A fig tree once was planted
In a vineyard far away,
To the dresser of this vineyard
The owner said one day,
"For three years I have sought to find
Fruit upon this tree,
But it is barren, cut it down,
It's of no use to me.
It takes up space that I could use
To plant a fruitful vine,
Why should I give it nourishment?
It seems a waste of time."
The vine-dresser replied, "O Lord,
Give this tree one more year,
I'll fertilize and cultivate
Perhaps then it will bear."
"If does not" the Lord replied,
"Then pluck it from the ground.
For trees which do not bear for me
I will not have around."
Are each one of us like this tree,
Rooted in Christ the Lord?
All that we need to bear much fruit
We can draw from His blest Word.
Patiently God is watching
To see if we will bear,
Daily He tests our branches,
Hoping to find fruit there.
But though He is long-suffering
Fruit must be seen or He
Will remove from us, His blessing
Like the dresser did the tree.
A net is cast into the sea
And drawn to shore again
All types of fish, both good and bad
The fisher finds therein.
All dwelt together in the sea
But come this fateful day
The good are placed in baskets
The bad are cast away.
So is the kingdom of our Lord
As seen upon this earth,
Many are found within its ranks
Some evil, some of worth.
The day God's plan is finished
Christ will return again,
The angels sent from glory
Will separate all men.
Those justified by Jesus
Will be ushered to His side,
The others will, in death's dark night
Forevermore abide.
The midnight hour struck,
A knock came at the door,
The father was awakened
From his place upon the floor
His friend called out "Alas,
Some have come from far away,
And I'm in need of bread
To set before them on this day."
The friend distraught called out,
"I cannot heed your call,
The door is closed and bolted,
I'll wake my children small."
Yet troubled by his conscience
He rose and brought the bread,
His good name was not marred
The strangers then were fed.
Does not our Father, God,
Much more now heed our call?
Supply our every need,
Grant to His child His all?
Come to His throne ye needy,
Seek for His grace this day,
Knock at His door, believing,
You'll not be turned away.
From Jerusalem to Jericho
A traveler went one day,
Some robbers stripped and beat him
As he traveled on the way.
Oh poor man bleeding, dying,
Who will now comfort thee?
Who'll tend your wounds and nurse you?
Who will your neighbor be?
A priest, chosen, ordained by God,
To help His chosen seed,
Passed by along the other side,
Although he saw the need.
A levite, who, oer God's own house
Had the keeping and the care,
Looked quickly and then hurried on
Leaving the poor man lying there.
Thirdly an outcast came along,
Despised by Jacob's seed,
But he alone stopped, bound the wounds
And met the traveler's need.
He stopped in his life's travels
To aid an injured man,
Then furnished him with shelter
Till he was well again.
What makes a man a neighbor?
Religious call or creed?
No! He who'll be your neighbor
Is he who'll meet your need.
The kingdom of God, like a merchant man
Seeking goodly pearls in the land
Finds one whose beauty and glory transcends
All the others he's held in his hand.
Wishing possession of this priceless gem
He sells everything he may own,
Realizing full well that the price of this pearl
Outweighs any wealth he has known.
Likewise, when men, who are seeking the truth
Discover God's precepts so fair,
Leave all the doctrines and ways they have known
For the truth which is beyond compare.
A great supper was planned, invitations sent out
To the friends of a certain great man,
When the meal was prepared, no guests were about
So he sent forth his servant again,
Saying, "Come to my feast, the table is laid,
Make haste, for all things are prepared!"
But where ever he went, great excuses were made,
Each one wished, from the feast, to be spared.
One made claim, that instead, he needed to view
Some land he had bought, sight unseen.
Another, with oxen, could not come, till he knew
If they could be worked as a team.
The third had just married and he was afraid
To leave her alone at this time.
And thus, on and on, excuses were made
Most without reason or rhyme.
The servant, rejected, returned to his lord
And told him the feast was in vain,
But the table was set and the wine had been poured
So he sent forth his servant again,
Saying, "Go to the streets and the lanes of the town,
Invite the poor, halt, maimed, and blind."
Having done this, the table had much room around
Many more, at this great feast, could dine.
So out to the highways and hedges he went
Compelling all men to attend.
"All who hunger and thirst, come! It costs not a cent,
He, your hungering spirits, will mend."
But of those who were bidden to come at the start
They shall not of the feast, taste a bite.
For the lord of the feast will now harden their heart
They will hunger and thirst through the night.
Although we may think we are friends of the Lord
Yet ignore Him for riches below.
We will find that the place where true riches are stored
Is a place that we never shall know.
The farmer's plow cut through the sod
In a rented field one day,
Uncovering vast treasure
Worth a life of toil and pay.
"Oh treasure great, beyond compare,
How did I chance to find you there?
I must have you what'er the cost,
I'll buy this field before tis lost"
With trembling hands he hid his find
From other's searching eyes,
Then went and sold all that he had
Then purchased this great prize.
"All that I have I count as naught
To own the treasure I have sought,
I shall not rest till it is known
The field and treasure are my own."
Likewise the kingdom of our God
Is full of great reward
Hidden from eyes of sinful men
Revealed by Christ our Lord.
"Revealed to me, salvation true,
Is always vibrant, always new.
Greatest of treasures I have known,
Purchased by Christ to be my own."
A man made plans to travel
Into a distant land
And gave the work of his estate
Into his servant's hand,
Commanding then his porter
To watch for his return
Lest his servants be caught napping,
Paid for what they did not earn.
Watch ye, therefore, for ye know not,
Keep a constant vigil here.
Could be morn or noon or midnight
That the master will appear.
So too Christ commands His servants,
Purchased by His matchless grace,
"I am gone but for a season
To prepare for you a place.
"Do my work, keep constant vigil,
My return is drawing nigh.
I'll reward those not caught sleeping,
With me they'll reign on high."
Watch ye therefore, for ye know not
Keep a constant vigil here,
Could be morn or noon or midnight
That our Savior will appear.
A householder once, for some help had a need,
So he went, at the start of the day
And hired some laborers, who had agreed
To work for a day's wage in pay.
At the third hour, to the market he went
And saw idle men standing there,
These, to the vineyard, also he sent
With a promise to pay what was fair.
The sixth and the ninth hour also bore fruit
As more laborers were seen in the way,
These too agreed to his terms, followed suit
And worked for the rest of the day.
Finally, with one hour left, he went out
Another group came into view,
Who like those before, stood idly about
So he gave them the same work to do.
At the close of the day, from the field all were called
And the householder gave them their due,
As he gave each the same, the first were appalled
Saying, "We deserve much more from you."
"Were we not steadfast, throughout all the day?"
"Enduring the heat of the sun?"
"A full day we toiled, we're worthy more pay
Then the last, who have worked only one."
The householder answered, in words just and true
"Am I not, oer this vineyard, the Lord?"
"Have I not given each, what was promised to you?"
"Tell me now, have I not kept my word?"
Christ's kingdom is not like the kingdoms of earth
Where we earn on our merit alone,
Only Christ has true value which God counts as worth
We can work, through His power alone.
Some day, when we stand, and we look on Christ's face
And we know, even as we are known,
We will see, our salvation's, God's choice, His grace,
With no merit to which we can own.
So if you are called to serve Christ, your life through
Do not boast in what you think you've done,
For all praise and all honor must go where it's due
And that's solely in Jesus, God's Son.
"A wedding is planned in the kingdom,
The marriage, the king's only son.
Come now and enjoy the rich feasting
For all preparations are done."
Proclaiming this truth, the king's servants went out
And bid all the guests come in haste.
But they were refused, so he said "Go again
Lest all I've prepared go to waste."
Again they made light of the offer so great
And returned to their work and their gain.
While others, in wrath, took his servants away
And caused them to die in much pain.
In great rage the king sent forth his armies
To destroy them and all that they own.
But the feast is still ready, the tables prepared
And the king will not dine all alone.
So he sent forth his servants the third time
To all men, good and bad, far and nigh,
Saying, "Give each you see the feast garment
And beckon them come with this cry."
"A wedding is planned in the kingdom,
The marriage, the king's only son.
Come now and enjoy the rich feasting
For all preparations are done."
The banquet hall swells with the masses
As those from all nations are there,
Enjoying the oxen and fatlings,
Sharing the king's riches so fair.
The king enters the hall then, to greet them
And his eyes chance to fall on a man,
Who had not worn the king's wedding garment,
Disobeying the king's righteous plan.
He asked him, "Why comest you hither
Without wearing the garment I sent?"
The man could not answer, he stood there
Guilty, and with shame, his head bent.
So too is the kingdom of heaven
God sends forth and bids every man,
Come now to the feast of salvation
But you must come according to plan.
Many men will refuse to attend there,
Some, in anger, will slay those He sent.
Still others will try by their merit
Not seeing the need to repent.
But the King has declared that salvation
Is a gift for which He's borne the cost,
If we try on our own, or refuse Him
All we thought to have gained, will be lost.
Two men went one day
To the temple to pray
Both having the need to repent
The first though, was blind
And his self-righteous mind
Fully, to his own glory was bent
He stood there alone
His pride was the throne
To which all his prayers were sent
Should not God be impressed
That he ranked with the best?
Having earned every praise due his name
Twice a week he did fast
Tithing down to his last
Surely he alone stood without blame
Extortioners, unjust
All adulterers must
At his presence, bow their heads in shame
The publican stood
Knowing he was no good
For he knew it was God he'd denied
God's Spirit alone
Made his vile heart known
So for mercy, before God, he cried
Oh Lord I am weak
Thy mercy I seek
Draw me now, ever near, to your side
He did not bow his head
As this prayer was said
But looked steadfast to heaven, God's throne
His sin caused such grief
He sought for relief
That he knew only God could make known
God answered his prayer
And He forgave him there
To His child, God's mercy was shown
It is not stance but need
It is not birth or creed
That determines forgiveness each day
Great words are ignored
Man's pride is abhorred
When we enter God's presence to pray
Humble hearts, filled with shame
Knowing they are to blame
Will, alone, bring God's mercy our way
Ten coins may have been all that she had
Or maybe just a part.
Regardless, they contain such worth
Their loss would break her heart.
So when she found one missing
Grief's tears streamed down her face,
Searching the house, sweeping the floor
She looked in every place.
She knew she had to find it
Or she would bear the blame,
Its care was solely in her hands
Its lose would bring such shame.
Then suddenly she hears the clink
Of coin on earthen floor,
And kneeling there she finds it
The coin is lost no more.
The tears of grief are turned to joy
She calls to all who'll hear,
Rejoice with me, Rejoice with me
The coin I lost is here!
In like fashion, Christ is given
A dowry of His own,
The souls of people lost in sin
Not knowing and not known.
Diligently He searches
Sweeping with gospel broom,
Until God's spirit clinks the coin
Inside life's darkened room.
Rejoicing when He claims it,
Angels, in one accord,
With joy share in the bringing
Of a sinner to his Lord.
Before he left to gather, a kingdom for his own
A nobleman shared equally with servants he had known.
Giving a pound to each of them along with this command
Conduct my business while I'm gone into a distant land.
The job he gave seemed difficult for he was hated there,
Obedience or fear of men would determine how they'd fare.
Would each allow his single pound to gain and multiply?
Or would each fear to show them with the enemy near by?
The fruit of each man's labor was seen when he returned,
And called each one to answer for what his pound earned.
Each pound had the potential to multiply and grow,
The yield would be the factor, good stewardship to show.
The servant to stand first before his lord had did say,
"Thy pound hath gained ten pounds while you were away."
"Oh righteous servant, your faithfulness is true.
Over ten cities, I now give, authority to you."
When this edict was pronounced the second did arrive,
And made the proclamation, "Thy pound hath gained five."
"You too are good and faithful," his master did say,
"Over five cities you've received authority this day."
Another servant, trembling, came, excuse was all he made,
"I feared your harshness, taking up what you've not laid.
I hid your pound in fear that I could never face the cost
Of standing here before you if your pound had been lost."
"Out of your own mouth you are judged," his lord replied
"Had you banked my pound, I'd have it, with usury beside.
From this evil servant take my pound, and then
Give it to the faithful one, whose pound earned him ten."
"For unto everyone who hath, I've given more this day
And unto him who has not, what he has I'll take away.
Concerning those who hate me, and deny as their lord
Bring them now before me and slay them with the sword."
Each servant of the mighty king receives the gospel plan,
And we are all commanded to share with every man.
We will all give answer, standing before His throne,
All accounts will be settled, true motives will be known.
The one's who've shared the gospel,
Will receive reward that day,
But those who kept it hidden,
Will have theirs taken away.
And everyone rejecting,
Christ Jesus as their Lord,
Will know eternal darkness,
As their true and just reward.
Two sons, by their birthright,
The landowner's heirs,
Sharing in the bounty
That someday would be theirs.
The youngest, impatiently
Asked for the share
Of the wealth he'd receive
As the landowner's heir.
The father agreed,
Giving him what was just,
Dividing amongst them
Their share of his trust.
Being blessed with this bounty
The youth left one day,
Seeking his fortune
In a land far away.
The pleasures of sin
The Babylonian whore,
Enticingly drew him
Through gold-plated door.
True riches eternal,
Acquired by grace
Were soon lost forever
In this, dry, thirsty place.
True love was exchanged
For lust and desire,
Humility fell
Before pride's vengeful fire.
The joy he once knew
Went for pleasures of sin,
Peace was replaced
By self-motive within.
Though seemingly vast -
These pleasures of sin -
Soon left a desire
A need deep within.
The outward facade
He saw melting away,
Exposing completely
The filth and decay.
What he deemed as rich food
On which he could dine,
Were naught but the husks,
Only fit for the swine.
His senses were jarred,
His eyes opened at last,
And he wept, when comparing
The first with this last.
True riches and happiness,
Too late, he knew,
Surrounded his father
Fully in view.
I'll return home, he thought,
Just a servant I'll be.
But I'll be better off
Than I am presently.
So with head humbly bowed
He returned to his home,
To the riches of grace
That he once called his own.
His father stood watching,
Waiting his return,
For this son, lost in darkness,
His sad heart did yearn.
Suddenly he saw him
And ran to his son.
Forgave him completely
For what he had done.
His son cried, "I'm unworthy
To be called your own."
"Please accept me and treat me
As servant alone."
The Father replied,
"You're my son by your birth,
No force can remove this
In heaven or earth."
So I give you a robe
And a ring for your hand,
Welcoming you back
From a far distant land.
Kill the fatted calf now!
Let us dance let us sing!
Let all work cease this day,
Let our laughter now ring!
But what of the son
Who had chosen to stay?
What was his proclamation
On this glorious day?
In anger, the eldest
Won't join the affair,
He stands outside sulking
"It just isn't fair!"
"I worked hard all my life
I deserve what you've done.
My labor should earn
What you've given this son!"
Love, joy, peace, long-suffering
Was not displayed,
Pride's hurt was unveiling
A great masquerade.
Though he gave of himself
And sin's pleasures forsook,
Of the riches around him
He never partook.
How foolish is the son
Who toils as a slave,
Yet ignores all the riches
His Father freely gave.
A rich man's earthly holdings
Brought forth great yields of grain
So much so that his barns lacked space
To store the precious gain
In greed, he pondered to himself
Where shall I store this wealth?
I'll escalate, build greater barns,
Keeping it for myself!
I've finally hit the big time,
I'm set for life it seems.
I have the wealth at my command
To chase my earthly dreams.
"You fool!" cried his Creator,
"Your judgement is at hand!"
"For I, not you, brought forth the gain,
You've reaped upon this land!"
"Tonight you will give answer.
Whose then shall these things be?
You've horded all you should have shared
Now face eternity!"
We are but mere mortals,
Sojourning on this earth.
Earthly wealth may now thrill us,
But at death it has no worth.
So lay not up your treasures
Where rust and moth decay.
But in eternal vaults above,
Where they'll not fade away.
A man once had abundance of wealth
But in self-righteous greed
He saw only his need
So he horded it all for himself.
At his table he lacked not the least,
But just outside his gate
A beggar did wait,
Asking only the scraps from his feast.
Poor Lazarus covered with sores
Your presence the rich man abhors.
He ignores your need,
Though for mercy you plead,
Just an outcast on earth's worldly shores.
Day by day Lazarus' plight was ignored,
But time quickly past,
Each man breathed his last,
Both received their eternal reward.
The rich in his torment,
Saw Lazarus at rest,
He who once had no comfort,
Now was at Abraham's breast.
Dip your finger in water, I pray!
Oh, Abraham, send Lazarus!
Touch my tongue now, for I thirst,
Oh, please do not delay!
Father Abraham's answer rang clear,
"A great gulf stands betwixt,
Our positions are fixed.
He can't go and you can't enter here."
"Then please send him!" rang out his cry
To those I hold dear,
Lest they, like I, be tormented here."
"They'll not listen," he heard in reply.
Have they not all that they need?
Moses, the Word which can save?
And if one comes from the grave?
No, they still will not heed.
The farmer goes into his field
Sowing, not knowing, what will yield,
The seeds lie hidden 'neath the sod,
Its future in the hands of God.
At first the fields lie brown and bare
Without a sign of life to share,
But suddenly, a wondrous sight,
Green sprouts burst forth into the light!
Sun's warmth and shower's gentle flow
Will cause the tiny sprouts to grow,
Till blade, then ear, then fruit appear,
Matured when harvest-time draws near.
The farmer may not understand
The perfect working of God's hand,
But, with a sickle cutting deep
He will, the bounteous harvest, reap.
So too will grow God's kingdom here
The gospel sown with godly fear,
Watered with grace and prayerful tears,
Until the Spirit's growth appears.
Hard hearts, once barren, start to grow,
The seed that true believers know,
Faith's fragile blade, hopes longing ear,
Then love's full fruits at last appear.
Until, at last, the harvest day,
When earth and sky shall pass away,
Christ reaps at last where we have sown,
Our fruit then seen, our labors known.
{The Sheep and the Goats}
Thunderous sound, the trumpets blaring,
Angels shout, makes heaven ring,
Sky ignites in flaming glory
At the presence of the King.
Every eye beholds his maker,
Every knee bows at His throne.
Time has passed, creations finished,
Christ returns to claim His own.
Silence falls across the nations.
Every race and every tongue
Must give place to their creator,
Earth's great judgement has begun.
Sheep and goats, we stand before Him,
Outward visage, each the same,
But the sheep enter God's kingdom,
Goat's must face their guilt and shame.
Questioning looks will bring this answer,
As to others so to me,
Did you clothe, and feed, and shelter
Souls found drifting on life's sea?
No excuses will be rendered
On that fateful judgement day,
Life, now past, alone will dictate
God's great wrath, eternal day.
A farmer went into his field
And sowed a righteous grain
Fully expecting bounteous yield
From spring and summer rain.
When those he paid to watch had slept,
Completely unawares,
His enemy, through the field crept
And amongst the grain sowed tares.
The blade appeared and then the fruit,
Before twas realized
The tares had also taken root
And pushed toward the skies.
With dismay on their faces
The hired workers cried,
"Shall we pull them from their places?"
"Not yet," The Lord replied.
"We dare not pluck the evil yield
Or the good will also die.
Just let them share the same field
Till harvest time draws nigh."
"Then reap them both together
Bind all the tares you see,
And burn them all to embers,
Then bring my fruit to me."
{The Talents}
A man once called all his servants
Ere he left on a far distant quest,
And gave each the share of his kingdom
Which he knew that they'd each manage best.
To one he provided five talents
To another he forwarded two,
Giving another just one, he then left
To see what each servant would do.
5 talents, 2 talents, 1 talent
I've committed them all to your care,
Each one has potential to increase,
Investing they surely will bear.
The first one invested his talents
And gained five others beside.
The second one also did likewise.
The third one, his talent, did hide.
Then came the return of the master,
Each one gave account to his Lord.
Two servants with gain, he called blessed,
The one showing lose he abhorred.
5 talents, 2 talents, 1 talent
I committed them all to your care,
Some work for the Lord of the kingdom
While others hide talents in fear.
The Lord gives to those in His kingdom
Great talents and gifts from above,
By sharing with others they'll prosper,
Till all of the world sees God's love.
Some Christians, committed to Jesus
Will invest all they have for His work,
While others, indifferent or fearing,
Will hide from the evils that lurk.
5 talents, 2 talents, 1 talent
He's committed them all to our care.
We will all give account to our Savior,
For the gifts that we will or won't share.
Ten virgins, alike in their visage,
On temperance all were agreed,
Five acted from freedom's indwelling,
Five acted in hopes to be freed.
Each worked the work of their master,
Waiting the return of their Lord,
Five acted alone through the Spirit,
Five others, the Spirit, ignored.
Each carried the lamp of profession,
Their vessels they kept burning bright.
Five burned with the fuel of the Spirit,
Five others with mere human might.
Time passed, death's slumber o'ertook them,
And the toils of life bid them sleep,
Five rested in peace of the Spirit,
Five others, their spirit, did keep.
At midnight the cry from the tower,
The bridegroom is coming, Behold!
Five virgins woke, lamps brightly burning,
Five others woke, flames growing cold.
"Please give us a share of your oil!"
"We can't, or our lamps will dim too."
Five virgins went forth to the marriage,
Five for oil, their lamps to renew.
Too late, five arrived at the wedding,
So they cried, "Oh Lord let us in!"
Five virgins enjoying their master,
Five others outside, looking in.
He answered in words hard but truthful,
"You five I never have known."
Five virgins share life with the Savior,
Five others will dwell all alone.
The Master once supped at a Pharisee's house,
A woman of sin found him there.
She anointed His feet with ointment and tears,
Then, kneeling, dried them with her hair.
In disgust, the Pharisee said to himself,
"If this man were a prophet, he'd know,
That the woman who touches Him's known for her sin,
Why does He let her handle him so?"
"Simon." Jesus answered the self-righteous man,
"I have somewhat to say unto you.
A certain man had two, who owed him some pence,
One owed much the other a few."
"Neither one could repay the dept they'd incurred,
So he frankly forgave what they owed.
Tell me Simon, which one would love him the most
For the generous mercy he showed."
Simon answered and said, "I suppose it was he
To whom he'd forgiven the most."
"You have rightly judged," said the Master
"Now view what you've done as my host."
"I entered your house, but no water you gave,
To wash off the dust of the street.
But with tears and her hair she has knelt here
Cleansing and wiping my feet."
"You gave me no kiss as I entered your house
Which she has not ceased to bestow,
No ointment you gave for my head as I came,
Her ointment, oer my feet, now flow."
"To the one who has many sins cleansed on this day,
Much love, in her living, will learn.
But the one who's felt little, my forgiving touch
Will show little love in return."
{The Two Sons}
Two sons received of their father
A command, in the vineyard, to go,
To work for the Lord of the harvest,
To harvest, to water, to sow.
The first son accepted his bidding
And said, "I will Go.", but did not.
The second rejected His father,
Yet went, after repentant thought.
Which son did the work of his father?
Who obeyed his father's command?
The who said yes, but refused him?
Or the one who came to work the land?
We each are commanded by Jesus
To go to the vineyard of life,
To work for the Lord of the vineyard,
To often times face grief and strife.
Some sons will say yes to the master,
Yet, in the end, not heed His call.
Others, at first, may refuse Him,
Yet, in the end, give Him their all.
He sat on the bench of decision,
His will was the law of the land,
Though oft times unjust in his dealings,
His edict was the law's command.
A widow who lacked place or power
Sought vengeance for wrongs done her name.
The judge would at first not respect her,
But daily to his court she came.
"I do not fear God or this widow,"
The unjust man said to himself.
"But her constant coming perturbs me,
So I'll grant her, her wish for myself."
Shall not God, in love and in mercy
For those the elect of His grace,
Much more grant the needs of his children,
Who daily are seeking His face?
I tell you that vengeance is coming,
Swiftly the time's drawing near,
When God in His wrath and His power,
Avenges the ones He holds dear.
Our cries do not now go unheeded,
Our prayers to His throne daily rise,
Bringing swiftly the judgement of sinners,
Who seek His blest children's demise.
A steward, unjust in his dealings,
Had squandered the trust he'd received,
And knew, when time came to give answer,
He would, of his job, be relieved.
Having no trade to rely on,
Not wishing to beg in the street,
He thought up a brilliant solution,
Which would help him, when jobless, to eat.
Approaching debtors to his master,
He inquired what each person owed,
Subtracting a healthy percentage,
A much lesser dept he bestowed.
Because of this merciful action,
He knew they'd repay him the same,
And welcome him into their households,
When his day of reckoning came.
The master got wind of his shrewdness
And praised him, though he was unjust,
Respecting his self-preservation,
More than how he had handled the trust.
In this world, men respect other's wiles,
In the tricks of the trade, place great store.
As believers, we've much greater insight,
Should we not, through Christ's guidance, do more?
Do not be like the unrighteous steward,
Wasting what is bestowed to your care,
But wisely invest in His business,
Giving much, taking only what's fair.
In acting this way for the master,
We will gain man's respect for our deeds,
And produce, in their hearts, a desire,
To know Him, who is meeting our needs.
We cannot serve both God and mammon,
To the best of both worlds try to cling,
Only one will control our desires,
Only one will we worship as king.
When the world and its pleasures have vanished,
And we all stand, at last, at God's throne,
The eternal reward we have gained here,
Is the only reward that is known.
{The Unrighteous Servant}
How many times shall a brother
Forgive another in sin?
What is the scope of the offence
Ere human law is brought in?
"Would seven times be sufficient?"
Peter once asked of His Lord.
"No, Seven times seventy, Peter,
You should to this brother afford."
A ruler once had the desire
To settle accounts due his name,
And called all the debtors who owed him
To come, and repay him, the same.
One servant owed ten million dollars
And had not the means to repay,
He ordered him sold and his family,
And all he had, taken away.
The servant fell prostrate before him,
And cried from the depths of his heart,
"Have patience with me, I'll repay you
All that I have owed from the start!"
His master was moved with compassion,
And forgave the debt that was owed.
What relief must have flooded his being
When this mercy and grace was bestowed.
Did he likewise forgive those around him?
Did he share with his debtors that grace?
In the heart of the unrighteous servant
Forgiveness had not found a place.
He went to a fellow companion
And seizing him fast by the throat,
Demanded he pay what was owed him,
Eighteen dollars, the price of the note.
His brother did not have the money,
And begged for some time to repay.
In prison, the hard-hearted servant
Then cast the poor man straight away.
The others who saw this occurrence
Then went to the Lord of the slave,
And told him the wretched behavior
Of the servant, whose debt, he forgave.
His Lord summoned him in great anger
And said, "I forgave what you owed.
You could not forgive but a pittance,
Now face the same judgement you showed!"
We each owe the Lord of the harvest
A dept that we never can pay,
Our sins beyond number and measure,
He has, through Christ's blood, washed away.
We must be, as Christ was, forgiving
Or face the father's stern hand,
Causing us, through pain and suffering,
True forgiveness to understand.
God's kingdom does not insulate us
From the many offences we face,
But we, as Christ's own, must remember
Forgiveness must have the first place.
If a brother offends you, Christ tells us
Rebuke him, that he'll understand.
God's Spirit then pricking his conscious
He'll offer you friendship's right hand.
If seven times daily he hurts you,
And seven times daily repents,
Seven times daily forgive Him,
Regardless of all past offence.
The faith of forgiveness we offer
Seems vast to the mere human mind,
But faith as small as a mustard seed grain
Will result in an act of this kind.
A servant who works for a master
Through the heat and the length of the day,
Will continue to serve in the evening
Expecting no favor or pay.
Likewise when forgiving a brother
Brag not on the faith you have shown,
For you are but doing the bidding
Of the Master, whose faith, you've made known.
To a wedding a certain man traveled,
Not giving a time of return,
Commanding his servants, stay steadfast
And lose not the wages they'd earned.
Days passed and the servants' lord tarried,
Still they kept vigilance there,
Minding his house and his vineyard,
Keeping them both in repair.
Till one day, as they were watching
The master came into view,
Gladly they welcomed his presence,
Knowing, to him, they'd been true.
Looking around at his kingdom
Seeing the care they'd bestowed,
He donned the garments of mercy,
Returning the love they had showed.
Each Christian is called to keep watch,
Each one has to labor with care,
Each one is commanded, stay steadfast,
For soon we will meet in the air.
Have we stored up treasure in heaven?
Where robber and thief are not known?
Or will we loose all in the fire?
When Christ returns for His own?
Trials rose around him,
Cares tore at his heart,
Adversaries seemed to hound him,
Murmuring, "From thy Lord depart!"
"He delays His coming,
He won't soon return,
You should not be shunning,
Sins for which you yearn."
"Eat, drink and be merry,
With sin's harlot play.
Surely Christ will tarry,
Yet another day."
Suddenly the portals
Of the sky ignite,
All of earth's proud mortals
Bow in awe and fright.
Saints of all the ages
Ushered to His side,
Times turns its last pages
As Christ reveals His bride.
Faithful and enduring
Was the steward found,
He ignored sin's luring,
Stood on precepts sound.
With great joy he's kneeling
In God's kingdom now,
Crown of life he's feeling,
Placed upon his brow.
In a sermon, Christ taught to the people
The ways of the kingdom of God,
He delivered a pure definition
Of the path true believers will trod.
When completed He left them this warning,
Mere understanding will fail,
Just knowing God's laws won't sustain us,
For we must obey them as well.
Two men built two homes by the seaside,
And though both seemed well built and secure,
Only one had foundations unyielding
Which all the sea's storms could endure.
Only one took the time to dig deeply
'Neath the sands, to the unswerving rock,
That his house would endure all the tempest,
The wind and the waves raging shock.
When the storms came the foolish man's holdings
Were destroyed by the wind and the sea,
While the wise man's house stood, yet undaunted,
Though beaten unmercifully.
Have we taken the time as believers
To dig down through the precepts of man?
Securing our faith and our doctrine
On God's mighty omnipotent hand?
False teachings and trials will buffet,
Daily foes will seek to cast down,
Only if we stand firm on Christ's teaching
Will our lives remain firm above ground.
Like a tiny lump of leaven,
Hidden in a loaf of bread,
So too will the kingdom of heaven
Stir men's hearts, Jesus said.
Not our strength, but His salvation
From the very hand of God,
Will cause good to touch the nations
When the kingdom spreads abroad.
Not with sudden proclamation,
Not with brandished sword or spear,
But with humble adoration,
Of the One we know and fear.
Silently he'll guide our courses
When we touch our fellow man.
Unseen grace from heaven's sources
Will invade the wicked's land.
Until every tribe and people,
Every race and every tongue,
Know the peace that none can equal,
Found in Christ, God's Own Son.
One hundred sheep in the fold of the king,
Ninety and nine, safely home, He did bring.
One is yet lost in the mountains of life,
Facing the hardships of ignorance and strife.
Out to the desert, shining His light,
Out to the mountains, out in the night,
Calling the sheep by the name he is known,
Crying, "Oh sinner, its time to come home!"
Hearing the voice of his master and friend,
Seeking possession of faith that will mend,
Sadly the sheep, from his sin's dreadful night,
Cries for he one who is bearing the light.
Totally lost, totally alone,
He now desires the safety of home.
Kneeling, the shepherd enfolds in his arms,
Bearing him home, secure from all harms.
Do not reject those who seem lost in sin,
Repulsive and filthy, without and within,
With caring hands, help them up from sin's deep,
You may be leading home, one of Christ's sheep.
The disciples of John
Asked of Jesus one day,
"Why don't those you've called
Ever fast when they pray?"
The Savior replied,
"What they do is not wrong,
They will fast in due time
When the bridegroom is gone."
"There's no need to fast,
There's no need to weep,
While the Savior is present,
To love and to keep."
"But when He is gone
From this house to His home,
Much fasting and weeping
By them will be known."
The one, that the law
And the prophets foretold,
Has come with new life,
That will vanquish the old.
They can't co-exist,
The old and the new
Sewn together, new fabric
Rends old cloth in two.
The law and the prophets,
Who spoke in the past,
Have now been fulfilled,
A new die has been cast.
So leave the old garments,
Donning the new,
A better, more perfect way,
Now is in view.
In regards to His kingdom,
The Savior one day
Told John's disciples
Of a new, better way.
Referring to bottles
And wine, old and new,
Christ told of the kingdom
Soon coming in view.
New life, like new wine,
Must have room to expand,
Past the sin sacrifice
Which the old laws demand.
The once secret places,
New moons, holy days,
Are replaced by continual
Worship and praise.
These limitless blessings
The old can't contain,
This life of new wine
In its joyous refrain.
The old wine, though tasty,
Was temporal, at best,
And the warmth it bestowed
Could not stand time's true test.
Old bottles, though useful
In God's timely plan,
Are emptied of the laws
God demanded of man.
Sup no more on the old
For the new is prepared,
Drink deep of Christ's grace
Making sure it is shared.
Christ sat on the Olivet mountain
Oer looking Jerusalem's gate
And told of her coming destruction,
The vengeance, of God, for her hate.
Many trials and tests would befall them,
False Christs will appear everywhere,
The armies of Rome would surround them,
But his children would need not despair.
For all of these things set in motion
The chain of events which would lead
To the glorious return of their Savior
And He left them this message to heed.
When the branch of the fig tree is tender
You know that the summer is near,
When her leaves start to bud it is certain
Very soon the new life will appear.
When Jerusalem lies in destruction,
It's the start of the pain of new birth,
From that time forth, be waiting the promise
Of Christ's sudden return to the earth.
The armies of Rome crushed the city,
All things happened as Christ had foretold,
The stage is now set for His coming,
Is that hope in our hearts growing cold?
The trumpet may sound any moment,
The skies with His glory ignite,
The angels stand ready and waiting
To vanquish the darkness of night.
The fig tree has brought forth her branches,
The leaves and the fruit now appear,
The Savior's return for the harvest,
The day of his coming draws near.
Though the mustard is small in conception,
Its seed has potential to be
The greatest of herbs in earth's kingdom,
Growing as tall as a tree.
The birds find rest in its branches,
The beasts find shade from the sun,
Whenever this seed has been planted
And allowed its full journey to run.
So too, is the kingdom of heaven,
It will exceed the kingdoms of earth,
Compared to the masses so meager,
By many, an object of mirth.
But the Spirit of God who sustains it,
With a strength to which none can compare,
Will cause it to grow in all places
Till it's seen and it's known everywhere.
Do not hesitate brother, to sow it,
For though meager and small at the start
It will grow and influence all people,
Touching even the vilest heart.
A farmer went into his field
Sowing, expecting bounteous yield,
And as he cast the seed around
It fell on different types of ground.
Some fell upon the hardened ground,
On solid rock, where earth's not found,
Fowls of the air, plucked it away
Before the passing of the day.
Some others fell on shallow earth
And died soon after seeds gave birth.
For meager depth could not sustain
Through scorching days, till needed rain.
Still others in the thorns did sprout
But life was short, they soon choked out,
Denied of water, food and sun,
Their course of life was quickly run.
Some seed was sown upon good ground
Where thorny weeds did not surround,
In rich earth, roots grew fast and deep,
Causing the man, much fruit to reap.
Four types of hearts receive God's Word
Whenever His precious truths are heard,
And preparation of the field
Will, in each case, determine yield.
Some hearts of stone cannot receive
The mercy needed to believe,
The adversary snatches truth away
Before they see the need to pray.
Some hearts receive God's truth with joy
At first, His praise, their tongues employ,
But when life's trials bear them down
The roots of faith cannot be found.
The third accepts the seed when cast,
But, it too, lacks the faith to last,
Earth's temporal blessings soon replace
The promise of eternal grace.
The fourth heart is prepared by God,
His plow runs deep, down through the sod,
The heart of stone is crushed, prepared,
To take the seed when it is shared.
Though foes try through endless days,
They will not snatch truth's seed away,
Christ's root of faith goes far below
The temporalness of outward show.
Life's trials harsh, won't burn it out,
But rather, cause new fruits to sprout,
And thorny pleasures cannot rob
This child of his home with God.
The harvest time is drawing near
And soon the reapers will appear,
Only the last shows fruit of gold,
Thirty, sixty, an hundred fold.
A householder planted a vineyard
Installing a hedge round about,
Then built in its center a winepress,
To husbandmen, then let it out.
When the time of the harvest drew closer,
Desiring the fruits of his land,
He sent forth his servants to gather
The completed work of his hand.
The husbandmen took one and beat him,
Another they stoned at the gate,
The third one they killed as he came forth,
So vast was the scope of their hate.
Again the lord sent forth more servants,
They too, were treated the same,
So finally, he sent forth his firstborn
Saying, they will now reverence my name!
When the husbandmen saw the son coming
They said to themselves, straight away,
"The vineyard will be ours forever,
If his only child we slay!"
So they caught him, and out of the vineyard
They drug him abased and alone,
And slew him in hopes that the vineyard
Would somehow, now be theirs, alone.
Oh vile, despicable people!
Your lord won't forgive you this hate!
Your actions reveal your true motives,
Your wickedness just sealed your fate!
The Lord of the vineyard came marching,
His armies destroyed every man,
And he let out the vineyard to others
That he knew would adhere to his plan.
The vineyard is God's chosen people
The hedge, of His love, 'round them place,
And builds in their center a winepress
To bring forth the fruits of His grace.
He lets out to elders and teachers
That they may keep watch over His field,
Till the Master returns for the harvest
His rightful and bountiful yield.
The husbandmen sometimes get greedy
And in pride, for what they think they've done,
They cast out the truths of the scripture,
Rejecting the Lord, God's own son.
This action will bring swift destruction,
Their motives by all will be known,
For the fruit of the vineyard is purchased
And belongs to the Father alone.
The stone which the builders rejected,
Christ Jesus the true church's head,
Alone gives the laws and the precepts
By which all His people are lead.
{On the Lord's Prayer}
{The Pharisee and the Publican - II}
{On the Lord's Prayer}
A thing you cannot do:
You cannot pray the Lord's prayer
And even once say "I",
You cannot pray the Lord's prayer
And even once say "my",
You cannot pray the Lord's prayer
And not include another,
For when you seek your daily bread
You must include your brother.
For others are included
In each and every plea,
From the beginning of it
To the end of it
It doesn't once say
"Me".
{The Pharisee and the Publican - II}
Two men went to pray
Or, rather say
One went to brag,
The other to pray.
One stands real close
And treads on high,
Where the other
Dares not send his eye.
One, nearer to God's altar trod,
The other,
To the alter's God.
{Mat. 13:45-46}
Again, the kingdom of heaven is like unto a merchant man,
seeking goodly pearls: Who, when he had found one pearl
of great price, went and sold all that he had, and bought
it.
{Mat. 13:47-50}
Again, the kingdom of heaven is like a net, that was cast
into the sea, and gathered of every kind: Which, when it
was full, they drew to the shore, and sat down, and
gathered the good into vessels, but cast away the bad.
So shall it be at the end of the world: the angels shall
come forth, and separate the wicked from among the
righteous, And shall cast them into the furnace of fire:
there be wailing and gnashing of teeth.
{Mat. 13:52}
Then said he to them, Therefore every scribe [who is]
instructed concerning the kingdom of heaven is like a
man [that is] an householder, who bringeth forth out of
his treasure [things] new and old.
{Luke 6:39-41}
"And he spake a parable unto them, Can the blind lead the
blind? Shall they not both fall into the ditch? The
disciple is not above his master: but every one that is
perfect shall be as his master. And why beholdest thou
the mote that is in thy brother's eye, but perceivest not
the beam that is in thine own eye?"
{Mat. 16:13-19}
When Jesus came into the coasts of Caesarea Philippi, he
asked his disciples, saying, Whom do men say that I the
Son of man am? And they said, Some [say that thou art]
John the Baptist: some, Elias; and others, Jeremias, or
one of the prophets. He saith unto them, But whom say ye
that I am? And Simon Peter answered and said, Thou art
the Christ, the Son of the living God. And Jesus
answered and said unto him, Blessed art thou, Simon
Barjona: for flesh and blood hath not revealed [it] unto
thee, but my Father which is in heaven. And I say also
unto thee, That thou art Peter, and upon this rock I will
build my church; and the gates of hell shall not prevail
against it. And I will give unto thee the keys of the
kingdom of heaven: and whatsoever thou shalt bind on
earth shall be bound in heaven: and whatsoever thou shalt
loose on earth shall be loosed in heaven.
{Mat. 18:7-13}
Woe to the world because of offences! for it must needs
be that offences come; but woe to that man by whom the
offence cometh! Therefore if thy hand or thy foot
causeth thee to sin, cut them off, and cast [them] from
thee: it is better for thee to enter into life lame or
maimed, rather than having two hands or two feet to be
cast into everlasting fire. And if thy eye causeth thee
to sin, pluck it out, and cast [it] from thee: it is
better for thee to enter into life with one eye, rather
than having two eyes to be cast into hell fire. Take
heed that ye despise not one of these little ones; for I
say to you, That in heaven their angels do always behold
the face of my Father who is in heaven. For the Son of
man is come to save that which was lost. How think ye?
if a man hath an hundred sheep, and one of them is gone
astray, doth he not leave the ninety and nine, and go to
the mountains, and seek that which is gone astray? And
if so be that he findeth it, verily I say to you, he
rejoiceth more over that [sheep], than over the ninety
and nine which went not astray.
{Mark 9:41-48}
For whoever shall give you a cup of water to drink in my
name, because ye belong to Christ, verily I say to you,
he shall not lose his reward. And whoever shall cause
one of [these] little ones that believe in me to stumble
it is better for him that a millstone were hung about his
neck, and he were cast into the sea. And if thy hand
causeth thee to stumble, cut it off: it is better for
thee to enter life maimed, than having two hands to go
into hell, into the fire that never shall be quenched:
Where their worm dieth not, and the fire is not quenched.
And if thy foot causeth thee to stumble, cut it off: it
is better for thee to enter lame into life, than having
two feet to be cast into hell, into the fire that never
shall be quenched: Where their worm dieth not, and the
fire is not quenched. And if thy eye causeth thee to
stumble, pluck it out: it is better for thee to enter
into the kingdom of God with one eye, than having two
eyes to be cast into hell fire: Where their worm dieth
not, and the fire is not quenched.
{Mat. 18:23-35}
Therefore is the kingdom of heaven likened to a certain
king, who would take account of his servants. And when
he had begun to reckon, one was brought to him, who owed
him ten thousand talents. But as he had nothing with
which to pay, his lord commanded him to be sold, and his
wife, and children, and all that he had, and payment to
be made. The servant therefore fell down, and worshipped
him, saying, Lord, have patience with me, and I will pay
thee all. Then the lord of that servant was moved with
compassion, and loosed him, and forgave him the debt.
But the same servant went out, and found one of his
fellowservants, who owed him an hundred pence: and he
laid hands on him, and took [him] by the throat, saying,
Pay me what thou owest. And his fellowservant fell down
at his feet, and besought him, saying, Have patience with
me, and I will pay thee all. And he would not: but went
and cast him into prison, till he should pay the debt.
So when his fellowservants saw what was done, they were
very sorry, and came and told to their lord all that was
done. Then his lord, having called him, said to him, O
thou wicked servant, I forgave thee all that debt,
because thou didst beg me: Shouldest thou not also have
had compassion on thy fellowservant, even as I had pity
on thee? And his lord was angry, and delivered him to
the torturers, till he should pay all that was due to
him. So likewise shall my heavenly Father do also to
you, if ye from your hearts forgive not every one his
brother their trespasses.
{Luke 18:18-25}
And a certain ruler asked him, saying, Good Master, what
shall I do to inherit eternal life? And Jesus said to
him, Why callest thou me good? none [is] good, except
one, [that is], God. Thou knowest the commandments, Do
not commit adultery, Do not kill, Do not steal, Do not
bear false witness, Honour thy father and thy mother.
And he said, All these have I kept from my youth. Now
when Jesus heard these things, he said to him, Yet
lackest thou one thing: sell all that thou hast, and
distribute to the poor, and thou shalt have treasure in
heaven: and come, follow me. And when he heard this, he
was very sorrowful: for he was very rich. And when Jesus
saw that he was very sorrowful, he said, How hard it is
for them that have riches enter into the kingdom of God!
For it is easier for a camel to go through a needle's
eye, than for a rich man to enter into the kingdom of
God.
{The Pearl Merchant}
The Pearl Merchant
{Mat. 13:45-46}
As the parable of the Mustard Seed and of the Leaven form
a pair, so there is an obvious similarity in the parables
of the Hid Treasure and of the Pearl Merchant. In both
men sell all that they have in order to buy something
else; and in both the thing purchased has in their eyes
supreme value.
The note struck in this story is quieter than its partner
parable. The merchant may be thought of as restrained,
grave, and experienced. He has doubtless heard
previously of pearls of outstanding quality, but has also
found on examination that they did not possess the
advertised virtues. A lifetime's experience, as he has
traveled from place to place pursuing his business, has
given him a trained eye and a quick judgment. He hears
of a pearl of superlative quality - perhaps he smiles; he
has heard that before. But it does not pay to disregard
even such reports; he therefore investigates. His
practiced eye at once recognizes the worth of the pearl
now offered - why has he never heard of it before? The
price is high, but not too high for such a pearl. He
realizes his stock at a sacrifice; as he does so men
wonder at his readiness to sell at the price he will
accept; but the wondrous pearl becomes his.
The seeker has got to the end of his quest. So men seek
for truth; they study many philosophies, learn of many
human plans and schemes, yet with longing unsatisfied;
then the pearl of God's message is found and while other
men fail to understand the full giving to get the one
thing, the purchaser experiences the feeling of a need
fully met. The treasure in the field is stumbled upon;
there is sudden joy at the discovery. The pearl is found
after much searching; there is no reference to joy -
exuberance in such a case would not be displayed; but the
story breathes the abiding satisfaction which is the end
of a long quest.
{The Drag Net}
The Drag Net
{Mat. 13:47-50}
The Sea of Tiberias was abundant in fish, which naturally
formed an important part of the diet of the large
population that dwelt along the lake side. Several of
the Apostles were fishermen, owners of their own craft,
and probably fairly well-to-do, as are many successful
small tradesmen to-day. When calling them to follow him
Jesus had said he would make them fishers of men (Mat.
4:17-22). This saying was a very early use of parabolic
language, and in fact contains the germ of the parable in
Mat. 13.
The drag-net was "a large net which two or more boats
arrange in a circle in the lake, in such a way as to
enclose a vast space with a kind of vertical wall. It is
kept stretched by means of weights and floats. Then the
two extremities are brought together, and the whole with
its contents is dragged ashore". This arrangement of the
two boats is behind the allusion to "the partners who
were in the other ship" (Luke 5:7), and this episode in
Luke provides a picture of the scene described in the
parable.
The interpretation and the story itself are given
together - necessarily so, or the correct interpretation
would never have been reached. We can think of the
preaching of the gospel being like the casting of a net
which encloses all kinds of fish. Different types of men
and women, and for different reasons, obey the gospel.
This has already been indicated in other parables. The
essential lesson of the drag-net is that there will be a
sorting of the gathered "fish" at the end of the age.
The interpretation, however, supplies what would not be
apparent in the parable itself, that the angels come
forth and sever the wicked from the just. The parallel
between the Tares and the Drag-net is obvious, yet there
are differences. Belonging to the series spoken in the
house, the application of this parable is more
circumscribed than that of the Tares. The wide
application of the latter we have noticed: the Drag-net
concerns those who come within the operations of the
gospel.
The fishing goes on throughout the ages; mortal men cast
the net and work in the gathering; the angels enter the
work visibly at the end. How naturally Jesus speaks of
the work of the angels; his several references to them
are strong confirmation of the general hints concerning
them scattered throughout the Bible. Jesus was as
conscious of their existence, and the part they played in
his own life, as he is confident about the coming
revelation in mighty power when they will again visibly
operate in the affairs of men, in the crisis associated
with the coming transition of human affairs to the strong
hands of the Son of God.
{The Instructed Scribe}
The Instructed Scribe
{Mat. 13:52}
It is usual to speak of the seven parables of Mat. 13;
yet, although it does not appear to be generally
recognized, the one-verse parable, about the scribe,
which closes the conversation of Jesus and the disciples
is as much a parable as the story of the pearl merchant.
Finishing the parable of the Net, Jesus asked his hearers
if they had understood what he had told them. They
answered, "Yea, Lord" - an answer which in view of the
discussion on the meaning of the parables which has since
taken place in every generation, appears to have been
given rather light-heartedly. The answer, however, does
suggest that they felt they had received some clear idea
of what Jesus meant to tell them, and this further shows
that some of the prophetic and fanciful interpretations
since devised could not have been intended as the primary
meaning of the seven parables Jesus had spoken.
Jesus answered them: "Therefore every scribe which is
instructed unto the kingdom of heaven is like unto a man
that is an householder, which bringeth forth out of his
treasure things new and old" (verse 52). "The scribes
were a class of learned Jews who devoted themselves to a
scientific study of the Law, and made its exposition
their professional occupation." The word used by the
gospel writers has to do with "letters", but just as that
word in English is used not only of everyday
correspondence but of a cultured knowledge of literature,
so the scribe was an instructed, learned man. Ezra was a
scribe of the law, a worthy pattern for all others to
follow. That the Scribes of Christ's day, like the
Pharisees, had fallen much below the original ideals of
their class, is evident; but the function of the Scribes
was such that Jesus could refer to them for the basis of
his lesson. A traditional saying of the "Men of the
Great Synagogue" laid down three rules for scribes: "Be
careful in pronouncing judgment, bring up many pupils,
and make a fence about the law". The professional
employment of the Scribes, therefore, consisted of the
study of the law, teaching it to their pupils, and its
administration. Some of the methods and practices which
had developed in the pursuit of these aims led to sharp
clashes with Jesus, whose teaching contrasted so
emphatically with the traditions they had built up.
Jesus spoke of "a scribe instructed unto the kingdom of
heaven". That involved a different kind of schooling
from that which the Jewish scribes received. The
instruction given to the scribes was academic; they were
learned in all the lore of the teachers of their nation,
and their exposition of Scripture consisted of citing a
text and then quoting the opinions of the Rabbis. The
scribe of the kingdom is versed in the Word, and his
method of teaching consists of reasoning out of the
Scriptures and explaining Scripture by Scripture. Jesus
compares such a scribe with a householder. The word is
the same as is elsewhere translated "goodman of the
house" and "master of the house". In the parable of the
Tares the Son of Man is the householder, and the use of
the word of the instructed disciple in the same context
suggests that some parallel was intended between the Lord
and the disciple.
The instructed scribe of Christ's own household has a
duty towards his fellow-members of the house. That duty
is to "bring forth out of his treasure things new and
old". The qualified scribe has his "treasure" - the
knowledge of God's Word, and to the extent that he has
prayerfully studied it, seeking to divide it rightly as a
good workman (2 Tim. 2:15), so he is a good scribe. Such
is the quality of the "treasure" that its full beauties
are never fully comprehended, and the most diligent
students know how unsearchable are the riches of God's
revelation. Hence there is a never failing interest in
the "food" the scribe provides, things ever "new" while
"old". Without any deviation from first principles of
God's word there is a continued freshness in its
presentation.
It is probable that the reference to "new and old" had a
connection with the disciples' assurance that they had
understood the parables the Lord had spoken. They had
comprehended in a general way their meaning, but passing
time would show them "new" significances not then
perceived. Experience would show how the tares were
sown, how men reacted to their message, how very
different kinds of men responded to their preaching of
the gospel.
The short parable is an encouragement to men of every age
to follow the Lord as teachers, to be like him students
of God's word, like him to present in full loyalty to the
Scriptures the unfailing wonder of the grace of God as it
is revealed in the many-sided presentation of the oracles
of God.
{Blind Leaders}
Blind Leaders
{Luke 6:39-41}
A proverb is often a compressed parable easily expanded
into the usual parable form. We now look at the story of
the Blind Leaders. "Jesus answered... Let them alone:
they be blind leaders of the blind. And if the blind
lead the blind, both shall fall into the ditch. Then
answered Peter and said unto him, Declare unto us this
parable" (Mat. 15:14,15). Jesus could have said
something like this: "A certain blind man, who knew not
that he could not see, said to another blind man, I will
lead you. But as he did not see where the road turned,
he fell into the ditch; and dragged in also his
follower". But with greater directness of application he
affirmed the Pharisees were blind leaders of blind men.
The immediate context concerns the corban law by which
the Pharisees evaded duties to their parents and so made
void one of the ten commandments. Jesus very severely
condemns their casuistry, by which they put the doctrines
of men in the place of God's law. The same saying occurs
in another context in Luke 6:39, as part of the discourse
which closely resembles the Sermon on the Mount of Mat.
5-7. This context in Luke's record, and the fact that it
was spoken to the disciples, prevents the comfortable
detached consideration of the saying which is possible in
restricting its reference to the Pharisees. We may
appreciate the application to others and endorse the
judgment: but it is spoken also as a warning to all
disciples. The object lesson of the one must be noted
for the guidance of every follower of the Lord. It is a
warning of the dangers of being leaders and teachers,
which all teachers should take to heart. Luke records:
"And he spake a parable unto them, Can the blind lead the
blind? Shall they not both fall into the ditch? The
disciple is not above his master: but every one that is
perfect shall be as his master. And why beholdest thou
the mote that is in thy brother's eye, but perceivest not
the beam that is in thine own eye?" (6:39-41).
The connection of thought in Luke is that men should
judge themselves before they judge others.
Censoriousness is sternly reprobated. If anyone fails to
examine self he is blind and, seeking to teach, is a
blind leader. His disciples will rise no higher than the
teacher, and when fully trained will yet reflect the
master's faults. An additional reason for self
examination is then given - a man with a grave fault
should not correct a man with a smaller one. James
echoes the warning of Jesus here: "My brethren, be not
many masters (teachers), knowing that ye shall receive
the greater condemnation" (3:1). The teacher is
multiplied in the scholars, and one heretic becomes many:
a good teacher of sound doctrine is the means of many
rejoicing in truth. But that influence over others which
a teacher possesses is the reason why he must bear
greater responsibility. The earnest teacher and preacher
shirks no toil to make sure that his words faithfully
represent the teaching of the Word of God, that he may
not know the shame of faulty workmanship (2 Tim. 2:15).
All teachers do well to remember the warning of greater
condemnation.
In the chapter of woes (Mat. 23) Jesus five times speaks
of the Pharisees as blind. They were astute enough in
argument but perverse in their ways; and a blindness of
heart and mind had overtaken them. A man could swear by
the temple, they said, and the oath did not bind: but if
he swear by the gold of the temple, it was binding. Yet,
as Jesus pointed out, the gold was sanctified by the
temple. So with altar and sacrifice on the altar: the
altar sanctified the gift, and an oath by the altar
embraced both. Fools and blind! In the light of the
trenchant exposure, how deserving the description! They
tithed mint scrupulously - garden herbs of small value;
but while it was right to tithe and weigh carefully the
garnishings of the meal, yet the weightier matters of the
law - which could not be weighed in scales - judgment,
mercy, faith, were neglected. They were like a man
pouring out a drink who must carefully strain the water
lest a small insect be in it, and yet who swallows a
camel - hair, hoofs and all - and does not know it. It is
grotesque - grimly, humorously grotesque - and Jesus
meant it so to be. They cleansed the crockery they used
as a meal; but were unconcerned that the food they ate
off that crockery had been obtained by craft and fraud.
Careful of externals which are good in themselves and in
their place, but not of vital moment, they yet were
indifferent about the essential morality of their acts
and thoughts. Blind Pharisees! How came they to be so
blind? We learn something from the healing of the blind
man (John 9). Jesus made clay and anointed his eyes
therewith; and then sent the blind man to Siloam. Jesus
can both make blind and give sight, as he said: "For
judgment I am come into this world, that they which see
not might see; and that they which see might be made
blind". The Pharisees discerned something of the paradox
and asked, "Are we blind also?" They claimed to have
sight; very well, then they must accept the
responsibility of seeing, and their sin remained (verses
29-40).
Jesus, by the act of giving sight, at once claimed to be
and proved he was the Messiah." The blind receive their
sight "was one of the evidences given to John in response
to his question from prison: "Art thou he that should
come? Or look we for another?" It was indeed good
evidence to anyone who knew the messages of the prophets.
"The Lord openeth the eyes of the blind" (Psa. 146:8);
"the eyes of the blind shall be opened" (Isa. 35:5);
God's servant had to "open the blind eyes" (42:7). But
the prophet declared the nation had "unseeing eyes."
They were "deaf" and "blind" (42:16,18).
With scorching irony he spoke of them as "the blind
people that hath eyes" (43:8): and because of their
iniquities and sins, their vanity and lying, their
violence and blood shedding, the judgment came upon them
and they walked in darkness. "We grope for the wall like
the blind, and we grope as if we had no eyes" (59:1-10).
In them was fulfilled the prophecy of Zephaniah: "They
shall walk like blind men, because they have sinned
against the Lord" (1:17). The parable of the Blind
Leaders was a terrible indictment, gravely made, and
truly spoken. But what a lesson it contains!
{Rock and Keys}
Rock and Keys
{Mat. 16:13-19}
In the borders of Caesarea Philippi, in the north of the
land, Jesus elicited from his disciples a confession of
faith concerning himself. He enquired first what others
were saying, and then asked the disciples what they
thought. Peter spoke on behalf of the company when he
said: "Thou art the Christ, the Son of the living God".
It was a remarkable statement for one man to make to
another far more difficult to state then than when the
subject has been crystallized in creeds and Statements of
Faith after the subject of the confession has been raised
from the dead. The answer was gratifying to the Teacher,
who replied: "Blessed art thou, Simon Bar-jona: for flesh
and blood hath not revealed it unto thee, but my Father
which is in heaven. And I say unto thee, That thou art
Peter, and upon this rock I will build my church; and the
gates of hell shall not prevail against it. And I will
give unto thee the keys of the kingdom of heaven: and
whatsoever thou shalt bind on earth shall be bound in
heaven: and whatsoever thou shalt loose on earth shall be
loosed in heaven" (Mat. 16:16-19).
These verses have been the subject of controversy for
centuries because of the meaning attached to them by the
church of Rome, and the tremendous claims based thereon.
They form the basis of the pretensions which have led the
Roman Catholic Church to demand the submission of men to
her teaching and to enforce her claims with all the
cruelties that have been inflicted upon so-called
heretics. Around the cupola of St. Peter's at Rome the
words glitter in golden letters cut in the stone, each
twelve feet deep. They encircle the vast building ; and
are easily read from below. If, however, the meaning
which is attached to Christ's words by the Roman Church
is the obvious and correct one, it is strange that the
writers of the early centuries knew nothing of it. This
is common knowledge to all who have read anything of the
controversy with Rome; the following extracts give a
summary of the facts. In the book, The Pope and the
Council, bearing the pen-name of Janus, but written it is
said by two of the most capable historians of the Church
of Rome, Acton and Dollinger, at the time of the Council
which declared the doctrine of Papal Infallibility,
occurs the following:
"Of all the Fathers who interpret these passages in the
Gospels (Mat. 16: 18; John 21:17) not a single one
applies them to the Roman bishops as Peter's successors.
How many Fathers have busied themselves with these texts,
yet not one of them whose commentaries we possess -
Origen, Chrysostom, Hilary, Augustine, Cyril, Theodoret,
and those whose interpretations are collected in catenas
- has dropped the faintest hint that the primacy of Rome
is the consequence of the commission and promise to
Peter! Not one of them has explained the rock or
foundation on which Christ would build his Church of the
office given to Peter to be transmitted to his
successors, but they understood by it either Christ
Himself, or Peter's confession of faith in Christ; often
both together. Or else they thought Peter was the
foundation equally with all the other Apostles, the
Twelve being together the foundation-stones of the Church
(Rev. 21:14). The Fathers could the less recognize in
the power of the keys, and the power of binding and
loosing, any special prerogative or lordship of the Roman
bishop, inasmuch as - what is obvious to any one at first
sight - they did not regard a power first given to Peter,
and afterwards conferred in precisely the same words on
all the Apostles, as anything peculiar to him, or
hereditary in the line of Roman bishops, and they held
the symbol of the keys as meaning just the same as the
figurative expression of binding and loosing."
In Littledale's Plain Reasons against joining the Church
of Rome, we read:
"Archbishop Kenrick of St. Louis, in his speech prepared
for, but not delivered in, the Vatican Council, and
published at Naples in 1870, declares that Roman
Catholics cannot establish the Petrine privilege from
Scripture, because of the clause in the Creed of Pius IV,
binding them to interpret Scripture only according to the
unanimous consent of the Fathers. And he adds that there
are {five different patristic interpretations} of St. Mat.
16:18."
It is not sufficient to show that the significance
attached to the words of Jesus by Rome is not
historically well founded; we desire to know as
accurately as we can what Jesus himself intended by his
words. The extracts given indicate a choice of meanings,
and finality in interpretation may not be possible.
There is an evident play upon the meaning of the name
Peter - a stone. The name had been given to Simon by
Jesus as a token of certain qualities he possessed: and
Peter's position in the apostolic band is indicated by
the fact that in all enumerations of their names, his
comes first. It was characteristic of the man that he
should answer for the rest. "Thou art Peter (petros)",
said Jesus, "and upon this rock (petra) I will build my
church." The importance that should be attached to the
change in the word, and the exact distinction between the
two words, has been much discussed. The general attitude
today is to discount any difference. This is in part due
to a constant effort to turn back the language of the New
Testament into Aramaic, which was generally spoken by
Jesus, and in which no distinction is possible. But that
leaves unanswered why, granted that Jesus spoke in
Aramaic, Matthew should use two words. That the
necessities of grammar simply required it, is not
admitted by all; and that in classical Greek at any rate
the distinction was preserved, is not questioned.
Bullinger in {Figures of Speech}, illustrates the
repetition of words derived from the same root.
It is important to remember the Old Testament use of the
word Rock. Reference was made to this in considering the
parable of the Two Builders (Mat. 7:24-28). God was the
Rock of Israel, and Jesus was that God in manifestation.
This Peter had confessed. The answer of Jesus then can
be, "Upon this rock, the fact that I am the Son of God,
will I build my church" ; or "upon myself - the rock,
will I build my church" - in which case Jesus is builder
and foundation; or, the answer may mean: "Upon this
confession" - although this differs little, for on this
meaning it is not so much the confession as what is
confessed that really matters.
What then of the unprevailing "gates of hell"? This is
simply a figure of the grave which closes its doors upon
all placed therein. Prisoners there have no power to
break their bonds; and friends without can do nothing to
release the imprisoned. This Hezekiah recognized,
saying: "The grave cannot praise thee, death cannot
celebrate thee: they that go down into the pit cannot
hope for thy truth" (Isa. 38:18). The Psalmist speaks of
afflicted men whose "soul abhorreth all manner of meat;
and they draw near unto the gates of death (Psa. 107:
18). But men of faith in God's promises are not without
hope. The Messianic Psalms speak of a lifting up of the
Messiah "from the gates of death; that I may show forth
all thy praise in the gates of the daughter of Zion"
(9:13, 14; for Messianic reference see verse 8). The
gates of the citadel of death are not therefore
invincible. The church of the Messiah, because it is his
church, will be delivered therefrom and be victorious.
If Jesus has "the keys of the grave and of death" (Rev.
1:18), he will use them to deliver his people. They have
to be subjects of another release, however, before the
Lord uses those keys. All need a deliverance from
ignorance; all need the way of life to be opened to them.
So Jesus speaks of other keys given to Peter - the keys
of the Kingdom. "The key of knowledge" had been taken
away by the scribes, Jesus said (Luke 11:52). But Peter
made use of the keys of knowledge for opening the
understanding of men, by the preaching of the gospel.
This he did when at Pentecost he told the Jews how they
might be saved; this he did when he told Cornelius "what
he ought to do to be saved". As a teacher, guided by
God's Spirit, Peter unfolded authoritatively God's
purpose: and as this authority as a teacher was
idiomatically referred to as "binding and loosing", so
Jesus said that in the use of the keys, Peter would, with
heaven's endorsement, speak with authority as he
instructed men in the gospel.
{five different patristic interpretations}
(1) That St. Peter is the Rock, taught by seventeen
Fathers; (2) that the whole Apostolic College is the
Rock, represented by Peter as its chief, taught by eight;
(3) that St. Peter's faith is the Rock, taught by
forty-four; (4) that Christ is the Rock, taught by
sixteen; (5) that the Rock is the whole body of the
faithful. Several who teach (x) and (2) also teach (3)
and (4), and so the Archbishop sums up thus: "If we are
bound to follow the greater number of Fathers in this
matter, then we must hold for certain that the word Petra
means not Peter professing the faith, but the faith
professed by Peter". - Friedrich, Docum. ad illust. Conc.
Vat. I. pp. 185-246."
{Figures of Speech}
"Here note (1) that Petros is not merely Simon's name
given by our Lord, but given because of its meaning.
'Petros' means a stone, a piece of rock, a moving stone
which can be thrown by the hand. While "petra" means a
rock or cliff or crag, immovable, firm, and sure. Both
words are from the same root, both have the same
derivation, but though similar in origin and sound they
are thus different in meaning. This difference is
preserved in the Latin.
(2) In the case of petros, we have another figure: for
the word is used in two senses, though used only once.
There is a repetition, not of the word but of the thought
which is not expressed: "Thou art petros" where it is
used as a proper name Peter, and there is no figure: but
the sense of the word is there as well, though not
repeated in words: "Thou art a stone". Thus there is a
metaphor implied.
(3) While petros is used for Peter, petra is used of
Christ: for so Peter himself understood it (see 1 Pet.
2:4,5,6 and Acts 4:11,12); and so the Holy Spirit asserts
in 1 Cor. 10:4. "And that rock was Christ" where we have
a pure metaphor. So that petros represents Peter's
instability and uselessness as a foundation, while petra
represents Christ's stability as the foundation which God
Himself has laid (1 Cor. 2:11; Isa. 28:16)".
{The Lost Sheep}
The Lost Sheep
{Mat. 18:7-13}
Salvation is the essential thing, and all other matters,
good and useful and profitable in their place, must
subserve this. For this the Son of Man came - to save
that which was lost. This he illustrates by the simple
familiar story of the shepherd who has a flock of a
hundred sheep from which one strays. He leaves the
ninety and nine to seek the wanderer, and rejoices more
over the one found than the ninety and nine which did not
stray.
We miss the point by thinking of the ninety-nine. The
shepherd did not, of course, leave them unprotected. A
fellow shepherd would keep a watchful eye - it would be
folly otherwise with the risk of still more wanderers.
The parable does not concern them. The important object
is the shepherd's care even for the one. Jesus says the
Father is like that: "Even so it is not the will of your
Father which is in heaven, that one of these little ones
should perish" (verse 14).
It was a challenging view that Jesus put forward then.
The Rabbis so readily regarded the people as accursed.
On the other hand modern sentiment has often ignored
essential things which affect man's relationship to God,
and has given to some of these sayings of Jesus an
application far removed from his intention. In this
context Jesus, by revealing God's care for those "little
ones", is driving home the lesson that it is a grave
offence to be a stumbling block to one's fellow-believer
- "one of these little ones who believe in me". If it is
God's will that they should be saved, then men's efforts
should be directed in harmony with that will. It should
be noticed, however, that Jesus does not ignore the fact
that any man can frustrate the will of God for himself.
Jesus said the Pharisees and lawyer "frustrated" the
counsel of God in not being baptized of John (Luke 7:28
margin). So in this parable the contingency of man going
astray irrevocably is indicated in the words "if so be
that he (the shepherd) find it". God does not impose His
will, nor inflict His grace upon any unwilling recipient.
The parable is not dealing with human reactions; in the
context in Luke, where the parable recurs, another
parable was spoken to introduce that aspect. The
essential thing here is that God is an example of what
men should be in their treatment of others. God is a
shepherd with a shepherd's care.
{Amputated Limbs}
Amputated Limbs
{Mark 9:41-48}
The gospels show the apostles as very human beings with
the weaknesses and foibles of men of every age. They
truly had very exciting and exhilarating experiences
when, called from the ordinary workaday world, they
journeyed with the new teacher throughout their land, saw
the crowds who listened to him, caught their enthusiasm
or were disturbed by their opposition.
Whatever else may have perplexed them, the teaching of
Jesus about the kingdom of God was clear; and there could
be no mistake about what that meant. And Jesus was the
Messiah, and they were his companions. The people about
them thought some of the disciples had importance as
associates of the teacher who did so many wonderful
things. They could not tell what wonderful thing he
might do next. Yes, the disciples felt a sense of
importance, and that feeling naturally passed from their
relationship to the crowd, to their relationship with
each other. There were three whom Jesus always chose on
particular occasions; Peter of course had qualities of
leadership; he was impetuous and headstrong sometimes,
but fearless. We need not be surprised to read that they
discussed who was greatest in the Kingdom of Heaven.
Jesus took a child, and setting the little one in the
midst of them said: "Except ye be converted, and become
as little children, ye shall not enter into the kingdom
of heaven". He then spoke of the need for humility and
the need of appreciating that quality in others instead
of riding roughshod over the humbler one. They should
not cause any to stumble; to do that to any who believed
in Jesus were to risk a fate to which drowning with a
millstone around one's neck were to be preferred. "Woe to
that man", said Jesus, "by whom the offence cometh."
Then he turns the searchlight on the need for
self-scrutiny and self-discipline. Not only should one
be careful not to cause another to go astray, but there
should be watchfulness that each one does not himself
stumble. Hand and foot and eye had better be cut off now
than the whole man be cut off in judgment at the last.
There is metonymy in this form of words about cutting off
hand and foot, failure to discern which has caused
foolish and extravagant actions by some prosaic
literalists, and much anguish of soul to others who would
not apply the words literally but who did not perceive
their true meaning. Eyes are for seeing, hands for
working, feet for walking. Therefore avoid sights, avoid
actions, avoid places that cause you to stumble. There
may be occasions - and perhaps this particularly is
behind the words of Jesus - when things legitimate in
themselves are a snare through over-attraction. Eyes,
hands and feet are for use, but for use that makes their
owner fit for the Kingdom of God. It is good to read
good books and to see good paintings; it is good to make
things, to enjoy tramping the hills and valleys of God's
earth. But if these cause us to stumble by taking the
place of essential things, the "amputation" of these
legitimate "good things" is the drastic course the wise
Teacher enjoins.
{The Unforgiving Creditor}
The Unforgiving Creditor
{Mat. 18:23-35}
If men have to avoid causing others to stumble (see
{Mat. 18:7-13}), what is their duty to one who does
stumble? If God forgives the erring, as is implied in
His seeking, as the shepherd, the straying sheep
(see Mat. 18:12-13), how should men act to their
offending brethren? To this Jesus turns - the carrying
forward of his thought being indicated by the word
"Moreover" by which he introduces this subject. He then
lays down the duty of an injured man towards a brother
who has done him wrong. To injure another - and Jesus is
thinking of soul, not body - is in his eyes a grievous
offence, and the offender is gravely wrong. He has
therefore to be won, if possible, to a recognition that
his action is wrong, for apart from this recognition,
recovery is impossible. Unless sin is recognized for
what it is, and is repented of, forgiveness is
impossible. An offender is like the straying sheep,
though in his anger and self-will he may not recognize
that he has left the flock. Jesus puts the duty upon the
offended brother of seeking out this man who has strayed.
He alone probably knows of the wrong, but whether others
know or not, he has the greatest responsibility. He must
seek out alone the one who has done the hurt, tell him
his fault, and so seek to "gain" his brother. This is
the whole purpose of this counsel, and it is a perversion
of the command to use it as a process of self
justification. The subject discussed by Jesus is the
peril of men who are offenders - a peril so great that
Jesus calls upon the offended to seek the recovery of the
wrong-doer. If he fails, and if others called in to help
also fail, a man is shown to be unfit for the society of
the brethren, and God regards him as unfit for His flock.
He is like a "rogue" animal, mischievous and destructive.
This command that Christ's follower be ready to forgive
and also to seek to establish the conditions for
forgiveness, led Peter to say, "Lord, how oft shall my
brother sin against me, and I forgive him? Till seven
times?" (verse 21). Jesus answered, "I say not unto
thee, until seven times; but, Until seventy times seven"
(verse 22). Peter thought seven times a generous offer.
Jesus in effect says, You cannot keep count at all. To
talk of counting is to miss what forgiveness means. When
forgiveness is extended the past is forgotten by the
injured so far as holding a matter against another goes.
Ten times seven would not exhaust the obligation - that
number could be multiplied by seven, and so stated
counting becomes impossible; there is no limit. The
figures used by Jesus are fixed by the boastful claim of
Lamech that he had the power to avenge offences. There
has been a difference of opinion whether the number is
seventy and seven (=77) or, seventy-seven fold (=490),
but J. H. Moulton says seventy-seven times is
unmistakable in Gen. 4:24 (LXX), and he adds: "A definite
allusion to the Genesis story is highly probable: Jesus
pointedly sets against the natural man's craving for
seventy-sevenfold revenge the spiritual man's ambition to
exercise the privilege of seventy-sevenfold forgiveness".
The parable of the Unmerciful Servant introduced by
"Therefore" concerns a king who took account of his
servants, and found one owed him 6,000,000 lbs. As he
had nothing with which to pay, the king, according to
law, ordered him and all his family to be sold. The
servant pleaded for mercy, which was granted and the debt
forgiven. The same scene is enacted again between the
forgiven debtor and a fellow servant who owed him œ10,
but with a different sequel. The small debtor was cast
into prison by his fellow servant. Upon hearing of this
the lord recalled the man, reproved him, cancelled the
remission of debt, and had him cast into prison. The
lesson Jesus gives: "So likewise shall my heavenly Father
do also unto you, if ye from your hearts forgive not
every one his brother their trespasses " (verse 35).
There are some fine touches in the story. The large
debtor, in keeping with the recklessness of a man so much
in debt, says he will pay all. The small debtor promises
to pay (so R.V.), for although his debt is not an
impossible one, he is more deliberate in his offer. We
observe also that the first debtor was not only sentenced
to be cast into prison, but his family had to share his
fate. So it is in life - the effects of sin are not
limited to the sinner; others not guilty share the misery
of his wrong doing. Then in his application Jesus speaks
of "my heavenly Father" - a claim of oneness in spirit
with the Father in the exercise of mercy, and a pointed
indication that sonship is nonexistent where a spirit of
forgiveness is not found.
It seems legitimate also to find a place for the
cancellation of forgiveness: perhaps we should say that
God's anger is aroused when evidence of the right frame
of mind for receiving forgiveness is lacking, as seen in
an unforgiving spirit. Clearly the man did not
appreciate his forgiveness; his conduct toward his fellow
servant after the remission of his own debt makes it
certain that his plea for clemency was not made because
of a sense of guilt, but from a desire to escape
consequences. With equal shortsightedness he cast his
fellow servant into prison and so made it impossible for
him to pay; in seeking vengeance he hurt himself.
From the parable we may also learn how God looks upon an
unforgiving spirit. Such a spirit may be nurtured in
secret, unknown by our fellows for a time. Where a
sinful action of reprisal might be avoided because of the
shame that others know of it, no such deterrent operates
for a time on sins of thought. But sooner or later
nurtured evil thoughts affect action; suppressed anger,
malice and envy burst restraints and their existence
becomes known by their effects. But before the action
reveals the hidden thought to men, the imagination of the
heart has been known to God. If we treasure evil
thoughts we not only warp our minds, but we also unfit
ourselves for God's forgiveness. The words of Paul to
the Ephesians may be regarded as a comment on this lesson
of the parable "Let all bitterness, and wrath, and anger,
and clamour and evil speaking, be put away from you, with
all malice, and be ye kind one to another, tenderhearted,
forgiving one another, even as God for Christ's sake hath
forgiven you" (Eph. 4:31,32). Lastly, we should notice
the disparity in the amounts of the debt. The large one
is practically an impossible debt between men: but
clearly sins can be enormous in God's sight - much
greater than offences between men can ever be. Yet God
in Christ forgives: and the man who has learned that in
his heart, will "from his heart" be ready to forgive an
offending brother.
{A Camel and a Needle's Eye}
A Camel and a Needle's Eye
{Luke 18:18-25}
A rich young ruler hurried towards Jesus and knelt at his
feet. He may have been thirty years old, or even forty -
the word is used of Saul when he must have been thirty,
and by Josephus of one about forty. He had however, the
earnestness and zeal of youth, and withal a sincerity
that attracted Jesus: "he loved him". "Good Master", the
ruler said, "what good thing shall I do, that I may have
eternal life?" Jesus answered, "Why callest thou me
good? there is none good but one, that is, God: but if
thou wilt enter into life, keep the commandments".
Various ideas have been deduced from the answer of Jesus.
It was no disclaimer of sinlessness, all agree; but some
say that Jesus was asking if the man knew what he
affirmed; that since only God is good, Jesus too must be
divine. It is better to treat the question of Jesus as
an enquiry whether the words were used by the young ruler
merely as a courteous form of address, or with a sincere
desire to obtain Christ's answer; besides this, the
enquiry also turned the man's thoughts to God and to His
standard of goodness. Jesus therefore instructed him to
keep God's commandments if he would enter into life.
This answer was so general in form that it cannot be
regarded as complete; nor would it appear that Jesus
expected it to be so regarded. The commandments were
many, independently of all the various interpretations of
the Rabbis, which would also be included in the ruler's
thoughts. The next question, Which? was to be expected.
In the answer Jesus only directed him to the Second Table
of the Law, together with the summary of it, Thou shalt
love thy neighbour as thyself. This would be a
remarkable limitation if Jesus were giving a complete
answer; but he was evidently leading the man to a
recognition of his position. The man was not
hypocritical when he claimed that he had kept all those;
his answer, however, prepared the way for the last word
of Jesus: "If thou wilt be perfect, go and sell that thou
hast, and give to the poor, and thou shalt have treasure
in heaven; and come and follow me" (Mat. 19:21).
The answer evidently touched a secret weakness - the
fascination of riches had a strong hold upon him. To
sell all he had was therefore a call to break free from
the toils that held him, to break away from the worship
of mammon. Although often treated as the whole of
Christ's answer, that renunciation was only half of the
demand; it was, however, preliminary to the second half:
"Come and follow me". This demand was a call to centre
his affection on "treasure in heaven"; it was also a call
to enter the line of the crossbearers, the mark of
Christ's followers. Although the young ruler could not
meet the demand, his possessions being too great to be
renounced, yet Jesus loved him. And as he went away
sorrowful we may not be wrong in thinking that Jesus too
was sorrowful as he watched him go. It was therefore
with a sad note that he pointed out the dangers of
riches, as turning to his disciples he said, "Verily I
say unto you, that a rich man shall hardly enter into the
kingdom of heaven. And again I say unto you, It is
easier for a camel to go through the eye of a needle,
than for a rich man to enter into the kingdom of God"
(verses 23, 24).
Jesus did not say it was impossible - yet he indicated
how difficult it was by the hyperbole of the camel going
through a needle's eye, which if taken literally would
indicate impossibility.
A rather attractive explanation has been put forward in
modern times, that the needle's eye was a small postern
gate, used after nightfall when the large gates of the
city were shut. Only by the load being removed from the
camel's back, and with much pushing and pulling, could
the animal be got through; so the rich man must get rid
of his load of riches if he wished to enter the Kingdom
of God.
Against this idea there are two objections. No ancient
writer ever gives this explanation; yet if it was
customary for camels to get through postern gates such an
explanation might have been expected from men familiar
with the sight. In addition, the variant form in the
Babylonian Talmud, where an elephant takes the place of
the camel, points to the saying being proverbial; for
whatever may be possible with difficulty for a camel
would be quite impossible for an elephant. The saying is
hyperbolic - an exaggeration, to describe a thing very
difficult to do.
Very difficult, but not impossible. The disciples
concluded that it was impossible; they also felt that the
saying of Jesus also implied that none could get eternal
life. To them a rich man seemed to have so many
advantages that if he could not get salvation. No one
else could possibly succeed. "Who then can be saved?"
they despairingly ask. The answer of Jesus is obscured
by the translation of the preposition by the word "with".
He said in effect, "If you stand by the side of men, and
see it as men see it, it appears impossible; but stand by
God's side, see it by His side, and all things, even the
salvation of both rich and poor, becomes possible".
Watching the retreating figure of the young man, Peter
asked, since the apostles had left all, what they should
have? Jesus promised to them thrones in his kingdom; he
also said that all who for his sake had forsaken present
advantages, should receive eternal life. He then added
words which, while concluding his answer to Peter, are
also the text of another parable, the chapter division in
the English Bible obscuring the connection. "But many
that are first shall be last; and the last shall be
first." When he had finished the parable of the
Labourers, he repeated this statement: "So the last shall
be first, and the first last: for many be called, but few
chosen".
Looking at difficulties from God's point of view the
humanly impossible becomes not only possible but is
actually accomplished when part of God's purpose. Sarah
laughed at the idea of having a son when she was ninety
years old. God, however, promised it and the words of
God to Abraham are both a remonstrance against doubt and
a call to faith. "Is anything too hard for the Lord?"
(Gen. 18:14). Jeremiah performed a great act of faith
when he bought a field in Anathoth while the Babylonian
armies were investing the city of Jerusalem; but he was
fortified by his knowledge that God had made heaven and
earth by His great power; and he could say: "There is
nothing too hard for thee" (Jer. 32:17; cf. God's
response, verse 27). Mary, the Lord's mother, was
encouraged to accept her sublime responsibilities as the
mother of God's Son by the angel's words: "With God
nothing shall be impossible" (Luke 1: 37). Other things
follow from this greatest of all God's acts - that He has
given us His own son for a saviour. Thus the "impossible
thing of law", that sin should be condemned in the flesh,
has yet been accomplished, for Christ overcame every
impulse that was contrary to His Father's will and so was
an acceptable offering for sin (Rom. 8:1-3). Paul can
therefore say: "I can do all things through Christ which
strengtheneth me" (Phil. 4:13).
"With God", or "beside God" was always the outlook of
Jesus himself. He saw that men chained in bondage to
riches and power and office, could yet be released from
their slavery and by God's grace become servants to God.
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