Unit 09 – Turning Point In The Ministry Of Jesus

09.03.16 PARABLE OF THE WHEAT AND TARES EXPLAINED

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09.03.16 Mt. 13:36-43

 

PARABLE OF THE WHEAT AND TARES EXPLAINED 

 

36 Then He dismissed the crowds and went into the house. His disciples approached Him and said, “Explain the parable of the weeds in the field to us.”

 

37 He replied: “The One who sows the good seed is the Son of Man; 38 the field is the world; and the good seed — these are the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sowed them is the Devil. The harvest is the end of the age, and the harvesters are angels. 40 Therefore, just as the weeds are gathered and burned in the fire, so it will be at the end of the age. 41 The Son of Man will send out His angels, and they will gather from His kingdom everything that causes sin and those guilty of lawlessness. 42 They will throw them into the blazing furnace where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in their Father’s kingdom. Anyone who has ears should listen!

 

This parable indicates that there will be those who are not serious about their faith and, therefore, will not be accepted into the heavenly kingdom.  When the Apostle Paul said that salvation was by the confession that Jesus is Lord (Rom. 10:9) he immediately connected that with a heartfelt serious belief. The confession is not to be a shallow and meaningless saying.  The early church drew many people into its fold (2 Cor. 9:13; Phil. 1:27) but, of those, there were many who refused to change their sinful way of life.  They were the tares of the parable since they looked like true believers but are not.[1] Jeremiah spoke of the “uncircumcised ear” (6:10), identifying those who hear the message but chose not to obey the warnings of God. Discipline in the form of excommunication was practiced but is almost unheard of today in Western churches.[2]

 

“Blazing furnace.” The term furnace (Gk. kaminos 2575) was used for smelting metal and pottery kiln, and was the hottest fire known in biblical times.[3]

[1]. Martin, Worship in the Early Church. 55.

 

[2]. See 1 Cor. 5:3-5; Tim. 1:19-20; 2 Jn. 9-10; cf. 2 Cor. 2:5-11.

 

[3]. Vine, “Furnace.” Vine’s Complete Expository Dictionary. 2:259.

 



09.03.17 PARABLE OF THE MUSTARD SEED

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09.03.17 Mt. 13:31-32 (See also Mk. 4:30-32; Lk. 13:18-19)

 

PARABLE OF THE MUSTARD SEED

 

31 He presented another parable to them: “The kingdom of heaven is like a mustard seed that a man took and sowed in his field. 32 It’s the smallest of all the seeds, but when grown, it’s taller than the vegetables and becomes a tree, so that the birds of the sky come and nest in its branches.”

 

The mustard plant that Jesus referred to is generally considered to have been black mustard.  It is the same plant as found in the United States although the soil and climate conditions in the Jordan Valley permit it to grow near the height of a horse.[1]  Scientifically, it is known as sinapis nigra, a member of the cruciferae family of plants that has four-petaled flowers. In Jewish writings the term “mustard seed” was an idiom or proverbial meaning anything that was very small, especially if that small item was unclean.[2]

“It is the smallest of all the seeds.”  Critics have maintained that the mustard seed is not the smallest, but, rather, the orchid seed is.  While this is true biologically and globally, Jesus was speaking in a local context to local people, not to a delegation of international botanists. Why would Jesus have made reference to an orchid plant that does not grow in Israel and His listeners would not know anything about it?  Since orchids did not exist in this region. Jesus was teaching that the black mustard seed was the smallest without discrepancy. In the Hebraic idiom, the smallest weight and dimensional measurement that could be made was the weight and diameter of a mustard seed.[3]  The only reason critics can claim error in this passage is because they examined it through a sterile microscope while ignoring the influences of culture, history, social issues, and the Law. Nonetheless, the mustard seed was the smallest seed known to anyone in the ancient Middle East. A Talmudic writer describes the mustard plant as a tree that grew large enough to cover a potter’s shed.[4]  That certainly would have been sufficient for a number of bird species.

Jesus said is that His word and His ministry are like that seed; His kingdom, represented by a few disciples, would expand to a global force.  This is essentially a prophecy in parable form because, by the end of the first century, Christianity was a major force throughout the ancient Middle East.  Furthermore, He said that before He returns, His words would be spoken to every nation (Gk. ethnic group).[5]

 

“The birds of the sky come and nest in its branches.” This imagery is reflective of the biblical passages where a great kingdom was as a large tree with birds nesting in its branches.[6]  Each of these prophets used the allegory of a tree where birds could find rest and shelter.  They likened the tree to a large kingdom that would protect many people and insure their lives.  Jesus used the illustration of a mustard seed as it germinated out of the smallest particle and grows to a height of about ten feet.[7] The imagery of a plant to depict God’s people is common in Judaism.[8]  The rabbis often used expressions related to the smallest seed in the Middle East as a figure of speech for its miniature size.[9] Likewise, the Kingdom of God would germinate out of work of His disciples but would grow to an enormous size (Jn. 17:18).

Finally, and this is an important point, in the Old Testament empires were symbolized by trees.  Examples are found in Daniel 4, Ezekiel 7 and 31. Every great empire such as Egypt, Assyria, Babylon, Persia, Greece, and Rome, began small and grew to massive size. Likewise, the Kingdom of God is as small as a mustard seed, but it will grow to a massive size.

 

On the other hand, in some parables, birds are symbolic of servants of Satan. If this interpretation is correct, then what Jesus was saying was that as the mustard seed grows birds will come to rest in its branches. These birds represent various false teachings and religions that will be attached to or claim to be “Christian.” Jesus repeatedly warned His disciples about false teachers as indicated in Luke 12:1 and Matthew 24:4.

 

  09.03.17.A. YOUNG MUSTARD FLOWERS

09.03.17.A. YOUNG MUSTARD FLOWERS. Young mustard flowers bloom by the rocky roadside and look like ordinary wild flowers until fully mature, when they become larger than most flowering plants in Israel. Photograph by the author.

 

09.03.17a

 

[1]. Geikie, The Life and Words. 2:627.

 

[2]. Mishnah, Niddah 5.2 and Toharot 8.8.

 

[3]. Pentecost, The Words and Works of Jesus Christ. 217.

 

[4]. Mishnah, Niddah 5:2 and Tohoroth 8:8.

 

[5]. Kaiser, Davids, Bruce, and Brauch, Hard Sayings of the Bible. 381-82.

 

[6]. Judg. 9:15; Ezek. 17:22-24; 31:3-14, 22-24; Dan. 4:7-23.

 

[7]. Bock, Jesus According to Scripture. 206.

 

[8]. 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.

 

[9]. B’rakhot 31a and Leviticus Rabbah 31:9 on Leviticus 24:2.

 



09.03.18 PARABLE OF THE YEAST

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09.03.18 Mt. 13:33 (See also Lk. 13:20-21)

 

PARABLE OF THE YEAST

 

33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed into 50 pounds[1] of flour until it spread through all of it.”

 

Just as Jesus illustrated his ministry with a mustard seed, He also used yeast as the metaphor.  Everyone understood how quickly yeast could spread throughout bread dough.  In a similar manner, His Word would spread throughout the world. While at times yeast is symbolic of evil,[2] the use here is obviously in reference to the predicted rapid growth of the church.

[1]. Literally, “three measures” of flour, which scholars believe would be about 50 pounds. See Green, Interlinear Greek-English New Testament; Berry, Interlinear Literal Translation of the Greek New Testament.

 

[2]. Mt. 16:5-12; Lk. 12:1; cf. 1 Cor. 5:6-13.



09.03.19 PARABLE OF THE LIGHTED LAMP

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09.03.19 Mk. 4:21-25 (See also Lk. 8:16-18)

 

PARABLE OF THE LIGHTED LAMP 

 

21 He said to them, “Do you bring in a lamp to put it under a bowl or a bed?  Instead, don’t you put it on its stand? 

 

                22 For nothing is concealed

except to be revealed,

And nothing hidden

            except to come to light

 

                23 If anyone has ears to hear,

He should listen!”

 

24 Then He said to them, “Pay attention to what you hear.

“With the measure you use,

it will be measured

By the measure you use,

                        it will be measured and added to you.  

 

                25 For to the one who has,

it will be given, and

            From the one who does not have,

even what he has will be taken away.”

 

09.03.19.A. FIRST CENTURY HERODIAN OIL LAMP

09.03.19.A. FIRST CENTURY HERODIAN OIL LAMP.  This first century Herodian style lamp is easily identified by its fan-shaped spout and fits in the palm of one’s hand. These were molded of clay and fired in a pottery kiln for hardness.  The fuel was olive oil and a wick was inserted in the small spout.  The short wick absorbed the oil, then was lit and provided minimal lighting in the home. Jesus used common events and objects of daily life to convey his message. Photograph by the author.



09.03.20 PARABLE OF THE SEED GROWING

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09.03.20 Mk. 4:26-29

 

PARABLE OF THE SEED GROWING

 

26 “The kingdom of God is like this,” He said. “A man scatters seed on the ground;  27 he sleeps and rises — night and day, and the seed sprouts and grows — he doesn’t know how. 28 The soil produces a crop by itself — first the blade, then the head, and then the ripe grain on the head. 29 But as soon as the crop is ready, he sends for the sickle, because the harvest has come.”



09.03.21 PARABLE OF HIDDEN TREASURE

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09.03.21 Mt. 13:44

 

PARABLE OF HIDDEN TREASURE

 

13 “The kingdom of heaven is like treasure, buried in a field, that a man found and reburied. Then in his joy he goes and sells everything he has and buys that field.

 

Why would Jesus have referred to a treasure buried in a field?  Commercial banking systems did not exist as they do today.  People of means had to protect their money from thieves and tax collectors. A thief could quickly dig his way through a house if it was constructed with mud bricks near the Mediterranean coast instead of stone, as was done in the mountain region. Tax collectors carefully searched homes to look for hidden wealth – so the next best place to hide it was in a field, or take it to Jerusalem to be stored in the temple. The Mishnah states that this method of keeping money safe was common at the time.[1]  If an invading army came through the area, the family would often bury their wealth. But if those who buried the family’s treasure got killed, the treasure would be lost. The parables of Jesus connected with everyday life events of the first century.

Some scholars have suggested that this parable reflects deceitfulness.[2]  However, Jewish law stated that if the owner did not know of the treasure, he did not own it – it was ownerless.  But he did own the land.[3] One of the Dead Sea Scrolls, known as the Copper Scroll, is not a literary scroll but refers to temple treasures that were buried in various places prior to the Roman destruction. However, the identifiable landmarks described in the Scroll that would lead to the buried treasures, have long been removed and today no one knows where the treasures were hidden.[4]

 

09.03.21.A THE TREASURES OF THE COPPER SCROLL (2)

09.03.21.A THE TREASURES OF THE COPPER SCROLL. The Copper Scroll is one of the Dead Sea Scrolls (3Q15) that was discovered in 1952. Shown above is an electroformed facsimile section of the scroll that describes where the treasures of the temple were hidden prior to the Roman siege in A.D. 70. The account of the Copper Scroll reflects the cultural characteristics of the parable of Jesus. Photographed at the Jordan Archaeological Museum by the author.

[1]. Mishnah, Baba Mesi’a 3.11.

 

[2]. Issler, “Exploring the Pervasive References to Work in Jesus’ Parables.” 327.

 

[3]. Derrett, Law in the New Testament. 3.

 

[4]. The Copper Scroll can be seen in the Jordan Archaeological Museum located in the Citadel of Amman in Amman, Jordan. A few scholars believe that some of the temple treasures were accidently discovered by the Crusaders and carried back to Europe. For more information, see Grant Jeffrey, Unveiling Mysteries of the Bible. 153-60.

 



09.03.22 PARABLE OF VALUABLE PEARL

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09.03.22 Mt. 13:45-46

 

PARABLE OF VALUABLE PEARL 

 

45 “Again, the kingdom of heaven is like a merchant in search of fine pearls. 46 When he found one priceless pearl, he went and sold everything he had, and bought it.

 

In this parable, the Kingdom of Heaven is found as the result of a search, whereas in the previous parable (Mt. 13:44) the Kingdom is found by accident. In the Old Testament, Israel is at times referred to as God’s “treasured possession”[1] and the field is symbolic of the world.  But in the New Testament the treasure is God’s people who accepted the words and work of Jesus. Unlike the previous treasure that is reflective of Israel, any connection of the pearls to the Jewish people or Israel is unknown. It may be that since pearls come out of the sea, the imagery is representative of the Gentile nations (Dan. 7:1-2; Rev. 17:1, 15).[2]  John wrote that the gates of heaven are made of pearl (Rev. 21:21) indicating of their immense beauty and value. This underscores the value of the treasure that someone searched for in the parable.

 

The parable does illustrate, however, that common people had knowledge of objects and places far beyond the world in which they lived. Ancient countryside farmers would normally never encounter pearls, yet they were sufficiently aware of their existence that Jesus made reference to them as an ordinary fact. Jerusalem, with its many wealthy citizens, had pearls and other rare and expensive commodities that normally are not considered to have been part of first century Jewish culture. Only some of those living in a “big city could afford a pearl, which is why the Mishnah says that its price increases when it is brought into a city.[3]

 

“When he found one priceless pearl.” In this short parable, Jesus said that the merchant sold everything that he had to make the purchase, since the pearl was of “great value” or “great price.”  In the book of Acts (4:36) is the account of Barnabas who sold property, gave the funds to the apostles, and became a leader in the church.  He gave all that he had, including his life.

[1]. Ex. 19:5; Deut. 14:2; Ps. 135:4.

 

[2]. Pentecost, The Words and Works of Jesus Christ. (Video “B”).

 

[3]. Mishnah, Arakin 6.5.

 



09.03.23 PARABLE OF THE DRAGNET

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09.03.23 Mt. 13:47-50

 

PARABLE OF THE DRAGNET

 

47 “Again, the kingdom of heaven is like a large net thrown into the sea. It collected every kind of fish, 48 and when it was full, they dragged it ashore, sat down, and gathered the good fish into containers, but threw out the worthless ones. 49 So it will be at the end of the age. The angels will go out, separate the evil people from the righteous, 50 and throw them into the blazing furnace. In that place there will be weeping and gnashing of teeth.

 

This is another parable of separation.  Fishermen worked together to cast a large net in the Sea of Galilee, then men at both ends would drag it to shore.  When the entire dragnet was out of the water, the bad fish were separated from the good ones.

 

09.03.23.A. DRAGNET (4)

09.03.23.A. DRAGNET.  This net is 750 to 1,000 feet long, and with one end on the shore several fishermen in a boat take it out in the water about 300 feet and loop around and return to the shore in a semi-circular manner.  The net has floats along one edge and weights on the other edge that sinks along the bottom.  The ends are then pulled on shore until the entire net is out of the water and the fish are sorted. Google image.

 

The following is another parable of separation.  It is not about those outside of the church, but about those inside. Notice the list of characters:

 

            Cast of Characters

The Sea                       = The local church

Good fish                    = Believers who resisted temptations by the evil one

Worthless fish             = Believers who accepted temptations by the evil one

Angels                         = Agents for the final Judge

 

Some interpretations indicate that the sea represents all the people of the earth, as this is the accepted interpretation of the “sea” in Revelation. However, this parable refers to the fish in the net (church) not all the fish in the sea (world).

 

The Greek term for dragnet is sagene (4522) and appears only once in the New Testament (Mt. 13:47).[1] The sagene net is a long net with each end attached to a boat.  The boats are maneuvered in a circular pattern toward the shore while the drag net literally sweeps the bottom of the sea (hence its name).[2]  It obviously captures everything within the encircled area.[3]

 

Homer, in his Odyssey (12:384-389), states that the slain suitors in the halls of Ulysses were like the fish on the shore caught by nets with a myriad of meshes, meaning dragnets.[4]  But this type of net also has a tendency to catch round river stones which are pulled unto shore along with the fish.  This is why Jesus asked, “If your son would want a fish, would you give him a stone?”  Yet related to this is the fact that the Jews lived according to kosher dietary rules described in Leviticus 11. The good fish collected in baskets were those with fins and scales, such as the fresh water sardine and musht (now called St. Peter’s fish). The undesirable fish was the catfish that had fins but no scales.

 

“Throw them into the blazing furnace … there will be weeping and gnashing of teeth.” Again Jesus used the judgmental language of John the Baptist, insisting that those who reject His message will be damned to an eternal hell. The subject of hell is mentioned more frequently in the New Testament than the subject of heaven.

[1]. See also Isa. 19:8 and Ezek. 26:8; Lang, Know the Words of Jesus. 243; Vine, “Net.” Vine’s Complete Expository Dictionary. 2:430.

 

[2]. Nun, The Sea of Galilee and its Fishermen in the New Testament. 16-22.

 

[3]. http://studybible.info/trench/Net. Retrieved December 8, 2013.

 

[4]. Robertson, Word Pictures in the New Testament. 111.

 



09.03.24 PARABLE OF TREASURES

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09.03.24 Mt. 13:51-53

 

PARABLE OF TREASURES 

 

51 “Have you understood all these things?”

 

“Yes,” they told Him.

 

52 “Therefore,” He said to them, “every student of Scripture instructed in the kingdom of heaven is like a landowner who brings out of his storeroom what is new and what is old.” 53 When Jesus had finished these parables, He left there.

 

A landowner, or in today’s terminology, a homeowner goes to the pantry to get some food.  The implication is that sometimes old food must be thrown out first. Likewise Jesus said that one must cling to the good and discard the bad.

 

“When Jesus had finished these parables.”  Matthew placed this quotation in his gospel as an indicator to the end of this particular teaching. It is a literary tool.  The apostle wrote his gospel as a textbook for Jews to study the Messiahship of Jesus and His Kingdom of God in five teaching sections. Since chapter divisions were unknown at that time (these divisions were added about the year 1250) he used this phrase as a literary device to end one of these sections.  Another literary device is the phrase, “When Jesus had finished saying all these things …” found in 11:1; 19:1; and 26:1.[1]

[1]. Ladd, “Matthew.” 29.



09.04 The Cost Of Following Jesus

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Unit 09

Turning Point In The Ministry Of Jesus

 

Chapter 04

The Cost Of Following Jesus

 

 09.04.00.A. JESUS SAID, “COME UNTO ME.” Painting by Heinrich Hofmann. (2)

09.04.00.A. JESUS SAID, “COME UNTO ME.” Painting by Heinrich Hofmann. Jesus invited all people to be His followers, and He continues to call all those who desire inner peace and a relationship with Him.



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