623. Roman subjects incorporated emperor worship into the local religion throughout the empire. In the provinces, leading citizens became priests in the imperial cult to cement their ties with Rome. (Augustus, however, exempted the Jews from the imperial cult.) Emperor worship continued as the official pagan religion of the empire until Christianity was recognized under Emperor Constantine (A.D. 305-337).
624. Paul stayed longer in some cities than others. Some larger cities, such as Ephesus, became teaching centers through which he could reach outlying areas of the surrounding regions. Paul's goal was to teach his followers well enough so they could teach others. Those who were able to accept this role were called elders, overseers, and pastors. The focus, however, was not on building an organization, but on preaching the Word.
625. The excellent highway system constructed throughout the Mediterranean world by the Romans was traveled frequently by Paul. Built so Roman armies could move swiftly and their traders could deliver goods efficiently, the Roman roads also contributed to the spread of the Christian message.
626. Since many Jews traveled to Jerusalem for annual feasts, and since many apostles were on the road with Christ's message, Paul sometimes found the Gospel message had reached a town before he did. This was the case with Rome, the center of the world in it's day. There were many disciples in this metropolis long before Paul reached it.
627. The Gospel of Christ spread by word of mouth. Sometimes the apostles would move on to another city only to receive a request for more teaching from the city they had recently left. So they would write letters to be read aloud to groups of individuals who met for teaching and encouragement. They also wrote letters while confined in prison.
628. The agrapha is a phrase meaning "things not written." It was used in the early church to refer to sayings of Jesus that His followers remembered, but which were not written down in any of the Gospels. For example, in Acts 20:35, Paul quotes the Lord Jesus as saying, "It is more blessed to give than to receive." Those words can't be found in any of the Gospels, so apparently that is one of the things the Lord's followers remembered Him saying, and would cite Him as the source, even though it was never written down as such.
629. How do you tell the world the "Good News" if you don't speak their language? The disciples were gathered in an upper room when all of a sudden "tongues of fire" touched the followers. They began to speak in other languages. Some people who saw them thought they were drunk. This was the arrival of the Holy Spirit that Jesus had promised. The disciples could now go and spread the Word of God everywhere.
Tuesday, September 15, 2015
Monday, September 14, 2015
A Church Begins ll
616. Many other missionaries preached the Gospel in the early years of the church. Their mission was to spread the Word to all parts of the known earth, as they had been commissioned to do by Jesus before He returned to Heaven. Thanks to their efforts, Christianity gained a foothold quickly in nearly every part of the known world.
617. Barnabas was one of the earliest converts to Christianity and a close friend of Paul's. A Greek-speaking Jew from Cyprus, Barnabas's real name as Joseph, but because he was an excellent teacher, his friends called him Barnabas, which means "son of encouragement." He accompanied Paul on the first missionary journey through Asia Minor.
618. Timothy was one of Paul's main helpers. Paul mentored the younger man through two letters (1 and 2 Timothy) and called him his "true son in the faith." Timothy also traveled on his own.
619. Philip became a missionary and was the first to preach the Gospel to those living in Samaria. He is especially remembered for how he helped an Ethiopian read a passage from Isaiah. An angel directed him to go to the Ethiopian. Upon arriving they read the passage together. The foreigner asked to be Baptized and became the first Ethiopian Christian.
620. Silas traveled as a missionary with Paul and Peter. He sang hymns joyously to Christ when he was imprisoned with Paul during the earthquake in Philippi. The jailer became a Christian because he was so moved by their display of faith. He was to Paul a "faithful brother."
621. Phoebe is one of the few women missionary figures of the New Testament. History indicates that it was not uncommon for women to be in leadership roles in the early church, though it was certainly not typical in Jewish synagogues. Phoebe traveled to Rome, most likely to bring Paul's letter (what we know as the Book of Romans) to the Christians there.
622. Apollos was a Jew from Alexandria. He was actually a missionary before he met Paul. John the Baptist had mentored him and helped Appollos become a powerful preacher. He found help for his questions about Jesus in Corinth when he spoke with Priscilla and Aquilla.
617. Barnabas was one of the earliest converts to Christianity and a close friend of Paul's. A Greek-speaking Jew from Cyprus, Barnabas's real name as Joseph, but because he was an excellent teacher, his friends called him Barnabas, which means "son of encouragement." He accompanied Paul on the first missionary journey through Asia Minor.
618. Timothy was one of Paul's main helpers. Paul mentored the younger man through two letters (1 and 2 Timothy) and called him his "true son in the faith." Timothy also traveled on his own.
619. Philip became a missionary and was the first to preach the Gospel to those living in Samaria. He is especially remembered for how he helped an Ethiopian read a passage from Isaiah. An angel directed him to go to the Ethiopian. Upon arriving they read the passage together. The foreigner asked to be Baptized and became the first Ethiopian Christian.
620. Silas traveled as a missionary with Paul and Peter. He sang hymns joyously to Christ when he was imprisoned with Paul during the earthquake in Philippi. The jailer became a Christian because he was so moved by their display of faith. He was to Paul a "faithful brother."
621. Phoebe is one of the few women missionary figures of the New Testament. History indicates that it was not uncommon for women to be in leadership roles in the early church, though it was certainly not typical in Jewish synagogues. Phoebe traveled to Rome, most likely to bring Paul's letter (what we know as the Book of Romans) to the Christians there.
622. Apollos was a Jew from Alexandria. He was actually a missionary before he met Paul. John the Baptist had mentored him and helped Appollos become a powerful preacher. He found help for his questions about Jesus in Corinth when he spoke with Priscilla and Aquilla.
Saturday, September 12, 2015
A Church Begins l
609. Until the Book of Acts, the Bible primarily belonged to the Jewish people. Of the many radical elements of Jesus' message, one of the most radical was that He meant for it to apply to Gentiles (non-Jews) as well as Jews. When Jesus told His apostles to go to the ends of the world, He really meant it. This brisk narrative begins in Jerusalem and ends in Rome, symbolizing how Jesus took the faith of ancient Israel and opened it up to the world.
610. The list of disciples differ from one book to another. The Gospel of Matthew lists Simon, Andrew (Simon's brother), James and John (the sons of Zebedee), Philip, Bartholomew, Thomas, Matthew the tax collector, James (the son of Alphaeus), Thaddaeus, Simon the Canaanite, and Judas Iscariot. Luke refers to Simon as "the zealot" (a brand of political protestors) and mentions "Judas son of James" instead of Thaddaeus. Many of these men were pillars of the early church.
611. Peter, who was called Simon before Jesus renamed him, was the first leader of the early church. Peter had a long history with the Lord; he denied Christ three times before the cock crowed but went on in faith following Christ's death and resurrection to become exactly what his name meant-"the rock."
612. James and John, both sons of Zebedee, were brothers. They both were active in the early church. Both had been especially close to Jesus, being present at the transfiguration. It is strongly believed that John went on to write the Gospel of John.
613. Acts introduces the New Testament's second most influential figure (Jesus was the first!), an educated Jew and tentmaker named Saul. Born in what is now Turkey, Saul went to Jerusalem to learn from the esteemed rabbi Gamaliel, grandson of the legendary rabbi Hillel, the most prominent pharisaic rabbi of the first century. Given authority by the high priest to arrest followers of Christ in Damascus for blasphemy, Saul vigorously persecuted early Christians. His name was changed to Paul after he experienced a transforming vision and conversion.
614. Paul developed a strategy for his traveling ministry that he followed through all his journeys. He generally moved farther westward from Israel with each mission. When he entered a city for the first time, he would look for a synagogue or other place where he could find the Jews of the city. In the first century A.D., Jews were dispersed throughout the world. Hardly a city didn't have Jews who met together regularly. Sometimes synagogues were receptive to his message; at other times hearers were extremely hostile.
615. When Paul was arrested in Jerusalem for his "heretical" views, he demanded a trial in Rome before the emperor, his right as a Roman citizen-the equivalent of an American traveler demanding a hearing with the U.S. president.
610. The list of disciples differ from one book to another. The Gospel of Matthew lists Simon, Andrew (Simon's brother), James and John (the sons of Zebedee), Philip, Bartholomew, Thomas, Matthew the tax collector, James (the son of Alphaeus), Thaddaeus, Simon the Canaanite, and Judas Iscariot. Luke refers to Simon as "the zealot" (a brand of political protestors) and mentions "Judas son of James" instead of Thaddaeus. Many of these men were pillars of the early church.
611. Peter, who was called Simon before Jesus renamed him, was the first leader of the early church. Peter had a long history with the Lord; he denied Christ three times before the cock crowed but went on in faith following Christ's death and resurrection to become exactly what his name meant-"the rock."
612. James and John, both sons of Zebedee, were brothers. They both were active in the early church. Both had been especially close to Jesus, being present at the transfiguration. It is strongly believed that John went on to write the Gospel of John.
613. Acts introduces the New Testament's second most influential figure (Jesus was the first!), an educated Jew and tentmaker named Saul. Born in what is now Turkey, Saul went to Jerusalem to learn from the esteemed rabbi Gamaliel, grandson of the legendary rabbi Hillel, the most prominent pharisaic rabbi of the first century. Given authority by the high priest to arrest followers of Christ in Damascus for blasphemy, Saul vigorously persecuted early Christians. His name was changed to Paul after he experienced a transforming vision and conversion.
614. Paul developed a strategy for his traveling ministry that he followed through all his journeys. He generally moved farther westward from Israel with each mission. When he entered a city for the first time, he would look for a synagogue or other place where he could find the Jews of the city. In the first century A.D., Jews were dispersed throughout the world. Hardly a city didn't have Jews who met together regularly. Sometimes synagogues were receptive to his message; at other times hearers were extremely hostile.
615. When Paul was arrested in Jerusalem for his "heretical" views, he demanded a trial in Rome before the emperor, his right as a Roman citizen-the equivalent of an American traveler demanding a hearing with the U.S. president.
Friday, September 11, 2015
Speaking In Pictures lV
600. The parable of the ten virgins, found in Matthew 25, pictures Israel as ten virgins awaiting the return of the bridegroom. The wedding custom of the day called for the groom to return to his home leading a procession, and the image is that of Christ returning from Heaven with His bride, the church. Preparation for the banquet is necessary, but five of the virgins have failed to prepare by bringing enough oil. They leave to shop for oil, and by the time they get back, the feast is in progress and they are denied admission. The image is that Israel is unprepared, though they should know the Messiah is coming.
601. The parable of the talents is the story of a master entrusting three servants with various amounts of money to invest while he is away. Upon his return two have invested wisely and are praised. The third has hidden his money and is rebuked. His words and actions reveal a lack of faith in the master. The point of the parable is that God's people must serve Him while He is away.
602. The parable of the lamp reminds us that no one lights a lamp and then hides it. Instead we use a lamp to illuminate the darkness. In the same way, we have not been given the truth of the Gospel in order to keep it a secret, but to share it with others.
603. The parable of the prodigal son is one of the most welltold stories in Scripture. A father has two sons, one of whom demands his inheritance, leaves town, and wastes the money on foolish pleasures. The other son stays at home, working with his father. When the profligate son decides to return, the father rejoices, while his brother grouses about his father's response. Christ's point in telling the story was that not only is everyone welcome in God's family, but we should all rejoice when a lost soul repents and enters into fellowship with God.
604. The parable of the rich fool, related in Luke 12, tells of a wealthy man who builds bigger and bigger barns, promising himself that he will soon be able to take life easy. God's response is clear: "You fool! This very night your life will be demanded from you." Life is more important than hoarding material things. The rich fool's wealth would do him no good in eternity.
605. The parable of the shrewd manager is one of the more difficult parables to understand. a financial manager, in danger of losing his job, does favors for some of the people who owe money to his master. The master then praises the manager for acting shrewdly. The point is not that it's good to be dishonest, but that it was good the manager had planned ahead-in essence, he had used material goods for future benefits.
606. The parable of the rich man and Lazarus, in Luke 16, relates a story of a wealthy man dying and going to hell, while a poor man dies and goes to Heaven. The initial point Christ was making was that material wealth has nothing to do with spiritual righteousness. But there is more to the story. When the rich man asks to go back and warn his living brothers, his request is rejected-a suggestion from the Lord that people will always be asking for more signs, even though they've already been given more than enough information that Jesus is the Christ.
607. The parable of the persistent widow tells of a woman seeking justice from an unjust judge. Though he routinely refuses to hear her case, the woman's persistence finally wears him down, and she gains justice. Jesus interpreted the parable by saying, "Listen to what the unjust judge says. And will not God bring about justice for His chosen ones, who cry out to Him day and night?" (Luke 18:6-7).
608. The parable of the pharisee and the tax collector is perhaps the most touching story Christ told. A self-righteous priest stands before God and offers a prayer of thanks that he is not like the tax collector. But the tax collector is too humbled to even look up to God and pleads with the Lord to forgive him for his sins. Jesus' point is that we dare not trust in our own righteousness or compare ourselves to others in order to be justified. Instead we must humble ourselves before God in order to find forgiveness and gain His righteousness.
601. The parable of the talents is the story of a master entrusting three servants with various amounts of money to invest while he is away. Upon his return two have invested wisely and are praised. The third has hidden his money and is rebuked. His words and actions reveal a lack of faith in the master. The point of the parable is that God's people must serve Him while He is away.
602. The parable of the lamp reminds us that no one lights a lamp and then hides it. Instead we use a lamp to illuminate the darkness. In the same way, we have not been given the truth of the Gospel in order to keep it a secret, but to share it with others.
603. The parable of the prodigal son is one of the most welltold stories in Scripture. A father has two sons, one of whom demands his inheritance, leaves town, and wastes the money on foolish pleasures. The other son stays at home, working with his father. When the profligate son decides to return, the father rejoices, while his brother grouses about his father's response. Christ's point in telling the story was that not only is everyone welcome in God's family, but we should all rejoice when a lost soul repents and enters into fellowship with God.
604. The parable of the rich fool, related in Luke 12, tells of a wealthy man who builds bigger and bigger barns, promising himself that he will soon be able to take life easy. God's response is clear: "You fool! This very night your life will be demanded from you." Life is more important than hoarding material things. The rich fool's wealth would do him no good in eternity.
605. The parable of the shrewd manager is one of the more difficult parables to understand. a financial manager, in danger of losing his job, does favors for some of the people who owe money to his master. The master then praises the manager for acting shrewdly. The point is not that it's good to be dishonest, but that it was good the manager had planned ahead-in essence, he had used material goods for future benefits.
606. The parable of the rich man and Lazarus, in Luke 16, relates a story of a wealthy man dying and going to hell, while a poor man dies and goes to Heaven. The initial point Christ was making was that material wealth has nothing to do with spiritual righteousness. But there is more to the story. When the rich man asks to go back and warn his living brothers, his request is rejected-a suggestion from the Lord that people will always be asking for more signs, even though they've already been given more than enough information that Jesus is the Christ.
607. The parable of the persistent widow tells of a woman seeking justice from an unjust judge. Though he routinely refuses to hear her case, the woman's persistence finally wears him down, and she gains justice. Jesus interpreted the parable by saying, "Listen to what the unjust judge says. And will not God bring about justice for His chosen ones, who cry out to Him day and night?" (Luke 18:6-7).
608. The parable of the pharisee and the tax collector is perhaps the most touching story Christ told. A self-righteous priest stands before God and offers a prayer of thanks that he is not like the tax collector. But the tax collector is too humbled to even look up to God and pleads with the Lord to forgive him for his sins. Jesus' point is that we dare not trust in our own righteousness or compare ourselves to others in order to be justified. Instead we must humble ourselves before God in order to find forgiveness and gain His righteousness.
Thursday, September 10, 2015
Speaking In Pictures lll
592. The parable of the lost sheep, in Matthew 18, is one of the sweetest stories of Jesus. In it He tells of a loving shepherd caring for one hundred sheep. If one gets lost, he will leave the ninety-nine to go find the one that is missing. In the same way, God is concerned about each person and He doesn't want anyone to be lost.
593. The parable of the lost coin likens a poor woman's rejoicing when finding a lost coin to the rejoicing in Heaven when a sinner repents and turns to God. This parable can be found in Luke 15.
594. The parable of the unmerciful servant relates the story of a man who owes a great debt to his master. Falling on his knees, he pleads for mercy and it is granted. But moments later the servant sees a man who owes him a small amount and has him thrown into debtors' prison. When the master hears of this, he is outraged and has the servant arrested and punished until he can pay back his entire debt. Forgiveness should be in direct proportion to the amount forgiven-since the servant had been forgiven much, he should in turn forgive others. Since Christians have been forgiven for all their sins, they should in turn be willing to forgive the failings of others.
595. The parable of the workers in the vineyard, found in Matthew 20, tells the story of a landowner hiring workers to help in his fields. Some are hired in the morning, some at noon, and others near the end of the day, but they are all paid the same amount. Jesus used the parable to explain that rewards are under the sovereign control of God. Some prominent people will be demoted while some lowly people are exalted. The Lord's evaluation is all that matters in the final accounting of our lives.
596. The parable of two sons is about asking two boys to work in a vineyard. One says he will, but fails to go. The other says he won't, but goes anyway. The one who eventually obeyed was righteous-a point Christ used to explain why prostitutes and tax collectors who turn to God will make it into Heaven, while the Pharisees and religious leaders will not because they have not repented and believed.
597. The parable of the tenants may have been Christ's most powerful story. In Matthew 21 He tells of a careful landowner who rents out his vineyard. When he sends servants to collect the rent, the tenants beat them. Then he sends his own son, whom the tenants kill. Jesus used this illustration to depict a loving God caring for Israel yet being rejected by them. Eventually God sent His own Son, whom they would crucify. The result is that the Kingdom of God would be taken from Israel. The religious leaders of the day, completely misunderstanding Christ's meaning, were enraged by the parable.
598. The parable of the wise and foolish builders contrasts a wise man who builds his house on a rock foundation with a foolish man who builds his house on sand. When a storm comes, the house on sand falls apart, while the house built on rock stands firm. In other words, the quality of the foundation determines the strength of the building. The firm foundation represents Christ's work of transforming lives from inside out, contrasted with the Pharisees' religion, which relies on a merely outward appearance of righteousness. This parable, following a story about choosing which fruit to eat and which road to walk, reveals that there is always a wise choice that leads to God and a foolish choice that leads from Him.
599. The parable of the wedding banquet tells the story of a king trying to invite people to his son's celebration. Since the invitations are ignored or rejected by most, he angrily sends his army to punish those who snubbed him and invite people off the street to fill the wedding hall. The parable illustrates that Israel had rejected their Messiah, so Gentiles would be welcomed into the Kingdom of God. An interesting detail is that one guest is expelled for not wearing wedding clothes that were given by the king-an illustration that we must not only respond to God outwardly, but inwardly by appropriating what God provides.
593. The parable of the lost coin likens a poor woman's rejoicing when finding a lost coin to the rejoicing in Heaven when a sinner repents and turns to God. This parable can be found in Luke 15.
594. The parable of the unmerciful servant relates the story of a man who owes a great debt to his master. Falling on his knees, he pleads for mercy and it is granted. But moments later the servant sees a man who owes him a small amount and has him thrown into debtors' prison. When the master hears of this, he is outraged and has the servant arrested and punished until he can pay back his entire debt. Forgiveness should be in direct proportion to the amount forgiven-since the servant had been forgiven much, he should in turn forgive others. Since Christians have been forgiven for all their sins, they should in turn be willing to forgive the failings of others.
595. The parable of the workers in the vineyard, found in Matthew 20, tells the story of a landowner hiring workers to help in his fields. Some are hired in the morning, some at noon, and others near the end of the day, but they are all paid the same amount. Jesus used the parable to explain that rewards are under the sovereign control of God. Some prominent people will be demoted while some lowly people are exalted. The Lord's evaluation is all that matters in the final accounting of our lives.
596. The parable of two sons is about asking two boys to work in a vineyard. One says he will, but fails to go. The other says he won't, but goes anyway. The one who eventually obeyed was righteous-a point Christ used to explain why prostitutes and tax collectors who turn to God will make it into Heaven, while the Pharisees and religious leaders will not because they have not repented and believed.
597. The parable of the tenants may have been Christ's most powerful story. In Matthew 21 He tells of a careful landowner who rents out his vineyard. When he sends servants to collect the rent, the tenants beat them. Then he sends his own son, whom the tenants kill. Jesus used this illustration to depict a loving God caring for Israel yet being rejected by them. Eventually God sent His own Son, whom they would crucify. The result is that the Kingdom of God would be taken from Israel. The religious leaders of the day, completely misunderstanding Christ's meaning, were enraged by the parable.
598. The parable of the wise and foolish builders contrasts a wise man who builds his house on a rock foundation with a foolish man who builds his house on sand. When a storm comes, the house on sand falls apart, while the house built on rock stands firm. In other words, the quality of the foundation determines the strength of the building. The firm foundation represents Christ's work of transforming lives from inside out, contrasted with the Pharisees' religion, which relies on a merely outward appearance of righteousness. This parable, following a story about choosing which fruit to eat and which road to walk, reveals that there is always a wise choice that leads to God and a foolish choice that leads from Him.
599. The parable of the wedding banquet tells the story of a king trying to invite people to his son's celebration. Since the invitations are ignored or rejected by most, he angrily sends his army to punish those who snubbed him and invite people off the street to fill the wedding hall. The parable illustrates that Israel had rejected their Messiah, so Gentiles would be welcomed into the Kingdom of God. An interesting detail is that one guest is expelled for not wearing wedding clothes that were given by the king-an illustration that we must not only respond to God outwardly, but inwardly by appropriating what God provides.
Wednesday, September 9, 2015
Speaking In Pictures ll
584. The parable of the good samaritan tells the story of a man who was beaten by robbers and left for dead. Though a passing priest and Temple worker refused to help the victim, a despised samaritan stopped, assisted the man, and agreed to pay for all costs in his recuperation. The story shows that God's love moves beyond social prejudice.
585. The parable of the barren fig tree is a picture of how eternity will not wait forever for nonbelievers to make up their minds. In the story the owner of a vineyard tells the steward to cut down a fig tree that hasn't yielded fruit in three years. Thinking he has allowed an ample amount of time, the owner is frustrated and sees no point in using up soil to nourish it. Yet the steward asks for one more year to fertilize the fig-perhaps the steward is Christ interceding on our behalf!
586. The parable of the lowest seat at the feast likens the seating arrangement to how Christians are to behave on earth. They are to humble themselves now in order to be exalted later. At a feast it is wise to take a seat in a lower position and then be asked to move up to a more exalted position rather than exalting oneself first and then being asked to move down by the host. This is an often-repeated theme in the Bible: Believers are to be humble and not seek out positions of exaltation.
587. The parable of the great banquet is a reminder that not everyone will enter the Kingdom of Heaven. Though all are invited, many will reject the invitation and be lost. The story describes a gracious host who plans a large banquet and sends invitations to many people. But on the day of the banquet, those who are invited make excuses and don't come. The owner then sends for the poor, the lame, those who are in need. He will not force anyone to come into the banquet hall. Rather it is a matter of accepting an invitation.
588. The parable of the mustard seed likens the Kingdom of Heaven to the smallest seed known in that part of the world. Though the seed is tiny, it grows to a great height. In the same way, though the church started small, it would grow rapidly and become a worldwide force throughout the rest of history.
589. In the parable of the yeast, Jesus describes the Kingdom of Heaven as being a small amount of yeast that gets mixed into a large amount of flour, permeating all the dough. Once the process of leavening begins, it cannot be stopped. Similarly once the good news of the Gospel took hold in the world, there would be no stopping it. (In a later passage, Christ would warn against the evil yeast of the Pharisees, which could also permeate lives.)
590. The parable of the hidden treasure and the pearl both compare the Gospel message to something of great value. Just as a man sells all he has in order to purchase the field with hidden treasure or the fine pearl, Jesus would give all He had-even His own life-in order to provide redemption for His people.
591. The parable of the net states that the Kingdom of God is like a net that catches all kinds of fish. When the net is full, it is pulled on shore and the good fish are separated from the bad fish. Jesus explains that the net and sorting represent the action that will take place at the end of time, when Christ will remove the righteous from the unrighteous, sending believers to Heaven and unbelievers to hell.
585. The parable of the barren fig tree is a picture of how eternity will not wait forever for nonbelievers to make up their minds. In the story the owner of a vineyard tells the steward to cut down a fig tree that hasn't yielded fruit in three years. Thinking he has allowed an ample amount of time, the owner is frustrated and sees no point in using up soil to nourish it. Yet the steward asks for one more year to fertilize the fig-perhaps the steward is Christ interceding on our behalf!
586. The parable of the lowest seat at the feast likens the seating arrangement to how Christians are to behave on earth. They are to humble themselves now in order to be exalted later. At a feast it is wise to take a seat in a lower position and then be asked to move up to a more exalted position rather than exalting oneself first and then being asked to move down by the host. This is an often-repeated theme in the Bible: Believers are to be humble and not seek out positions of exaltation.
587. The parable of the great banquet is a reminder that not everyone will enter the Kingdom of Heaven. Though all are invited, many will reject the invitation and be lost. The story describes a gracious host who plans a large banquet and sends invitations to many people. But on the day of the banquet, those who are invited make excuses and don't come. The owner then sends for the poor, the lame, those who are in need. He will not force anyone to come into the banquet hall. Rather it is a matter of accepting an invitation.
588. The parable of the mustard seed likens the Kingdom of Heaven to the smallest seed known in that part of the world. Though the seed is tiny, it grows to a great height. In the same way, though the church started small, it would grow rapidly and become a worldwide force throughout the rest of history.
589. In the parable of the yeast, Jesus describes the Kingdom of Heaven as being a small amount of yeast that gets mixed into a large amount of flour, permeating all the dough. Once the process of leavening begins, it cannot be stopped. Similarly once the good news of the Gospel took hold in the world, there would be no stopping it. (In a later passage, Christ would warn against the evil yeast of the Pharisees, which could also permeate lives.)
590. The parable of the hidden treasure and the pearl both compare the Gospel message to something of great value. Just as a man sells all he has in order to purchase the field with hidden treasure or the fine pearl, Jesus would give all He had-even His own life-in order to provide redemption for His people.
591. The parable of the net states that the Kingdom of God is like a net that catches all kinds of fish. When the net is full, it is pulled on shore and the good fish are separated from the bad fish. Jesus explains that the net and sorting represent the action that will take place at the end of time, when Christ will remove the righteous from the unrighteous, sending believers to Heaven and unbelievers to hell.
Tuesday, September 8, 2015
Speaking In Pictures l
576. The parable of the sower, found in Matthew 13, likens sharing the Gospel to a farmer scattering seed. Seed sown on the path is eaten by birds-which the Lord explains is similar to what occurs when a hearer doesn't understand the message. Satan snatches it away, so that it cannot have an impact on the hearer's life. Seed scattered on rocky soil sprouts, but it dies because it cannot set it's roots-this is likened to someone who initially believes the Gospel but falls away from the faith due to persecution. Some seeds grow but are choked out by thorns-a depiction of the person whose belief is undermined by worldly concerns. But the good seed that grows is like the individual who hears the Gospel, understands it, and chooses to follow Christ.
577. The parable of the weeds also tells the story of a farmer sowing seeds, but an enemy sows weeds among the wheat. When it sprouts, a servant asks the farmer if he should pull them up. The farmer replies, "No, because while you are pulling the weeds, you may root up the wheat with them. Let both grow together until the harvest" (Matt. 13:29). Jesus explains that He is the good seed, the weeds are the sons of evil, spread by the enemy satan, and the field is the world. The harvest represents the end of time, when God will bring His people into His house, but send those who reject Him to judgment.
578. The parable of the new wine in old wineskins, found in Matthew 9:16-17, describes the new life Jesus brings. This new life cannot be confined by old forms-or by hardened hearts. Jesus' meaning was clear: to embrace the special gift He brought, a person had to be born again, to become a new form, because the old one burst and be ruined by the message of Jesus.
579. The parable of the wise and wicked servants discusses what faithful servants (believers) should be doing while their Master (Jesus) is away. A wise servant who is left in charge of the other servants will make sure they are being taken care of and doing their work. The foolish servant will assume he can do as he likes since the Master will be staying away a long time. He will beat the other laborers and become drunk. Yet the Master will return unexpectedly and find out who has acted wisely and who has acted foolishly. The foolish servant will be cast into a dreadful place for not honoring the Master while he is away.
580. The parable of the sheep and the goats is a picture of what will happen when Christ returns. Sheep symbolizes believers; goats symbolizes unbelievers. The sheep will be parted from the goats with a final destination of Heaven. The goats will be sent to hell, the place of eternal punishment.
581. The parable of the growing seed is only found in one of the Gospels of the New Testament-Mark. The parable describes how the Kingdom of God is like a seed that is scattered into the ground and eventually sprouts and grows and produces grain. It does this with no help or direction. The seed's power to grow itself is likened to the power of the Gospel message: It has its own mysterious power.
582. The parable of the watchful porter is a reminder that no one knows the exact return of Christ. Believers are to be ready, to stand at attention like an attentive porter would at the door of a building, to not let down their guard as they wait for Christ's return.
583. The parable of the two debtors likens debtors to sinners. In this very short parable from Luke, there are two debtors. One owes a small amount of money to a lender, the other ten times the amount of the first debtor. If the lender forgives both of them, Jesus asks, who will be more thankful? The obvious answer is the debtor with the larger amount of debt. The same concept holds true for sinners. Whether large or small, Christ forgives, but those with more to be forgiven will be more thankful. This parable was told after Jesus' feet were anointed by a former prostitute. The Pharisee sitting at the table was convinced Jesus wouldn't let such a sinner touch Him if He only knew her past. Jesus' parable speaks directly to the heart issue.
577. The parable of the weeds also tells the story of a farmer sowing seeds, but an enemy sows weeds among the wheat. When it sprouts, a servant asks the farmer if he should pull them up. The farmer replies, "No, because while you are pulling the weeds, you may root up the wheat with them. Let both grow together until the harvest" (Matt. 13:29). Jesus explains that He is the good seed, the weeds are the sons of evil, spread by the enemy satan, and the field is the world. The harvest represents the end of time, when God will bring His people into His house, but send those who reject Him to judgment.
578. The parable of the new wine in old wineskins, found in Matthew 9:16-17, describes the new life Jesus brings. This new life cannot be confined by old forms-or by hardened hearts. Jesus' meaning was clear: to embrace the special gift He brought, a person had to be born again, to become a new form, because the old one burst and be ruined by the message of Jesus.
579. The parable of the wise and wicked servants discusses what faithful servants (believers) should be doing while their Master (Jesus) is away. A wise servant who is left in charge of the other servants will make sure they are being taken care of and doing their work. The foolish servant will assume he can do as he likes since the Master will be staying away a long time. He will beat the other laborers and become drunk. Yet the Master will return unexpectedly and find out who has acted wisely and who has acted foolishly. The foolish servant will be cast into a dreadful place for not honoring the Master while he is away.
580. The parable of the sheep and the goats is a picture of what will happen when Christ returns. Sheep symbolizes believers; goats symbolizes unbelievers. The sheep will be parted from the goats with a final destination of Heaven. The goats will be sent to hell, the place of eternal punishment.
581. The parable of the growing seed is only found in one of the Gospels of the New Testament-Mark. The parable describes how the Kingdom of God is like a seed that is scattered into the ground and eventually sprouts and grows and produces grain. It does this with no help or direction. The seed's power to grow itself is likened to the power of the Gospel message: It has its own mysterious power.
582. The parable of the watchful porter is a reminder that no one knows the exact return of Christ. Believers are to be ready, to stand at attention like an attentive porter would at the door of a building, to not let down their guard as they wait for Christ's return.
583. The parable of the two debtors likens debtors to sinners. In this very short parable from Luke, there are two debtors. One owes a small amount of money to a lender, the other ten times the amount of the first debtor. If the lender forgives both of them, Jesus asks, who will be more thankful? The obvious answer is the debtor with the larger amount of debt. The same concept holds true for sinners. Whether large or small, Christ forgives, but those with more to be forgiven will be more thankful. This parable was told after Jesus' feet were anointed by a former prostitute. The Pharisee sitting at the table was convinced Jesus wouldn't let such a sinner touch Him if He only knew her past. Jesus' parable speaks directly to the heart issue.
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