Israel According to the Flesh

 In our 2-part look at the Parable of the Sheep and Goats we noted that the "least of my brethren" reference by the Lord in that passage in Matthew 25 is to Jews in the tribulation. We noted that those being judged are the "nations" (i.e. gentile nations). Remember, God sees the world, since Babel, as his chosen nation (Israel) and the 70 nations (see the list of nations descended from Noah after the Flood in Genesis chapter 10).

 

The Most High assigned nations their lands;
he determined where peoples should live.
He assigned to each nation a heavenly being,
but Jacob's descendants he chose for himself. 

[Jacob is the place of His inheritance]

-Deuteronomy 32:8-9

The physical descendants of Jacob (Israel) have a hope and a calling connected to the promised land and to a Kingdom. This hope was temporarily set at the end of the Acts Age (after it was preached by John the Baptist, The Lord himself, and the Apostles to the circumcision in the Acts Age). The promises, found in the Old Covenant, were conditional and specific to physical Israel on earth.

And Moses went up to God, and the Lord called to him from the mountain, saying, “Thus you shall say to the house of Jacob, and tell the children of Israel:‘ You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth [land] is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.”

-Exodus 19:3-6 

We know they failed, which is why the Lord will someday in the future institute the New Covenant with the same people.

For if that first covenant had been faultless, then no place would have been sought for a second. Because finding fault with them, He says: “Behold, the days are coming [FUTURE], says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people.

-Hebrews 8:7-10 

 

We can only read the physical children of Israel into this passage (which quotes from Jeremiah 31). Paul refers to those who had the first covenant ("them"). He refers to "their fathers." Israel had the adoption. That is, Israel has the promise of inheritance. In this case, the promise of being "a Kingdom of Priests and a Holy Nation" in the land. 

This is part of the "Gospel of the Kingdom" preached by the Lord and his Disciples in Matthew and in the Acts (and which will be preached again in a coming age, during the Tribulation). As the Lord preached it in Matthew 4 and Matthew 9, we know it had no cross, no death, no tomb, no resurrection. When he sends out the twelve in Matthew 10, he commands them to tell NO ONE but Jews in the land.

These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel. And as you go, preach, saying, ‘The kingdom of heaven is at hand.’

This is ground we've covered before, but we must recall that during the Lord's earthly ministry to his earthly people with an earthly promise, he ministered Kingdom truths only to Jews (as did his discples after him.

But [Jesus] answered and said, “I was not sent except to the lost sheep of the house of Israel.”

We've looked at this in other studies in a number of ways; here I want to focus in on Romans chapter 9 and Romans chapter 11 (written during the Acts Age) in regard to Israel according to the flesh.

I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart. For I could wish that I myself were accursed from Christ for my brethren, my countrymen [kinsmen/relatives] according to the flesh, who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.

-Romans 9:1-5

To physical Israel pertain the adoption [inheritance as the first born], the glory, the covenants, the giving of the Law, the service of God [the priesthood], and the promises to the fathers. Paul reaffirms this last point later in the same epistle.

Now I say that Jesus Christ has become a minister to the circumcision for the truth of God, to confirm the promises made to the fathers.

-Romans 15:8 

 We note that Romans 9 is dealing with national Israel (the root of Romans 11). It is spoken of as a whole. To the nation belong these blessings. These earthly blessing are the blessings into which the believing Gentiles in the Acts Age were "grafted in." This is NOT resurrection life truth as these same Gentiles (not Jews) could be "cut off" from the root (Israel) if they became haughty against that root. 

Let's walk through Romans 15, starting with verses 1 and 2.

 

I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away His people whom He foreknew.

This is the physical seed of Abraham. There is also a spiritual see of Abraham spoken of in the epistle to the Galatians. That seed is made up of both Jew and Gentile believers. But here in Romans 11 (as we see earlier in this epistle in a number of places, including our selection from Romans 9) we see the physical seed of Abraham, that is, the Jews.

A believing Gentile could never say "of the tribe of" as he, by definition, was of no tribe of Israel. We are squarely in the ground of physical and earthly Israel. So as we move ahead in the epistle, we must keep this context in mind.

I say then, have they [Israel] stumbled that they should fall? Certainly not! But through their [Israel's] fall, to provoke them to jealousy, salvation has come to the Gentiles. Now if their [Israel's] fall is riches for the world, and their failure riches for the Gentiles, how much more their [Israel's] fullness!

Before us are two distinct groups: Israel and Gentiles. In the Acts Age, the rejection of the Kingdom preached by the Lord and his disciples has opened the door to certain blessings to Gentile believers. When Peter preached to Cornelius in Acts 10, he tells us Cornelius already believed. And Peter saw Gentile believers in Matthew 8 (the Centurion) and in Matthew 15 (the Canaanite woman). 

Acts 10 was years after Pentecost. So we can conclude two things from that chapter:

• There were no Gentiles at the Jewish Feast of Pentecost in Acts 2
• What surprised Peter was not Cornelius' faith, but that he received prophesied spiritual gifts

 

And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also.

-Acts 10:45 

They'd never seen that. The pouring out of the Spirit at Pentecost was a partial fulfilment of the prophecy of Joel for Israel. To Israel "pertains the promises." This is all connected to those promises made to Israel. These have to do with what was spoken in scripture to Israel. And we know why God started to pour out his Spirit on Gentile believers. Paul (chosen Apostle to the Gentiles, the uncircumcision, who was redeemed in Acts 9) tells us it was to make unbelieving Israel jealous. The goal was to drive Israel to faith in the Messiah; the Messiah believed on by these gifted Gentiles.

For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, if by any means I may provoke to jealousy those who are my flesh and save some of them. For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?

The context demands that Paul is speaking of physical Jews. These are Jews who had not believed yet in the Messiah (the Christ). With physical, earthly Israel in mind, Paul continues his teaching on the inclusion of Gentiles into Israel's EARTHLY blessings. We cannot read here that Gentiles were grafted into spiritual Israel by the new birth (the new nature). To do so, we would have to ignore Paul's arguments in Romans 1-8 solidifying that for anyone (Jew or Gentile), the gift of Resurrection Life is by grace alone through faith alone. The grafting in MUST be to Israel's earthly promises and hope.

We pause here to reference two people from scripture: Adam and the Malefactor on the cross. Neither of these had a hope of a kingdom or a priesthood. When the Malefactor asks the Lord to remember him when he comes into his Kingdom, the Lord promises him a place in "Paradise." That is a specific word. It is was Adam lost by his sin. It was Adam's hope and the hope of all before Abraham. We see in the Malefactor, it was still the hope of  believing Gentiles before the grafting in.

With the earthly blessings and the promises to physical Israel in mind, we continue. 

 

For I speak to you Gentiles... For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. And if some of the branches were broken off, and you [Gentiles], being a wild olive tree, were grafted in among them [Israel], and with them became a partaker of the root and fatness of the olive tree, do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.

Gentiles are warned not to boast against the branches that were cut off. These would be unbelieving Jews. Remember, ONLY GENTILE believers receive this warning. As with all truths in scripture, we must ask, "is this truth for today?" Do we practice this in this hour? Do we warn Gentile believers only not to boast against unbelieving Jews? Here we pause again to note that a Jew is still a Jew, unbelieving or not. For more, see our 3-Part series on "Who Is A Jew?"

You [Gentiles] will say then, “[Jewish]Branches were broken off that I might be grafted in.” Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. For if God did not spare the natural branches, He may not spare you either. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you [Gentiles] also will be cut off.  And they [Jews] also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?

The Olive Tree is Israel. It is the place whence their blessings flow. For Israel has the inheritance and the promises. Jews are the "natural branches" for these blessings. Gentiles are also olive branches, but wild olive branches, That is, they have no fatness (blessings) unless grafted into the blessings of Israel. And just as they were grafted in, the could be "cut off." 

If we ignore the context and hold that the grafting in to Israel is the free gift, then the cutting off would deny what Paul had argued in the first eight chapters of this epistle. We'd have to conclude that resurrection life is not a gift of God. We could then boast that God is our debtor for we maintained our free gift. The gift would then no longer be a gift.

Do you see the pernicious implications behind misinterpreting this passage? Do you see why we must rightly divide Israel from Gentiles? Earthly blessings from heavenly? The gift of life from blessings and rewards and hopes? Why we must understand the inheritances and hopes (plural) in scripture? Why we must see the Acts Age hopes as different from the hope of this age?

For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written:

“The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob [physical, national Israel];
For this is My covenant with them [Israel],
When I take away their [Israel's] sins.”

This teaches us, from the prophets (remember, Paul taught nothing that was not found in Moses and the Prophets, Acts 26:22) that God's Plan always included the restoration of the Kingdom in Israel (Acts 1:1-6; Acts 3:12-22). This truth is truth revealed "from" or "since" the beginning of the world [ages] ("things, which God has spoken by the mouth of all His holy prophets since the world [time]began" -Acts 3:21). The truths for today were hidden from the prophets and were hidden in God from "before" the ages began. The truths for today and its blessings (and riches) concern heavenly places, not the blessings of earth. We find these truth in the epistles written AFTER the Acts Age

For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles— if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, of which I became a minister according to the gift of the grace of God given to me by the effective working of His power. To me [Paul], who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the dispensation [stewardship]of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.

We pause to also see that Paul is now casting himself as "the prisoner of Christ Jesus for you Gentiles." rather than as in chains "for the hope of Israel" as he teaches in Acts 28 ("because for the hope of Israel I am bound with this chain - Acts 28:20). Paul also testified to this at his trial in the Acts Age ("And now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain" -Acts 26:6-7).

Again we see the twelve tribes and the fathers. The contrast here is with physical promises to Israel. We can never claim access or inclusion in either way. 

Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable.

Finally, for this short study, we note that physical and national Israel became enemies of the gospel for the sake of God's plan (which was spoken by the Prophets) to bless Gentiles. But in noting that fact from the Acts Age, Paul reminds us (the Holy Spirit thus reminds us) that God's calling and Plan for Israel and the Kingdom and the Priesthood and the land are "irrevocable." There will be an Israel made up of believing Jews. The New Covenant with the House of Israel will come to pass.

There is a plan for national, physical Israel, and the induvial responsibility of Jews to believe. We must rightly divide these truths when we read scripture. 

We note again, however, this does not involve the calling or hope of the present age.

Revisiting the Parable of the Sower (Matthew 13)

 After looking back at my summation of the Parable of Sower in our series on the Kingdom parables of Matthew 13, I realized I needed to add some more context and depth. The two posts work together. 

Context

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.

-Matthew 4:23

 

We need to understand that the context of the parable is not the gospel of the grace of God by faith in the death burial and resurrection of the Lord. Apart from the obvious reason that none of that had happened yet, they didn't even know it was going to happen. The Lord announced his impending death in Matthew 16:21-23 to his disciples. They refused to believe it. So, they certainly were not preaching it (as we shall see) nor was the Lord referencing here in Matthew 13.

The context of Matthew 13 is the gospel of the Kingdom announced by the Lord in Matthew 4:23 and Matthew 9:35. Young's Literal Translation calls it "the word of the reign." This is the message he sent the 12 to preach in Matthew 10:5-7. Note that it was forbidden to be preached to anyone but to Jews and only in the land of Israel (Matt 10:5-7). It involves the Kingdom and Reign of the Lord on earth. 

This is what the Olivet Discourse and the Revelation and the Prophets (and related scriptures) are about. That is, this is part of God's plan for the earth (Israel land... as is The Book of Matthew). These are the "promises made to the fathers" and "the hope of Israel" taught by Paul and the Lord's mission during the Acts Age.

Matthew starts his gospel with the genealogy of the Lord back to Abraham (the promise of the Land) and David (the promise of the throne and a Kingdom for his seed). The meek shall inherit the earth (not heaven). They will pray in the Tribulation that God's will "be done on earth as it is in heaven." The twelve are promised to sit on 12 thrones judging the 12 tribes of Israel, in the kingdom, on the earth. Even the New Jerusalem comes down to earth (the land). Most of scripture deals with God's plan for Israel and for the earth. The Tree of Life and Paradise are not restored until the very end.

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 but go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand.

We know from Matthew 15 that the Lord, in dealing with a Gentile woman who called him "Son of David" (for which she had no right) stated that he was "not sent but unto the lost sheep of the house of Israel" (Matt 5:24). He did not lie.

Peter confirms this in Acts 3 when he addresses "ye men of Israel" and promises them that if they repented, the Lord would return (we do not preach this today). Paul states in Romans 15:8 and at his trial that the Lord came to confirm the promises made "to the fathers." The Kingdom is "the hope of Israel." (As noted above)

[Here we should consider the gentile centurion in Matthew 8 and the future role of Israel as priests for the nations in Zechariah]

The Centrality of the Restoration of Israel

After the Lord's resurrection he spent 40 days teaching the disciples, who had their understanding opened about the Kingdom (Acts 1:3). They had one question: "will you, at this time, restore the kingdom to Israel?" (Acts 1:6). They didn't misunderstand him for 40 days about the Kingdom and the Lord does not correct them.

So, the sowing in Matthew 13 (The Parables of the Kingdom) is not about the individual gift of resurrection life (although that's part of it), it is about national Israel (which does include individuals). We note quickly here again that this specific "gospel of the Kingdom" will again be preached in the future (Matthew 24:9-14). It will preached during the tribulation "and then the end will come."

And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations [gentiles]; and then shall the end come.

In the Parable of the Sheep and the Goats in Matthew 25 we see the "nations" judged for how they treated "the least of these my brethren" (the Jews) during the Tribulation. We must see the centrality of Israel and the God's plan for the land and the earth in the synoptic gospels (especially in Matthew) if we are going to understand the parables.

What we see in the parable of the Sower: 

the different sowings of the gospel of the Kingdom to Israel.

In Matthew 12, The Lord was accused of being "possessed of a demon." This was the unpardonable sin. From that time, he began to speak in parables as a judgment (he left the HOUSE and went down by the sea). Part of that judgment was that he began to speak to the multitudes in parables (no longer plain speech). This judgment upon Israel was prophesied by Isaiah and thus quoted by the Lord here.

Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says:

‘Hearing you will hear and shall not understand,
And seeing you will see and not perceive;
For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.’

-Matthew 13:13-15 

Parables are cryptic and hard to be understood. They are given so that only the diligent will understand.

And the disciples came, and said unto him, "Why speakest thou unto THEM in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to THEM it is not given.

A Brief Summary

The parables of the kingdom are given to Israel and are difficult to discern. The Parable of the Sower lays out the different sowings to the people of Israel in the past and in the "end" (Matthew 24). We know the seed is, specifically, "the word of the kingdom" (Matthew 13:19) here. This is for Israel. "Repent, for the kingdom of heaven is at hand.” The restoration of the Kingdom in Israel (Acts 1:3-6) was close, if they would accept it. 

We see four sowings in the parable. In the Parable of the Tares we are told the sower there is "the Son of Man," we are not told that in the first parable. There is a surface meaning which can apply in any age. There will always be those who reject scripture, those who accept gladly, but shrink away because of persecution or love of the world; and some who are radically changed. But here the meaning is deeper and the context is the "word of the Kingdom."

As we noted, the gospel of the kingdom is for Israel alone. In this parable we see the great prophetic sowings of the gospel of the kingdom offer to Israel (the land):

1. John the Baptist: Israel hardly affected. Birds representing the evil one.

2. The Lord Jesus: we see great swelling crowds cheering the Lord. But their faith is short-lived. Within days of hailing Him as the King of Israel, they are calling for his crucifixion.

3. The Apostles in the Acts: the 12 "went to Jews only" (Acts 11) and ministered the gospel to the circumcision. They wrote epistles to the Jewish dispersion. Paul went "to the Jew first" in that age. But while there was a great move of faith in the early days, when pressure and persecution came, many returned to the slavery of the law (minus the finished work). Jews kept the Law in the Acts age, but were to never mix it with grace or to impose it on Gentiles (apart from where scripture imposed it). We also see the future persecution during the tribulation in Israel. Many considered the message, but rejected it in the end.

[The present age, hidden from the prophets (Eph 3), is not seen in the parables of Matthew 13. This is the age of the Parable of the Wedding invitation which goes out to the highways and byways to find guests for the wedding, not a Bride, Matthew 22]

4. Fruit in the Tribulation and the End: Finally, during Israel's time of distress (the time of Jacob's trouble) the true is separated from the false... then when Israel sees her king, whom she has pierced, they weep for the ultimate son of Abraham. This is the message that goes out in the Revelation. Then the New Covenant with the House of Israel (to whom it is given)l comes in.

I can't quote the New Covenant here in toto, but it should be read in Jeremiah 31 and Hebrews 8. It is yet future. It is for Israel. Just a slice of it:

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.”

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn..."
-Zech 12:10

Israel and her promises and her kingdom and her covenants is the context (especially in Matthew).

If we do not see Israel and God's promises and plans in regard to the promised land and the promised earthly kingdom, we will not understand the parables. Quick food for thought: the Gospel of John contains no parables.

For Reference: The Prophetic Word on the Ministries of John the Baptist and of Our Lord:

The fruit shall be of Israel

But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth.  For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb.  And he will turn many of the children of Israel to the Lord their God.  He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”

There is also a future prophecy of the Lord's ministry and reign over Israel.

Then Simeon blessed them, and said to Mary His mother, “Behold, this Child is destined for the fall and rising of many in Israel...


And behold, you [Mary] will conceive in your womb and bring forth a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever [for the ages], and of His kingdom there will be no end.”

Related: Are We Preaching the Right Gospel?

A Fresh Look at the Parable of the Pharisee and Tax Collector

Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.’ And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” -Luke 18:9-14

The interpretation of this parable is too often filtered through the two terrible dichotomies of Christendom. That is, it is seen as a heaven/hell and saved/lost comparison. But is that accurate?

The context of the passage finds it sandwiched between the Lord teaching about the coming tribulation for Israel, his return, the earthly kingdom, and the lives of those alive at the time. Their choices are compared with those of Lot and his wife (among others) as they are warned to be ready. But does this not assume his listeners are believers? Lot's wife left Sodom, but her heart was still with that city. She was not "saved" then "lost;" she lost her liberty and reward.

They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even so will it be in the day when the Son of Man is revealed. “In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back. Remember Lot’s wife. Whoever seeks to save his life will lose it, and whoever loses his life will preserve it. 

-Luke 17:28-33

He who is on the housetop, etc. Is he warning unbelievers of the terrible times to come? Is he warning unbelievers to remember Lot's wife? Note the last verse. The word "life" there is the Greek word "psychḗ" which can mean life or soul (see Matt 10:28; 11:29; etc.). We have dealt with the common error and mythology of how Christendom handles the word "soul." We can see here how losing one's soul is lauded here. That doesn't make any sense in the common theology of this hour.

 We do understand the word can go both ways, so let's look back at our original passage for more context. We started in chapter 17 with a warming about the tribulation and the need to be ready. This leads into chapter 18 and we end our passage with this, "I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted."

This cannot apply to those who have no hope in the age to come. What does it mean to be humbled? Tortured by fire by God with no hope? Of course not. We have a reminder that entrance and position in the earthly kingdom (for those who have that hope) is determined by one's heart and action. Those who do not qualify will "wail" and "gnash their teeth." They will suffer loss. But they themselves have the free gift of life. They will have life, but be humbled.

Just as the Parable of the Talents in Matthew 25 cannot mean being condemned to the flame for not doing anything with a gift (does God trust unbelievers as stewards?), he also does not threaten those with the free gift of resurrection life with loss of that gift. With that understood, the parable in Matthew 25 and our parable in Luke 18 must refer to believers.

So what does it mean to be "justified?" In the case of one who has the hope of the kingdom, it means being declared worthy of the kingdom. These are those whose righteousness is greater than the scribes and Pharisees (Matt 5:20). The alternative is to be cast into outer darkness among the nations ("weeping and wailing" etc.).

Isaiah speaks of this future time. His prophesy looks ahead in great measure to the fulfillment of the "hope of Israel." He points to the darkness outside the kingdom (on earth) among the nations.

Just one example:

Arise, shine;
For your light has come!
And the glory of the Lord is risen upon you.
For behold, the darkness shall cover the earth,
And deep darkness the people;
But the Lord will arise over you,
And His glory will be seen upon you.
The Gentiles shall come to your light,
And kings to the brightness of your rising.
-Isaiah 60:1-3

Remember, when the Lord first warns of this casting out (also seen in the parable of the talents), it is in Matthew 8 wherein it refers to "the sons of the kingdom." That is, it refers to those who are the heirs of the promised kingdom in Israel, not to unbelievers or the heathen. That kingdom is gained by deeds of the law, contingent upon faith. This brings the great truths of justification in Romans and James together as seen in the Acts Age ministries of the apostles...

Note what Paul says in Acts 13:

Therefore let it be known to you, brethren [Jews], that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.

From what could the law not declare you justified? It could declare anyone free from the penalty of death. "By the works of the Law shall no flesh be justified" (Gal 2:16). We receive the new nature (which is life from God) by faith alone (Gal 3:2; etc.). "The law is... holy and just and good" (Rom 7:12),  but faith is necessary beyond the law. But does this exclude the law? In terms of life, yes; in terms of the kingdom, no. Paul is adamant, repeatedly, that in regard to "the forgiveness of sins," the law is useless. It cannot declare one worthy of life. If you try to find forgiveness of sin, you will only find your sins in the law.

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. -Romans 3:20

The context of the Romans passage is the forgiveness of sin. This is the path to life.

being justified [declared free of the penalty pf sin] freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. -Romans 3:24-28

We still have to deal with the words of James.

Ye see then how that by works a man is justified, and not by faith only. -James 2:23

Let us first note James' exclusive audience: the twelve tribes (James 1:1). So, if a man is "justified by faith without the deeds of the law," where do justifying works come in found in James 2? Are they not excluded? Paul tells us, very clearly in Romans 11, that grace and works are mutually exclusive. They cannot both be requirements for being declared free of death (justified from the penalty of sin). So, the works to which James points are excluded from justification from penalty of death.

And what odd "works" they be if we look to them as God's requirement.  Sacrificing one's son and committing treason by lying! These "works" are the result of faith. Abraham and Rahab had long been declared "justified" from the penalty of death, but in their acts of faith they bring their faith to maturity and are declared worthy of the blessings to come.

We see these two noted in the great faith chapter, Hebrews 11. Abraham is said to have been "tested" (v.17) and Rahab is juxtaposed against those who died in Jericho because they did not believe. Because they had faith, they had life, because they had proved their faith by their works they received greater rewards.

By faith [Abraham] dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.

By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace... Others were tortured, not accepting deliverance, that they might obtain a better resurrection.

More on justification in my addendum in our look at the hymn "Saved by the Blood."

Remember We Are Looking At A Parable

We also should not miss that our passage is said to be a parable (Lk 18:9). Parables were spoken to the Pharisees and multitudes so that they might not understand (Matt 13). There are tremendous prophetic lessons here for Israel. She must come to the Lord in humility, acknowledge her sins, and ask for mercy.

In the Parable of the Two Sons in Matthew 21 we see the follow-up to this parable and the place of works. In Luke 18 the difference in justification is not works, but faith. In Matthew 21 the difference is not in profession, but evidence.

"A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.’ He answered and said, ‘I will not,’ but afterward he regretted it and went. Then he came to the second and said likewise. And he answered and said, ‘I go, sir,’ but he did not go. Which of the two did the will of his father? They said to Him, “The first. Jesus said to them, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him.

Here again is a tax collector as we had in Luke 18. In this case, he rebels, but then repents and does the will of his father. The self-righteous declares he will do the will of the father, but does not. This is the condition of Israel. They have rejected their Messiah, but they can still repent and enter the promised kingdom. This is message of the Book of Acts which is continuation of the Lord's ministry to Israel (Rom 15:8; Matt 15:24; etc.) seen in the gospels (especially in Matthew).

“Yet now, brethren [men of Israel], I know that you did it in ignorance, as did also your rulers. But those things which God foretold by the mouth of all His prophets [to Israel], that the Christ would suffer, He has thus fulfilled. Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, -Acts 3:18-20

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate; for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” -Matt 23:37-39

This calling has been set aside in the current age (Post Acts), but will one day soon be the condition for his return as Israel is placed again at the center of God's plan, channel, and focus.

• There is justification from the penalty of death by faith alone (through grace)
• There is justification for entering into rewards and promises by resulting works

The Danger of Wrongly Dividing the Word of Truth

[NOTE: I linked the churches referenced in the text below so you can visit and get the full breadth of their respective ministries. These are grace-preaching, bible-believing local churches and I don't mean to disparage all the good they do. That does not, however, diminish the dangers in how they have handled the word of truth on their recent broadcasts.]

Part 1

As I was driving around yesterday, I decided it would be profitable to hear some teaching and preaching, so I put on 97.7 FM here in Greensboro. It's an affiliate of The Truth Network.

I found myself in the middle of a message from Jon White, pastor of Freedom Baptist Church. As he talked about trying to live a selfless life (something I believe in wholeheartedly), he took us to Matthew 25 and the Parable of the Sheep and Goats. In doing so, he has opened up his listeners to a false gospel and bondage to fear.

Mr. White quoted two sections from the passage, yet he left out some very important details. Below is what he quoted in black, and what he left out in red.

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world... Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee?  Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. -Matt 25:34, 37-40

But the more egregious omission came when he warned his congregation about the implications of their selfishness. By leaving out the red verse, he left himself open to a false gospel. He is teaching his congregation that Matthew 25 is given to them (wrong division). He also is teaching that ALL mankind is the Lord's "brethren." This is false on both accounts. It is grave error. As he is trying to expose their selfishness with this passage, and tells them they are failing to love the Lord by failing his "brethren," his is implying they may be cast into punishment. And what of the good works? Is that where they will find life eternal?  Failure to rightly divide is where cults and false religions are born.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels... Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.  And these shall go away into everlasting punishment: but the righteous into life eternal. -Matt 25:41, 44-46

What happens when they read those verses, pastor? You have taught them the Lord was speaking directly to them. This could lead to a false gospel of gaining life via works. (We explain this in greater detail in our studies on this parable.) You might use this passage to help list some good works we could emulate, but we must be abundantly clear as to the context.

Part 2

I went into the grocery store and came out to find we were now hearing Jerry Falwell, Jr., from Thomas Road Baptist Church (if the schedule listed at the website is correct). He was telling us that Acts 2:41-47 is the model for the church of this age. Well, good luck with that. Is this how they live at Thomas Road Baptist Church?

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. -Acts 2:41-47

He added that if his church would follow this model, the Lord would then "add to the church." He noted the "addings" of the Acts Age (3000+ noted above and 5000+ in Acts 4). Well, I doubt that happens much in local churches. Some churches have gone decades without seeing a single soul receive life.

By his reasoning, the answer as to why we don't see this is because perhaps churches aren't obeying the outline in Acts 2. Let's pull out some highlights from our passage.

• many wonders and signs were done by the apostles
• sold their possessions and goods, and parted them to all as every man had need
• Daily: met in the temple, broke bread house to house

What apostles today? And even if we had apostles, are they performing the wonders and signs as recorded in the Acts? As for the temple, no, your "church sanctuary" is not the temple. And, no, the "temple of the Holy Spirit" is not meant here. This is the Jewish temple in Jerusalem, in which they met, because they were Jews still under the law. Do your members do these things "daily?"

Pulling the lens back, have they "sold their possessions?" Have they distributed all assets among the church as members have need? Nope. Over history, in the few places this has been tried, it has ended in failure. The reason? It is not a model for today.

If these pastors took just a few minutes to ponder the implications of what they are preaching, they would discover they are walking on dangerous ground. In both cases, they risk destroying the faith of their congregations. Why do they fail to do this? Why do they not think about the implications? Because they make the error of thinking everything from Matthew through the Revelation is spoken to the church of this age. Once you do that, you end up having to explain (or explain away) many many passages. 

This is why we must rightly divide (cut straight) the Word of Truth. If we don't we may end up building an ark God didn't tell us to build for a flood that isn't coming.

Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. -Gen 6:14

But it's a Bible command! Yes, a bible command we must rightly divide. If we can easily understand how important it is to read this "command" in context, why can't we see the need to read all of the Word of God in context? Again, the problem is assuming everything from Matthew through the Revelation (unfortunately called "The New Testament") is for today. But it doesn't end there. Churches readily grab from the prophets and the Law and apply those to Christians in this age as well.


We must remember the 6 things we need to consider in our scripture interpretation.

• The PERSON who wrote it 
• The PEOPLE to whom it is written 
• The PLACE it involves 
• The PERIOD (or age) in which it was written 
• The PURPOSE for which it is written 
• The PLAN around which it is written

In 2017, I posted THIS ENTRY on the context of Matthew and The Acts. It's a very brief overview, but it may help with the context of the passages quoted by Jon White and Jerry Falwell, Jr.

ALL scripture is FOR us and is profitable, but not all scripture is TO us.

The Parable of the Sheep and the Goats - Part 2

We now briefly look at the reward and punishment in The Parable the Sheep and the Goats. As we look, we remember the context and purpose of the Book of Matthew which we have covered in these studies.


Matthew is the "gospel of the kingdom" and is given to Israel alone. It's theme is ENTRANCE into that kingdom. The three main sections (Sermon on the Mount, Parables of the Kingdom, The Return of the King and the End) all involve entering the kingdom.


We also saw that in this kingdom, God remembers the promise to the Gentiles (the nations), that they would be blessed through Abraham and through Israel. Matthew starts with introducing the King as "the Son of David" (Solomon and the united Kingdom) and as "the Son of Abraham" (Issac, the child of promise born before Jacob and his 12 sons).

"I will give to your descendants all these lands; and in your seed all the nations [gôy, gôy] of the earth shall be blessed."
-Gen 26:4

Psalm 72 is a psalm of the glory of Israel's Messiah:

"His name shall endure forever;
His name shall continue as long as the sun.
And men shall be blessed in Him;
All nations shall call Him blessed.
Blessed be the Lord God, the God of Israel,
Who only does wondrous things!"
-Psalm 72:17-18a

Here are the reward and punishment of our parable:

"‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world... "
-Matthew 25:34

"‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels"-Matthew 25:41

In in The Parable of the Talents the reward for the Lord's "servants" was to rule in the kingdom. Here, the reward is to "inherit" the kingdom. Gentile NATIONS shall be blessed through Israel. In Matthew 5:5, given to the disciples (Jews), the reward is to "inherit the land." The land is for Israel.


Finally, let's look at the Lord's restatement of their fates:

"And these shall go away to punishment age-during, but the righteous to life age-during."-Matthew 25:46 (Young's Literal Translation)

"Life" in Matthew is connected to the kingdom. The theme is entering into this age-life. It is qualifying to enjoy the kingdom and involved the Law and the Commandments. We can never teach this as the gospel of the free grace of God.

"And lo, one having come near, said to him, `Good teacher, what good thing shall I DO, that I may have LIFE AGE-ENDURING?' And he said to him, `Why me dost thou call good? no one [is] good except One -- God; but if thou dost will to ENTER into THE LIFE, keep the commands."
-Matthew 19:17-18

The Lord is not a liar. Many fanciful things and many enslaving things have been taught from this story, but the question is how to ENTER into the Hope of Israel. the Kingdom, made by an individual Jew. (Our parable, concerns "nations.")


We have covered the "fire that is not quenched" in other studies. Suffice it to say, it involves a real fire in the land (Valley of Hinnom, Gehenna, "hell") and "corpses" (Is 66:24). The judgments in Matthew parallel the teaching of the Revelation as well.


On a personal note, Pope Eugene IV "declared" and "affirmed" and "pronounced" that anyone not in the bosom of the Catholic Church (before death, no matter anything else he may do) is slated for the fire of Matthew 25:41. This fate is declared many time over and specifically for ex-Catholics in the current catechism.


They are free to teach what they want to teach. I don't note that as an attack, but rather to give and extreme example of how this parable has been badly and heretically applied.


This is why we must RIGHTLY DIVIDE Israel from the Body, the Land from Above the Heavens, Resurrection Life from Life in the Kingdom, etc. This is why we spent time looking at "comparing things that differ" and "cutting straight" the Word of God (Phil 1:10; 2 Tim 2:15).


Next time we'll look at again at inheriting the kingdom, this time in the Acts Age epistle of 1 Corinthians.

The Parable of the Sheep and the Goats - Part 1

We now come to, in my estimation, the most dangerously misinterpreted parable in scripture: The Parable of the Sheep and the Goats.

We must note, again, the time frame for this parable.

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.."
-Matthew 25:31

This is not a judgment of all men of all ages. It certainly can't be applied to those who died 100 years ago, 1000 years ago or yesterday. This is the "parousia," the presence, of the King on the Earth. He is coming with the angels. We see the angels' charge in The Parable of the Tares (they separate). This is a future event.

We must also look at who is judged:

"All the nations [Gk: éthnos, ethnic groups, non-Jews] will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats."
-Matthew 25:32

These are judged as nations, not as individuals. And they are judged as to whether they fed, clothed, visited, cared for, etc. those the Lord calls "the least of His brethren."

This can never be used to preach the gospel of grace. It is clearly a judgment of works. It can never be understood to deal with resurrection life.

For those teaching this, there are obvious questions.

• How many people must I visit? 
• What if I visit one person in prison? 
• Is that sufficient? 
• Similarly, must I do all the deeds? 
• What if I do all but clothe someone? 
• And how are all men the Lord's "brethren?" 
• Does he not call some "you are of your father, the Devil?"

The point is raised that the parable merely gives a taste of various good works, but are we to believe the goats never fed anyone? Never visited any sick person, etc.? They do absolutely no good works at all?

When we step back and realize these are NATIONS being judged and the Lord's brethren are THE JEWS, it starts to make sense. This is future and is placed just before the entrance (the theme of Matthew) into the earthly kingdom (not heaven). Remember our context for Matthew 24-25, the end of an age.

Let's look at Paul's explanation :

"For I could wish that I myself were accursed from Christ for my BRETHREN, my countrymen ACCORDING TO THE FLESH..."
-Rom 9:3

Jews. Israelites.

So, these are nations who are being judged as to how they have treated the Jews during the time of Jacob's Trouble. This is the context of Matthew 24-25.

These nations did what they did unwittingly ("When did we see you naked and clothe you...?"). We contrast this with the Lord's proclamation of future judgment for some in Israel who openly profess his name and who do "many wonderful works."

"Lord, Lord, have we not prophesied (taught) in Thy Name and in Thy Name have cast out demons? And in Thy Name performed many miracles [Gk:dýnamis]?"
-Mattew 7:22

The did all in THY [HIS] NAME. This is not disputed.

To these the Lord will say:

"I never knew (approved of) you: depart from Me, ye that practice lawlessness [Gk: anomía]."
-Matthew 7:23

This is part of the Sermon on the Mount, which is not the rules of the Kingdom, but the conditions of entrance into the kingdom, for Israel. Remember, the "gospel of the Kingdom" was to be preached to JEWS ONLY (Matt 10:5-7). And it is immediately after the Sermon that we meet the Gentile with great faith and the "Sons of the Kingdom" who are cast into "outer darkness." (Matthew 8:5-12)

• Jews = faith + righteousness = entrance
• Gentiles = great faith* OR righteousness = entrance

*They cannot have openly rejected Christ.These judgements are age-specific [aeon].

[Romans 2 should be read, noting the specific differences and that which is common to Jew and Gentile. Romans was written during the Acts Age which looked for the earthly kingdom.]

We must see these differences and rightly divide Matthew to understand the pronouncements of this parable. Remember, Matthew concerns the "Son of David" (heir to the throne) and the "Son of Abraham" (heir of the land). (Matthew 1:1)

Next time, we'll look at the entrance into the earthly kingdom.

All these parables, and the whole of Matthew must be understood together.

PART 2

The Parable of the Talents - Part 2

We now take a quick look at the judgment in The Parable of the Talents for the servant who produced nothing for his Lord.

‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’
-Matt 25:29-30

We've looked at the "outer darkness" previously in the Parable of the Wedding Guests and in other studies. We noted that this is not the "fiery hell" of man's traditions; it is a place outside the kingdom.

Remember, in Matthew 8 it is THE SONS OF THE KINGDOM who are cast into the outer darkness. There, these can ONLY refer to Jews as they are contrasted with the faith of Gentile.

The "wicked servant" and the "unprofitable servant" and the guest at the wedding with a garment are all cast into the outer darkness.

The guests at the wedding who answer the invitation are part of the fourth call. This is after the city is burned. We note, in short here, that these are those called in the Time of Jacob's Trouble yet to come.

What garment is he missing? The garment is "the righteous acts of the saints" (Rev 19:8b).

"You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life..."
-Rev 3:4

This missing out on the Kingdom (not life), leads to the "weeping and gnashing of teeth" associated with this judgment.

Note these pointed words spoken by the Savior to the religious hypocrites of Israel:

‘The publicans and the harlots GO into the kingdom of God BEFORE you’
-Matt. 21:31

And this from the Sermon on the Mount:

"For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."
-Matt 5:20

The "narrow gate" is often used in gospel preaching, but when this happens, it does violence to the context and confuses a gift with something earned.

"Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction [perdition], and there are many who go in by it. Because narrow is the gate and DIFFICULT is the way which leads to life, and there are few who find it."
-Matthew 7:13-14

Grace is not "difficult," but entrance into the Kingdom is difficult. For that they must have faith, yes, but also "righteous works." Matthew is about ENTERING the Kingdom. It starts with the "Son of David" and the "Son of Abraham." It speaks to Jews and concerns the promised Kingdom.

We note again the first question the Holy Spirit enlightened chosen Apostles of the Messiah have after 40 days of teaching bu the Risen Lord on the subject of the Kingdom:

"speaking of the things pertaining to the kingdom of God... Will you, at this time, restore the KINGDOM to ISRAEL?"
-Acts 1:3,6

These who would "sit on twelve thrones judging the twelve tribes" were not stupid (as men charge), they were the chosen vessels sent to bring the message of the Messiah to Jews only.

These are not easy things. There are tremendous and deep truths in scripture that we must continue to seek out until we can seek no longer. I do not claim to understand every aspect of these things (and it is God's pleasure to hide some things from us).

But much of Christendom wallows in confusion by conflating the earthly Kingdom of God with His Body. We must "rightly divide" these truths.

The Parable of the Talents - Part 1

We now come to the Parable of the Talents. We note again the context of the end and the return of the Lord.

“For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them...After a long time the lord of those servants came and settled accounts with them."
-Matt 25:1,19

We note these are "servants." Mary's song in Luke 1, she declares (in part):

"He has helped His servant Israel,
In remembrance of His mercy,
As He spoke to our fathers,
To Abraham and to his seed forever.”
-Luke 1:54-55

This is not unique. Israel is called God's servant all through the prophets. The word is not unique to Israel, but it is very clearly applied to the nation.

But you, Israel, are My servant,
Jacob whom I have chosen,
The descendants of Abraham My friend.
You whom I have taken from the ends of the earth,
And called from its farthest regions,
And said to you,
‘You are My servant,
I have chosen you and have not cast you away
-Isaiah 47:9-10

In the age to come, Israel will be called of the nations and back into the land (this has started in our age). When the KIng returns to his earthly kingdom, he will call his servants before him.

As with all the parables, there is tremendous depth here, and we will not plumb all that is here.

Let us jump to the judgment of the servant who buried his talent and has nothing to show for his charge.

‘Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’
-Matt 25:24-25

Many will say the servant here does not know the Lord, for the Lord is loving and gracious. Of course, that is true, but the Lord is also a just judge. When men do speak of God's judgment, many quote the scripture, "Vengeance in mine, says the Lord," but they often miss its TWO uses.

In Romans 12, the context is leaving the judgment of "all men" to the Lord. However, in the Book of Hebrews, the context is "His people."

Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The Lord will judge His people.” It is a fearful thing to fall into the hands of the living God.
-Hebrews 10:29-31

This is severe warning. Note how this chapter ends:

“For yet a little while,
And He who is coming will come and will not tarry.
Now the just shall live by faith;
But if anyone draws back,
My soul has no pleasure in him.”
But we are not of those who draw back to perdition, but of those who believe to the [preserving] of [life].
-Hebrews 10:37-39

We looked at "perdition" recently. This is "waste." It speaks of a uselessness, just as the "servant" in this parable. See what the lord says to the man:

"But his lord answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. So take the talent from him, and give it to him who has ten talents.'"
-Matt 25:26-28

We will look at the punishment for this servant in Part 2. We have seen this punishment before.

The Big Picture Context of the Parables in Matthew

The parables in Matthew are addressed to a blind Israel which had rejected their King and their kingdom. But in the book we also see a picture of Israel having her eyes opened.

Notice how the two healings which include the use of "Son of David" involve two blind men each. There is a reason there are two occasions involving this healing, but we will just look at them in the big picture.

"When Jesus departed from there, two blind men followed Him, crying out and saying, “Son of David, have mercy on us!” And when He had come into the house, the blind men came to Him. And Jesus said to them, “Do you believe that I am able to do this?” They said to Him, “Yes, Lord.” Then He touched their eyes, saying, “According to your faith let it be to you.” And their eyes were opened."
-Matt 9:27-30

"And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!” Then the multitude warned them that they should be quiet; but they cried out all the more, saying, “Have mercy on us, O Lord, Son of David!” So Jesus stood still and called them, and said, “What do you want Me to do for you?” They said to Him, “Lord, that our eyes may be opened.” So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him."
-Matt 20:30-34

The two blind, I believe, represent the two kingdoms in Israel. The kingdoms were united under the physical son of David, Solomon, and will be again under the second "Son of David," Christ.

"Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah..."-Jer 31:31 (Heb 8 )

Notice the Lord responds immediately to their cries. However. there is one other "Son of David" plea in Matthew, but here he ignores the cry, and eventually calls the one making the plea a "dog."

"And behold, a woman of Canaan [gentile] came from that region and cried out to Him, saying, “Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.” But He answered her not a word. And His disciples came and urged Him, saying, “Send her away, for she cries out after us.” But He answered and said, “I was not sent except to the lost sheep of the house of Israel.” Then she came and worshiped Him, saying, “Lord, help me!” But He answered and said, “It is not good to take the children’s bread and throw it to the little dogs.”
-Matt 15:22-26

The Lord is not a liar. He was, indeed, sent only to the house of Israel. But her plea was eventually heard and answered. but only when she dropped "Son of David" and used only "Lord." She was a gentile. He is her God, but not part of the promise of the earthly kingdom. Remember, there is only one way to life in scripture (by grace through faith), but different callings and hopes.

We've noted in the past that we don't need a "harmony" of the gospels, but rather a disharmony. That is, we must compare the things that differ again. Matthew starts off uniquely:

"The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham"
-Matt 1:1

Here is the Lord's two-fold ministry in Matthew. He is the son of David (Solomon, king over a united Israel, a man of peace) and the son of Abraham (Isaac, the son of promise). In David, Israel would have her kingdom. In Abraham. blessing would come to the gentiles through Israel.

"since Abraham shall surely become a great and mighty nation, and all the nations of the earth [gentiles] shall be blessed in him"
-Gen 18:18

Entry into the earthly Kingdom runs through the book (as we saw in the Parable of the Ten Virgins and the parables of Matthew 13).

This is the framework of Matthew and the parables must be understood in this context. Trying to cram in the gospel of grace or trying to apply kingdom conditions to the Body will only lead us into grave error... and it has for many.

How many unfortunate souls have been enslaved by The Parable of the Talents or The Parable of the Sheep and Goats? Or fooled into thinking they have pleased God's wrath on sin by the works of the flesh?

The three parables of Matthew 25 nowhere mention the death or resurrection of the Lord. They know nothing of blood sacrifice. Because they do not address the gift of life directly.

As we look at these parables, we will find freedom in understanding them in context. Freedom from fear and/or freedom from pride.

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Note:

We see two gentiles healed in Matthew, neither sees the Lord and he touches neither of them. We see two great expressions of faith from gentiles. So what is the reward for the faith of gentiles in that age? We get an answer from the malefactor on the cross in Luke (the gospel of Paul in the Acts). He asks the Lord, “Lord, remember me when You come into Your kingdom.” (Luke 23:42). Notice again "LORD" from a gentile. The Lord ignores his reference to the Kingdom and promises him future access to "Paradise." "And Jesus said to him, 'Assuredly, I say to you today, you will be with Me in Paradise.'" (v.43). Paradise is a specific hope. It is the location of the Tree of Life. No one currently has access to it. The gift of life is, as it has ALWAYS been, available to all sons of Adam... but there are hopes, rewards, promises, prizes, blessings, etc that vary from one called-out group to another.

The Parable of the Ten Virgins.- Part 2

Some final thoughts on The Parable of the Ten Virgins.

I left off our last study pointing to the oil in the parable. Let's take a quick look back to Matthew 8 where the marriage supper in the kingdom (future) is noted by our Lord with a warning:

"I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the SONS OF THE KINGDOM will be cast out into outer darkness. There will be weeping and gnashing of teeth.”
-Matt 8:11-12

We note that those who are cast into the "outer darkness" are not unbelievers of all ages (as tradition teaches), but "sons [heirs] of the kingdom." These are Israelites who will be cast out of their reward. We will see this same punishment in The Parable of the Talents.

These sons are juxtaposed with a Gentile in the passage who has "faith greater than all in Israel."

So, where does the oil in our parable come in? Let us review the two healings at the start of Matthew 8:

1-4. THE LEPER. Israel. The Lord touched Him.
5-13. THE CENTURION’S SERVANT Gentile. Healing at a distance.

The Lord's ministry was to Israel alone (Matt 10:5-7; 15:24), but we also see in Matthew that Gentiles would be blessed through Israel's Messiah (Matt 12:21). So, he touches the leper (Israel) and heals the gentile without his presence being necessary (this is also true of his healing of the gentile's daughter in Matthew 15; in both cases the healing is by another's faith).

Here we must turn to Leviticus 14 where the ritual for the cleansing of lepers is given. Oil is placed on various parts of the leper's body (each with a different significance) along with blood atonement for sin. [I suggest reading the whole chapter.]

The leper in Matt 8 displays his faith and is healed:

“Lord, if You are willing, You can make me clean.” Then Jesus put out His hand and touched him, saying, “I am willing; be cleansed.” Immediately his leprosy was cleansed."
-Matt 8:2-23

Just like the Centurion, faith brings healing. But unlike the Centurion, the Israelite is commanded to "show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them."
The 10 virgins all had the healing by faith, but 5 did not have enough oil. They are cleansed lepers, but they did not fulfill the work of God by being faithful witnesses and giving a testimony to the nation.

I made this is a separate post because I didn't want to get bogged down in the typology here. I think the oil is simple and would be understood by Israelites who understand the law. Many fanciful things have been taught about it, but we must see it in its Jewish context.

I would add that all these parables are profitable (as is all scripture) to us in our age. There is a plain message here to be "ready, " not to fall asleep (a similar warning is given to us in Ephesians 4). But some have used these parables, wrongly divided, to put Christians under bondage to fear and/or to teach others that the way of life is by a "second blessing" (or anything other than faith). This danger is even more pronounced in the next two parables.

Remember, the leper and the Centurion's servant were healed by faith. It is in obedience to the law that the leper, a Jew, would be judged. His healing is secure, but he still had to obey Moses. This is for Jews, not for Gentiles (of any age).

In Acts 15, Jewish believers are commanded to keep the law, Gentile believers are not (just "four necessary things").

The Parable of the Ten Virgins - Part 1

We now look at the Parable of the Ten Virgins in Matthew 25.

We've established elsewhere that Israel is seen as "virgin" in the New Covenant (Jer 31; etc.) and it is specifically virgins of Israel who are sent to preach in Rev 7 (Rev 14:4).

The Revelation tells us the New Jerusalem "comes down as a bride adorned for her husband" (Rev 21:2,9). This is the "better resurrection" reward, "the city whose builder and maker is God" (Heb 11:10,35), that faithful Israelites looked for (and why they shunned comfort in this life). We looked at the "better resurrection" and the difference between life (free gift) and reward (earned) in recent studies.

In the previous parable of the wicked servant, we noted that the central figure is a "servant." He is in employ of the Master. Here we have Virgins and they are invited to the wedding feast. We, again, are looking at a called-out company (Israel).

"The foolish ones took their lamps but did not take any oil with them. The wise ones, however, took oil in jars along with their lamps. The bridegroom was a long time in coming, and they all became drowsy and fell asleep.."
-Matt 25:3-5

They ALL fell asleep waiting for the bridegroom. ALL of Israel is pictured here.

“At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’
-Matt 25:6

This should take our minds to 1 Thessalonians 4, and the expectation of Israel for her Lord to come and establish his kingdom.

"For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord."
-1 Thess 4:16-17

The "coming in the clouds" in scripture is a picture of the Lord returning as he left (Acts 1) and coming to establish his kingdom (not to come and leave again). This is the "parousia" of scripture (the presence of the King), not the "epiphenae" (the appearing we look and live for).

See Titus 2:13; 2 Tim 4:1,8.

Those events may be closely related, but the effects and expectations differ.

The Lord is very specific as to the timing in Mark.

“But in those days, AFTER THAT TRIBULATION, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken. Then they will see the Son of Man COMING IN THE CLOUDS with great power and glory. And then He will send His angels, and gather together His ELECT [Israel] from the four winds, from the farthest part of earth to the farthest part of heaven."
-Mark 13:24-27

The Revelation speaks of the last trumpet of 1 Thess 4:

“The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!”
-Rev 11:15

The Revelation is not sequential. Like its counterpart, Daniel, it must be rightly divided. Clearly here we see the last Trumpet heralding the rule of the King. [A great study is comparing the events described in Matthew 24 with the events of the Seven Trumpets of the Revelation. The parallels will be evident.]

The ten in our parable are all "virgins." They are all of chosen Israel. They are all pure. Yet they are not all overcomers. The New Jerusalem is for the overcomer. [Note: I'm inclined to think there is a picture of the 10 northern tribes of Israel here, but I wouldn't be dogmatic about it.]

Rev 2-3 speaks of the promises to the Jews who overcome in that age. Here is one of the promises:

"He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the NEW JERUSALEM, which comes down out of heaven from My God. And I will write on him My new name."-Rev 3:12

ALL the virgins sleep, but when the call comes, it is the ones who have ENOUGH oil in their lamps (they are ready) that are called to the wedding. Note the punishment for those with no oil left (they all started with oil).

"And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut."
-Matt 24:10

The Lord says to them,"Assuredly, I say to you, I do not know you." This sounds familiar. We look back at Matt 7:

"Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’"
-Matt 7:22-23

They did things in His name, but he did not have intimacy with them.

Why?

They are cast out because they "practice lawlessness." Lawlessness (Gk: anomía) of being without the Law. This is solely applicable for a Jewish audience. In our seven epistles, "the Law" is clearly something against us, something not given to the Body. We are called to walk "lawfully," that is "according the rules" given us, if we want to receive a reward or the prize.

Paul teaches us that The Law is for the lawless (Gk: ánomos; 1 Tim 1:8-9). We walk according to our calling and it is this calling (by grace and found in the Mystery of Ephesians 3 and the last seven epistles of Paul) by which our race will be judged. These are the "rules" we follow.

The charge of "lawlessness" is made against those of us who preach grace is incompatible with the Law of Moses. But I challenge anyone to read Ephesians chapters 4-6 and Colossians chapter 3 and not come away convicted at its "high calling" (Phil 3:14).

We will contrast the punishment of the foolish virgins in this parable with the punishment meted out in the next two parables in future thoughts. We will be "testing things that differ" (Phil 1:10) that we learned, in a previous study, is a key to Bible interpretation.

I will say a brief word about the oil in the next TTotD.
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[Note: I will NOT be doing these parable full justice. There is much to be said about them that cannot fit here. These short studies are to introduce a template for later study. Traditional interpretations have done violence to the context, IMHO, and I am suggesting a fresh look.]

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Addendum:

"The great point of this parable is that of ‘entering’. The five wise virgins ‘went in’ (eiserchomai) to the marriage, and the door was shut. Here we have the Lord in His last discourses referring back to His first. The man who heard His sayings, and who did them, is likened to a wise man who built upon a rock. The other man is likened to a foolish man. In the day of testing the wise man’s building stands. Reward is promised to the servant who is not only faithful, but wise (Matt. 24:45-47). The Lord does not use the word ‘foolish’ of any others except those cited in Matthew 7 and 25."

-Charles Welch (DBG, Parable Miracle and Sign, page 14)

Introduction to the Parables of Matthew 25

At the risk of upsetting Andy Stanley's sensibilities, we dip our toe back into the parables in Matthew. We've come a long way and we now find ourselves with three end-time, return of Messiah parables (Matthew 25).

If you search for information on the parables, these three come up quite a bit. They are heavily used by the sacramental and works-oriented groups. The irony is that these parables do address works, but the "WHY" and "WHO" and "WHEN" are not "rightly divided" and, thus, tremendous error and slavery result.

Remember our context for Matthew 24-25.

The context is still his "coming and of the end of the age" (Matt 24:3). We are solidly on Jewish ground. All things are seen in light of the Kingdom promised to Israel (the good news of the Kingdom); which the Lord forbade his disciples to preach to anyone but to Jews (Matt 10:5-7; cp Acts 11:19).

"When shall these things be?", and "What shall be the sign of Thy coming, and (what shall be the sign) of the sunteleia [συντέλεια, consummation, that period which is the gathering point of all things just before the end, telos] of the age?"
-Matthew 24

Matthew 25 starts off with the powerful word THEN. The context is given in Matthew 24: the great tribulation (the time of JACOB'S Trouble) and the end of that period.

"For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be."
-Matt 24:21

“Immediately after the tribulation of those days the sun will be darkened..."
-Matt 24:29

Also seen in Matthew 24 is the "coming in the clouds," the "tribes," "angels," the sound of a "trumpet," and the regathering of the "elect." All of this is Jewish ground.

• WHO: Israel, the tribes, the elect nation, the land
• WHEN: at the return of the Son of Man
• WHY: to judge different groups, by works, in that age

So, these parables will judge works. But what is in sight here is the Kingdom (Israel's Kingdom), the marriage supper, the New Jerusalem.

What is not in question is salvation (life).

The isms. schisms, spasms, cults, red-letter moralists, and sacramentalists use these parables to enslave people to their systems (which promise rescue) and enslave them to either fear or a false hope.

Gentiles are addressed in the last parable of Matthew 25, but as in all scripture in the ages in which Israel is God's channel, they are only seen and judged in relation to Jews.

If we do not recognize these parameters (all clearly laid out by the Lord) we will wander into great error. I do not have space to fully explore these parables, but I hope to give a basic framework that will shed light on their truths and free any who are enslaved or deceived.

In contradiction to Andy Stanley's belief that studying the parables will destroy your faith, rightly divided, these will enhance and encourage us. It is a simplistic study of these parables that is sending many to destruction thinking they're OK or that they must continue to strive to be reconciled to God.

I guarantee those who heed his words to ignore the parables will be the first to be enslaved by bad teaching from them. They will not know how to "rightly divide" and will fall for a cursory reading of them. The "Red-Letter" crew will enslave them.

Let me pause here and add that God has already been reconciled to you.

"God was in Christ reconciling the world to Himself, not imputing their trespasses to them..."-2 Cor 5:19

We need only to be reconciled to God by faith. The only barrier between you and God is unbelief. He has removed all sin (He took upon himself our sins as a once-for-all, finished sacrifice), and rose from the dead that we might one day follow him in the resurrection.

"we implore you on Christ’s behalf, be reconciled to God. For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him."
-2 Cor 5:20-21

He holds nothing against you, but you must come to HIm by faith. The GIFT of God is resurrection life. You do not earn a gift, you simply receive it.

Next time we will look at the Parable of the Ten Virgins.

The Second Parable of the Fig Tree

We now look at the second Parable of the Fig Tree. We first saw the Lord dealing with the fig tree in Matthew 21, we now return to it in context of the end of the age.

Last time we were left with the fig tree cursed, withered, and unable to bear fruit. From our previous study in Matt 21:

"Was this the end of Israel in God’s plan? No. The Lord is saying that Israel, in rejecting her king, was forfeiting her privilege as head of the nations, for a season."

“No more from thee may fruit be -- to the age.”
-Matt 21:19 (Young's Literal)

We now see the withered fig tree again, starting to put forth leaves; showing signs of life and fruitfulness.

“From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also, when you see all these things, you know that he is near, at the very gates. Truly, I say to you, this generation [Gk: "geneá" descended people, nation, age] will not pass away until all these things take place."
-Matt 24:32-34

 

A withered Israel will come to life quickly. It will bud and put forth leaves. The Lord says this will be a clue as the closeness of the end of the age. Here is where I would depart from many dispensatonalists. I have placed this discourse in context of the Great Tribulation and there I must stay.

As the horrific events of the the previous passage in Matthew 24 are unfolding, Israel is starting to bloom. I think this represents the early part of the Tribulation. As the Antichrist confirms his agreement with Israel [Dan 9:27], Israel comes to life. This is also necessary for her to eventually bear spiritual fruit.

The Israel of this hour is a precursor, but not a fulfillment of scripture. Israel is in the land in unbelief. She has no sense of safety. Many Jews still live outside Israel. I think it must be there so prophecy can be fulfilled (and this may be semantics), but it is not the fulfillment itself.


Before I end, I must address:

"But concerning that day and hour no one knows..."
-Matt 24:36

As the Lord is giving his disciples signs, he obviously is not saying "nobody will have any idea when any of this will happen, and they won't know even that it's happening." What he is saying is that, in response to the questions, he is not giving a date. Rather, he is giving signs for the prudent to discern.

In the present age (starting after the Book of Acts), we have 2 Timothy 3:1-9 to watch. As we watch there, we can see the stage being set for Matthew 24. But, again, Israel is not experiencing these things yet and the signs of Matthew 24 are not being fulfilled.

Do I believe these things will come to pass soon? Yes. But I base that on a number of scriptures (most recently my note on Daniel's 70 Weeks) and on watching the stage. The players are moving into place, but Matthew 24 concerns Israel at the center of God's plan again, and the events of the Great Tribulation ("the time of Jacob's Trouble").

We're not there yet, but I think we are close. What do I mean by "close?" Perhaps within a decade, perhaps within several decades. If my reasoning on Daniel is correct, the latter would be true (but don't trust me!).

In the Acts Age, we saw that the expectation of the end was "at hand." That expectation will soon be relevant for God's people, Israel. And she shall soon see the son whom she has pierced (Zech 12:10), and she shall soon see her promised kingdom (Zech 8, Isaiah 11, Jer 31, Heb 8, etc.).