Kingdom of Heaven
Thoughts on a Christian Nation…
Tuesday, February 19th, 2008 | Kingdom of Heaven, catholic, church, discipleship, fellowship, government, ministry, philosophy, politics, tradition | No Comments
From time to time we all hear about the United States of America being a “Christian Nation.” Many Muslim terrorist hate the U.S. because they believe it is a Christian Nation. Many U.S. citizens desire the U.S. to become a true Christian Nation. Many U.S. citizens believe the U.S. is already a Christian Nation. There are even some who feel that you should be a Christian to be considered a citizen of the U.S.
In the olden days, when Rome ruled the world, it was quite common to convert all the people of a nation to Catholicism. If you were a citizen, then you were Catholic. This was when the church and state were one. My question to you all is this: Do we really want the United States to become a Christian Nation?
If everyone in the United States were a Christian, there would be a few issues that we’d have to deal with. First, who would they share the gospel with (apart from their newborns)? Second, who would they disciple as new believers? Third, how would they influence the world?
It seems to me that God already has a nation… or a “Kingdom” and he has sent it into the world. A “Christian Nation” would not only be impossible from a obedience stand-point, but also would be impossible from a logistical stand-point. If everyone in the U.S. were Christian, then there would be no one in the U.S. For all would be obedient in sharing the gospel and discipling the Lost. So the U.S. would be empty and then ultimately be filled with non-believers.
What do you think? Should the U.S. strive to become a Christian nation? Are there more logistical issues with being a Christian nation? Are my concerns invalid?
The Who, What, When, Where & Why’s of the Sabbath.
Tuesday, October 30th, 2007 | Kingdom of Heaven, bible, teaching, tradition | 7 Comments
According to the traditional understanding the Sabbath is the seventh day of the week - otherwise known to us as Saturday. In Exodus 20 we see that God commanded Israel to rest on the Sabbath day.
Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy. - Exodus 20:8-11
It seems like the reason was because of God’s creation order. The seventh day he rested and blessed the day and made it a day to be set apart.
Later, in the Gospels, we see Jesus and his disciples breaking this very command… at least in the Pharisee’s eyes there were breaking the command.
At that time Jesus went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat. But when the Pharisees saw this, they said to Him, “Look, Your disciples do what is not lawful to do on a Sabbath.” But He said to them, “Have you not read what David did when he became hungry, he and his companions, how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? But I say to you that something greater than the temple is here. But if you had known what this means, ‘I DESIRE COMPASSION, AND NOT A SACRIFICE,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.” - Matthew 12:1-8
On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find {reason} to accuse Him. But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. But they themselves were filled with rage, and discussed together what they might do to Jesus. - Luke 6:6-11
Jesus justified his and his disciples actions by claiming that he is the Lord of the Sabbath. He also points to the scriptures to refute their current understanding of the Sabbath.
Although this post is not necessarily about today’s practice, we must look at it before I continue with my point. Today, many Christian consider Sunday to be the Sabbath. The normal apologetic (or at least the normal one I’ve heard) is that Christ arose on a Sunday, so we moved Sabbath to Sunday to be more worshipful of him. I have also heard that it was a common New Testament practice to meet on the “first day of the week.” I doubt this is prescriptive - rather it seems only to describe one group meeting at one time (Acts 20:7). Lately, I have noticed a lot of people taking notice that Sunday is not the true Sabbath and want to call Sunday something else… and Saturday should remain the true, tradition Sabbath. But recently I have wondered if this is really a hill worth dieing on.
If we turn to scripture, again, we find something interesting in Hebrews specifically chapters 3-4, but I will only quote parts of them here.
Therefore, just as the Holy Spirit says, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS AS WHEN THEY PROVOKED ME, AS IN THE DAY OF TRIAL IN THE WILDERNESS, WHERE YOUR FATHERS TRIED ME BY TESTING ME, AND SAW MY WORKS FOR FORTY YEARS. THEREFORE I WAS ANGRY WITH THIS GENERATION, AND SAID, ‘THEY ALWAYS GO ASTRAY IN THEIR HEART, AND THEY DID NOT KNOW MY WAYS’; AS I SWORE IN MY WRATH, ‘THEY SHALL NOT ENTER MY REST.’” - Hebrews 3:7-11
Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said, “AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST,” although His works were finished from the foundation of the world. For He has said somewhere concerning the seventh day: “AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS”; and again in this passage, “THEY SHALL NOT ENTER MY REST.” Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, “Today,” saying through David after so long a time just as has been said before, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS.” For if Joshua had given them rest, He would not have spoken of another day after that. - Hebrews 4:1-8
So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. - Hebrews 4:9-11
The author of Hebrews, *cough*PAUL*cough*, reveals something very important about the Sabbath. The seventh day is just a symbol, a symbol of a day of rest provided to us by the Lord of the Sabbath, Jesus. Those of us who believe in him have entered that very rest. For believers, the Sabbath is not Saturday or Sunday… it is Jesus. We have entered into his rest. His works have been completed, thus our works have been completed. There is nothing we can do to earn our salvation, he has done it all.
If that is not true rest… I don’t know what is.
The Kingdom of Heaven - Conclusion… FINALLY
Tuesday, October 2nd, 2007 | Kingdom of Heaven, Wheat and Tares, parable, teaching | 2 Comments
A few months ago I wrote a series of posts about the
1) The Parable of the Tares among the Wheat
The first parable in the series is probably the easiest. This parable is explained to us by Jesus. We learn these things in this parable – The Son of Man planted good seed (the sons of the kingdom) into the field (the world). His enemy, the Devil, planted bad seed (the sons of the evil one) into the field (the world). The reapers (angels) will separate the tares (bad seed) from the wheat (good seed) and burn up the tares.
So based on this parable we learn that the
2) The Parable of the Mustard Seed
Jesus teaches us that the
A lot of people misinterpret this parable saying that it has to do with sin in the Church and its effect on the Church. Given that Jesus is discussing the
4) The Parable of the Hidden Treasure and The parable of the Merchant
These two parables are very interesting, very short, and very much related. So I combined them in one post. This parable tells us of what Jesus has to sacrifice. He literally gave up everything to pay for the treasure or the Great Pearl – the
This parable is also explained by Jesus. The Good fish are kept, but the Bad fish are thrown out - just as the Tares are burned and the Wheat is kept.
6) The Parable of the Unmerciful Servant
This parable was a little difficult to understand because it adds so many different things to the situation. In fact, I am not very comfortable with my posts conclusion now that I read over it. Now that I reread it I think I should have focused more on what Jesus concludes with, “My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.” I think this parable, in line with the others, is saying that he
7) The Parable of the Laborers in the Vineyard
I feel the correct interpretation of this parable is to see it in light of the Jew/Gentile relationship. The Jews were part of the
8) The Parable of the Marriage Feast
This parable seems to show us that Jesus’ first coming was a “wedding feast.” The Jews had been invited, but they made up excuses not to come. So the King invited all the Gentiles to come. Some of the Gentiles (in fact, most) came unprepared and were thrown out into the outer darkness (for many are invited, but few are chosen). I think it is safe to say that the few that were chosen make up those who are planted in the world. This parable seems to indicate that there is/was a wide/universal invitation but only a select few (or the elect) are chosen.
9) The Parable of the Ten Virgins
I recently joked on someone’s blog that this parable teaches us polygamy. Of course I do not think it does, but one has to wonder why so many virgins are waiting for one groomsman. In this parable we find 5 prudent virgins and 5 foolish virgins. The foolish are not prepared for the grooms return and thus miss their opportunity. As I see it there are three possible interpretations for this parable. 1. The Jews were the foolish virgins and were not ready for Jesus when he came. I do not think this is really possible, because the parable is about the return of the bridesgroom. 2. Jesus is speaking of the end of the age, those who think they are saved and those who are actually saved. 3. Jesus is still speaking of the end of the age but the two groups are saved and lost (those who do not think they are mixed with those who think they are saved but aren’t) – slightly different than theory 2. Frankly I think all three could work, but 2 seems most logical to me.
10) The Parable of the Talents
We see that Jesus has given three groups of people (represents by three slaves) different responsibilities. The first two slaves do very well and are called good and faithful. The last slave does poorly and is cast into the outer darkness. The latter slave could probably be compared to the tares, cast into the fire (outer darkness). The first two slaves were obviously the Wheat. I think ultimately this parable is teaching that we are all given something from Jesus and what we do with that is dependent on us. Now that I look back on this parable I really think it is a salvific message. Just like the wedding feast, everyone was invited, but how they responded is what was judged. So here, we see three slaves were given different things, but it was their response (or how they handled the talents) that is judged. I do not think this is teaching any works based salvation, more like a need for personal acceptance of what Christ is offering us.
Conclusion:
I had a blast going through these parables. I think I learned a lot of interesting things. As a recap, I think some key points were that the
Thanks everyone, and sorry for the late conclusion!
God’s Glory!
The Kingdom of Heaven is like… - Part 11
Thursday, March 15th, 2007 | Kingdom of Heaven, parable | 9 Comments
This is the last Kingdom of Heaven (KoH) parable in Matthew…
“For it is [the KoH] just like a man about to go on a journey, who called his own slaves and entrusted his possessions to them. To one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. Immediately the one who had received the five talents went and traded with them, and gained five more talents. In the same manner the one who had received the two talents gained two more. But he who received the one talent went away, and dug a hole in the ground and hid his master’s money. Now after a long time the master of those slaves came and settled accounts with them. The one who had received the five talents came up and brought five more talents, saying, ‘Master, you entrusted five talents to me. See, I have gained five more talents.’ His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ Also the one who had received the two talents came up and said, ‘Master, you entrusted two talents to me. See, I have gained two more talents.’ His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ And the one also who had received the one talent came up and said, ‘Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. ‘And I was afraid, and went away and hid your talent in the ground. See, you have what is yours.’ But his master answered and said to him, ‘You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. Therefore take away the talent from him, and give it to the one who has the ten talents.’ For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.” - Matthew 25:14-30
This parable has three main players:
- The Master - Jesus
- The three servants who are broken down into two categories:
- Good and Faithful
- Wicked
This parable seems to play out in a pretty obvious way, but let me make a couple of observations.
1. The three servants are all given different amounts, which suggests that not everyone is given the same load. Perhaps, given what one can handle.
2. The two servants who are good and faithful are given similar rewards, which shows a type of equality.
3. The wicked servant is cast into the outer darkness, obviously not a Christian.
4. This parable also appears to be about the second coming of Christ.
5. This parable has very little to do with financial responsibility–not that financial responsibility is not taught elsewhere, I just do not think it is being taught here.
The only lasting question is, who do the slaves represent? Jews? Gentiles? Saved? Lost? I am not sure if we can specifically answer this question. It does not really appear to be the scope of the parable anyway, so let’s just leave it as a “mystery.”
The Kingdom of Heaven is like… - Part 10
Monday, February 12th, 2007 | Kingdom of Heaven, parable, salvation | No Comments
Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. Five of them were foolish, and five were prudent. For when the foolish took their lamps, they took no oil with them, but the prudent took oil in flasks along with their lamps. Now while the bridegroom was delaying, they all got drowsy and began to sleep. But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’ Then all those virgins rose and trimmed their lamps. The foolish said to the prudent, ‘Give us some of your oil, for our lamps are going out.’ But the prudent answered, ‘No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.’ And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. Later the other virgins also came, saying, ‘Lord, lord, open up for us.’ But he answered, ‘Truly I say to you, I do not know you.’ Be on the alert then, for you do not know the day nor the hour.”
- Matthew 25:1-13
This parable is a little different than the previous KoH parables. Jesus uses the future tense here to talk about what the Kingdom of Heaven is like (or will be like). Before we discuss the future tense, let’s look at the characters:
Bridegroom - Jesus.
5 prudent virgins - I believe these are the “sons of the kingdom” who are obviously prepared for Jesus’ return.
5 foolish virgins - Now this is interesting. This group of virgins are told that they are not know by the Bridegroom. This obviously implies that they are not saved, but it also shows that it is not the being a virgin that makes someone saved. It also shows that preparedness is a characteristic of those who will be saved.
Now here is a question: Which two groups do the prudent/foolish virgins represent? As far as I can tell there are three, and they depend on the future tense that Jesus uses.
Theory 1: Jesus is speaking of his immediate future - The Jews were not ready for Jesus (i.e. the foolish virgins). They claimed holiness and readiness, but where found lacking. The Gentiles on the other hand were ready for Jesus (i.e. the prudent virgins). However, they neither claimed holiness nor readiness. Also, it does not seem like it would be Jesus’ immediate hour because of the last verse - “You do not know the day nor the hour” which speaks of what we call his second coming. This would not affect the Jews of Jesus’ immediate future. So I think we can safely ignore this theory.
Theory 2: Jesus is speaking of the end of the age - when he comes back again. Then the two groups would be distinguished by those who are saved and those who think they are saved. The prudent (the actual saved Christians) will be prepared for Jesus’ coming - but those who think their saved will ignore the signs and thus be unprepared and unwelcomed.
Theory 3: Jesus is still speaking of the end of the age but the two groups are saved and lost. The prudent are again the saved Christians but the foolish is everyone else.
I think Theory 2 probably fits best. Either way, this parable teaches us one thing, Jesus is coming and he is coming at any moment. As Christians we need to be prepared for His coming.
The Kingdom of Heaven is like… - Part 9
Tuesday, January 23rd, 2007 | Kingdom of Heaven, parable, salvation | 6 Comments
The Parable of the Marriage Feast is the next KoH parable that Matthew records. It can be found in Matthew chapter 22 verses 1-14. This parable seems similar to the previous parable because it reflects the Jew/Gentile relationship to salvation.
Jesus spoke to them again in parables, saying, “The kingdom of heaven may be compared to a king who gave a wedding feast for his son. And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. Again he sent out other slaves saying, ‘Tell those who have been invited, “Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast.”‘ But they paid no attention and went their way, one to his own farm, another to his business, and the rest seized his slaves and mistreated them and killed them. But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, ‘The wedding is ready, but those who were invited were not worthy. Go therefore to the main highways, and as many as you find there, invite to the wedding feast.’ Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, and he said to him, ‘Friend, how did you come in here without wedding clothes?’ And the man was speechless. Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’ For many are called, but few are chosen.” - Matthew 22:1-14
First I’ll take a look at the characters, and try to match them up with their prospective roles.
1. King - God
2. King’s Son - Jesus
3. Official Guests - Jews
4. Street Guests (both evil and good) - Gentiles
There are two interesting things in this parable that deserve mentioning. First, we see that this a wedding feast put on for the son. So we know that Jesus’ first coming was the wedding feast that God put on for him. We also learn that the Jews were unwilling to go to the wedding feast, even to the point of murder. I think this closely reflects what happened to Jesus.
God then sent his messengers to gather the Gentiles for the wedding feast. Now here is the most interesting part. One of the Gentiles who came to the feast was not properly dressed. The king throws him in the “outer darkness.” Obviously this corresponds to salvation, but what Jesus says next is very intriguing - “for many are called, but few are chosen.”
So, what does it mean to be called if not chosen? I think this is actually a misleading translation. The word used there for “called” is the same word used before for “invite.” If we understand the word as invited (and within the context it should be invited) it makes perfect sense that many are invited, but few are chosen. Or if we keep it the word as “called” we need to realize that this is not salvation, but a call to accept the free gift of salvation.
This parable, as well as some of the previous KoH parables, seems to indicate that there is a wide calling, but only the elect will be saved. Those who are not elect, obviously show up to the “feast” unprepared.
Any thoughts?
The Kingdom of Heaven is like… - Part 8
Wednesday, January 10th, 2007 | Kingdom of Heaven, parable | 1 Comment
The next parable in this series is the Parable of the Laborers in the Vineyard (Matthew 20:1-16). I have linked to the parable for those of you who are not familiar with it. For those of you who are, I will summarize it for you. The parable is about a landowner who hires some laborers to work in his vineyard (for one denarius). Throughout the day he find more people standing around in the city and tells them to go and work in his vineyard. At the end of the day he tells his foreman to call in the workers, to pay them what is due. The first to be paid had only worked for an hour and they received one denarius. It ends up that each man receives one denarius. When it comes to the men who have worked all day they expect to receive more and grumble when they discover they are only going to receive one denarius. They think it is unfair because they worked longer than the others. The landowner says,
“Friend, I am doing you no wrong; did you not agree with me for a denarius? Take what is yours and go, but I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous?” - Matthew 20:13-15
As I read and reread this passage it amazed me how much this parable reflects what happened in history. It is my contention that the first workers represent Israel. The latter workers represent the Gentiles.
Jesus ends this parable saying, “So the last shall be first, and the first last.” (v.16) As we know, especially from Romans, Israel (the first of God’s people) has been cut off from the olive tree and the Christian Gentiles (the last of God’s people) have been grafted in. At the end of the age Israel will too be grafted in. So the last shall be first and the first shall be last.
There is also clear teaching that the Gentiles being saved would be a stumbling block to the Jews. Clearly this parable teaches the stumbling that will occur. On more than one occasion, Paul dealt with the fairness of Gentiles being saved.
Comparing this parable to the other KoH parables, I find a few similarities. The workers obviously represent the sons of the kingdom. The landowner is most likely Jesus (the son of God). The foreman is a new one for us. He may just be a part of the parable, but I think he probably represents the Angels. These same Angels are the ones who pulled the fish out of the sea and bundled the wheat to store them, etc.
I read a commentator who said that this parable teaches us that there are no levels of reward in Heaven. Because each worker receives the same wage, regardless of the amount of time he spent working. He also said that Luke 12:47-48 teaches that there are levels of punishment in Hell. I do not hold to a certain doctrine either way and am not willing to jump on board because of these two verses. Especially the parable, since I think the point of the parable is to teach about the Jew/Gentile relationship - not about levels of reward.
What do you all think?
Lew
The Kingdom of Heaven is like… - Part 7
Thursday, January 4th, 2007 | Kingdom of Heaven, parable, salvation | 2 Comments
We have finished up all of the KoH parables from Matthew 13. It is time to start our journey forward and look at the latter KoH parable found in Matthew. Our first stop is Matthew 18:21-35. I found this parable very interesting, hopefully you will agree.
Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.
“For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he had begun to settle them, one who owed him ten thousand talents was brought to him. But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. So the slave fell to the ground and prostrated himself before him, saying, ‘Have patience with me and I will repay you everything.’ And the lord of that slave felt compassion and released him and forgave him the debt. But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ So his fellow slave fell to the ground and began to plead with him, saying, ‘Have patience with me and I will repay you.’ But he was unwilling and went and threw him in prison until he should pay back what was owed. So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. Then summoning him, his lord said to him, ‘You wicked slave, I forgave you all that debt because you pleaded with me. Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?’ And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.” - Matthew 18:21-35
I may be wrong, but this parable is probably a well known one. Obviously the king represents God (the Father). The first verse reminds me of what might happen at the end of the age. He wants to settle accounts. Although this interpretation is probably not necessary and might not be correct given the fact that the slave goes and does something after settling accounts (but that might just be a limitation of a parable too).
We see that the King is merciful and forgives the slaves debt when he begs for it. Probably an example of what Jesus did for the world on the cross. Just as Jesus died for the whole world, so will the king forgive the debt of his slaves (when they ask him to).
Then the slave goes and does something interesting. He goes and chokes another slave, one of his peers, for what was owed him. He even goes so far as to through the other slave in prison until he is given his money back. I have often heard it preached that it was a mere impossibility to be payed back at this point, because he was in prison and had no way of making money. I will assume this is true for the moment because it parallels what happens next.
Later the King hears of what the slave has done and hands the wicked slave over to the torturers until he can repay the king back for what is owed. It is interesting that the Kings punishment closely parallels the slaves punishment of his peer. Surely this wicked slave too would never be able to pay back the king what was owed. Thus, he would be tortured forever.
I do not think it is a stretch of the imagination to see that this is what happens in Hell. Jesus ends this parable saying that His Father will do the same “if each of you does not forgive his brother from your heart.”
I do not believe the wicked slave was a son of the kingdom. Sure, he asked to be forgiven of his debt, but I think it was merely because he was face to face with the king. In a way, it was already too late for him. Later, when the slave showed his true nature, the king showed him the true punishment. My theology does not permit me to say that this slave was saved, because he is obviously being tortured.
Question: As far as salvation is concerned, what happened when the king forgave the slaves debts?
I have some ideas, but I want to hear from you all first.
Lew
The Kingdom of Heaven is like… - Part 6
Saturday, December 30th, 2006 | Kingdom of Heaven, parable | 1 Comment
The Parable of the Dragnet is the last parable in chapter 13 of Matthew. Like the first parable in this chapter, it is also explained by Jesus.
“Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind; and when it was filled, they drew it up on the beach; and they sat down and gathered the good fish into containers, but the bad they threw away.” – Matthew 13:47-48
Considering the context of the previous parables, this parable seems pretty obvious. The gathering of the fish is similar to the gathering of the wheat and tares. The good fish are stored in containers and the bad and thrown out, much like the wheat is stored in the barn and the tares are burned in the fire.
This is pretty much what Jesus explains: “So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth.” – Matthew 13:49-50
Since this parable is pretty much self-explanatory I will leave it there. It obviously fits in with the other parables and does not seem to throw any wrenches in the works. With that said, let us discuss what Jesus says after this parable – something I consider to be a little confusing.
“Have you understood all these things?” They said to Him, “Yes.” And Jesus said to them, “Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old.” – Matthew 13:51-52
Jesus ends with another parable like statement. Based on what we have previous stated (part 3 & the comments in part 2), the kingdom of heaven is another term for the sons of the kingdom. I do not put much stock in the word “scribe” that Jesus uses. I think he probably just used it as a general word for anyone. If this is true, it seems to fit with the “Great Commission” – the scribe becomes a disciple of the Christian (thus becoming a Christian himself).
Jesus compares this scribe to the head of a household, who “brings out of his treasure things new and old.” This is probably the most confusing part of this parable. I find myself asking, what is the significance of these new and old things? The best explanation I can think of is that this is similar to what we see in a Christian conversion. There are gifts that you were able to do as a lost person (the old) which you bring as ways to serve others, there are also things that you receive from God as new gifts which are also used to serve others. This is a similar explanation to Douglas Ragner (Word Biblical Commentary – Volume 33a: Matthew 1-13) – however it seems that Ragner thinks the old things are being used in a new way. He also relies a little to heavily on the word scribe. The reason why I think this is a bad thing is because the parable is not able a scribe, it is about the head of a household.
What are your thoughts?
Lew
The Kingdom of Heaven is like… - Part 5
Tuesday, December 19th, 2006 | Hidden Treasure, Kingdom of Heaven, parable | 1 Comment
It has only been a week since my last post in this series. Since then, I have officially graduated! Yes, eight years and two colleges later and I finally have my sheepskin. Well, now that I have my degree, you all have to listen to me… right? Just kidding!
This next post is actually going to be about the next two parables in the list (the Parable of the Hidden Treasure and the Parable of the Merchant):
“The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field.”
- Matthew 13:44
“Again, the kingdom of heaven is like a merchant seeking fine pearls, and upon finding one pearl of great value, he went and sold all that he had and bought it.”
- Matthew 13:45-46
These parables are extremely interesting to me. I have heard them both interpreted in completely different ways. Today, I would like to point out why, I feel, they can only be interpreted one way. We will use the context of both these parables as well as the previous parables to prove the interpretation.
The Parable of the Hidden Treasure may be the harder of the two to deal with. It is with this parable that I have heard people say that Jesus is the treasure and we give up everything for Jesus. This is an excellent thought and we do see Jesus telling people to lose everything to follow him, however, I think the Bible makes it clear that there is nothing we can do to merit gaining our Saviour. Our works and wealth are worthless when it comes to salvation. So, if we continue with our previous designations, we see that there is a Treasure hidden (the sons of the kingdom – much like seeds) in the field (the world). A man comes along and discovers this treasure. The man should represent the Son of God. He takes the treasure and hides it again until he can sell everything he has to buy the field.
This parable, although just one verse, is amazing to me because it completely summarizes the gospel. Jesus (the man in this parable) found a treasure (the people who are the sons of the kingdom) in the world. He gave up his life, lost everything, not to buy just the treasure, but to buy the whole field (or the whole world). Maybe it is just my personal theology leaking out, but it seems like there is definitely a distinction being made here concerning the difference between the elect and the world, and the fact that Jesus still died for the whole world, only to gain the treasure hidden in the world.
The next parable, the Parable of the Merchant, becomes much easier to interpret. Again, we keep the same designations; the merchant – a man – must be the Son of God. He too finds a treasure, this time a pearl of great value. He too sells everything he had and purchased the pearl. Again, an excellent summary of what Jesus did for us all on
Thoughts?
Lew
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