "signs and wonders" that proves a person is a true disciple of Jesus. It is not the "prophetic gifts" or any of the "spiritual gifts" that prove an individual is a true disciple of Jesus. After all, God used a "donkey" to prophesy and speak to Balaam. That did not mean that the "donkey" was "a "mighty donkey of God."

Jesus very sternly teaches that many will say, _"Lord, Lord" have not we done this or that in your name..."_ but He will straight up tell them, _"..._ _I_ _never knew you_ _: depart from me, ye that work iniquity."_

It is not the works that someone does that brings him or her into intimacy with their God. Nor do the works "prove" a relationship with Jesus. It is the attitude of a changed heart brought forth by a "beatitudes" encounter with God that brings the individual into a place where God truly knows them as His and there is true communion and fellowship with each other.

It is the born again experience brought forth by being " _poor in spirit_ " (Matthew 5:3) and recognizing your need for God. This recognition by the person of their need for God will cause that individual to turn towards God, cry out to Him for salvation and bringing a restoration to the breached relationship between that individual and their God.

The sinful nature of that person is then put to death and their spirit is "born-again" through the regenerative power of the Holy Spirit. They become alive in Christ and the relationship is restored back to their loving Heavenly Father. When this happens, the person, through the empowerment of the Holy Spirit begins to have a "change in lifestyle." It is a Christ-like lifestyle and character that is the true sign of a true disciple of Jesus.

This born-again individual along with their Christ-like lifestyle is the _"... good tree that brings forth good fruit..."_ that Jesus is referring to in this analogy. It is the character of Christ that is to be portrayed in His disciples. It is the character that the Holy Spirit deposits within the true believer of Christ as found in Galatians 5:22, 23 - _"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law."_

\- Background and Context of this use of the analogy of "Good and evil Fruit" as found in Luke 6:43-45

Jesus uses this analogy once again. However it is in a totally different setting. If we read Luke 6:13-18, we see that at this time Jesus had just selected and named all of His 12 disciples. In the account in Matthew 5 of the Sermon on the Mount we discussed that He had only selected 4 at that time.

Also, as we read in Luke 6:17, Jesus and His disciples " _came down to the plain_ " where He was met by the multitudes. In Matthew it said that He "went up the mountain then sat" and taught.

If we see it in context, Jesus repeated much of His teaching from the "Sermon on the Mount" but in a little different way (Luke 6:20-38). However, near the conclusion of this time of teaching, Jesus again refers to the analogy of the "good and evil fruits." In this version He adds some more aspects to the analogy.

Luke 6:43-45 - _"For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."_

As we had already mentioned, Jesus used this analogy at the conclusion of this time of teaching. Jesus used this analogy in this setting in pretty much the same way as He did in His use of it in the "Sermon on the Mount."

He gives the analogy a little differently in that, this time He stresses that this lifestyle that He is teaching His disciples is really expressed from a heart that has truly changed through having a born again experience. It is not a lifestyle that can be "willed" by a person to do. It is a lifestyle that may be difficult but yet it will seem to just flow from the believer whose heart has truly been changed.

This lifestyle will not be able to flow just because of a person's mindset to want to live this lifestyle, although that is a worthy desire. However, It will flow from the abundance of Christ that is within the believer's heart, as well as the leading and guiding of the Holy Spirit that is within the born again child of God that will give the true disciple of Jesus the ability to live and walk in that Christ-like lifestyle. Yes, we want to, and we desire to, live and walk in this lifestyle. However we can only live it out through a heart that has been forever changed by a true encounter with Jesus and that is filled with His Holy Spirit.

This is important for us today to not only examine the hearts and lifestyle of our leaders but also do that for ourselves. As Jesus teaches - _"...take the beam out of your own eye before we take the splinter out of someone else's eye."_ (Matthew 7:3-5; Luke 6:41,42)

_\- Let those that have ears to hear, let them hear_...

The Analogy of the disciple of Jesus being "Salt" - Matthew 5:13; Mark 9:49, 50 and Luke 14:34,35

\- Background and Context of this analogy as given in Matthew 5:13 - _"You are the salt of the earth..."_

This analogy was given in the midst of Jesus first in-depth teaching to His very first followers and the first few of those that He would choose to be the "12 disciples" of His inner circle. This teaching is commonly referred to as "The Sermon on the Mount" as found in Matthew 5, 6, 7.

Matthew 5:3-12 reveals the attitude of heart and characteristics of a lifestyle that reflect being a true disciple of Jesus commonly referred to as "the Beatitudes." It all begins with recognizing one's need for God and crying out to Him ( _"...blessed are the poor in spirit"-_ Matthew 5:3). Recognizing your need for God is the initial aspect of the "born again" experience. As a person does that, Jesus comes into their heart and "the Kingdom of Heaven is yours." In other words, salvation, a restored relationship with God, the Father and with Jesus and everything that is in His Kingdom, is now available to the believer.

Jesus then goes on to say, in Matthew 5:13, _"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."_

Salt was of great value in Jesus' time. It was deemed a very precious commodity. Many times a person was paid in salt, thus the phrase, "worth his salt." It was looked upon as a very good item with many wonderful characteristics.

\- It was a preserver.

\- It gave flavor to food.

\- It was also used in a negative way by invading armies to dry up land and destroy vegetation.

\- It also can melt through the hardest ice and crack it.

Jesus was saying that if people lived the lifestyle expressed in Matthew 5:3-12, they would be a valuable asset to the world even though those in the world would not recognize it. As Christians we are to make a difference.

\- We are to preserve.

\- We are to give flavor (God's ways and precepts) to a "tasteless" (sinful) society we live in.

\- We are to destroy the works of darkness that has been "growing and flourishing" on the earth.

\- We can be used to crack the "coldest heart."

\- We are to keep our "saltiness." We are to be who we were meant to be and walk as who we were meant to walk in this earth. If we lose our passion (our saltiness) for the things of God, we become worthless and powerless and the enemy will "tread" all over us. Hmmm. Has the Body of Christ lost its saltiness?

We as children of God and representatives of the lifestyle of Jesus on this earth are to be different. We are to be " _difference makers_." A lifestyle of humility, holiness, and being passionate for the things of God, expressed in "loving God" and "loving others more that ourselves" is what needs to be manifested from the true disciple of Jesus. That is what will make a difference in this world.

Jesus uses the analogy of being as "salt" on another occasion in the scriptures. It is an important analogy to Jesus because He does use it again and it is found in three of the four Gospels (Matthew, Mark and Luke).

Mark 9:49, 50 - The second time Jesus uses the analogy of "being like salt."

\- Background and Context - This discourse was most likely in Jesus' third year of ministry.

Jesus used the analogy of "salt" during a discourse with all of His disciples present, as well as the Pharisees, in which He spoke of the incorrect attitude of heart concerning pride, arrogance, self righteousness and self exaltation. In Mark 9, the analogy is directed more at the disciples themselves concerning their pride and arrogance, for it tells us that He overheard or "knew" that they, the disciples, were arguing about who would be greater in the coming Kingdom.

His disciples were with Him now almost three years. At this time, Jesus' popularity was high among the common people. However, the real danger, unbeknownst to the disciples, was lurking in the near future. Although Jesus was popular among the people, it was not that way among the religious leaders. They were planning to get rid of Him and to get rid of Him soon.

It seemed as if things were going well. Being a disciple of Jesus was the "in thing." It outwardly looked as though Jesus might really be the Messiah that would "save" the Jews. However, even at that time there was not a clear understanding, even by His disciples, about what Jesus came to "save" them from. Most people, as well as most likely the disciples, still felt that Jesus was the "one" who would "save" them from the Romans.

The idea of "saving them from their sin" was still not totally grasped by many, including His twelve disciples.

In Mark 9:33, we see that as they entered Capernaum, they went into a "house." This may have been the "Chief Pharisee's" home that is mentioned in Luke 14:1. In the account in the Gospel of Mark, Jesus asked them (even though He already knew) what they were arguing about as they were traveling to Capernaum. They were a little ashamed because they were caught in arguing about who would be the greatest in Jesus' Kingdom. Jesus proceeds to teach them about what is considered "great" in the Kingdom.

In Mark 9:35, He answers their argument with the statement, _"...If any man desire to be first, the same shall be last of all, and servant of all,"_ and then goes on to say, _"...Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me."_

One of the disciples, John, then interrupts with a statement concerning someone that was casting out devils using Jesus' name and they, the disciples, proceeded to stop that person. Jesus tells them that they were wrong in doing that. The disciple's whole attitude was getting "dangerously prideful."

They were beginning to think that they were the "chosen ones" and that because they were "called" by Jesus that it would only be them that would do the works of the Kingdom. Jesus immediately corrects them and lets them know in no uncertain terms that there will be others that will believe in Jesus and be used to bring forth the Kingdom as well. The 12 disciples did not have the "corner of the market" when it came to doing the works of the Kingdom. Their "work" was to be one that would spread His teachings and lifestyle to the "uttermost parts of the world."

Jesus then goes right back to the heart of what their arguing amongst each other really expressed. It was a prideful attitude of their heart. He goes back to telling them that the "greatest" in the Kingdom are those that receive the "children at heart" - those that are innocent and need to be directed back on to the right path, no matter what age. The "greatest in the Kingdom" is one that does not offend and drive people away from the Kingdom because of their pride and arrogance of position.

Jesus then proceeds with a repeat of His analogy of salt in Mark 9:49- 50, _"For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another."_

As we learned from our discussion concerning Jesus' use of this analogy in His "Sermon on the Mount" in Matthew, the concept of a disciple of Jesus being "salt" to this earth was that His disciples were to express a different mentality and lifestyle than that of the world and the wicked Jewish leaders. They were to be different and be " _difference makers_."

Here, in this setting, His disciples were arguing about who would be greatest. They were acting in the same "attitude of heart" as the religious leaders were. Jesus was reminding them that as His disciples, they were to be different. They were to express the attitude of heart that Jesus portrayed - a humble, lowly, servant of God to His people.

Luke 14:33, 34 - The third time Jesus uses the analogy of "being like salt."

\- Context and background of the use of this analogy in Luke 14:33,34

The setting of this giving of the "salt analogy" was on a road leaving Capernaum and leading to Jerusalem. It actually, was not too long after the time that Jesus used it in Mark 9. In Mark 9, we see that Jesus and His disciples were about to enter into a "house." In Luke 14:1, we see that it was the house of the "Chief Pharisee" of Capernaum.

Now, here in Luke 14:25, we see Jesus is leaving Capernaum and on a road which was leading to Jerusalem (Luke 17:11). Jesus had stopped to teach a multitude of people which included the twelve disciples, as well Pharisees, scribes and other people that were following Him.

In this account, Jesus was using this analogy again in the context of a teaching concerning again what it meant to be a true disciple of His. In this setting Jesus wanted to make it clear to anyone who was thinking about choosing to follow Him that being His disciple was to be a total change of lifestyle, as well as a lifelong commitment. He told them very clearly that anyone choosing to follow Him needed to "count the cost" of being a true disciple of His.

Jesus uses the analogy for a third time in Luke 14:34, 35, _"Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear."_

In its context here in Luke, Jesus uses this analogy to express that a true disciple of His must "count the cost" and know that this new lifestyle, the Christ like lifestyle, will be different and difficult. They may not be accepted by even their own family and friends because of being _different_ and therefore being a " _difference maker_." They would be choosing to live a lifestyle where Jesus would be their "first love."

Being a disciple of Jesus would mean that there would be harsh persecution and temptations to compromise and "make peace with the enemy." The disciple of Jesus must "count the cost of being " _difference maker_ " in this world and to those around them.

Overview of the analogy of the disciple of Jesus being the "salt if the earth" in Matthew 5, Mark 9 and Luke 14.

As Jesus uses the analogy of "being salt," He is using it to tell His disciples that their lifestyle is to change for the purpose of being and making a difference in this world. Being a disciple of Jesus is a decision in which one does not take lightly. They were to be "difference makers" wherever they went and to whomever they came in contact with. They must also be ready to "count the cost."

This is because, as a disciple of Jesus, a person's lifestyle will change and be different to that of the carnal lifestyle of the world and its culture.

We as children of God and representatives of the lifestyle of Jesus on this earth are to be _different_. The people of the world are familiar with the prideful, arrogant and self-seeking attitudes of society. Unfortunately, it is even found within the Church.

However, Jesus has now called us, each of us as born again children of God and representatives of Jesus upon this earth, to now live a lifestyle of humility, holiness, and passion for the things of God, placing and esteeming others better than ourselves.

In doing so, we are representing Jesus everywhere we go and ultimately pointing people back to recognizing their need for God and causing them to desire a restored relationship back with their Father, God.

Let's review what we discussed previously concerning a disciple of Jesus being the "salt of the earth."

We are to preserve. We are to give flavor (God's ways and precepts) to a "tasteless" (sinful) society we live in. We are to destroy the works of darkness that has been "growing and flourishing" upon the earth. We can be used to crack the coldest heart. We can be used to destroy the growing works of darkness that is upon this earth.

We are to keep our "saltiness." We are to be who we were meant to be and walk as who we were meant to be in this earth. If we lose our passion (our saltiness) for the things of God, we become worthless and powerless and the enemy will "tread" all over us. Hmmm. Has the Body of Christ lost its saltiness?

We, as children of God and representatives of the lifestyle of Jesus on this earth, are to be different and to be " _difference makers_ " as we journey through this life. A lifestyle of humility, holiness, and being passionate for the things of God, expressed in "Loving God" and "Loving others more that ourselves" is what needs to be manifested from the true disciple of Jesus.

As a true disciple of Jesus, each of us is to be salt to this earth!!!

_\- Let those that have ears to hear, let them hear_...

The Analogy of the Light/Lamp on a stand - Matthew 5:14-16; Mark 4:21-22; Luke 8:16, 11:33

This "analogy" of Jesus is found four times within the Synoptic Gospels in three different settings. This again was one of Jesus' favorite "analogies" when He was trying to get a point across. Not just to those that were around Him listening to what He was saying, but it was also a unique way of letting His 12 disciples know that the things He just had said, were things that they should understand as being important principles and concepts for them in being His disciples.

Those principles He taught when usually using parables and then afterwards as He used phrases such as this and other "analogies" ("salt of the earth..."), were like "little coded messages" to His 12 disciples to let them know that He was speaking of things that concerned living a lifestyle that was expressly and distinctly, Christ-like. It was to be a lifestyle characteristic that would be distinctive to the born again child of God and different than the usual carnal character of an individual who was not born again.

\- Background and Context of the use of this analogy in Matthew 5:14-16

This "analogy" is found within the teaching that Jesus gave which is known as "The Sermon on the Mount." It comes in the same place as and follows the analogy of the disciple being the "salt of the earth." It again refers to the Matthew 5:3-12, which reveals the attitude of heart and characteristics of a lifestyle that reflect being a true disciple of Jesus.

Matthew 5:14-16 - _"Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."_

The Greek concept of light ( _phos_ ) refers to beams or rays that are emanating from a source that will illuminate its surroundings. The Hebrew concept of light is found in Genesis 1:3, 4 - _"And God called the light Day..."_

The Jews look at "light" as God's Kingdom. The Hebrew word for "light" is, _'owr,_ which means beams or rays that are emanating from a source that will illuminate its surroundings.

The Hebrew word for "Day" is _yowm_ , which literally means a light that gives warmth - inferring the "warmth of love." Notice, in its usage, it is capitalized signifying a personal noun. It represents that from the beginning, God established His Kingdom principles to be as "beams of light that bring the warmth of His love" to anything that it "shines" upon.

If we connect the above two definitions, Jesus was stating that we are to be a "light" that beacons the Kingdom of God into this world, which would point the world back to God. We also, as His disciples, are to let the warmth and passion of God's love "shine" forth through our lifestyle towards others.

The key thought in both analogies of salt and light is _distinction_. Salt is needed because the world is rotting and decaying and if our Christianity is also rotting and decaying, it won't be any good. Light is needed because the world is in darkness. If our Christianity imitates the darkness, there will be no "light" to show those who are lost in darkness, the path that leads back to God.

As disciples of Jesus we are called to be " _difference makers_." We are never to be like the world. How can we make a difference and how will anyone, see the difference in being a Christian, unless it is expressed through a different type of lifestyle? Our light is not to be hidden or covered under a "basket" of timidity or fear.

Jesus thinks so much of this aspect of the child of God's life that He actually likens us to Himself. He is called the "Light of the world." Yet in these passages of scripture He is calling His disciples to be the "light." Jesus is the "Light of the world" as stated in John 8:12 - _"Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."_

In John 9:5, Jesus makes a very interesting distinction, _"As long as I am in the world, I am the light of the world."_ Notice, Jesus clearly states, " _As long as I am in the world..._ " Jesus is referring to the fact that when the time came for Him to leave this earth, it would be His disciples that would take on the "mantle" now of being the "Light" to this world that will point people to Him and the Father.

Jesus is calling His people, His disciples, to be the same as He is on this earth to whomever we come in contact with.

Mark 4:21-23 - _"And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. If any man have ears to hear, let him hear."_

\- Background and Context of the use of this analogy in mark 4:21-23

This account was just after Jesus "ordained" the twelve disciples (Mark 3:13-19) so it was somewhere in the first year of His ministry. It was by the Sea of Galilee (Mark 4:1) just after He gave the "Parable of the Sower" to the multitude which included all of the 12 disciples.

Afterwards, He was alone with His 12 disciples and they asked Him to explain the parable to them, which He did. At the conclusion of the explanation He included a reiteration of the analogy of the "lamp."

He is using this analogy here in conjunction with the understanding of the "Parable of the Sower." After Jesus explains the Parable of the Sower to the disciples, He then gives them this "charge" of letting the "Light" shine and go forth from each of them - those who are of the "good soil" that received the seed of the Kingdom and it is now within and growing.

That "seed" of God's Kingdom now makes His disciple as Jesus is. Just as Jesus is the "Light of the world" that leads them to salvation, every believer will now be that representative of the "Light" whose purpose is to lead and point people back into relationship with the Father. That "Light" is to be "put high on a stick" to shine brightly and for all to not only see the "Light," but use that "Light" to lead them on a path back to a restored relationship with God. The "Light" is not to be hidden under a "bushel" of fear and timidity.

The higher the light, candle or lamp is placed the greater the area that the "Light" can shine over and cover. The more the true disciple of Jesus allows the "Light" that is within them to be expressed in and through their lifestyle, the greater are the number of people that could be influenced in desiring that lifestyle and preparing their own "soil (heart) for their Lord and Savior, Jesus Christ.

Luke 11:33-36 - _"No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light."_

\- Background and Context of the use of this analogy in Luke 11:33-36

This use by Jesus of the analogy of the " _lamp on a stand_ " is used at a time in His ministry where He was in a crowd of people. He was speaking about how the people of that time were seeking a "sign" (Luke 11:16). Jesus responded that the only "sign" that that "evil generation" would see would be the same "sign" that was given to the people of Ninevah as found in the Book of Jonah. What was that sign given to the people of Ninevah?

In Matthew 12:39, 40, Jesus tells them that it is only an " _evil and adulterous generation_ " that would " _seek a sign_." The only "sign" that "generation" (the one He was speaking to) would soon see would be His being " _in the earth for three days and three nights_ ," taking the punishment for our sins and then overcoming death and resurrecting from the grave.

However, Jonah being in the "belly of the whale for three days and three nights" was not the "sign" that the people of Ninevah "saw" that caused them to repent. If we look at the Book of Jonah, when Jonah finally did arrive in Ninevah, his experience of being in the belly of the whale was never spoken of.

So what was the "sign" that the people of Ninevah had? It was the "sign" of a man anointed by God and sent to them because of God's love for those Ninevites. The sign was the man, Jonah himself. Ninevah did repent. In Matthew 12:41 it tells us that it was the "preaching of Jonah" to repent that caused the Ninevites to ultimately repent.

Jesus goes on to say that even the Queen of Sheba believed Solomon's word concerning the true and living God. Unfortunately, those who had Jesus right there in front of them refused to hear the message of repentance and chose not to believe.

The "sign" for those of that "evil generation" of Jesus' day that was seeking a sign would not only be "the three days in the earth" and then His resurrection. It was the "sign" from God that was standing right there in their midst - Jesus, the Son of the Living God, who had come to call them to repent, turn towards God and be "saved" from ultimate (spiritual) destruction - that was the "sign." God's love sent Jonah to be the sign of His love to the Ninevites to call them to repent. God's love to the Jewish people sent Jesus to be their "sign" of His love for them and to call them to repent and turn back to their God.

However, many of those standing there with Jesus, in the presence of the ultimate "Messenger of the covenant" and salvation, did not see nor believe Him as such. Jesus then uses the analogy of the lamp on a stand. Jesus was telling them that the "sign" they were looking for was right in front of them. The "sign" would be a "light" to them and it would be someone telling them to repent and turn their heart towards the Living God. It was Jesus who was the "Light" that would lead them back on the path to a restored relationship with their God.

Jesus then proceeded to tell us about the lamp/ light on a stick. _"No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light."_ (Luke 11:33)

Jesus was referring to those (believers) who would accept Him as the "sign" from God of His love for them and receive Him into their heart. His "Light" would be within His true disciples. His "Light," His character and lifestyle would now shine through the believer. They now would be a "sign" of God' love, mercy and compassion to the lost of this world.

As disciples of Jesus we are to be a "sign" of God's Kingdom upon this earth to every lost soul. The "Light" of Jesus must shine forth from His people, not just in words but most importantly through their lifestyle. If the disciple is truly "full of light having no part of darkness," then the bright shining of the candle (the disciple of Jesus) will give light" for themselves and to others.

Food for Thought

The "analogies" of being the salt of the earth" and being the "light/candle on a stick," were used for the purpose of pointing to the fact that if a person truly became a disciple of Jesus, their character and lifestyle would be reflective of that fact.

The born again believer's lifestyle should be one that provokes others to jealousy to the point that they would want what I have, inwardly within my heart - a relationship with the living God. This distinctive lifestyle will cause people to either desire the lifestyle of Christ you are exhibiting, or they will persecute and hate you because of that lifestyle of Christ that you are exhibiting.

In either situation our "call" as a disciple of Jesus is to be "salt" and to be "light." As true disciples of Jesus, we are to be " _difference makers_ " in this world.

The disciple of Jesus should be living in the way expressed within the parable(s) given. This would therefore be a way for the world to see that the person, as a born again child of God and a disciple of Jesus, are truly _different_. Their lifestyles would be definitely "distinctive" and more attractive to the lost.

"Let Those that Have Ears to Hear...Let them Hear"

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About the Author

Ray Tripi has been leading and teaching about worship for over 35 years. He believes that "true worship" bypasses all cultural barriers and allows those involved in the worship experience to enter into pure "Throne Room" worship, for the one purpose of giving glory and adoration unto the Lord.

Ray believes that our worship must transcend us from the natural into the supernatural - the spirit realm. Our worship must not be something we do at specific times but rather it must become a lifestyle, an attitude of the heart, which then allows the true worshipper to enter into the presence of the One who alone is worthy to be worshiped and glorified. He believes that, "Worship is not for the believer but rather it is totally unto, and for, the pleasure of our King."

Ray has written over 100 worship and praise songs that have been birthed by the move of God in the ministries in which he has been involved with. He has led times of worship in venues both nationally and internationally. His desire is to train and equip both the worshipper and the worship leader to become the "true worshippers" that the Lord seeks after.

Ray has also been used in the areas of teaching and writing. He has been a speaker for Corporate Gatherings, Conferences as well as Small Groups. He has established a unique small group and corporate gathering format known as "BibleShare." He has written many books and study guides as well as many, many essays on relevant topics for the Body of Christ today.

Ray is passionately married to Trish and together they have nine children and fifteen grandchildren, and counting — grandchildren that is!!

Connect with Ray in the following ways:

Website: http://www.simplysimpleworship.com/index.html

Facebook: http://facebook.com/simplysimpleworship
Other Books by this Author

Please visit your favorite ebook retailer or visit: http://www.simplysimpleworship.com/resources.html

Books

\- Simply Simple Worship

\- Being a Chenaniah in a Land of Davids

\- Consider Your Ways... Build My House

Study Guides and Courses

\- A Brief and Basic Introduction to the Feasts of the Lord as found in Leviticus 23

\- The Sermon on the Mount - Matthew 5, 6 and 7

\- The Effective Worship Leader and Worship Team

\- And many more
