Unit 09 – Turning Point In The Ministry Of Jesus

09.03.06 DIVISION PREDICTED

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09.03.06 Lk. 12:49-53

DIVISION PREDICTED.

⁴⁹“I came to bring fire on the earth,

and how I wish it were already set ablaze!

⁵⁰But I have a baptism to be baptized with,

and how it consumes Me until it is finished!

⁵¹Do you think that I came here to give peace to the earth? No, I tell you, but rather division!

⁵²From now on, five in one household will be divided:

three against two,

and two against three.

⁵³They will be divided,

father against son, son against father,
mother against daughter,
daughter against mother,
mother-in-law against her daughter-in-law,
and daughter-in-law against mother-in-law.”

Literary Style: This passage was given in typical poetic style, which gives understanding of the text. In the first stanza, notice that “fire” is associated with “baptism,” but it is in the context of judgment. Likewise, the word “wish” on line 2 is associated with “consumes” on line 4.

The statement by Jesus, “I came to bring fire,” appears to relate to the day of Pentecost when the “tongues like fire” fell from heaven. John the Baptist said that the One who would come would baptize with the Holy Spirit and fire (Mt. 3:11). The question is whether the fire mentioned by John is the same as the “tongues like fire” on the Day of Pentecost. It may not be, since Jesus Himself never mentioned fire concerning the coming day of Pentecost. He mentioned only the Holy Spirit coming to the believers, therefore, the “fire” mentioned in this case does not relate to Pentecost. Jesus spoke to a Jewish audience in a Jewish context where fire was almost always symbolic of judgment.^{^[1]}

Fire is like a double edge sword: it utterly destroys what is not permanent and purifies what is permanent. It is divides the righteous and unrighteous, or brings destruction of the unrighteous. Isaiah said that the Lord would come to bring the fire of judgment. Jesus said He would bring fire and division instead of peace to the earth. The context of the narrative in Matthew is the same and it does not permit an allusion to the day of Pentecost.^{^[2]} It should be noted that on the day of Pentecost, the Holy Spirit fell like tongues of fire; the fire itself did not fall. The words of John the Baptist were reflective upon the book of Isaiah:

¹⁵Look, the Lord will come with fire
His chariots are like the whirlwind
to execute His anger with fury
and His rebuke with flames of fire.

¹⁶For the Lord

will execute judgment
on all flesh with His fiery sword,
and many will be slain by the Lord.

Isaiah 66:15-16

“But I have a baptism to be baptized with.” This was not a literal water baptism, but a clear reference to His death and resurrection. Baptism is symbolic of death to one’s sinful nature and a resurrection of new life in Christ.

“Do you think I came here to give peace on earth? No.” (See also Mt. 10:34-39.) This passage is explained in light of the reputation that Jesus is the “Prince of Peace.” His listeners had to decide whether to follow Him or to surrender to peer or family pressures. When one follows a path different from other family member, there is conflict. It was such times that Jesus referred to when He said that He brought division and not peace. There will always be those who reject His message of love, holiness, and living a life in covenant with Him.

[1]. Barclay, “Luke.” 169.

[2]. This interpretation is presented by Bivin and Blizzard, Understanding the Difficult Words. 87-93.

09.03.07 DISCERN THE TIMES CORRECTLY

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09.03.07 Lk. 12:54-59

DISCERN THE TIMES CORRECTLY

⁵⁴He also said to the crowds: “When you see a cloud rising in the west, right away you say, ‘A storm is coming,’ and so it does. ⁵⁵And when the south wind is blowing, you say, ‘It’s going to be a scorcher!’ and it is. ⁵⁶Hypocrites! You know how to interpret the appearance of the earth and the sky, but why don’t you know how to interpret this time?

⁵⁷“Why don’t you judge for yourselves what is right? ⁵⁸As you are going with your adversary to the ruler, make an effort to settle with him on the way. Then he won’t drag you before the judge, the judge hand you over to the bailiff, and the bailiff throw you into prison. ⁵⁹I tell you, you will never get out of there until you have paid the last cent.”

“A storm is coming.” While Israel has five distinct climate zones, the entire region essentially has storms and showers in the winter rainy season from December to March and complete dryness from May to October. The exception, of course, is the Negev Desert region to the south. The winter rains come from the Mediterranean Sea in the west while the hot dry summer sirocco winds^{^[1]} come from the Arabian Desert to the east^{^[2]} or Negev Desert to the south. Forecasting the weather has always been rather easy. Those who lived close to the land, such as farmers and fishermen, observed the sky and easily predicted the weather.

The Pharisees were aware of the many Old Testament prophecies pertaining to the Messiah. Jesus had given many signs (i.e. miracles and teachings) as predicted by these prophets to verify who He was, yet they failed to recognize Him. They could predict the weather but chose to be blind to the prophecies which they had studied. Jesus urged them to think and judge these prophetic matters carefully, as judgment was about to fall upon them. In essence, decisions determine destiny.

“Why don’t you judge?” The word does not have reference to judging people in terms of condemnation, but rather, is a reference to the gift of discernment.^{^[3]} The important aspect of this passage, namely verses 57-59, is that Luke made a reference to the future of the Jewish nation. He spoke more of that future than any other New Testament writer with the exception of the Apostle Paul in Romans 9-11. The context in Luke 12:57-59 is not to any individual, but to the nation – a storm is coming.^{^[4]} The parable of one standing before the ruler anticipates a brutal judgment, but also a restoration for Israel.^{^[5]}

[1]. Levy, The Ruin and Restoration of Israel. 89.

[2]. In the first century, the area of today’s modern Jordan was considered to be the northern edge of the Arabian Desert. For a study of historical maps of this region, see Nebenzahl, Kenneth. Maps of the Holy Land. New York: Abbeville Press. 1986.

[3]. See the discussion on hypocrites/hypocrisy in 08.03.04 (Mt. :5-15) and in “Pharisees” in 02.01.14.

[4]. This writer suggests that in today’s world that is rapidly decaying and becoming anti-Christian, pastors and teachers need to do the same – judge for yourselves and become like the sons of Issachar who understood the times and knew what to do.

[5]. For further study, see Kinman, “Debtor’s Prison and the Future of Israel (Luke 12:57-59).” 411-26.

09.03.08 URGENCY OF REPENTANCE

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09.03.08 Lk. 13:1-5

URGENCY OF REPENTANCE.

¹At that time, some people came and reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. ²And He responded to them

“Do you think that these Galileans

were more sinful

than all Galileans because they suffered these things?

³No, I tell you;

but unless you repent,

you will all perish as well!

⁴Or those 18 that the tower in Siloam fell on and killed –

do you think they were more sinful than all the

people who live in Jerusalem?

⁵No, I tell you;

but unless you repent,

you will all perish as well.”

This discussion was another attempt by the Pharisees to trap Jesus. The conversation is about two separate incidents.

An incident in which Pilate’s soldiers killed a number of Galilean worshipers in the temple who were offering sacrifices.^{^[1]}
A tower construction accident at the pool of Siloam that resulted in 18 deaths.

The leading Pharisees thought they had created the perfect trap. Since Jesus lived most of His life in the Galilee area, it was expected that He would be sympathetic to those Galileans who were murdered by Pilate. Had He demonstrated such emotions and feelings, the Pharisees would have reported Him as a seditionist against Rome.

On the other hand, there were others who died in a construction accident. It was the common opinion that such accidents were an act of God in response to some horrible sin for which victims were supposedly responsible.^{^[2]} Were Jesus to express sympathy for the eighteen who died, He would come against God who cursed them. The idea that an accident or illness could be the natural result of a fallen world had never occurred to them.

If He failed to express emotion and concern for any of them, He would be hardhearted toward the victims and their families. But Jesus was not about to be trapped by their cunning plans or by their misunderstanding of divine judgments. He simply informed them that they too needed to repent or they would perish. The crowds marveled at His response while His critics simply became even more frustrated.

“The Galileans whose blood Pilate had mixed with their sacrifices.” Josephus recorded that the Galileans were especially susceptible to a revolt because they were supportive of the rebellious Zealot movement.^{^[3]} The historian essentially said that Herod the Great had built an aqueduct to bring water to the temple area for washing the blood away from the altar and for personal use by the Sadducees,^{^[4]} but he died before the project was completed. For more than two decades it was at a standstill until Pilate came to power, he continued the construction. However, since he believed it was for religious use, the temple should pay for it. So Pilate raided the temple treasury to finance the completion of the project.^{^[5]} The Jews considered the theft a sacrilege and revolted. Pilate’s militaristic response was reflective of his sadistic character as noted in the historian’s account:

So he (Pilate) called a great number of his soldiers, who carried daggers under their garments. And sent them to a place where they might surround them (the Jews). He asked the Jews himself to go away, but they boldly protested against him. He gave the soldiers that signal which they had beforehand agreed on. They laid upon the Jews much greater blows than Pilate had commanded them, and equally punished those who were tumultuous, and those who were not, nor did they spare them in the least since the people were unarmed . . . There were a great number slain by this means, and others of them ran away wounded; and thus an end was put to this sedition.

Josephus, Antiquities 18.3.2 (61-62)^{^[6]}

Numerous scholars have stated that this horrific massacre may have caused the immense hostility between Pilate and Herod Antipas mentioned in Luke 13:1. There was enmity between them until Jesus was brought to trial during the Passion Week.^{^[7]}

09.03.08.A. HEROD’S AQUEDUCT PIPE. A water line that once served the temple now protrudes from the hillside of a busy Jerusalem street between the Hinnom Valley and the Old City. Herod the Great is credited for bringing to the temple fresh and continuous flowing water from a spring near Bethlehem. This pipe, only 10-12 inches in diameter, snaked along hillsides for ten miles from Bethlehem to the temple and has a vertical drop of only 200 feet – an incredible engineering accomplishment. See also 10.01.20.A. Photographed in 2001 by the author.

The maintenance of the infrastructure of Jerusalem – the walls, water-channels, towers, storm sewers, maintenance workers and street sweepers^{^[8]} – were all paid for by the temple.^{^[9]} The irony is that when Pilate raided temple funds to complete the construction of the aqueduct, he essentially finished the work that the religious aristocrats were supposed to do in the first place.

“Tower in Siloam.” Scholars have often wondered about the identity of the “tower.” Since there was no military post at the tower, it is believed that it may have been one of the many columns or towers that carried an overhead aqueduct. There are two possible explanations:

A construction accident. Towers and temporary scaffolding were necessary to construct masonry buildings.
Destruction as the result of the earthquake of 31 B.C., which killed an estimated 10,000 people.^{^[10]} However, the context suggests the accident was a recent event – certainly within the lifetime of Jesus.

Most scholars seem to lean toward a construction accident, as any other event would have had higher casualties that would have been mentioned in this passage.

“Unless you repent.” The word repent in Greek is metanoias, which literally means to change one’s mind. However, in biblical terms as well as first century Jewish culture, to change one’s mind also meant to change one’s lifestyle to match his new way of thinking.^{^[11]} This phrase was a warning to national Israel and was mentioned twice in poetic style. This predicted judgment is in reference to the judgment of eternal punishment, but is also of prophetic light to the Jewish-Roman era of A.D. 66-70. Two Hebrew prophets, Hosea (9:10) and Joel (1:7) also gave similar warnings. Joel gave his warning in the 9^th century B.C. and about a century later Hosea gave his. Since these two prophets spoke, the people refused to repent and destruction fell upon them in 722/21 B.C. and again in 586/585 B.C.^{^[12]} Now it was time for judgement to fall a third time, but it would come in greater measure. Therefore, their proleptic prophecies (prophecies that have been partly fulfilled, but will be completely fulfilled in the future) were fulfilled.

As was previously stated, this was after the turning point of His ministry. He would no longer heal hundreds or give clear teachings; he would heal individuals and teach in parables. The focus was on training His disciples and the coming Gentile church. In this parable Jesus said that life is uncertain, no one knows when they will pass on and therefore, one needs to be ready to meet his Creator at any time.

[1]. Pilate was known for his cruelty and corruption. Later, after he massacred a group of Samaritans, he was recalled to Rome, and is reported to have committed suicide in exile.

[2]. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructor’s Manual. Class 17, page 6.

[3]. Josephus, The Life of Flavius Josephus 92.17.

[4]. See photo of Herod’s Aqueduct pipe at 09.03.08.A. According to author of Pseudo-Aristeas 90, the pipe was sealed with lead and lime mortar.

[5]. See also Josephus, Antiquities 18.4.1-2.

[6]. Parenthesis mine.

[7]. See 15.04.05 for more information.

[8]. Since Jerusalem was considered to be a Holy City, the streets were swept every day (Babylonian Talmud, Baba Metzia 26A and Pesahim 7A). The Valley of Hinnom had a dump site by the dung gate where all the filth was thrown. With the exception of rose gardens, gardens were not permitted in the city because they required dung (Mishnah, Maaseroth 2.5; Babylonian Talmud, Baba Kamma 82B). This illustrates to what measures the laws of purity were taken by the time of Jesus.

[9]. Mishnah, Shekalim 4.2.

[10]. Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:294.

[11]. Barclay, “Mark.” 26; Richardson, “Repent.” 191-92.

[12]. For more information, read about the Samaritans in 02.01.17, the Assyrians in 03.02.04-05, and the Babylonians in 03.02.08-10.

09.03.09 UNFRUITFUL FIG TREE

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09.03.09 Lk. 13:6-9

UNFRUITFUL FIG TREE.

⁶And He told this parable: “A man had a fig tree that was planted in his vineyard. He came looking for fruit on it and found none. ⁷He told the vineyard worker,

‘Listen, for three years I have come looking for fruit

on this fig tree and haven’t found any.

Cut it down! Why should it even waste the soil?’

⁸“But he replied to him,

‘Sir, leave it this year also, until I dig around it and fertilize it.

⁹Perhaps it will bear fruit next year,

but if not, you can cut it down.’”

It normally takes three years for a fig tree to mature and produce fruit. After that there are three seasons of fig production every year.

The early fig. The bekurah fig ripens at the end of June, sometimes earlier, in the Jerusalem area. This tasty fruit is said to be the forerunner of the main crop in Isaiah 28:4.

The summer fig which is the main crop ripens in August and is preserved in the form of fig cakes.

The pag is the winter fig or unripe fig. It ripens only after the leaves have fallen off the tree^{.^[1]}

The fig tree has always been symbolic of national Israel,^{^[2]} and Israel had been God’s chosen people for centuries, yet this “tree” remained fruitless. The “fruit” that Israel was to produce was to declare the wonders of God to the world, to be evangelistic, and to spread the news of the divine covenant to the entire human race. Instead, Israel became smug and conceited as being God’s only chosen people. Those Gentiles who did convert to Judaism became just as evil as many of their mentors. Jesus would reveal His plan later when He was in Caesarea Philippi (Mt. 16:18) and again in Jerusalem (Mt. 21:43). This new plan would be the fulfillment of ancient prophecies through which God would minister to humanity through the present church age.

It should be noted that even though some Pharisees were very evangelistic, Jesus apparently did not give any credit for this. In fact, He condemned it saying that the converts were as bad as they were (Mt. 23:15). One Jewish scholar said this zeal for evangelism was based upon Isaiah 2:20 and Jeremiah 16:18 and peaked in the Hasmonean period (c. 165 – 37 B.C.).^{^[3]} Therefore, by the time Jesus spoke on the issue, the Pharisees had a long history of evangelism that Jesus considered to be “bad fruit.” His message was understood by all.

“A man had a fig tree that was planted in his vineyard.” Vineyards at this time included more than grapevines, they contained fruit trees as well. The word “vineyard” encompassed the definition for “orchard.” The tradition began in Egypt where the winemaker included other fruits in his wine to modify the flavor.^{^[4]}

The tree had no fruit which indicated that it was useless in light of its purpose – to have fruit. Likewise, the unbelief of the Jews could not “make of none effect” the faithfulness of God. In essence, it was as if they abolished (Gk. katargeo, 2673) God’s Word.^{^[5]}

“For three years I have come looking for fruit.” The length of the ministry of Jesus is unknown but has generally been assumed to be three and one-half years in duration. This time period is problematic because it compresses too many events into the final six months of the life of Christ. Some scholars have suggested that this parable offers a logical solution in that Jesus implied that He would have a four and a half year ministry.^{^[6]} Regardless, the fig tree in Scriptures has been symbolic for national Israel similar to the vine of Isaiah 5:1-7. In this sense, the people are given additional time to receive the Word from the Lord.^{^[7]}

[1]. Geikie, The Life and Words. 2:640.

[2]. Isa. 60:21; Jer. 45:4; Jubliees 1.16; 7.34; 21.24; 1 Enoch 10:16; 84.6; 93.2; 1 QS 8.5; 11.8; CD 1.7. See discussions on the fig tree in 02.03.04 “Education,” and 13.02.01.

[3]. Kaufmann, Matenot Ha-Kodesh 101-15; Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 125.

[4]. Freeman, The New Manners and Customs of the Bible. 508.

[5]. Vine, “Abolish.”Vine’s Complete Expository Dictionary. 2:3.

[6]. Cheney, The Life of Christ in Stereo. 226-28.

[7]. In an historic sense, two trees have symbolized Israel, the fig and the date palm. The image of date palms is seen on ancient coins and relief carvings. However, only the fig tree has any biblical references and symbolism to the people and nation.

09.03.10 STOOPED WOMAN HEALED

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09.03.10 Lk.13:10-17

STOOPED WOMAN HEALED

¹⁰As He was teaching in one of the synagogues on the Sabbath, ¹¹a woman was there who had been disabled by a spirit for over 18 years. She was bent over and could not straighten up at all. ¹²When Jesus saw her, He called out to her, “Woman, you are free of your disability.” ¹³Then He laid His hands on her, and instantly she was restored and began to glorify God.

¹⁴But the leader of the synagogue, indignant because Jesus had healed on the Sabbath, responded by telling the crowd, “There are six days when work should be done; therefore come on those days and be healed and not on the Sabbath day.”

¹⁵But the Lord answered him and said, “Hypocrites! Doesn’t each one of you untie his ox or donkey from the feeding trough on the Sabbath and lead it to water? ¹⁶Satan has bound this woman, a daughter of Abraham, for 18 years — shouldn’t she be untied from this bondage on the Sabbath day?”

¹⁷When He had said these things, all His adversaries were humiliated, but the whole crowd was rejoicing over all the glorious things He was doing.

Scholars believe this is the last recorded synagogue incident in the life of Jesus. In the audience there was a woman who apparently had a curvature of the spine. Her condition would appear to have been a purely physical problem, but she was bound by Satan. Such a combination of illness and demonic oppression was recognized in Judaism.^{^[1]} Jesus said, “Woman, you are free of your disability,” then she was freed from her disability, and He laid hands on her. This suggests a demonic stronghold because Jesus never laid hands on anyone under demonic oppression or possession. If He touched the person, it was only after that individual was “loosed” or “restored” from the oppressor. Jesus did not come to heal the sick, heal the blind, raise the dead, or do other miracles per se, but He came to destroy the works of the devil which cause sickness, blindness, and death so that man would be restored into the image of God. Amazingly, the synagogue leader was incensed at the healing and, thereby, displayed complete lack of compassion for her infirmity.

“She was bent over.” Some medical scholars believe this woman suffered from spondylitis ankylopoietica, an ailment that is a fusion of the spinal joints.^{^[2]} Her bones were not only inflexible, but they were a long rigid mass of bone in a bent-over position.

The synagogue leader, or president, is a clear illustration of the problem Jesus had with national Israel. The woman was referred to as a “daughter of Abraham,” and, as such, was a rightful heir to all of the blessings promised by the Abrahamic Covenant.^{^[3]} Yet the restrictive Oral Laws of “national Israel” kept her from receiving what was rightfully hers. Into the life of Israel came Jesus, to set people free from their oppression – but the religious leaders opposed Him. They were as rigid and inflexible as she had been.

The nation was given the laws of God so that the Jewish people would live holy lives and tell other nations to do the same. Israel failed to do this; consequently, the nation was invaded, tribes taken captive, and the land plundered by foreign armies.^{^[4]} Once they returned to the Promised Land, they had a host of invading armies: the Persians, the Greeks, and finally the Romans.^{^[5]} Just as the stooped woman had lived a crippled life, so Israel had become spiritually crippled. Jesus called her to Himself and healed her, just as He desired to call Israel to Himself and heal the nation. But rather than accepting Him or His healing, national Israel rejected Him as represented by the ruler of the synagogue who rebuked Him for performing a healing on the Sabbath Day.^{^[6]} Jesus then informed the ruler that it was permissible for him to untie a donkey and give it water on the Sabbath, yet this woman who was heir to the covenant of Abraham could not receive a blessing on the holy day. Jesus demonstrated compassion while her rabbi showed only religious legalism, which is why Jesus was merciless toward him. The lesson is simple: Anyone who desires compassion from Jesus must be compassionate to others.

09.03.10a

[1]. See Dead Sea Scroll 1QapGen 20:16-29.

[2]. Lang, Know the Words of Jesus. 317.

[3]. For a study of Jewish covenants from a messianic Jewish perspective, see Arnold Fruchtenbaum, Israelology: The Missing Link in Systematic Theology.

[4]. See 03.02.04 and 03.02.08.

[5]. For the Persians see 03.04.02, the Greeks see 03.04.07, and the Romans see 03.05.24.

[6]. An excellent resource for further study is Hagner, “Jesus and the Synoptic Sabbath Controversies.” 270-88.

09.03.11 PURPOSE OF PARABLES

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09.03.11 Mt. 13:10-17 (See also Mk. 4:10-12; Lk. 8:9-10)

PURPOSE OF PARABLES

¹⁰Then the disciples came up and asked Him, “Why do You speak to them in parables?”

¹¹He answered them, “Because the secrets of the kingdom of heaven have been given for you to know, but it has not been given to them. ¹²For whoever has, more will be given to him, and he will have more than enough. But whoever does not have, even what he has will be taken away from him. ¹³For this reason I speak to them in parables, because looking they do not see, and hearing they do not listen or understand. ¹⁴Isaiah’s prophecy is fulfilled in them, which says:

You will listen and listen;

Yet never understand.

And you will look and look,

Yet never perceive.

¹⁵For this people’s heart has grown callous;
their ears are hard of hearing,
and they have shut their eyes;
otherwise they might see with their eyes
and hear with their ears,
understand with their hearts

and turn back—
and I would cure them (Isa. 6:9-10).

¹⁶“But your eyes are blessed

because they do see,

and your ears

because they do hear!

¹⁷For I assure you:

Many prophets and righteous people longed to see the things you see

yet didn’t see them;

to hear the things you hear

yet didn’t hear them.

Because Jewish leadership rejected Jesus, He began to use parables in His public teaching, and privately explained their meaning to His disciples and followers (Mt. 13:10). The parable, or the Hebrew term mashal, was a teaching method familiar to them since the days of the Judges.^{^[1]} His critics who had hardened their hearts against Him would not be able to understand; so they continued in their determined unbelief.^{^[2]} But His teachings His disciples and followers were to understand pertained to the Kingdom of God / Heaven.

“Because the secrets of the kingdom of heaven.” Some scholars use the word mysteries instead of secrets translated from the Greek word musterion. The word appears only in this passage and its parallels; a technical term that refers to the divine revelation that was hidden until the proper time for its revelation.^{^[3]} It does not refer to anything that is complicated, difficult, mystical, or related to a mystery religion, but refers to that which is clear to the insider but not to the outsider.^{^[4]} The mystery of the Kingdom of God is the character and personality of God renewed in the life of every believer that extended to all Jews and Gentiles.

“You will listen and listen.” This quotation from Isaiah 6:9 indicates that the religious leaders did not want to understand and, therefore, the truth was hidden from them. God does not force anyone to understand His truths. He provides clarity of mind to those who wish to understand and if His word is rejected the unbeliever is given what he desires – darkness of truth.

Parables are figures of speech and explain divine principles by comparing a known realm to an unknown realm. That is why Jesus often used the literary formula phrase, “The Kingdom of God is like . . .” Parables always have a single theme or single answer to a question, but are never to be used to develop doctrine. They are short stories that often include a key figure, such as a king, farmer, or shepherd who is representative of God. He used a variety of figures of speech such as puns, riddles, and hyperboles (exaggerations) in his parables as seen in Appendix 11.^{^[5]}

A Lesson in First Century Hermeneutics:

09.03.11.X The First Principle Of A Parable.

Generally, the first principle in a parable is the only principle of the parable. Other details are not to be stressed, but they “paint the picture” for ease of memorization. Most of the parables that Jesus presented have these qualities:

The term parable is translated from the Greek word parabole (3850) which literally means to place side by side or comparison.^{^[6]} By using parables, Jesus set human events and affairs aside spiritual concepts so these could be compared. He essentially taught the Kingdom of God by beginning with the “known” (human experiences) and going to the “unknown” (spiritual concepts).

Parables contain less than holy human characteristics and are presented to warn the audience.

Parables reveal a principle of God to men and the world. Essentially, these describe the conduct that is desirable or a characteristic of God and His relationship with humanity.^{^[7]} Many of the parables of Jesus convey a truth that could not be communicated in any other way.

In nearly every parable, there are two characters that appear to be significant, but one is ignoble and the other is always noble.

The poetic style of a parable is a memory device children learned at home and in the synagogue school. Hence, everyone knew how to speak and think poetically. When listening they did so with a degree of anticipation because parables have predictable patterns of ideas. Jesus and His parables are inseparable. To understand the parables is to understand Jesus and vice versa.^{^[8]} Thinking, speaking, and teaching with parables were common at this time. The use of parables was certainly not new to the listeners of Jesus as there are many in the Hebrew Bible and other literary sources. To understand the parables of Jesus, one should understand rabbinic literature as well, since Jesus taught in the typical rabbinic style.^{^[9]} Possibly the most amazing feature of the parables of Jesus is that the religious leaders did not understand them.

The Jewish people looked upon Jesus with wonder and full expectation that He would re-establish the Davidic Empire of His famous forefather. Knowing this, Jesus proceeded to give seven prophetic parables concerning His heavenly kingdom. These parables summarize the contrasts between the expectations of the Jews and what Jesus was about to institute in His Kingdom of God.^{^[10]}

There are essentially four reasons why Jesus used parables.^{^[11]}

People were already familiar with parables since there are 58 of them in the Hebrew Bible. The most famous one is of the prophet Nathan and King David (2 Sam. 12:1-7). Furthermore, the rabbis used them frequently in their teaching. The Talmud and other Jewish writings contain some five thousand parables, many of which originated in the Old Testament era.^{^[12]}

These were learning tools. When Jesus used parables, He structured them around events or stories that people already knew. This helped them to remember them.

A parable is an excellent tool with which to describe an abstract idea in a pictorial form. They already thought pictorially since Hebrew is a pictorial language.^{^[13]} Little wonder then, that the Apostle Paul once said the following comment about God:

For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people are without excuse.

Romans 1:20

Finally and possibly most important, a parable forces a person to think for himself. Someone is more likely to accept a new idea, such as the Kingdom of God concept, if he thinks through it and accepts it. While it seems that Jesus deliberately cloaked His message within the secrecy of a parable, He in fact challenged and compelled listeners to think for themselves and then render a decision. His critics were blinded because they permitted their own ideas to dominate what they heard from the Savior.

< ——————————————– >

09.03.11a

[1]. See Judges 9:7, Ezekiel 13:11, Isaiah 5:1 and others.

[2]. See Appendix 10, “The Parables of Jesus.”

[3]. Hendry, “Mystery.” 156-57; See also Col. 1:26-27; 2:2;4:3; 2 Thess. 2:7; 1 Tim. 3:9, 16; Rev. 1:20; 10:7 17:5, 7.

[4]. Barclay, “Mark.” 91; Lang, Know the Words of Jesus. 237.

[5]. See “Kinds of Poetic Parallelisms used in the Gospels” in Appendix 11.

[6]. Lang, Know the Words of Jesus. 241; Herbert, “Parable.” 162; Vine, “Figure.” Vine’s Complete Expository Dictionary. 2:236, and “Parable.” 2:457.

[7]. Metzger, The New Testament. 141-43.

[8]. Marshall, “Parables.” 3:1154.

[9]. Young, Jesus the Jewish Theologian. 75.

[10]. Richards, The Bible Reader’s Companion. 615.

[11]. For further study see two excellent works by Brad H. Young. Jesus and His Jewish Parables. (Tulsa, OK: Gospel Research Foundation, 1989) and Jesus the Jewish Theologian. (Peabody, MA: Hendrickson, 1995).

[12]. Bivin and Blizzard, Understanding Difficult Words. 73-78.

[13]. An example of pictorial imagery is the Genesis account of Eve being created from Adam’s rib. This is an ancient Hebraic way of saying that God took the rib from Adam’s side to make him complete. This interpretation has no reflection upon the actual physical event of what or how it occurred.

09.03.12 PARABLES FULFILL PROPHECY

Bill Heinrich - Jan 05, 2016 - Comments Off

09.03.12 Mk. 4:33-34; Mt. 13:34-35

PARABLES FULFILL PROPHECY

Mk. ³³He would speak the word to them with many parables like these, as they were able to understand. ³⁴And He did not speak to them without a parable. Privately, however, He would explain everything to His own disciples.

Mt. ³⁴Jesus told the crowds all these things in parables, and He would not speak anything to them without a parable, ³⁵so that what was spoken through the prophet might be fulfilled:

I will open My mouth in parables;
I will declare things kept secret
from the foundation of the world (Ps. 78:2).^{^[1]}

[1]. Concerning parables, see the reference to Isaiah 6:9-10 Jesus made in Matthew 13:15.

09.03.13 Sea of Galilee PARABLE OF THE SOWER

Bill Heinrich - Jan 05, 2016 - Comments Off

09.03.13 Mt. 13:1-9 (See also Mk. 4:1-9; Lk. 8:4-8) Sea of Galilee

PARABLE OF THE SOWER

On that day Jesus went out of the house and was sitting by the sea. ²Such large crowds gathered around Him that He got into a boat and sat down, while the whole crowd stood on the shore. ³Then He told them many things in parables, saying:

“Consider the sower who went out to sow. ⁴As he was sowing,

A some seed fell along the path,

and the birds came and ate them up.

B ⁵Others fell on rocky ground,

Where there wasn’t much soil,

C and they sprang up quickly,

Since the soil wasn’t deep.

D ⁶But when the sun came up

C’ they were scorched,

and since they had no root, they withered.

B’ ⁷Others fell among thorns,

And the thorns came up and choked them.

A’ ⁸Still others fell on good ground

and produced a crop:

some 100, some 60, and some 30 times what was sown.

⁹Anyone who has ears should listen!”

Because some synagogues were closed to Him, some scholars have suggested that He may have been excommunicated from them. For example, He was welcomed to speak in His Nazareth congregation, but after the sermon that He gave, they wanted to throw Him over a cliff. Does anyone think that He was ever welcomed back?

Messianic scholars say that this parable (Mt. 13:1-9) is a reflection of Isaiah 55:20-11, because Isaiah’s passage is a comparative narrative relating the rain and the sower to the word of God and its intended divine purpose. For memory purposes, there are three kinds of losses that are balanced with three kinds of abundance. The losses were seeds that were devoured by birds, scorched by the sun, and others choked by thorns and weeds. But those that grew were beyond abundant – some a hundred fold, some sixty fold, and others thirty fold abundance. Note the parallel themes in the following two verses:

¹⁰For just as rain and snow fall from heaven
and do not return there
without saturating the earth
and making it germinate and sprout,
and providing seed to sow
and food to eat,

¹¹so My word that comes from My mouth
will not return to Me empty,
but it will accomplish what I please
and will prosper in what I send it to do.”

Isaiah 55:10-11

There are two views on how farmers sowed their seed throughout history.

They sowed their seed on the ground and then plowed the soil.

They plowed the field, sowed the seed, and then plowed perpendicular to the direction first plowed.

When the seeds were sown they were either,

Cast by hand^{^[1]}

Or a sack with small holes was tied to the back of a donkey and the beast was walked back and forth across the field.

Regardless of the method of casting seed, it was a highly inefficient method of planting crops. Seeds often fell in areas that were rocky, full of thorns or along a pathway where they could not sprout. This method of sowing did not change until the beginning of the agricultural revolution in England in the early 1700s.

Critics have commented on the multiplication of seed “a hundred, sixty, or thirty times” as being an exaggeration. However, a non-Jewish witness of this era confirms the accuracy of the words of Jesus. Marcus Terentius Varro (116 – 27 B.C.) was a Roman scholar thought to have been of the equestrian rank and, as such, had the finances for extensive travel and the establishment of his own library. He produced 74 literary works on numerous topics, including agriculture. In his work, Agriculture, he identified three areas in the Roman Empire where crop yields were one hundred fold:

In Sybaris located in Italy,

Near Gadara in the district of Syria, and

In Byzacium located in Africa

Of interest in this study is Gadara that Varro mentioned as being in Syria because this region was under the Roman governmental district headquarters in Damascus, Syria.^{^[2]} More specifically, he wrote,

Around Sybaris in Italy the normal yield is said to be even a hundred to one, and a like yield is reported near Gadara in Syria, and for the district of Byzacium in Africa. It also makes a great difference whether the planting is on virgin soil or on what is called restibilis— land cultivated every year — or on vervactum, which is allowed sometimes to lie fallow between crops.

Varro, Agriculture 1:44:2^{^[3]}

The area Varro described near Gadara is in the region southeast of the Sea of Galilee. It has the same soil composition as the Galilee area. Therefore, when Jesus spoke of a hundred fold increase, it was not an exaggeration; it was a multiplication factor with which the Galileans were well acquainted.

In addition to Varro, another author who described the bounty of this land is Herodotus. He said that,

In grain, it is so fruitful as to yield commonly two-hundred fold; and when the production is the greatest, even three-hundred fold.

Herodotus, The Histories 1.93

The three ancient witnesses concerning the abundant crop yields clearly testify that the biblical narrative is not an exaggeration.

“Anyone who has ears should listen.” The Greek literally translated reads, “He who has ears, let him hear.”^{^[4]} It means emphatically to “pay attention!”^{^[5]} This strange passage hardly makes any sense to the modern reader, but to the first century Jew it was an invitation to seek the deeper meaning of what Jesus was speaking. In essence, Jesus said that there are many who hear but they do not understand or perceive His words. However, they should understand.

[1]. To “cast by hand” means to take a handful of seeds and throw them by hand over a desired area.

[2]. It should be noted that the tetrarchs, puppet kings, and other rulers of Galilee, Judea, Samaria, Perea, and Banias were also under the control of district headquarters located in Damascus at this time.

[3]. http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Varro/de_Re_Rustica/1*.html Retrieved July 9, 2011.

[4]. Vincent, Word Studies in the New Testament. 1:80.

[5]. Bock, Jesus According to Scripture. 204.

09.03.14 PARABLE OF SOWER EXPLAINED

Bill Heinrich - Jan 04, 2016 - Comments Off

09.03.14 Mt. 13:18-23 (See also Mk. 4:13-20; Lk. 8:11-15)

PARABLE OF SOWER EXPLAINED

¹⁸“You, then, listen to the parable of the sower:

¹⁹When anyone hears the word about the kingdom

and doesn’t understand it,

the evil one comes and snatches away what was sown in his heart.

This is the one sown along the path.

²⁰And the one sown on rocky ground

this is one who hears the word

and immediately receives

it with joy.

²¹Yet he has no root in himself, but is short-lived.

When pressure or persecution comes because of the word, immediately he stumbles.

²²Now the one sown among the thorns

this is one who hears the word,

but the worries of this age and the seduction of wealth choke the word, and it becomes unfruitful.

²³But the one sown on the good ground

this is one who hears

and understands the word,

who does bear fruit and yields:

some 100, some 60, some 30 times what was sown.”

Parables illustrated His teachings through careful thought and discovery and, therefore, listeners were challenged to make a decision. To get them to change their ideas was difficult for several reasons:

Everyone had preconceived ideas of the messiah.^{^[1]}

Many had preferred the cultural popular Hellenistic lifestyle rather than obedience to God.

Many preferred a materialistic life over a sacrificial one.

An example is found in the Parable of the Sower, where Jesus mentioned four types of soil:

Soil along a walkway, common path or road represents those persons who hear the Word but are indifferent to it.

Stony ground represents seeds that sprouted, those persons who heard the message but quickly forgot it.

Thorny ground represents seeds that sprouted but got choked out because the thorny bushes over took them. It represents those who received the message but permitted the “thorns” of worldly affairs choke the Word of God out of their lives.

Good ground represents seeds that produced a plentiful harvest as well as a believer who did likewise.

These types of soil were commonly found on hillside terraced farms. For centuries peasant farmers terraced their land to prevent erosion and produce bountiful crops. A terraced area was created when a stone retaining wall, usually three to four feet high, was erected parallel along the side of the hill and backfilled with fertile ground to create a level area (see illustration 09.03.14.A below). Where the filled-in area met the natural hillside, there was generally little or poor quality dirt and only weeds and thorns could grow there. It was here that another terraced retaining wall was built with its backside also filled in. Therefore, while the large area of the terraced land was highly productive, soil near the top of one retaining wall was stony, as was the soil near the bottom of another retaining wall, but the area between could produce a hundred fold.

09.03.14.A. AN ILLUSTRATION OF TERRACED LAND (3)

09.03.14.A. AN ILLUSTRATION OF TERRACED LAND. Retaining walls (RW) were built about two to four feet high and backfilled (BF) with dirt brought in from other areas to create a level area. Soil near the top of a retaining wall (1) was stony. While soil near the large center area was fertile and productive (2), the soil near the bottom of the next retaining wall was poor thorny soil (3). Consequently, a hillside that had poor agricultural prospects was changed into highly productive land. Illustration by the author.

09.03.14a

The parable is not concerned about preaching the Word, but rather, the attitude and response of the people who hear the gospel; not about people who reject Jesus, but those who accepted Him. Obviously not everyone who accepted Jesus stayed with Him. Therefore, in a very real way, this parable is one of productivity for the Kingdom of God. The seed will always be ready to grow, regardless of how it is received.

09.03.14.B. OLIVE TREES ON TERRACED HILLSIDE

09.03.14.B. OLIVE TREES ON TERRACED HILLSIDE. A grove of olive trees grows on a terraced hillside where the retaining walls are in poor condition due to a lack of maintenance. Photograph by the author.

Some seeds may fall along the rocks, such as along the terraced wall or the hill country north of Galilee and close to the Golan Heights. Some may fall along the Roman roads like the Via Maris, and some may fall among thorns that resulted from the ground being cursed, some may fall in the rich fertile valley of Galilee where the most bountiful wheat in Israel grew. Every Jew who heard Jesus speak was very well aware of these illustrations; word-pictures of the seed are in reality the Word of God with the intent of a bountiful harvest. Jesus referred to four types of disciples who were involved with Torah studies. The message of Jesus was the fulfillment of the Torah. All disciples are expected to produce a harvest of some type, whatever their calling. However, any potential harvest is dependent upon the condition of the soil, meaning the condition of the heart of the one who hears the Word (receives the seed), and how that Word is nurtured, cultivated, and discipled into a mature believer who brings forth bountiful fruit.

This parable follows the illustration given by Isaiah who spoke of the rain and snow that prepared the soil for seed, so the seed would sprout and eventually provide for bread (Isa. 55:10). The prophet then used this pictorial illustration to say that in a similar manner the Word of God will go forth, be productive, and accomplish its intended purpose (Isa. 55:11). In the days of Jesus, this passage was understood as describing the study of Torah. However, while many chose to follow Jesus, others became quite hostile and for this reason He quoted Isaiah 6:9-10:

⁹And He replied: Go! Say to these people:

Keep listening,                                                                                                                                   but do not understand;
keep looking,                                                                                                                                      but do not perceive.
¹⁰Dull the minds of these people;

deafen their ears                                                                                                                                and blind their eyes;
otherwise they might see                                                                                                                   with their eyes
and hear                                                                                                                                             with their ears                                                                                                       and understand with their minds,
turn back, and be healed.

Isaiah 6:9-10

Neither Isaiah nor Jesus desired people to have clouded minds; both gave a clear illustration of the Word of God. But some people chose not to follow and, as a result, they stumbled. As every pastor knows all too well, not everyone in his congregation is willing to listen and obey, because every church has the “four types of soil.” In this case, Jesus not only gave the parable but also its explanation. In the Parable of the Sower, which might be better called the Parable of the Soils, Jesus described the various responses to His ministry. Nonetheless, there are three important points about the farmer that pertain to the sowing and reaping narrative.

The sower reaps what he sows

The sower will reap after he sows, in a different season

The sower always expects to reap more than he has sown.

⁷Therefore, brothers,

be patient until the Lord’s coming.

See how the farmer waits for the precious fruit of the earth and

is patient with it

until it receives the early and the late rains.

⁸You also must be patient.

Strengthen your hearts, because the Lord’s coming is near.

James 5:7-8

If the word of God is considered a seed, it will be rejected by some people (the poor soil). Others will accept it for a while but then return to their worldly ways. Still others will decide to accept it and permit it to transform their lives. They will produce a bountiful crop, as demonstrated by the good works and ministry that will come from their lives. The harvest imagery is a common figure representing the final gathering of souls for God’s kingdom (Joel 3:13; Rev. 14:14-20). However, there is also a counterfeit sower who sows evil in the hearts of men. For that reason, the parable of the wheat and tares follows the parable of the sower above.

“Pressure.” The Greek term thlipsis (2347), means anything which burdens the spirit. The term includes extreme pressure that results from the calamities of war (Mt. 24:21, 29).

“Understands the word.” The term understand is not related solely to intellectual knowledge, but includes the understanding that to be a follower of Jesus there will be times of suffering and persecution.

Jesus and other orthodox rabbis based their teachings on various Old Testament passages. Therefore, it can be expected that many of their parables and stories were similar. Jesus, being a Master Teacher, built upon various stories and life experiences that His audience already knew. The four soils parable was one that was common knowledge, but a version of it was recorded by a Rabbi Haggai bar Eleazar who is believed to have lived a century or two after Jesus.

There are four types [of people] among those who sit in the presence of the rabbis: the sponge, the funnel, the strainer, and the sieve. “The sponge,” which soaks up everything. “The funnel,” which takes in at this end and lets out at the other, “The strainer,” which lets out the wine and retains the dregs. “The sieve,” which removes the chaff and retains the fine flour.

Mishnah, Pirke Avot 5:15^{^[2]}

It is generally assumed by scholars that Rabbi Haggai and other rabbis had basic knowledge of Jesus, but they certainly did not mimic Him. They and Jesus did, however, share a common cultural context and all based their teachings upon the Hebrew Bible and connected the character of God with His people.

Finally, in a note of trivia, the method of planting seeds as described in this parable did not change for centuries until 1701. At that time Jethro Tull (1674 – 1741), an English agricultural pioneer, invented the horse-drawn grain drill that placed seeds in neat rows.^{^[3]} This invention was followed by his second invention of the horse-drawn hoe after which he made improvements to the horse-drawn plow (plough). His ideas helped initiate the agricultural revolution. Until his inventions, readers easily identified with the parable, but as agricultural methods changed and people became more distant from farming, modern readers find themselves with challenges of understanding this parable.

[1]. See 12.03.01.Q1 “What ‘Messianic problems’ did the Jewish leaders have with Jesus?” and 12.03.01.A “Chart of Key Points of the Messianic Problems.” See also 02.03.09 “Messianic Expectations”; 05.04.02.Q1 “What were the Jewish expectations of the Messiah?” and Appendix 25: “False Prophets, Rebels, Significant Events, and Rebellions that Impacted the First Century Jewish World.”

[2]. Cited by Young, The Parables of Jesus, 59.

[3]. http://inventors.about.com/library/inventors/bljethrotull.htm. Retrieved September 15, 2013.

09.03.15 PARABLE OF THE WHEAT AND TARES

Bill Heinrich - Jan 04, 2016 - Comments Off

09.03.15 Mt. 13:24-30 (See also Mk. 4:26-29)

PARABLE OF THE WHEAT AND TARES

²⁴He presented another parable to them:

“The kingdom of heaven may be compared to a man

who sowed good seed in his field.

²⁵But while people were sleeping, his enemy came,

sowed weeds among the wheat, and left.

²⁶When the plants sprouted and produced grain, then the weeds also appeared. ²⁷The landowner’s slaves came to him and said, ‘Master, didn’t you sow good seed in your field? Then where did the weeds come from?’

²⁸“‘An enemy did this!’ he told them.

“‘So, do you want us to go and gather them up?’ the slaves asked him.

²⁹“‘No,’ he said. ‘When you gather up the weeds, you might also uproot the wheat with them. ³⁰Let both grow together until the harvest. At harvest time I’ll tell the reapers: Gather the weeds first and tie them in bundles to burn them, but store the wheat in my barn.’”

09.03.15.A. WHEAT AND TARES

09.03.15.A. WHEAT AND TARES. Wheat (left) and tares grow together in the same field, are similar in appearance, and usually only the farmer can distinguish the difference between them. But by harvest time, the wheat has a full head of grain while the tares fall to the ground as shown. Tares also have a root system that intertwines with the root systems of the wheat, thereby stealing strength from them. Photographed by the author.

The Parable of the Wheat and Tares is a parable of those who call themselves “Christians” and are regular attendees in the local church. Everyone knows that some take their faith much more seriously than do some others. This parable is one of separation – a separation of those who are truly believers from those who simply mimic the Christian faith. It is one of several parables of separation and is explained in Matthew 13:36-43. Notice the list of characters:

Cast of Characters

Field The local church

Wheat Believers who resisted temptations by the evil one

Tares (weeds) Believers who accepted temptations by the evil one

Son of Man Final Judge assisted by angels

Tares are known botanically as the “bearded darnel” (Silium temulentum) and are, in fact, a poisonous rye grass that if eaten, will cause nausea, convulsions, diarrhea, and frequently death. Its appearance is identical to wheat until its ears (the seed pods) appear.^{^[1]} Tares are found throughout the Middle East and in ancient times were not considered to be a different kind of plant, but a form of degenerated wheat.^{^[2]} For that reason it was also known as a bastard wheat.^{^[3]}

The listeners understood the “tare” to be a degenerate believer who maintained the image of a faithful follower. As the wheat and the tares are indistinguishable in the field until each produces its own fruit, so likewise those in the congregation are indistinguishable until the fruit of their lives becomes evident.^{^[4]} The essence of the message is that one day Jesus Himself will judge the church and separate the true believers from those who claim to be His followers, but have not lived by faith and obedience.

“Tie them in bundles to be burned.” Jesus now begins to use the powerful judgmental law of John the Baptist. Those who faithfully attend church but also maintain a worldly lifestyle will receive their just reward. Decisions determine destiny.

09.03.15a

[1]. Geikie, The Life and Words. 2:628.

[2]. Jerusalem Talmud, Kiliam 26d.

[3]. Pentecost, The Words and Works of Jesus Christ. 216.

[4]. Pentecost, The Words and Works of Jesus Christ. 216; Edersheim, The Life and Times of Jesus the Messiah. 406.

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Unit 09 – Turning Point In The Ministry Of Jesus

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