[Mk. 4:3] Hearken; Behold, there went out a sower to sow:
[4] And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
[The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unplowed, unhumbled, when the seed lies common, to be trodden on by every passenger, then the devil is like the fowls; he comes swiftly, and carries away the word were we are aware.]
[5] And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:
[6] But when the sun was up, it was scorched; and because it had no root, it withered away.
[7] And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
[8] And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.[How much of an increase do you want?]
[9] And he said unto them, He that hath ears to hear, let him hear.[The words of Y’Shua demand attention, and those who speak from Him may command it, and should stir it up.]
[13] And he said unto them, Know you not this parable? and how then will you know all parables?[If you know not this, which is so plain, how will you understand other parables, which will be more dark and obscure? If you know not this, which is intended for your direction in hearing the Word that you may profit by it; how shall you profit by what you are later to hear? This parable is to teach you to be attentive to the Word, and affected by it, that you may understand it. If you receive not this, you will not know how to use the key by which you must be let into all the rest. If we understand not the rules we are to observe in order for our profiting by the Word, how shall we profit by any other rule?]
[14] The sower soweth the word.
[In the great field of the believers the Word of G-d is dispensed to all; it sows at a venture, beside all waters, upon all sorts of ground (Isa. 32:20), not knowing where it will light or what fruit it will bring forth. He scatters it in order to increase it.
Ministers are sowers; they have need of the skill and discretion of the husbandman (Isa. 28:24–26); they must not observe winds and clouds (Eccl. 11:4, 6), but must look up to G-d, who gives seed to the sower.]
[5] And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
[The reason why the word doth not leave commanding, abiding impressions upon the minds of the people is because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the Word. Some are careless forgetful hearers, and these get no good at all by the Word; it comes in one ear and goes out the other; others have their convictions overpowered by their corruptions and they lose the good impressions the word has made upon them so that they get no abiding good by it.]
[16] And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;[It is the ruin of hypocrites that they have no root; they do not act from a living fixed principle. Many are hindered from profiting by the word of G-d, by their abundance of the world. Many a good lesson of humility, charity, self-denial and heavenly-mindedness is choked and lost by that prevailing complacency in the world, which they are apt to have.]
[17] And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.[Impressions not kept will not be durable, but will wear off in suffering and trying times, like footsteps on the sand of the seashore, which are gone the next high tide of persecution. When iniquity doth abound, the love of many to the ways of G-d waxes
cold.
[18] And these are they which are sown among thorns; such as hear the word,[That of the many that hear the word of the gospel and read it and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it. There is but one in four that comes to good. It is sad to think how much of the precious seed of the word of G-d is lost and sown in vain, but there is a day coming when lost sermons must be accounted for.
Many are much affected with the word for the present, whom you receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot.]
[19] And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.[Many that are not openly scandalized so as to throw off their profession, as they on the stony ground did, have the efficacy of it secretly choked and stifled, so that it comes to nothing. They continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell.]
[20] And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.[Fruit is the thing that G-d expects and requires from those that enjoy the gospel: fruit according to the seed, temper of mind, and course of life, agreeable to the gospel, with G-dly graces daily exercised and G-dly duties duly performed. This is fruit, and it will abound to our account. Lastly, no good fruit is to be expected but from good seed. If the seed be sown on good ground, if the heart be humble and holy and heavenly, there will be good fruit and it will abound sometimes even to a hundred fold - such a crop as Isaac reaped, Gen. 26:12.]
[22] For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
[There is no treasure of gifts and graces lodged in any but with design to be communicated; nor was the gospel made a secret to the apostles, to be concealed, but that it should come abroad and be divulged to the entire world.]
[23] If any man have ears to hear, let him hear.[Though the Messiah expounded the parables to His disciples privately, it was with design to make them the more publicly useful; they were taught, that they might teach. It is a general rule that the ministration of the Spirit is given to every man to profit withal, not himself only, but others also. It concerns those who hear the word of the gospel to mark what they hear and to make a good use of it because their weal or woe depends upon it; what he had said before he saith again.]
[24] And he said unto them, Take heed what you hear: with what measure you mete, it shall be measured to you: and unto you that hear shall more be given.
[1. As we deal with G-d, G-d will deal with us; if you be faithful servants to Him, He will be a faithful Master to you; with the upright He will show Himself upright.
2. As we improve the talents we are entrusted with, we shall increase them. If we make use of the knowledge we have for the glory of G-d and the benefit of others, it shall sensibly grow.]
[25] For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.[If the disciples deliver that to the church which they have received of the L-rd, they shall be led more into the secret of the L-rd. Gifts and graces multiply by being exercised and G-d has promised to bless the hand of the diligent.
If we do not use, we lose what we have. Burying a talent is the betraying of a trust that warrants to a penalty. Gifts and graces rust for want of use.]
[26] And he said, So is the kingdom of G-d, as if a man should cast seed into the ground;[The good seed of the gospel sown in the world and in the heart doth by degrees produce wonderful effects, but without noise. It will come up; though it seems lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring up. Let but the Word of Y’Shua have the place it ought to have in a soul and it will show itself, as the wisdom from above doth in a good conversation.]
[27] And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.[The Sower cannot describe how it comes up; it is one of the mysteries of nature. Without controversy, great is the mystery of G-dliness; how G-d manifested in the flesh came to be believed on in the world(1 Tim. 3:16).
3. Thus the word of grace when it is received in faith is in the heart a work of grace, and the preachers contribute nothing to it. The Spirit of G-d is carrying it on when they sleep, and can do no daily business.]
[28] For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.[According to the ordinary course of nature, and by the concurring power of the G-d of nature, the farmer does not stand in his field and shout for the seed to grow.
What we hear, doth us no good, unless we consider it. Those especially that are to teach others must themselves be very observant of the things of G-d; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear by proving all things, that we may hold fast that which is good. We must be cautious and stand upon our guard, lest we be imposed upon.]
[29] But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.[The Messiah gathers in a harvest of honour to Himself. When those that receive the gospel aright have finished their course, the harvest comes when they shall be gathered.]
[30] And he said, Whereunto shall we liken the kingdom of G-d? or with what comparison shall we compare it?[The work of grace is small in its beginnings, but comes to be great and considerable at last.]
Why are you so fearful? how is it that you have no faith?With the signs of the times, and if the WHAT IFS of tomorrow are plaguing you – draw on your faith which comes from hearing the Word of G-d
Showing posts with label Parables. Show all posts
Showing posts with label Parables. Show all posts
Fig Tree
Lesson of the Fig Tree
Jer. 24:1 The L-RD shewed me, and, behold, two baskets of figs were set before the temple of the L-RD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.
[The children of men are all as the fruits of the fig-tree, capable of being made serviceable to G-d and man (Jug. 9:11).]
2. One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.
[Figs . . . first ripe - the "boccora," or early fig first-fruits in the Temple.
The good figs were like those that are first ripe, which are most acceptable (Mic. 7:1) and most prized when newly come into season. These represented the pious captives, that seemed first ripe for ruin, for they went first into captivity, but should prove first ripe for mercy, and their captivity should help to ripen them; these are pleasing to G-d, as good figs are to us, and shall be carefully preserved for use.
The bad figs are such as could not be eaten, they were so evil; they could not answer the end of their creation, were neither pleasant nor good for food. If G-d has no honour from men, or their generation any service, they are even like the bad figs, that cannot be eaten, that will not answer any good purpose.]
3. Then said the L-RD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.
[The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in a total, but a relative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of G-d (compare Jeremiah 52:31-34).]
4. Again the word of the L-RD came unto me, saying,
5. Thus saith the L-RD, the G-d of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good.
[Acknowledge - regard with favor, like as thou lookest on the good figs favorably. For their good - Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so G-d bettered their condition (2 Kings 25:27-30). Daniel and Ezekiel were among these captives.
But those that staid behind were like a child long left to himself, who, when afterwards corrected, is stubborn, and made worse by it, Lam. 3:27. G-d owns their captivity to be his doing. Whoever were the instruments of it, he ordered and directed it.]
6. For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.
[(Jeremiah 12:15). Not pull . . . down . . . not pluck . . . up - only partially fulfilled in the restoration from Babylon; antitypical and fully to be fulfilled hereafter (Jeremiah 32:41, 33:7).
G-d assures them of his protection in their trouble, and a glorious deliverance out of it in due time. Being sent into captivity for their good, they shall not be lost there; but it shall be with them as it is with gold which the refiner puts into the furnace.
1."I will set my eyes upon them for good, to order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it.’’
2. He will be sure to take it out of the furnace again as soon as the work designed upon it is done: I will bring them again to this land. They were sent abroad for improvement awhile, under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father’s house.
3. He will fashion his gold when he has refined it, will make it a vessel of honour fit for his use; so, when G-d has brought them back from their trial, he will build them and make them a habitation for himself, will plant them and make them a vineyard for
Himself. Their captivity was to square the rough stones and make them fit for his building, to prune up the young trees and make them fit for his planting. ]
7. And I will give them an heart to know me, that I am the L-RD: and they shall be my people, and I will be their G-d: for they shall return unto me with their whole heart.
[(Jeremiah 30:2, 31:33, 32:38). Their conversion from idolatry to the one true G-d, through the chastening effect of the Babylon’s captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (Jeremiah 29:13), through the painful discipline of their present dispersion. The source of their conversion is here stated to be G-d's most excellent grace. For they shall return - Repentance, though not the cause of pardon, is its constant accessory: it is the effect of G-d's giving a heart to know Him.
He engages to prepare them for these temporal mercies which he designed for them by bestowing spiritual mercies upon them. It is this that will make their captivity be for their good; this shall be both the improvement of their affliction and their qualification for deliverance. When our troubles are sanctified to us, then we may be sure that they will end well. Now that which is promised is:
1. That they should be better acquainted with G-d; they should learn more of G-d by his providences in Babylon than they had learned by all his oracles and ordinances in Jerusalem, thanks to divine grace, for, if that had not wrought mightily upon them in Babylon, they would for ever have forgotten G-d. It is here promised, I will give them, not so much a head to know me, but a heart to know me, for the right knowledge of G-d consists not in notion and speculation, but in the convictions of the practical judgment directing and governing the will and affections. A good understanding have all those that do his commandments, Ps. 111:10. Where G-d gives a sincere desire and inclination to know him he will give that knowledge. It is G-d himself that gives a heart to know him, else we should perish forever in our ignorance.
2. That they should be entirely converted to G-d, to his will as their rule, his service as their business, and his glory as their end: They shall return to me with their whole heart. G-d himself undertakes for them that they shall; and, if he turns us, we shall be turned. This follows upon the former; for those that have a heart to know G-d aright will not only turn to him, but turn with their whole heart; for those that are either stubborn in their rebellion, or insincere in their religion, may truly be said to be ignorant of G-d.
3. That thus they should be again taken into covenant with G-d, as much to their comfort as ever: They shall be my people, and I will be their G-d. G-d will own them, as formerly, for his people, in the discoveries of himself to them, in his acceptance of their services, and in his gracious appearances on their behalf; and they shall have liberty to own him for their G-d in their prayers to him and their expectations from him.
Note, Those that have backslidden from G-d, if they do in sincerity return to him, are admitted as freely as any to all the privileges and comforts of the everlasting covenant, which is herein well-ordered, that every transgression in the covenant does not throw us out of covenant, and that afflictions are not only consistent with, but flowing from, covenant-love.
8. And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the L-RD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:
[In. . . Egypt - Many Jews had fled for refuge to Egypt, which was leagued with Judea
against Babylon.
Here is the moral of the bad figs. Zedekiah and his princes and partisans yet remain in the land, proud and secure enough, Ezek. 11:3. Many had fled into Egypt for shelter, and they thought they had shifted well for themselves and their own safety, and boasted that though therein they had gone contrary to the command of G-d yet they had acted prudently for themselves. Now as to both these, that looked so scornfully upon those that had gone into captivity, it is here threatened,
1. That, whereas those who were already carried away were settled in one country, where they had the comfort of one another’s society, though in captivity, these should be dispersed and removed into all the kingdoms of the earth, where they should have no joy one of another.
2. That, whereas those were carried captives for their good, these should be removed into all countries for their hurt. Their afflictions should be so far from humbling them that they should harden them, not bring them nearer to G-d, but set them at a greater distance from him.
3. That, whereas those should have the honour of being owned of G-d in their troubles, these should have the shame of being abandoned by all mankind: In all places whither I shall drive them they shall be a reproach and a proverb. "Such a one is as false and proud as a Jew’’—"Such a one is as poor and miserable as a Jew.’’ All their neighbours shall make a jest of them, and of the calamities brought upon them.
4. That, whereas those should return to their own land, never to see it more, and it shall be of no avail to them to plead that it was the land G-d gave to their fathers, for they had it from G-d, and he gave it to them upon condition of their obedience.
5. That, whereas those were reserved for better times, these were reserved for worse; wherever they are removed the sword, and famine, and pestilence, shall be sent after them, shall soon overtake them, and, coming with commission so to do, shall overcome them. G-d has variety of judgments wherewith to prosecute those that fly from justice; and those that have escaped one may expect another, till they are brought to repent and reform. Doubtless this prophecy had its accomplishment in the men of that generation yet, because we read not of any such remarkable difference between those of Jeconiah’s captivity and those of Zedekiah’s, it is probable that this has a typical reference to the last destruction of the Jews by the Romans, in which those of them that believed were taken care of, but those that continued obstinate in unbelief were driven into all countries for a taunt and a curse, and so they remain to this day]
9. And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
[Removed. - (Jeremiah 15:4)."I will give them up to demonstration,
Into all - This verse quotes the curse (Deuteronomy 28:25, 37). Compare Jeremiah 29:18, 22, Psalms 44:13, 14.]
10. And I will send the sword, the famine, and the pestilence, among them, till they
be consumed from off the land that I gave unto them and to their fathers.
Now learn a parable of the fig tree; Matt. 24:32 & Mark 13:28 When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
[To them it is a correcting rod in the hand of a tender Father, while to others it is an avenging sword in the hand of a righteous Judge leading them to repentance.]
This prophecy was designed to encourage and to reprove people that prided themselves as superior.
This shows:
(1.) That we cannot determine of G-d’s love or hatred by all that is before us. When G-d’s judgments are abroad those are not always the worst that are first seized by them.
(2.) That early suffering sometimes proves for the best to us.
It is G-d that puts his gold into the furnace, to be tried; His hand is, in a special manner, to be eyed in the afflictions of good people. The judge orders the malefactor into the hand of an executioner, but the Father corrects the child with His own hand.
(3.) Even this disgraceful uncomfortable captivity G-d intended for their benefit; and we are sure that His intentions are never frustrated: I have sent them into the land of the Chaldeans for their good. It seemed to be every way for their hurt, not only as it was the ruin of their estates, honors, and liberties, separated them from their relations and friends, and put them under the power of their enemies and oppressors, but as it sunk their spirits, discouraged their faith, deprived them of the benefit of G-d’s oracles and ordinances, and exposed them to temptations; and yet it was designed for their good, and proved so, in the issue, as to many of them. Out of the eater came forth meat. By their afflictions they were convinced of sin, humbled under the hand of G-d, weaned from the world, made serious, taught to pray, and turned from their iniquity; particularly they were cured of their inclination to idolatry; and thus it was good for them that they were afflicted, Ps. 119:67, 71.
(4.) G-d promises them that he will own them in their captivity. Though they seem abandoned, they shall be acknowledged; the scornful relations they left behind will scarcely own them, or their kindred to them, but G-d says, I will acknowledge them.
Note, The L-rd knows those that are His, and will own them in all conditions; nakedness and sword shall not separate them from His love.
Jer. 24:1 The L-RD shewed me, and, behold, two baskets of figs were set before the temple of the L-RD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.
[The children of men are all as the fruits of the fig-tree, capable of being made serviceable to G-d and man (Jug. 9:11).]
2. One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.
[Figs . . . first ripe - the "boccora," or early fig first-fruits in the Temple.
The good figs were like those that are first ripe, which are most acceptable (Mic. 7:1) and most prized when newly come into season. These represented the pious captives, that seemed first ripe for ruin, for they went first into captivity, but should prove first ripe for mercy, and their captivity should help to ripen them; these are pleasing to G-d, as good figs are to us, and shall be carefully preserved for use.
The bad figs are such as could not be eaten, they were so evil; they could not answer the end of their creation, were neither pleasant nor good for food. If G-d has no honour from men, or their generation any service, they are even like the bad figs, that cannot be eaten, that will not answer any good purpose.]
3. Then said the L-RD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.
[The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in a total, but a relative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of G-d (compare Jeremiah 52:31-34).]
4. Again the word of the L-RD came unto me, saying,
5. Thus saith the L-RD, the G-d of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good.
[Acknowledge - regard with favor, like as thou lookest on the good figs favorably. For their good - Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so G-d bettered their condition (2 Kings 25:27-30). Daniel and Ezekiel were among these captives.
But those that staid behind were like a child long left to himself, who, when afterwards corrected, is stubborn, and made worse by it, Lam. 3:27. G-d owns their captivity to be his doing. Whoever were the instruments of it, he ordered and directed it.]
6. For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.
[(Jeremiah 12:15). Not pull . . . down . . . not pluck . . . up - only partially fulfilled in the restoration from Babylon; antitypical and fully to be fulfilled hereafter (Jeremiah 32:41, 33:7).
G-d assures them of his protection in their trouble, and a glorious deliverance out of it in due time. Being sent into captivity for their good, they shall not be lost there; but it shall be with them as it is with gold which the refiner puts into the furnace.
1."I will set my eyes upon them for good, to order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it.’’
2. He will be sure to take it out of the furnace again as soon as the work designed upon it is done: I will bring them again to this land. They were sent abroad for improvement awhile, under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father’s house.
3. He will fashion his gold when he has refined it, will make it a vessel of honour fit for his use; so, when G-d has brought them back from their trial, he will build them and make them a habitation for himself, will plant them and make them a vineyard for
Himself. Their captivity was to square the rough stones and make them fit for his building, to prune up the young trees and make them fit for his planting. ]
7. And I will give them an heart to know me, that I am the L-RD: and they shall be my people, and I will be their G-d: for they shall return unto me with their whole heart.
[(Jeremiah 30:2, 31:33, 32:38). Their conversion from idolatry to the one true G-d, through the chastening effect of the Babylon’s captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (Jeremiah 29:13), through the painful discipline of their present dispersion. The source of their conversion is here stated to be G-d's most excellent grace. For they shall return - Repentance, though not the cause of pardon, is its constant accessory: it is the effect of G-d's giving a heart to know Him.
He engages to prepare them for these temporal mercies which he designed for them by bestowing spiritual mercies upon them. It is this that will make their captivity be for their good; this shall be both the improvement of their affliction and their qualification for deliverance. When our troubles are sanctified to us, then we may be sure that they will end well. Now that which is promised is:
1. That they should be better acquainted with G-d; they should learn more of G-d by his providences in Babylon than they had learned by all his oracles and ordinances in Jerusalem, thanks to divine grace, for, if that had not wrought mightily upon them in Babylon, they would for ever have forgotten G-d. It is here promised, I will give them, not so much a head to know me, but a heart to know me, for the right knowledge of G-d consists not in notion and speculation, but in the convictions of the practical judgment directing and governing the will and affections. A good understanding have all those that do his commandments, Ps. 111:10. Where G-d gives a sincere desire and inclination to know him he will give that knowledge. It is G-d himself that gives a heart to know him, else we should perish forever in our ignorance.
2. That they should be entirely converted to G-d, to his will as their rule, his service as their business, and his glory as their end: They shall return to me with their whole heart. G-d himself undertakes for them that they shall; and, if he turns us, we shall be turned. This follows upon the former; for those that have a heart to know G-d aright will not only turn to him, but turn with their whole heart; for those that are either stubborn in their rebellion, or insincere in their religion, may truly be said to be ignorant of G-d.
3. That thus they should be again taken into covenant with G-d, as much to their comfort as ever: They shall be my people, and I will be their G-d. G-d will own them, as formerly, for his people, in the discoveries of himself to them, in his acceptance of their services, and in his gracious appearances on their behalf; and they shall have liberty to own him for their G-d in their prayers to him and their expectations from him.
Note, Those that have backslidden from G-d, if they do in sincerity return to him, are admitted as freely as any to all the privileges and comforts of the everlasting covenant, which is herein well-ordered, that every transgression in the covenant does not throw us out of covenant, and that afflictions are not only consistent with, but flowing from, covenant-love.
8. And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the L-RD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:
[In. . . Egypt - Many Jews had fled for refuge to Egypt, which was leagued with Judea
against Babylon.
Here is the moral of the bad figs. Zedekiah and his princes and partisans yet remain in the land, proud and secure enough, Ezek. 11:3. Many had fled into Egypt for shelter, and they thought they had shifted well for themselves and their own safety, and boasted that though therein they had gone contrary to the command of G-d yet they had acted prudently for themselves. Now as to both these, that looked so scornfully upon those that had gone into captivity, it is here threatened,
1. That, whereas those who were already carried away were settled in one country, where they had the comfort of one another’s society, though in captivity, these should be dispersed and removed into all the kingdoms of the earth, where they should have no joy one of another.
2. That, whereas those were carried captives for their good, these should be removed into all countries for their hurt. Their afflictions should be so far from humbling them that they should harden them, not bring them nearer to G-d, but set them at a greater distance from him.
3. That, whereas those should have the honour of being owned of G-d in their troubles, these should have the shame of being abandoned by all mankind: In all places whither I shall drive them they shall be a reproach and a proverb. "Such a one is as false and proud as a Jew’’—"Such a one is as poor and miserable as a Jew.’’ All their neighbours shall make a jest of them, and of the calamities brought upon them.
4. That, whereas those should return to their own land, never to see it more, and it shall be of no avail to them to plead that it was the land G-d gave to their fathers, for they had it from G-d, and he gave it to them upon condition of their obedience.
5. That, whereas those were reserved for better times, these were reserved for worse; wherever they are removed the sword, and famine, and pestilence, shall be sent after them, shall soon overtake them, and, coming with commission so to do, shall overcome them. G-d has variety of judgments wherewith to prosecute those that fly from justice; and those that have escaped one may expect another, till they are brought to repent and reform. Doubtless this prophecy had its accomplishment in the men of that generation yet, because we read not of any such remarkable difference between those of Jeconiah’s captivity and those of Zedekiah’s, it is probable that this has a typical reference to the last destruction of the Jews by the Romans, in which those of them that believed were taken care of, but those that continued obstinate in unbelief were driven into all countries for a taunt and a curse, and so they remain to this day]
9. And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
[Removed. - (Jeremiah 15:4)."I will give them up to demonstration,
Into all - This verse quotes the curse (Deuteronomy 28:25, 37). Compare Jeremiah 29:18, 22, Psalms 44:13, 14.]
10. And I will send the sword, the famine, and the pestilence, among them, till they
be consumed from off the land that I gave unto them and to their fathers.
Now learn a parable of the fig tree; Matt. 24:32 & Mark 13:28 When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
[To them it is a correcting rod in the hand of a tender Father, while to others it is an avenging sword in the hand of a righteous Judge leading them to repentance.]
This prophecy was designed to encourage and to reprove people that prided themselves as superior.
This shows:
(1.) That we cannot determine of G-d’s love or hatred by all that is before us. When G-d’s judgments are abroad those are not always the worst that are first seized by them.
(2.) That early suffering sometimes proves for the best to us.
It is G-d that puts his gold into the furnace, to be tried; His hand is, in a special manner, to be eyed in the afflictions of good people. The judge orders the malefactor into the hand of an executioner, but the Father corrects the child with His own hand.
(3.) Even this disgraceful uncomfortable captivity G-d intended for their benefit; and we are sure that His intentions are never frustrated: I have sent them into the land of the Chaldeans for their good. It seemed to be every way for their hurt, not only as it was the ruin of their estates, honors, and liberties, separated them from their relations and friends, and put them under the power of their enemies and oppressors, but as it sunk their spirits, discouraged their faith, deprived them of the benefit of G-d’s oracles and ordinances, and exposed them to temptations; and yet it was designed for their good, and proved so, in the issue, as to many of them. Out of the eater came forth meat. By their afflictions they were convinced of sin, humbled under the hand of G-d, weaned from the world, made serious, taught to pray, and turned from their iniquity; particularly they were cured of their inclination to idolatry; and thus it was good for them that they were afflicted, Ps. 119:67, 71.
(4.) G-d promises them that he will own them in their captivity. Though they seem abandoned, they shall be acknowledged; the scornful relations they left behind will scarcely own them, or their kindred to them, but G-d says, I will acknowledge them.
Note, The L-rd knows those that are His, and will own them in all conditions; nakedness and sword shall not separate them from His love.
Pearl of great price
Matt. 13:45-46It is a hidden treasure comparing the kingdom of heaven to small things, because its beginning was small it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms.
1. Y’Shua HaMashiach is the true treasure; in Him there is an abundance of all that which is rich and useful, and will be a portion for us. All fullness (Col. 1:19; Jn. 1:16): treasures of wisdom and knowledge (Col. 2:3), of righteousness, grace, and peace; these are laid up for us in the Messiah; and, if we have an interest in Him, it is all our own.
2. The gospel is the field in which this treasure is hid: it is hid in the word of the gospel, both the Old-Testament and the New-Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isa. 12:3), and the honey in the honey-comb. It is hid, not in a garden enclosed, or a spring shut up, but in a field, an open field; whoever will, let him come, and search the Scriptures; let him dig in this field (Prov. 2:4); and whatever royal mines we find, they are all our own, if we take the right course.
3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it. Those who discern this treasure in the field, and value it aright, hides it, which denotes a holy jealousy, lest we come short (Heb. 4:1), looking diligently (Heb. 12:15), lest satan come between us and it.
4. Their hearts may rejoice, who are yet but seeking the L-rd, Ps. 105:3. He resolves to buy this field: they who embrace gospel offers, upon gospel terms, they who would have saving benefit by the Messiah, must be willing to part with all, that they may make it sure to themselves; must count every thing but loss, that they may win Y’Shua, and be found in Him.
5. That of the pearl of price, which is of the treasure. The dream is thus doubled, for the thing is certain. This parable may be understood of Y’Shua’s seeking, finding, and purchasing His elect. He has sought after them; which implies, that they were lost and going astray. Expresses His great love to them, value for them, and desire after them. He finds them in redemption, and in capable calling; and that they are to Him a pearl of great price; as very precious to G-d, so highly esteemed of by the Messiah, as His portion, His inheritance, and His jewels. He has also parted with all He had for the sake of these persons; He became poor, emptied Himself of everything, even gave Himself a ransom for them, and so made a purchase of them, with the price of His own blood.
6. All the children of men are busy, seeking goodly pearls: one would be rich, another would be honorable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls.
7. Y’Shua HaMashiach is a Pearl of great price, a jewel of inestimable value, which will make those who have it rich, truly rich, rich toward G-d; in having Him, we have enough to make us happy here and for ever.
8. A true Believer is a spiritual merchant, that seeks and finds this Pearl of price; that does not take up with any thing short of an interest in the Messiah, and, as one that is resolved to be spiritually rich, trades high: He went and bought that pearl; did not only bid for it, but purchased it. What will it avail us to know Y’Shua, if we do not know Him as ours, made to us wisdom? 1 Co. 1:30.
9. Whatever stands in opposition to Y’Shua, or in competition with Him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price.
10. The pearl of great price what is of an unspeakable brightness and glory, of intrinsic worth and value, is enriching to those that possess Him, and precious to them that believe; and of such a price, that no valuable consideration can be given for Him. Believers who are seeking after knowledge in every branch of it, natural, moral, seeking to become goodly pearls for the glory of His kingdom.
11. Seek after wisdom and knowledge in the use of proper means, under divine direction, find in the Scriptures and through the ministry of the word, and by prayer and study the truths. Respecting Y’Shua, His person, office, grace and righteousness, transcend a pearl of the highest price; for their brightness, clearness, and perspicuity; for their ornament and glory; for their firmness and solidity; for their virtue and value.
12. To them that know the worth of goodly pearls; and such will buy, but not sell them; reckon all things but loss and dung, in comparison of them; and will contend for them, and stand fast in them.
Are you seeking the Pearl of Great price or accepting counterfeits?
Are you working to become a goodly pearl to be counted as His inheritance?
Caught away/Fig Tree
[Matt. 24:32] Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
[Parable of the fig tree – the end of the Jewish order as they knew it. The Jewish terms end of summer and at the door points back to the text in Amos 8:1. Both Josephus and the Roman historian Tacitus mention several supernatural occurrences that appear to be signs just prior to the destruction of the Temple and Jerusalem. Josephus records: “Before the siege, portents had appeared; foretelling the impending devastation, but the Jews disregarded these warnings of G-d. A star resembling a sword hung over the city, and also a comet that lasted an entire year. And just before the revolt, when the people were coming together for the Feast of Unleavened Bread, a bright light shone around the altar during the night and brightened the sanctuary for half and hour. The people thought is was a good omen, but the sacred scribes told them the contrary. A cow gave birth to a lamb in the Temple Court, and the Eastern Gate of the inner court, which was fastened with iron bars and so heavy that it took 20 men to move it, flew open on its own during the night. At the Feast of Pentecost, when the priests enter the inner court of the Temple, they heard a great noise, and after that the voices of a multitude, saying, “We are leaving this place! We are leaving this place!” As a result of these and other signs as well as the warning of Y’Shua, a multitude of believers did leave Jerusalem at that time and flee to the mountain area of Petra.]
[33] So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
[With the many supernatural signs being witnessed by these first century Jews, it was obvious that the time was approaching in which the believing community should seek refuge elsewhere other than Jerusalem.]
[34] Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
[Josephus tells us that after the rebels fled and the Sanctuary itself and all around it were in flames, the Romans carried their standards into the Temple court, and setting them up opposite the eastern gate, there sacrificed to them, acclaiming Titus as imperator.” The prophecies of the Dead Sea Scrolls, (Habakkuk Com.), could not have been more accurate as they foretold: “They sacrifice to their standards and worship their weapons of war.”
This generation - the ones He was speaking to, at that time. The 40-year generation lasted exactly as He predicted from 30 A.D. to 70 A.D. the exact year in which the Romans destroyed the Temple.]
[35] Heaven and earth shall pass away, but my words shall not pass away.
[36] But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
[37] But as the days of Noe were, so shall also the coming of the Son of man be.
[Noe is the Greek writing for Noah.]
[38] For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
[Giving in marriage represents the idea that women were permitted to marry. The terms giants is used 19 times in the Hebrew Scriptures and often means men with a giant reputation. The major sin, which appears to have polluted the human race in Noah’s day, was the godly line of Seth marring with the ungodly line of Cain.]
[39] And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
[The verses are warning believers not about the rapture (which was not taught in 1800 years) but of the coming of the L-rd.]
[40] Then shall two be in the field; the one shall be taken, and the other left.
[The idea of two being in the field with one being taken and the other left illustrates the 50% of those killed during the first century tribulation. What about the Dead Sa sect of the Essenes? Why did they choose to stay and fight rather than escape to safety? This has to do with a major difference in the theology of the Essenes at Qumran. They believe that fleeing was tantamount to treason and that they were to stay and do battle with the hated Romans, known to them as the Kittim. The War Scroll declares: “Among the poor in spirit there is power…and by the perfect of way all nations of wickedness will come to an end; not one of their mighty men stands..we are the remnant of Thy people.” Notice the language of the Essenes is quite similar to that of the disciples of Y’Shua and the New Testament in that they refer to themselves as the poor in spirit and have power from G-d. There were many other similarities including the fact that they considered themselves to heirs of the Covenant of grace and the New Covenant spoken of by Jeremiah 31:30-31. In the final analysis, the Dead Sea sect decided to remain in the Land of Israel and fight, which let to their extinction.]
[41] Two women shall be grinding at the mill; the one shall be taken, and the other left.
[Even this prophecy, which is almost always understood as a rapture text, had immediate first century application. Remember, the present day ideas being taught concerning the rapture were not a part of first century theology. Actually, we are not saying they will not occur as they are taught, but we are just reporting that historically these ideas were first taught by John Darby in 1830 A.D. as a reference to this several major works can be checked including “Things to Come, p. 165, by Dwight Pentecost, the popular professor of New Testament Literature and Exegesis at Dallas Theological Seminary, and “The Approaching Advent of Christ, p. 18,” by Alexander Reese, as well as Robert Cameron in his work “Scriptural Truth About the Lord’s Return, pp. 72,73.” The historical argument is difficult to overlook since the way the pre-tribulation rapture ideas are presented by modern preachers are new concepts that have evolved in the last 166 years and are not apostolic. Reese records: “About 1830…a new school arose within the fold of pre-millennialism that sought to overthrow what, since the Apostolic Age, have been considered by all pre-millennialism as established results, and to institute in their place a series of doctrines that had never been heard of before. The school I refer to is that of the Brethren or Plymouth Brethren founded by J.N. Darby.” Cameron says along the same line: “Now, be it remembered, that prior to that date, no hint of any approach to such belief can be found in any Believers literature from Polycarp, 120 A.D., down.” This is a doctrine that for 1800 hundred years after the founding of the Church - a doctrine that was never taught a Father or Doctor of the Church in the past - that has no standard commentator or professor of the Greek language in any Theological school until the middle of the Nineteenth century.” One taken and one left - out of the inhabitants of the Land of Israel during this revolt against the Romans roughly one out of every two were cut down by the advancing legions. As they saw it the wicked were the ones off - who are taken. The righteous, representing those Believers who remained in the Land was to be preserved through the darkest days of tribulation. Some scholars believe the precise wording of this prophecy of Y’Shua goes back to Ps. 37:9: “For evil men will be cut off, but those who hope in the L-rd will inherit the land.” This same idea is conveyed in the book of Revelation 7:3-4, with the concept of the sealed 144,000.]
[42] Watch therefore: for ye know not what hour your Lord doth come.
[The ancient Jews divided the night into 3 watches, but by the time of Y’Shua, the Romans had divided the night into 4 watches to relive their solders.]
Fig tree - Israel, as the visible witness of G-d in the world, but generally all within the pale of the visible Believers of G-d; a familiar figure (compare Isaiah 5:1-7'John 15:1-8').
Vineyard - a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.
Came and sought fruit - a heart turned to G-d; the fruits of righteousness; compare Matthew 21:33, 34, and Isaiah 5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.
[Parable of the fig tree – the end of the Jewish order as they knew it. The Jewish terms end of summer and at the door points back to the text in Amos 8:1. Both Josephus and the Roman historian Tacitus mention several supernatural occurrences that appear to be signs just prior to the destruction of the Temple and Jerusalem. Josephus records: “Before the siege, portents had appeared; foretelling the impending devastation, but the Jews disregarded these warnings of G-d. A star resembling a sword hung over the city, and also a comet that lasted an entire year. And just before the revolt, when the people were coming together for the Feast of Unleavened Bread, a bright light shone around the altar during the night and brightened the sanctuary for half and hour. The people thought is was a good omen, but the sacred scribes told them the contrary. A cow gave birth to a lamb in the Temple Court, and the Eastern Gate of the inner court, which was fastened with iron bars and so heavy that it took 20 men to move it, flew open on its own during the night. At the Feast of Pentecost, when the priests enter the inner court of the Temple, they heard a great noise, and after that the voices of a multitude, saying, “We are leaving this place! We are leaving this place!” As a result of these and other signs as well as the warning of Y’Shua, a multitude of believers did leave Jerusalem at that time and flee to the mountain area of Petra.]
[33] So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
[With the many supernatural signs being witnessed by these first century Jews, it was obvious that the time was approaching in which the believing community should seek refuge elsewhere other than Jerusalem.]
[34] Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
[Josephus tells us that after the rebels fled and the Sanctuary itself and all around it were in flames, the Romans carried their standards into the Temple court, and setting them up opposite the eastern gate, there sacrificed to them, acclaiming Titus as imperator.” The prophecies of the Dead Sea Scrolls, (Habakkuk Com.), could not have been more accurate as they foretold: “They sacrifice to their standards and worship their weapons of war.”
This generation - the ones He was speaking to, at that time. The 40-year generation lasted exactly as He predicted from 30 A.D. to 70 A.D. the exact year in which the Romans destroyed the Temple.]
[35] Heaven and earth shall pass away, but my words shall not pass away.
[36] But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
[37] But as the days of Noe were, so shall also the coming of the Son of man be.
[Noe is the Greek writing for Noah.]
[38] For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
[Giving in marriage represents the idea that women were permitted to marry. The terms giants is used 19 times in the Hebrew Scriptures and often means men with a giant reputation. The major sin, which appears to have polluted the human race in Noah’s day, was the godly line of Seth marring with the ungodly line of Cain.]
[39] And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
[The verses are warning believers not about the rapture (which was not taught in 1800 years) but of the coming of the L-rd.]
[40] Then shall two be in the field; the one shall be taken, and the other left.
[The idea of two being in the field with one being taken and the other left illustrates the 50% of those killed during the first century tribulation. What about the Dead Sa sect of the Essenes? Why did they choose to stay and fight rather than escape to safety? This has to do with a major difference in the theology of the Essenes at Qumran. They believe that fleeing was tantamount to treason and that they were to stay and do battle with the hated Romans, known to them as the Kittim. The War Scroll declares: “Among the poor in spirit there is power…and by the perfect of way all nations of wickedness will come to an end; not one of their mighty men stands..we are the remnant of Thy people.” Notice the language of the Essenes is quite similar to that of the disciples of Y’Shua and the New Testament in that they refer to themselves as the poor in spirit and have power from G-d. There were many other similarities including the fact that they considered themselves to heirs of the Covenant of grace and the New Covenant spoken of by Jeremiah 31:30-31. In the final analysis, the Dead Sea sect decided to remain in the Land of Israel and fight, which let to their extinction.]
[41] Two women shall be grinding at the mill; the one shall be taken, and the other left.
[Even this prophecy, which is almost always understood as a rapture text, had immediate first century application. Remember, the present day ideas being taught concerning the rapture were not a part of first century theology. Actually, we are not saying they will not occur as they are taught, but we are just reporting that historically these ideas were first taught by John Darby in 1830 A.D. as a reference to this several major works can be checked including “Things to Come, p. 165, by Dwight Pentecost, the popular professor of New Testament Literature and Exegesis at Dallas Theological Seminary, and “The Approaching Advent of Christ, p. 18,” by Alexander Reese, as well as Robert Cameron in his work “Scriptural Truth About the Lord’s Return, pp. 72,73.” The historical argument is difficult to overlook since the way the pre-tribulation rapture ideas are presented by modern preachers are new concepts that have evolved in the last 166 years and are not apostolic. Reese records: “About 1830…a new school arose within the fold of pre-millennialism that sought to overthrow what, since the Apostolic Age, have been considered by all pre-millennialism as established results, and to institute in their place a series of doctrines that had never been heard of before. The school I refer to is that of the Brethren or Plymouth Brethren founded by J.N. Darby.” Cameron says along the same line: “Now, be it remembered, that prior to that date, no hint of any approach to such belief can be found in any Believers literature from Polycarp, 120 A.D., down.” This is a doctrine that for 1800 hundred years after the founding of the Church - a doctrine that was never taught a Father or Doctor of the Church in the past - that has no standard commentator or professor of the Greek language in any Theological school until the middle of the Nineteenth century.” One taken and one left - out of the inhabitants of the Land of Israel during this revolt against the Romans roughly one out of every two were cut down by the advancing legions. As they saw it the wicked were the ones off - who are taken. The righteous, representing those Believers who remained in the Land was to be preserved through the darkest days of tribulation. Some scholars believe the precise wording of this prophecy of Y’Shua goes back to Ps. 37:9: “For evil men will be cut off, but those who hope in the L-rd will inherit the land.” This same idea is conveyed in the book of Revelation 7:3-4, with the concept of the sealed 144,000.]
[42] Watch therefore: for ye know not what hour your Lord doth come.
[The ancient Jews divided the night into 3 watches, but by the time of Y’Shua, the Romans had divided the night into 4 watches to relive their solders.]
Fig tree - Israel, as the visible witness of G-d in the world, but generally all within the pale of the visible Believers of G-d; a familiar figure (compare Isaiah 5:1-7'John 15:1-8').
Vineyard - a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.
Came and sought fruit - a heart turned to G-d; the fruits of righteousness; compare Matthew 21:33, 34, and Isaiah 5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.
Tares
[Matt. 13:36] Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
[In the parable of the Sower, "the seed is the word of God" (Lk. 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James 1:18. "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Y’Shua's own - "His field," says the parable. (Ps. 2:8).]
[37] He answered and said unto them, He that soweth the good seed is the Son of man;
[38] The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
[The tares are the children of the wicked one - As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.]
[39] The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
[By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible body of believers. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing" - the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way" - his dark work soon done, but taking time to develop its true character. The harvest is the end of the world - the period of Y’Shua's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the believers is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1 Cor. 5). And the reapers are the angels - But whose angels are they? "The Son of man shall send forth His angels" (13:41 compare 1 Peter 3:22), "Who is gone into heaven, and is on the right hand of G-d; angels and authorities and powers being made subject unto him."]
[40] As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
[In the parable of the Sower, "the seed is the word of God" (Lk. 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James 1:18. "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Y’Shua's own - "His field," says the parable. (Ps. 2:8).]
[37] He answered and said unto them, He that soweth the good seed is the Son of man;
[38] The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
[The tares are the children of the wicked one - As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.]
[39] The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
[By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible body of believers. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing" - the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way" - his dark work soon done, but taking time to develop its true character. The harvest is the end of the world - the period of Y’Shua's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the believers is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1 Cor. 5). And the reapers are the angels - But whose angels are they? "The Son of man shall send forth His angels" (13:41 compare 1 Peter 3:22), "Who is gone into heaven, and is on the right hand of G-d; angels and authorities and powers being made subject unto him."]
[40] As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
Precept upon precept
Isa 28
[5] In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
[Diadem (tiara) of beauty - Yahweh and His government would be to them their chief glory.
The residue - primarily, Judah, in the wealthy reign of Hezekiah (2 Kings 18:7), the elect of G-d; as He here is called their "crown and diadem," so are they called His (Isaiah 62:3).]
[7] But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.
[If one commits like sins they must be chastised by G-d.
Erred - "stagger or reel," through wine, and is applied commonly to those who are intoxicated (Prov. 20:1). It had an effect on their vision and judgment; it disqualified them for the discharge of their duties as priest and prophets.
Priest . . . prophet - If the ministers of religion sin so grievously, how much more the other rulers (Isaiah 56:10,12)!
Swallowed up of wine - they are completely absorbed by it, indulge in its use, and swallowed up by it, so that their reason, and strength, and virtue are all gone.
Vision - even in that most sacred function of the prophet is to declare G-d's will revealed to them. The effect of their overindulgence was that they had themselves no correct and clear views of the truth, and that they led the people into error.
Judgment - (Deuteronomy 17:9, 19:17). The priests had the administration of the Law committed to them. It was against the law for the priests to take wine before entering the Tabernacle (Leviticus 10:9, Ezekiel 44:21).]
[8] For all tables are full of vomit and filthiness, so that there is no place clean.
[For all tables - at which they sit long in the use of wine.
Vomit and filthiness – words coming out of their mouths, if you are not speaking for
G-d when ministering you are vomiting on His alter!]
[9] Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
[They were scoffers of the manner in which G-d had spoken to them saying: “What! Does G-d treat us as children? Does He deal with us as we deal with infants just weaned, perpetually repeating the same elementary lessons, and teaching the simplexes of knowledge?’
Whom shall he teach knowledge? - Or whom does He teach? Is an expression of contempt supposed to be spoken by the priests and prophets - the leaders of the people. Does He regard us as mere children? Why are we treated as children with an endless repetition of the same elementary instruction?
If you uplift yourself – you must maintain yourself!
To understand doctrine - hearing or report. For who is that instruction intended? Whom does He wish to be taught by it?
Them that are weaned from the milk - does He regard and treat us as mere babes? Pride gos before a fall!]
[10] For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
[Line - a rule or law or precept. The idea is taken from schoolmasters who instruct their pupils by making lines or marks for them that they are to trace or imitate. The repetition of sounds in Hebrew expresses the scorn of the imitators of Isaiah's speaking; he spoke stammering (Isaiah 28:11). G-d's mode of teaching offends by its simplicity the pride of sinners (2 Kings 5:11, 12, 1 Corinthians 1:23).
Here a little and there a little - in the manner of instructing children. G-d’s method of imparting religious truth has often appeared to a scoffing world to be undignified and foolish. Keeping it simple!]
[11] For with stammering lips and another tongue will he speak to this people.
[For - rather, "Truly." This is Isaiah's reply to the scoffers: Your drunken questions shall be answered by the severe lessons from G-d conveyed through the Assyrians and Babylonians; the dialect of these, though Semitic, like the Hebrew, was so far different as to sound to the Jews like the speech of stammerers (compare Isaiah 33:19, 36:11). Stammerers as they were by drunkenness, and children in knowledge of G-d, they needed to be spoken to in the language of children, and "with stammering lips" (compare Matthew 13:13). A just and merciful revenge of the command, without ornament, or illustration, without an appeal to our understanding, or respect for our reason; it is simply one permission after another, just as lessons are taught to children.
Stammering lips - which mean to speak unintelligibly; especially to speak in a foreign language, or to stammer; and then to mock, put down, laugh at, scorn. To them who will not understand G-d will speak still more unintelligibly. Since they refused to hearken to the messages which He sent to them, and which they regarded as adapted only to children, He would teach them in a manner that would be much more humiliating; He would make use of the barbarous language of foreigners to bring them to the true knowledge of G-d.]
[12] To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
[Rather, "He (Adonai) who hath said to the Jews."
This is the rest - Reference may be primarily to "rest" from national warlike preparations, the Jews being at the time "weary" through various previous calamities, as the Syro-Israelite invasion (Isaiah 7:8; compare Isaiah 30:15, 22:8, 39:2, 36:1, 2 Kings 18:8).
This – is the question, what is the rest and the refreshing?
The "rest" spiritually meant is that to be found in obeying those very "precepts" of G-d (Isaiah 28:10), which they jeered at (compare Jeremiah 6:16, Matthew 11:29).
This is the refreshing - this is the way in which the mind may be comforted.
[13] But the word of the L-RD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.
[But - rather, "Therefore," namely, because "they would not hear" (Isaiah 28:12). They header over and over but were not getting the teaching, delayed obedience is disobedience, serving G-d is not for wimps.
That they might go - the designed result to those who, from a defect of the will, so far from profiting by G-d's mode of instructing, "precept upon precept," made it into a stumbling-block (Hosea 6:5, 8:12, Matthew 13:14).
Go, and fall - image appropriately from "drunkards" (Isaiah 28:7, which they were) who in trying to "go forward fall backward," into captivity, and stumble, and be broken by the judgments of G-d.]
[17] Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
[Line - the measuring-line of the plummet (fall). "I will appoint judgment for the rule, and justice for the plummet," as an architect frames everything according to the rule that he uses. In other words, there shall be no mercy intermingled. The line is used by a carpenter for measuring; the plummet consists of a piece of lead attached to a string, and is also used by carpenters to obtain a perpendicular line. A carpenter works exactly according to the lines that are thus indicated, or his frame would not be properly adjusted. As the corner stone stands most upright and exactly balanced, so Adonai, while holding out grace to believers in the foundation stone, will judge the scoffers (Isaiah 28:15) according to the exact justice of the law (compare James 2:13).
Hail, hailstones, and floods of water are frequent images of divine judgment (Isaiah 30:30, 32:19).]
[26] For his God doth instruct him to discretion, and doth teach him.
[To discretion - in the due rules of husbandry; G-d first taught it to man (Genesis 3:23). It is by the study of what G-d teaches in the seasons, in the soil, in the results of experience and observation, that he has this art. He teaches him also by the example, the counsel, and even by the failures of others; and all the knowledge of agriculture that he has is to be traced up to G-d.]
[29] This also cometh forth from the L-RD of hosts, which is wonderful in counsel, and excellent in working.
[This also - The skill wherewith the husbandman duly adjusts his modes of threshing is given by G-d, as well as the skill (Isaiah 28:26) wherewith he tills and sows (Isaiah 28:24,25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures.
Excellent in working or magnifies his wisdom and understanding.
His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," Luke 22:31, Romans 5:3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin".]
[5] In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
[Diadem (tiara) of beauty - Yahweh and His government would be to them their chief glory.
The residue - primarily, Judah, in the wealthy reign of Hezekiah (2 Kings 18:7), the elect of G-d; as He here is called their "crown and diadem," so are they called His (Isaiah 62:3).]
[7] But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.
[If one commits like sins they must be chastised by G-d.
Erred - "stagger or reel," through wine, and is applied commonly to those who are intoxicated (Prov. 20:1). It had an effect on their vision and judgment; it disqualified them for the discharge of their duties as priest and prophets.
Priest . . . prophet - If the ministers of religion sin so grievously, how much more the other rulers (Isaiah 56:10,12)!
Swallowed up of wine - they are completely absorbed by it, indulge in its use, and swallowed up by it, so that their reason, and strength, and virtue are all gone.
Vision - even in that most sacred function of the prophet is to declare G-d's will revealed to them. The effect of their overindulgence was that they had themselves no correct and clear views of the truth, and that they led the people into error.
Judgment - (Deuteronomy 17:9, 19:17). The priests had the administration of the Law committed to them. It was against the law for the priests to take wine before entering the Tabernacle (Leviticus 10:9, Ezekiel 44:21).]
[8] For all tables are full of vomit and filthiness, so that there is no place clean.
[For all tables - at which they sit long in the use of wine.
Vomit and filthiness – words coming out of their mouths, if you are not speaking for
G-d when ministering you are vomiting on His alter!]
[9] Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
[They were scoffers of the manner in which G-d had spoken to them saying: “What! Does G-d treat us as children? Does He deal with us as we deal with infants just weaned, perpetually repeating the same elementary lessons, and teaching the simplexes of knowledge?’
Whom shall he teach knowledge? - Or whom does He teach? Is an expression of contempt supposed to be spoken by the priests and prophets - the leaders of the people. Does He regard us as mere children? Why are we treated as children with an endless repetition of the same elementary instruction?
If you uplift yourself – you must maintain yourself!
To understand doctrine - hearing or report. For who is that instruction intended? Whom does He wish to be taught by it?
Them that are weaned from the milk - does He regard and treat us as mere babes? Pride gos before a fall!]
[10] For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
[Line - a rule or law or precept. The idea is taken from schoolmasters who instruct their pupils by making lines or marks for them that they are to trace or imitate. The repetition of sounds in Hebrew expresses the scorn of the imitators of Isaiah's speaking; he spoke stammering (Isaiah 28:11). G-d's mode of teaching offends by its simplicity the pride of sinners (2 Kings 5:11, 12, 1 Corinthians 1:23).
Here a little and there a little - in the manner of instructing children. G-d’s method of imparting religious truth has often appeared to a scoffing world to be undignified and foolish. Keeping it simple!]
[11] For with stammering lips and another tongue will he speak to this people.
[For - rather, "Truly." This is Isaiah's reply to the scoffers: Your drunken questions shall be answered by the severe lessons from G-d conveyed through the Assyrians and Babylonians; the dialect of these, though Semitic, like the Hebrew, was so far different as to sound to the Jews like the speech of stammerers (compare Isaiah 33:19, 36:11). Stammerers as they were by drunkenness, and children in knowledge of G-d, they needed to be spoken to in the language of children, and "with stammering lips" (compare Matthew 13:13). A just and merciful revenge of the command, without ornament, or illustration, without an appeal to our understanding, or respect for our reason; it is simply one permission after another, just as lessons are taught to children.
Stammering lips - which mean to speak unintelligibly; especially to speak in a foreign language, or to stammer; and then to mock, put down, laugh at, scorn. To them who will not understand G-d will speak still more unintelligibly. Since they refused to hearken to the messages which He sent to them, and which they regarded as adapted only to children, He would teach them in a manner that would be much more humiliating; He would make use of the barbarous language of foreigners to bring them to the true knowledge of G-d.]
[12] To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
[Rather, "He (Adonai) who hath said to the Jews."
This is the rest - Reference may be primarily to "rest" from national warlike preparations, the Jews being at the time "weary" through various previous calamities, as the Syro-Israelite invasion (Isaiah 7:8; compare Isaiah 30:15, 22:8, 39:2, 36:1, 2 Kings 18:8).
This – is the question, what is the rest and the refreshing?
The "rest" spiritually meant is that to be found in obeying those very "precepts" of G-d (Isaiah 28:10), which they jeered at (compare Jeremiah 6:16, Matthew 11:29).
This is the refreshing - this is the way in which the mind may be comforted.
[13] But the word of the L-RD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.
[But - rather, "Therefore," namely, because "they would not hear" (Isaiah 28:12). They header over and over but were not getting the teaching, delayed obedience is disobedience, serving G-d is not for wimps.
That they might go - the designed result to those who, from a defect of the will, so far from profiting by G-d's mode of instructing, "precept upon precept," made it into a stumbling-block (Hosea 6:5, 8:12, Matthew 13:14).
Go, and fall - image appropriately from "drunkards" (Isaiah 28:7, which they were) who in trying to "go forward fall backward," into captivity, and stumble, and be broken by the judgments of G-d.]
[17] Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
[Line - the measuring-line of the plummet (fall). "I will appoint judgment for the rule, and justice for the plummet," as an architect frames everything according to the rule that he uses. In other words, there shall be no mercy intermingled. The line is used by a carpenter for measuring; the plummet consists of a piece of lead attached to a string, and is also used by carpenters to obtain a perpendicular line. A carpenter works exactly according to the lines that are thus indicated, or his frame would not be properly adjusted. As the corner stone stands most upright and exactly balanced, so Adonai, while holding out grace to believers in the foundation stone, will judge the scoffers (Isaiah 28:15) according to the exact justice of the law (compare James 2:13).
Hail, hailstones, and floods of water are frequent images of divine judgment (Isaiah 30:30, 32:19).]
[26] For his God doth instruct him to discretion, and doth teach him.
[To discretion - in the due rules of husbandry; G-d first taught it to man (Genesis 3:23). It is by the study of what G-d teaches in the seasons, in the soil, in the results of experience and observation, that he has this art. He teaches him also by the example, the counsel, and even by the failures of others; and all the knowledge of agriculture that he has is to be traced up to G-d.]
[29] This also cometh forth from the L-RD of hosts, which is wonderful in counsel, and excellent in working.
[This also - The skill wherewith the husbandman duly adjusts his modes of threshing is given by G-d, as well as the skill (Isaiah 28:26) wherewith he tills and sows (Isaiah 28:24,25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures.
Excellent in working or magnifies his wisdom and understanding.
His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," Luke 22:31, Romans 5:3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin".]
Vineyard
[Matt. 21:33] 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:
[This is the 42nd parable of the 48 found in Matthew. There were 3 types of leases in the ancient times.]
[39] And they caught him, and cast him out of the vineyard, and slew him.
[The vineyard was used as a common symbol of the theocracy of Augustine, which was familiar to every first century Jew. The Gnostic’s who was the first person called Son of G-d.]
[40] When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
[The vineyard was used as a common symbol of the theocracy of Israel, which was familiar to every first century Jew even if it was Gnostic. This parable uses figurative language which can be traced to the Song of the Vineyard in Isa. 5:1-7.]
[41] 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 servants sent by the householder represented the Hebrew prophets who had already been sent and killed.]
[42] 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?
[Y’Shua was quoting Ps. 118:22 with His words concerning the rejection of the cornerstone. The Messiah is mentioned some 12 different times as a stone. The Jewish people have many who did believe such as the apostles, and the nation as a whole was only partly blinded. Even the New Jerusalem is described as made up of a foundation listing the 12 Apostles, as well as the gates listing the 12 tribes of Israel.]
[43] Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
[44] And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
[Falling on the stone and being broken was an allusion to an ancient Jewish method of stoning.]
Check out Luke 20:9-17.
[This is the 42nd parable of the 48 found in Matthew. There were 3 types of leases in the ancient times.]
[39] And they caught him, and cast him out of the vineyard, and slew him.
[The vineyard was used as a common symbol of the theocracy of Augustine, which was familiar to every first century Jew. The Gnostic’s who was the first person called Son of G-d.]
[40] When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
[The vineyard was used as a common symbol of the theocracy of Israel, which was familiar to every first century Jew even if it was Gnostic. This parable uses figurative language which can be traced to the Song of the Vineyard in Isa. 5:1-7.]
[41] 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 servants sent by the householder represented the Hebrew prophets who had already been sent and killed.]
[42] 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?
[Y’Shua was quoting Ps. 118:22 with His words concerning the rejection of the cornerstone. The Messiah is mentioned some 12 different times as a stone. The Jewish people have many who did believe such as the apostles, and the nation as a whole was only partly blinded. Even the New Jerusalem is described as made up of a foundation listing the 12 Apostles, as well as the gates listing the 12 tribes of Israel.]
[43] Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
[44] And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
[Falling on the stone and being broken was an allusion to an ancient Jewish method of stoning.]
Check out Luke 20:9-17.
Parable of the Sower
Matt. 13:18 Hear ye therefore the parable of the sower.
[The sower is the Messiah’s Word.]
[19] 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.
[When any one hearth the word of the kingdom, and understands it not, then cometh the wicked one, and catches away that which was sown in his heart.” The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not as G-d’s means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one—afraid of losing a victim by his “believing to salvation” (Luke 8:12)--finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone
The wayside hearer was offended because of the lack of concentration and discipline.]
[20] But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
[Immediately the seed in such a case “springs up”—all the quicker from the shallowness of the soil—“because it has no depth of earth.” But the sun, beating on it, as quickly scorches and withers it up, “because it has no root” (Mark 4:6), and “lacks moisture” (Luke 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Luke 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed.]
[24 ]… The kingdom of heaven is likened unto a man which sowed good seed in his field:
[In Y’Shua’s interpretation of this parable:
The son of Man is the sower of the good seed.
The field is the world.
The good seed are the children of the kingdom.
The tares are the children of the wicked.
The enemy is the devil.
The harvest is the final gathering and separating.
The reapers are the angles of G-d.
The Tares and the Wheat. The Tares and the Wheat. It was common in the East for the enemy to come and sow tares and other poisons seeds when they wanted to avenge an individual. ]
[Lk. 8:10] And he said, Unto you it is given to know the mysteries of the kingdom of
G-d: but to others in parables; that seeing they might not see, and hearing they might not understand.
[Mk. 4:11-12, Matt. 13:13. Because they seeing, see not - They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes. Because the general public was slow to grasp the sense of Y’Shua’s teaching, He embodied it in the parables to make it more immediately intelligible.
And hearing, they hear not; neither do they understand - They "heard," for He taught them who "spoke as never man spoke"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. The explanation of this lies in the statement of the previous verse - that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
The saying is an adaptation of an OT text, Isa. 6:9-10. When Isaiah received his call to the prophetic ministry, in the well known vision that he saw in the Temple in the year that King Uzziah died, the voice of G-d said to him, ‘Go, and say to this people: ‘Hear and hear, but do not understand; see and see, but do not perceive.’ Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their hearts, and turn and be healed.’ This is the Hebrew tendency to express a consequence as though it were a purpose. Isaiah volunteers to be G-d’s messenger to His people, and G-d takes him at his word, but says to him in effect, ‘Go and deliver My message, but don’t expect them to pay any attention to it. The effect of your preaching will be their persistent refusal to accept what you say, to the point where they will have rendered themselves incapable of accepting it. This is exactly what Isaiah was to experience for the next forty years.
Isaiah’s experience was reproduced in Y’Shua’s ministry. For all the enthusiasm, which greeted His ministry in its earlier phase, he had later on to lament the unbelief with which He met in the very places where most of His mighty words had been done.
At the end of the Isaiah quotation the verb used is ‘be healed.’ It is so in the Hebrew text and it is so in the Greek version (the Septuagint). But in the corresponding position it say to ‘be forgiven’, a free paraphrase on the evangelist’s part.
Y’Shua imparted the mystery of the kingdom to the disciples but spoke in parables to those outside their circle in hope that they would grasp sufficient of His teaching to repent and receive forgiveness. The gain derived from those who hear the word and accept it more than outweighs the loss incurred through those who turn away.]
[11] Now the parable is this: The seed is the word of G-d.
[The sower is one teaching the Word, and the soil is the heart. The devil sows to the tares. The Tares and the Wheat. The Tares and the Wheat. It was common in the East for the enemy to come and sow tares and other poisons seeds when they wanted to avenge an individual]
[The sower is the Messiah’s Word.]
[19] 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.
[When any one hearth the word of the kingdom, and understands it not, then cometh the wicked one, and catches away that which was sown in his heart.” The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not as G-d’s means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one—afraid of losing a victim by his “believing to salvation” (Luke 8:12)--finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone
The wayside hearer was offended because of the lack of concentration and discipline.]
[20] But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
[Immediately the seed in such a case “springs up”—all the quicker from the shallowness of the soil—“because it has no depth of earth.” But the sun, beating on it, as quickly scorches and withers it up, “because it has no root” (Mark 4:6), and “lacks moisture” (Luke 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Luke 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed.]
[24 ]… The kingdom of heaven is likened unto a man which sowed good seed in his field:
[In Y’Shua’s interpretation of this parable:
The son of Man is the sower of the good seed.
The field is the world.
The good seed are the children of the kingdom.
The tares are the children of the wicked.
The enemy is the devil.
The harvest is the final gathering and separating.
The reapers are the angles of G-d.
The Tares and the Wheat. The Tares and the Wheat. It was common in the East for the enemy to come and sow tares and other poisons seeds when they wanted to avenge an individual. ]
[Lk. 8:10] And he said, Unto you it is given to know the mysteries of the kingdom of
G-d: but to others in parables; that seeing they might not see, and hearing they might not understand.
[Mk. 4:11-12, Matt. 13:13. Because they seeing, see not - They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes. Because the general public was slow to grasp the sense of Y’Shua’s teaching, He embodied it in the parables to make it more immediately intelligible.
And hearing, they hear not; neither do they understand - They "heard," for He taught them who "spoke as never man spoke"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. The explanation of this lies in the statement of the previous verse - that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
The saying is an adaptation of an OT text, Isa. 6:9-10. When Isaiah received his call to the prophetic ministry, in the well known vision that he saw in the Temple in the year that King Uzziah died, the voice of G-d said to him, ‘Go, and say to this people: ‘Hear and hear, but do not understand; see and see, but do not perceive.’ Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their hearts, and turn and be healed.’ This is the Hebrew tendency to express a consequence as though it were a purpose. Isaiah volunteers to be G-d’s messenger to His people, and G-d takes him at his word, but says to him in effect, ‘Go and deliver My message, but don’t expect them to pay any attention to it. The effect of your preaching will be their persistent refusal to accept what you say, to the point where they will have rendered themselves incapable of accepting it. This is exactly what Isaiah was to experience for the next forty years.
Isaiah’s experience was reproduced in Y’Shua’s ministry. For all the enthusiasm, which greeted His ministry in its earlier phase, he had later on to lament the unbelief with which He met in the very places where most of His mighty words had been done.
At the end of the Isaiah quotation the verb used is ‘be healed.’ It is so in the Hebrew text and it is so in the Greek version (the Septuagint). But in the corresponding position it say to ‘be forgiven’, a free paraphrase on the evangelist’s part.
Y’Shua imparted the mystery of the kingdom to the disciples but spoke in parables to those outside their circle in hope that they would grasp sufficient of His teaching to repent and receive forgiveness. The gain derived from those who hear the word and accept it more than outweighs the loss incurred through those who turn away.]
[11] Now the parable is this: The seed is the word of G-d.
[The sower is one teaching the Word, and the soil is the heart. The devil sows to the tares. The Tares and the Wheat. The Tares and the Wheat. It was common in the East for the enemy to come and sow tares and other poisons seeds when they wanted to avenge an individual]
Mustard Seed
[Matt. 13:31] 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:
[Third and Fourth Parables or Second Pair. The twin parables of the Mustard Seed and Leaven illustrate the progressive growth of the kingdom of heaven. Progressive means uninterrupted, no stopping and starting. In Israel the mustard seed is about the size of a grain of salt. The growth pattern of the kingdom has to be solid and mature. The mustard seed reaches the height of 12-15 feet. The roots can move a rock. So if you grow on the soiled word of G-d it could move problems Note several characteristics about the kingdom of heaven as taught by Y’Shua:
Evidence of G-d reigns in people who obey His Laws (6:33).
Manifested in G-d’s in healing and salvation (Lk. 11:20).
Being the light of the world.
Teaching and putting it into practice.
Serving others.]
[32] 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.
["If ye had faith as a grain of mustard seed," that is, "never so little faith." but when it is grown, it is the greatest among herbs - not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great. and becometh a tree, so that the birds of the air come and lodge in the branches thereof - This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable. The mustard seed is the smallest of all, but as it grows it is the greatest of all. As the Word of G-d grows it becomes the greatest of all if you water and care for it, giving it time to grow. Birds represent evil that will try to land on you. Branches – us. Tree – every tree of righteousness has some of its limbs grow over wickedness. “I am the vine and you are the branches.” If you been peck, mess, or sat on – you are probably making some progress in the kingdom. It is a warning to the believers.]
[Third and Fourth Parables or Second Pair. The twin parables of the Mustard Seed and Leaven illustrate the progressive growth of the kingdom of heaven. Progressive means uninterrupted, no stopping and starting. In Israel the mustard seed is about the size of a grain of salt. The growth pattern of the kingdom has to be solid and mature. The mustard seed reaches the height of 12-15 feet. The roots can move a rock. So if you grow on the soiled word of G-d it could move problems Note several characteristics about the kingdom of heaven as taught by Y’Shua:
Evidence of G-d reigns in people who obey His Laws (6:33).
Manifested in G-d’s in healing and salvation (Lk. 11:20).
Being the light of the world.
Teaching and putting it into practice.
Serving others.]
[32] 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.
["If ye had faith as a grain of mustard seed," that is, "never so little faith." but when it is grown, it is the greatest among herbs - not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great. and becometh a tree, so that the birds of the air come and lodge in the branches thereof - This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable. The mustard seed is the smallest of all, but as it grows it is the greatest of all. As the Word of G-d grows it becomes the greatest of all if you water and care for it, giving it time to grow. Birds represent evil that will try to land on you. Branches – us. Tree – every tree of righteousness has some of its limbs grow over wickedness. “I am the vine and you are the branches.” If you been peck, mess, or sat on – you are probably making some progress in the kingdom. It is a warning to the believers.]
Leaven
[Matt. 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.
[This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," by virtue of which it will yet mould all institutions and tribes of men. and exhibit over the whole earth one "kingdom of our L-rd and of His Messiah." In ancient Jewish literature Y’Shua and other Jews use leaven to represent several good things as well as bad. One of these good things was Shalom because you put a little leaven in and it rises up like the peace of G-d. It is a active force – good or bad.]
[34] All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
[That is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.]
[35] That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
[I will open my mouth in parables - Though the Psalm seems to contain only a summary of Israelites history, the Psalmist himself calls it "a parable," and "dark sayings from of old" - as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day. (Ps. 78:2).]
[This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," by virtue of which it will yet mould all institutions and tribes of men. and exhibit over the whole earth one "kingdom of our L-rd and of His Messiah." In ancient Jewish literature Y’Shua and other Jews use leaven to represent several good things as well as bad. One of these good things was Shalom because you put a little leaven in and it rises up like the peace of G-d. It is a active force – good or bad.]
[34] All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
[That is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.]
[35] That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
[I will open my mouth in parables - Though the Psalm seems to contain only a summary of Israelites history, the Psalmist himself calls it "a parable," and "dark sayings from of old" - as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day. (Ps. 78:2).]
Doctrines of men
[Matt. 13:9] But in vain they do worship me, teaching for doctrines the commandments of men.
[There are approximately 42 additional traditions outside the original 613 Laws in the Oral Law. Out of the 613 Laws there are about 177 of them we can still follow today. Sounds like a lot of laws but churches put their people in many more laws than this.]
[10] And he called the multitude, and said unto them, Hear, and understand:
[Background to 11-20: This is the first century. The phrase – Now you Pharisees indicated the difference between the two groups of the School of Hallel and the School of Shammai. Hallel was the rabbinic authority that Y’Shua quotes from. Hilled and Shammai were the last of the five scholars. Zugot means pairs and refers to the five groups of scholars leading the major schools of the faith from the time of the Maccabeus to the time of Harod. Heads of Sanhedrin and the courts. Hallel died in the year 10 CE just before Y’Shua was born. The eighteen measures were rules instituted by the Shammai relating to priests washing their hands before eating the tithe. In the six century people adopted it towards everyone. The hostility of Y’Shua toward a certain group of the Pharisees is thought to have possibly been the result of some members of the School of Shammai killed members of the loving School of Hallel, over this rule of washing hands. Hallel wash before taking the bread. The word of Y’Shua concerning the outside of the cup is clearly referring to the first century ruling between the two schools of Shammai and Hallel over this issue. Y’Shua, according to Luke 11:37, Mark 7:2 (washing hands up to the elbows), upheld the ruling of the School of Shammai in the matter of the outside of the cup. John is one example of Y’Shua upholding the Oral Traditions that have a good spiritual lesson. Shammai = was a Pharisees group that made traditions that broke the word of G-d. Cleansing the outside of a cup not worrying about the inside (one’s spirit). Shammai was a carpenter, and vice president of the Sanhedrin. They did not want every one to be saved. ]
[11] Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
[12] Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
[13] But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.
[They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (John 15:1), shall share the same fate.]
[14] Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
[17] Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
[Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express - that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!]
[18] But those things which proceed out of the mouth come forth from the heart; and they defile the man.
[19] For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
[For out of the heart proceed evil thoughts - "evil reasoning’s"; referring here more immediately to those corrupt reasoning’s which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasoning’s" on certain suggested actions. Murders, adulteries, fornications, thefts, false witness, blasphemies - detractions, whether directed against G-d or man; here the reference seems to be to the latter. Mark 7:22 adds, "covetousness’s" - or desires after more; "wickedness’s" - here meaning, perhaps, malignity’s of various forms; "deceit, lasciviousness" - meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye" - meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness" - in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!]
[20] These are the things which defile a man: but to eat with unwashen hands defileth not a man.
[There are approximately 42 additional traditions outside the original 613 Laws in the Oral Law. Out of the 613 Laws there are about 177 of them we can still follow today. Sounds like a lot of laws but churches put their people in many more laws than this.]
[10] And he called the multitude, and said unto them, Hear, and understand:
[Background to 11-20: This is the first century. The phrase – Now you Pharisees indicated the difference between the two groups of the School of Hallel and the School of Shammai. Hallel was the rabbinic authority that Y’Shua quotes from. Hilled and Shammai were the last of the five scholars. Zugot means pairs and refers to the five groups of scholars leading the major schools of the faith from the time of the Maccabeus to the time of Harod. Heads of Sanhedrin and the courts. Hallel died in the year 10 CE just before Y’Shua was born. The eighteen measures were rules instituted by the Shammai relating to priests washing their hands before eating the tithe. In the six century people adopted it towards everyone. The hostility of Y’Shua toward a certain group of the Pharisees is thought to have possibly been the result of some members of the School of Shammai killed members of the loving School of Hallel, over this rule of washing hands. Hallel wash before taking the bread. The word of Y’Shua concerning the outside of the cup is clearly referring to the first century ruling between the two schools of Shammai and Hallel over this issue. Y’Shua, according to Luke 11:37, Mark 7:2 (washing hands up to the elbows), upheld the ruling of the School of Shammai in the matter of the outside of the cup. John is one example of Y’Shua upholding the Oral Traditions that have a good spiritual lesson. Shammai = was a Pharisees group that made traditions that broke the word of G-d. Cleansing the outside of a cup not worrying about the inside (one’s spirit). Shammai was a carpenter, and vice president of the Sanhedrin. They did not want every one to be saved. ]
[11] Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
[12] Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
[13] But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.
[They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (John 15:1), shall share the same fate.]
[14] Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
[17] Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
[Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express - that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!]
[18] But those things which proceed out of the mouth come forth from the heart; and they defile the man.
[19] For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
[For out of the heart proceed evil thoughts - "evil reasoning’s"; referring here more immediately to those corrupt reasoning’s which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasoning’s" on certain suggested actions. Murders, adulteries, fornications, thefts, false witness, blasphemies - detractions, whether directed against G-d or man; here the reference seems to be to the latter. Mark 7:22 adds, "covetousness’s" - or desires after more; "wickedness’s" - here meaning, perhaps, malignity’s of various forms; "deceit, lasciviousness" - meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye" - meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness" - in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!]
[20] These are the things which defile a man: but to eat with unwashen hands defileth not a man.
Trusting in self
[Lk. 18:9] And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
[It is commonly said that this parable teaches humility in prayer, but the preface and conclusion show that it is indeed to show forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point, which the L-rd desired to teach. The parable shows that the righteousness in which these parties trusted was devoid of that true charity or heart-love toward G-d and man without which our characters are worthless in the sight of G-d (Proverbs 30:12,13; Isaiah 65:5; 1 Corinthians 13:1-3).]
[10] Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
[The Temple was the appointed place for Jewish prayer. To it the Jew went if near at hand, and towards it he prayed it afar off. The stated hours of prayer were 9 A.M. and 3 P.M., but men went there to pray whenever they felt like it.
Pharisee – publican -The two represents the extremes of Jewish social and religious life. See Matthew 3:7 and see Luke 3:12.]
[11] The Pharisee stood and prayed thus with himself, G-d, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
[Stood - as the Jews in prayer (Mark 11:25). This may mean that he stood alone, withdrawing from the contamination of others, but it seems rather to mean that he prayed having himself, rather than G-d, uppermost in his thoughts.G-d - To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to G-d; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks G-d that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Leviticus 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week, and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
Unjust, adulterers, or even as this publican - His prayer is more a boast as to himself than an expression of worship toward G-d (Revelation 3:17,18), and he makes the sinful record of the publican a dark background on which to display the bright contrast of his own character - a character for which he was thankful, and apparently with reason.]
[12] I fast twice in the week, I give tithes of all that I possess.
[I fast twice in the week - The law appointed one fast in the year, viz.: on the Day of Atonement (Leviticus 16:29, 30), but the Pharisees fasted on Mondays and Thursdays of each week.
I give tithes of all that I get - I give the tenth part of my income. The law required that tithes be given from the corn, wine, oil, and cattle (Deuteronomy 14:22, 23), but the Pharisees took account of the humblest herbs of the garden, and gave a tenth of their mint, anise, and cummin (Matthew 23:23). Thus he confessed his virtues rather than his sins.]
[13] And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, G-d be merciful to me a sinner.
[Standing afar off - as unworthy to draw near; but that was the way to get near (Psalms 34:18, Isaiah 57:15). Remote from the Holy Place.
Would not lift up - blushing and ashamed to do so (Ezra 9:6). Psalms 123:1, 2; Psalms 40:12; Ezra 9:6.
Smote - kept smiting; for anguish (23:48), and self-reproach (Jeremiah 31:19). As if to remind himself of the stroke of G-d which he so richly deserved (Nahum 2:7; Luke 23:48).
Be merciful - "be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Hebrews 2:17). There may therefore, be some allusion to this here, though not likely.
A sinner - literally, "the sinner"; that is, "If ever there was one, I am he." He makes full confession of his sin without excuse or justification, and without offset of righteousness. Moreover, he petitions for no temporal blessings, but simply asks for mercy (1 Timothy 1:15).]
[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.
[Rather than the other - The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of G-d is, in the teaching of Messiah, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (Psalms 138:6, 147:6, Luke 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (Job 33:27, 28, Psalms 34:18, Isaiah 57:15). We are taught here, as in the parable of the prodigal son, that the penitent unrighteous are more acceptable to G-d than the righteous who make no confession of their sins. See 15:11-32.
For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted - 14:11.
The Pharisee was an example of the first, and the publican of the second.]
[It is commonly said that this parable teaches humility in prayer, but the preface and conclusion show that it is indeed to show forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point, which the L-rd desired to teach. The parable shows that the righteousness in which these parties trusted was devoid of that true charity or heart-love toward G-d and man without which our characters are worthless in the sight of G-d (Proverbs 30:12,13; Isaiah 65:5; 1 Corinthians 13:1-3).]
[10] Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
[The Temple was the appointed place for Jewish prayer. To it the Jew went if near at hand, and towards it he prayed it afar off. The stated hours of prayer were 9 A.M. and 3 P.M., but men went there to pray whenever they felt like it.
Pharisee – publican -The two represents the extremes of Jewish social and religious life. See Matthew 3:7 and see Luke 3:12.]
[11] The Pharisee stood and prayed thus with himself, G-d, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
[Stood - as the Jews in prayer (Mark 11:25). This may mean that he stood alone, withdrawing from the contamination of others, but it seems rather to mean that he prayed having himself, rather than G-d, uppermost in his thoughts.G-d - To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to G-d; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks G-d that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Leviticus 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week, and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
Unjust, adulterers, or even as this publican - His prayer is more a boast as to himself than an expression of worship toward G-d (Revelation 3:17,18), and he makes the sinful record of the publican a dark background on which to display the bright contrast of his own character - a character for which he was thankful, and apparently with reason.]
[12] I fast twice in the week, I give tithes of all that I possess.
[I fast twice in the week - The law appointed one fast in the year, viz.: on the Day of Atonement (Leviticus 16:29, 30), but the Pharisees fasted on Mondays and Thursdays of each week.
I give tithes of all that I get - I give the tenth part of my income. The law required that tithes be given from the corn, wine, oil, and cattle (Deuteronomy 14:22, 23), but the Pharisees took account of the humblest herbs of the garden, and gave a tenth of their mint, anise, and cummin (Matthew 23:23). Thus he confessed his virtues rather than his sins.]
[13] And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, G-d be merciful to me a sinner.
[Standing afar off - as unworthy to draw near; but that was the way to get near (Psalms 34:18, Isaiah 57:15). Remote from the Holy Place.
Would not lift up - blushing and ashamed to do so (Ezra 9:6). Psalms 123:1, 2; Psalms 40:12; Ezra 9:6.
Smote - kept smiting; for anguish (23:48), and self-reproach (Jeremiah 31:19). As if to remind himself of the stroke of G-d which he so richly deserved (Nahum 2:7; Luke 23:48).
Be merciful - "be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Hebrews 2:17). There may therefore, be some allusion to this here, though not likely.
A sinner - literally, "the sinner"; that is, "If ever there was one, I am he." He makes full confession of his sin without excuse or justification, and without offset of righteousness. Moreover, he petitions for no temporal blessings, but simply asks for mercy (1 Timothy 1:15).]
[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.
[Rather than the other - The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of G-d is, in the teaching of Messiah, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (Psalms 138:6, 147:6, Luke 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (Job 33:27, 28, Psalms 34:18, Isaiah 57:15). We are taught here, as in the parable of the prodigal son, that the penitent unrighteous are more acceptable to G-d than the righteous who make no confession of their sins. See 15:11-32.
For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted - 14:11.
The Pharisee was an example of the first, and the publican of the second.]
Parables
At the beginning of Y’Shua’s ministry, He was in the houses a lot. Toward the end of His ministry, He was outdoors a lot, for His audience grew beyond individual houses. You see Him teaching by the seaside, on the highways and byways, in the village streets, on the hillsides, and in the countryside.
In the latter part of His ministry, Y’Shua spent less time in the Synagogues. With all the words that He spoke, and the healings that He did, He would attract great multitudes of people. He spoke many things unto them in parables, before this time when He taught, He spoke in clear terms.
Many people had refused to listen to Him, so He began to teach parables that weren’t able to be understood easily. This would make one ponder on what He said and it also threw off the officials that were listening in. But those who believed, He explained every single detail of what He was trying to get across to them.
The Greek word for parable is parabole, Par means ‘something alongside of something else’ so that a comparison can be made. It basically means ‘a comparison, or an illustration’.
If you have a spiritual truth that is hard to understand, and lay alongside it a physical earthy story that is easily understood, then you give understanding to that spiritual truth.
That comparison is a parable.
The word parabole is used in the Greek Old Covenant 45 times. That indicates that it was a very common form of Jewish teaching. It meant taking something very external, observable, objective, and earthly and laying alongside something spiritual, supernatural, subjective, and heavenly so that people could understand the spiritual truth. It’s a earthly story with a heavenly meaning.
There are four reasons why parables are effective:
1. Because they make truth concrete, they think in pictures.
2. They make truth portable, remembering the story and its meaning.
3. They make truth interesting, turning dull thoughts into life situations.
4. They make truth personally discoverable, internalize the truth.
Parables are a mode of teaching because they make truth concrete, portable, interesting, and personally discoverable.
Hebrews use the term mashal to refer to parabolic teaching.
Ps. 78:2 says: ‘I will open my mouth in a parable; I will utter dark sayings of truth.’
G-d wants seekers, if a person is not seeking, they will not find. A natural man can really understand the sayings of this word, where a spiritual man understands all the parables and dark sayings that are throughout the Bible. When a man turns to the L-rd, the veil is removed from the heart and that man begins to understand things in a new way. G-d revealed them through the Spirit; for the Spirit searches all things, even the depths of G-d. (1 Cor. 2:6-10).
A dream can be a parable, a vision can be a parable, a prophetic word can be a parable. The word parable means a placing beside.
Parables are short stories that teach a lesson, or they are obscure and enigmatic sayings. Many times parables are allegories. Allegories are stories in which people, things, and happenings have another meaning. Proverbs are enigmatical sayings in which a profound truth is cloaked.
A dark saying is a mystery, a riddle, something planed or understood, and it causes people to seek for the truth of it.
A parable requires confirmation and timing.
The Scriptures tell us we are to test all things. We are to determined if it from the right spirit? If it is from G-d’s Spirit, we need to interpret the word, message, dream, prophecy, or vision properly. Timing is the key; we need to wait on G-d’s timing.
A description is drawing out the truth that Y’Shua is teaching:
1. The sower and the seed days we will never win the whole world.
2. The wheat and the tares we will never fully purge the church. The true and the false will coexist in the church until judgment.
3. The mustard seed the Kingdom will begin small, and will become worldwide. It will become influential, and be a haven to some.
4. The leaven shows the internal, permeating influence of the Kingdom, which touches every dimension of human life.
5. The treasure tells us there will be many people who will come to know Y’Shua by ‘stumbling’ upon the grace of G-d.
6. The merchant and the pearl both gave up everything to purchase redemption. The difference is that this man was searching for the pearl, and that tells us there will be people in the Kingdom who spend a great amount of time seeking the truth before they finally find it. Some people will come without ever seeking. They will be surprised by joy, while others will spend a lot of time and effort endeavoring to find the truth.
7. The dragnet pictures the end of the church age, when Y’Shua brings everyone together and sorts out the true believers from the false.
All those parables give tremendously profound insight into our time. We have influenced the world, and preached our message across the globe. The church has both good and evil – the wheat and the tares.
We also know that as we proclaim the gospel, some reject it, some accept it for a little while, and some truly accept it and produce fruit.
We know that the enemy attacks us and we know that we’ll never be able to purge the church.
We know that there are people who search diligently for G-d, while others seem to stumble across G-d. Those are the characteristic of our time, and that is how it will be before the King returns.
The L-rd knew how to take the natural world and wield it as a weapon of great precision in giving instruction about spiritual truth. He was able to take something that people could understand, and lay it alongside something they did not understand so they could grasp the more difficult concept. That’s what a parable is – it is a truth.
The L-rd is able to tell each one in a simple, concise manner. He had the supernatural capability of using a bare minimum of terms and yet expressing incredible profundity.
The church has tended to glorify Y’Shua above G-d Himself and Y’Shua in His ministry was always careful to point beyond Himself back to His Father. Concerning the concept of eternal life, Y’Shua taught that one should observe the Laws (Lk. 10:25-28).
The church has traditionally placed more emphasis on Paul’s teachings than on those of Y’Shua Himself. This has occurred because the church scholars believed that Y’Shua introduced the basic concept of the Kingdom in a Jewish setting; and applied it to the Gentiles; and finally, Paul developed the message so it could be applied universally. Y’Shua introduced the crude beginning and Paul developed the finished product. Hence the message portrayed in Paul’s letters is much more applicable to the church than is the message of Y’Shua (so they thought).
Paul’s message appears to differ from that of Y’Shua in the fact that Paul was speaking primarily to the Gentiles who had little or no real knowledge of G-d. As a result he concentrated on the most elementary ‘starter’ lessons dealing with salvation, baptism, judgment and so on.
(Heb. 6:1-3).
Paul was a devote Jew and he himself keep the Laws. But the Gentiles did not take the time to learn the customs and history to understand all that Paul was telling them, so misconceptions began.
Paul hoped to instruct the churches later in the principles of the Kingdom of G-d. Y’Shua on the other hand dealt almost exclusively with the Jews who should have already been familiar with these fundamental things.
How the church divided from the original Scriptures:
The church moved to distinguish itself from Israel.
It changed its day of worship to the first day of the week instead of the Biblical Shabbat. It developed new festivals in the place of the ones G-d told us to celebrate.
It defined G-d by extra Biblical philosophy.
It established altars in each locality church.
It denied responsibility to the Torah, or Law.
It redefined its primary vision from being a dragnet that draws the nations into accountability before the L-rd to an ark of safety in which people could escape the judgments of G-d.
The church, in this way, denied its national character and became universal.
Grafting the church into Israel:
1. It must see itself in a national entity with Israel.
2. It must repent from an independent universal identity.
3. It must return to the Biblical oriented faith.
4. It must replace church tradition in defining practice.
5. Shabbat must be honored as the Biblical day of rest.
6. Biblical festivals must be implemented in the place of Christian festivals.
7. It must be responsible to G-d’s Law that are applicable to it.
8. It must use explicit Biblical terms to address G-d and His Son in the place of terms based on Greek philosophical thought.
9. It must openly confess its identity with Israel. When these Biblical practices are implemented, the church is prepared to become functional in G-d’s great dragnet.
The church had been given the ministry of reconciliation. This ministry should continue. When the local church returns to Biblical or Hebraic Roots, its position for preaching reconciliation can only be enhanced as the faithfulness of G-d is demonstrated toward Israel.
In the latter part of His ministry, Y’Shua spent less time in the Synagogues. With all the words that He spoke, and the healings that He did, He would attract great multitudes of people. He spoke many things unto them in parables, before this time when He taught, He spoke in clear terms.
Many people had refused to listen to Him, so He began to teach parables that weren’t able to be understood easily. This would make one ponder on what He said and it also threw off the officials that were listening in. But those who believed, He explained every single detail of what He was trying to get across to them.
The Greek word for parable is parabole, Par means ‘something alongside of something else’ so that a comparison can be made. It basically means ‘a comparison, or an illustration’.
If you have a spiritual truth that is hard to understand, and lay alongside it a physical earthy story that is easily understood, then you give understanding to that spiritual truth.
That comparison is a parable.
The word parabole is used in the Greek Old Covenant 45 times. That indicates that it was a very common form of Jewish teaching. It meant taking something very external, observable, objective, and earthly and laying alongside something spiritual, supernatural, subjective, and heavenly so that people could understand the spiritual truth. It’s a earthly story with a heavenly meaning.
There are four reasons why parables are effective:
1. Because they make truth concrete, they think in pictures.
2. They make truth portable, remembering the story and its meaning.
3. They make truth interesting, turning dull thoughts into life situations.
4. They make truth personally discoverable, internalize the truth.
Parables are a mode of teaching because they make truth concrete, portable, interesting, and personally discoverable.
Hebrews use the term mashal to refer to parabolic teaching.
Ps. 78:2 says: ‘I will open my mouth in a parable; I will utter dark sayings of truth.’
G-d wants seekers, if a person is not seeking, they will not find. A natural man can really understand the sayings of this word, where a spiritual man understands all the parables and dark sayings that are throughout the Bible. When a man turns to the L-rd, the veil is removed from the heart and that man begins to understand things in a new way. G-d revealed them through the Spirit; for the Spirit searches all things, even the depths of G-d. (1 Cor. 2:6-10).
A dream can be a parable, a vision can be a parable, a prophetic word can be a parable. The word parable means a placing beside.
Parables are short stories that teach a lesson, or they are obscure and enigmatic sayings. Many times parables are allegories. Allegories are stories in which people, things, and happenings have another meaning. Proverbs are enigmatical sayings in which a profound truth is cloaked.
A dark saying is a mystery, a riddle, something planed or understood, and it causes people to seek for the truth of it.
A parable requires confirmation and timing.
The Scriptures tell us we are to test all things. We are to determined if it from the right spirit? If it is from G-d’s Spirit, we need to interpret the word, message, dream, prophecy, or vision properly. Timing is the key; we need to wait on G-d’s timing.
A description is drawing out the truth that Y’Shua is teaching:
1. The sower and the seed days we will never win the whole world.
2. The wheat and the tares we will never fully purge the church. The true and the false will coexist in the church until judgment.
3. The mustard seed the Kingdom will begin small, and will become worldwide. It will become influential, and be a haven to some.
4. The leaven shows the internal, permeating influence of the Kingdom, which touches every dimension of human life.
5. The treasure tells us there will be many people who will come to know Y’Shua by ‘stumbling’ upon the grace of G-d.
6. The merchant and the pearl both gave up everything to purchase redemption. The difference is that this man was searching for the pearl, and that tells us there will be people in the Kingdom who spend a great amount of time seeking the truth before they finally find it. Some people will come without ever seeking. They will be surprised by joy, while others will spend a lot of time and effort endeavoring to find the truth.
7. The dragnet pictures the end of the church age, when Y’Shua brings everyone together and sorts out the true believers from the false.
All those parables give tremendously profound insight into our time. We have influenced the world, and preached our message across the globe. The church has both good and evil – the wheat and the tares.
We also know that as we proclaim the gospel, some reject it, some accept it for a little while, and some truly accept it and produce fruit.
We know that the enemy attacks us and we know that we’ll never be able to purge the church.
We know that there are people who search diligently for G-d, while others seem to stumble across G-d. Those are the characteristic of our time, and that is how it will be before the King returns.
The L-rd knew how to take the natural world and wield it as a weapon of great precision in giving instruction about spiritual truth. He was able to take something that people could understand, and lay it alongside something they did not understand so they could grasp the more difficult concept. That’s what a parable is – it is a truth.
The L-rd is able to tell each one in a simple, concise manner. He had the supernatural capability of using a bare minimum of terms and yet expressing incredible profundity.
The church has tended to glorify Y’Shua above G-d Himself and Y’Shua in His ministry was always careful to point beyond Himself back to His Father. Concerning the concept of eternal life, Y’Shua taught that one should observe the Laws (Lk. 10:25-28).
The church has traditionally placed more emphasis on Paul’s teachings than on those of Y’Shua Himself. This has occurred because the church scholars believed that Y’Shua introduced the basic concept of the Kingdom in a Jewish setting; and applied it to the Gentiles; and finally, Paul developed the message so it could be applied universally. Y’Shua introduced the crude beginning and Paul developed the finished product. Hence the message portrayed in Paul’s letters is much more applicable to the church than is the message of Y’Shua (so they thought).
Paul’s message appears to differ from that of Y’Shua in the fact that Paul was speaking primarily to the Gentiles who had little or no real knowledge of G-d. As a result he concentrated on the most elementary ‘starter’ lessons dealing with salvation, baptism, judgment and so on.
(Heb. 6:1-3).
Paul was a devote Jew and he himself keep the Laws. But the Gentiles did not take the time to learn the customs and history to understand all that Paul was telling them, so misconceptions began.
Paul hoped to instruct the churches later in the principles of the Kingdom of G-d. Y’Shua on the other hand dealt almost exclusively with the Jews who should have already been familiar with these fundamental things.
How the church divided from the original Scriptures:
The church moved to distinguish itself from Israel.
It changed its day of worship to the first day of the week instead of the Biblical Shabbat. It developed new festivals in the place of the ones G-d told us to celebrate.
It defined G-d by extra Biblical philosophy.
It established altars in each locality church.
It denied responsibility to the Torah, or Law.
It redefined its primary vision from being a dragnet that draws the nations into accountability before the L-rd to an ark of safety in which people could escape the judgments of G-d.
The church, in this way, denied its national character and became universal.
Grafting the church into Israel:
1. It must see itself in a national entity with Israel.
2. It must repent from an independent universal identity.
3. It must return to the Biblical oriented faith.
4. It must replace church tradition in defining practice.
5. Shabbat must be honored as the Biblical day of rest.
6. Biblical festivals must be implemented in the place of Christian festivals.
7. It must be responsible to G-d’s Law that are applicable to it.
8. It must use explicit Biblical terms to address G-d and His Son in the place of terms based on Greek philosophical thought.
9. It must openly confess its identity with Israel. When these Biblical practices are implemented, the church is prepared to become functional in G-d’s great dragnet.
The church had been given the ministry of reconciliation. This ministry should continue. When the local church returns to Biblical or Hebraic Roots, its position for preaching reconciliation can only be enhanced as the faithfulness of G-d is demonstrated toward Israel.
Subscribe to:
Posts (Atom)
