Parable of the Leaven

We come to the fourth of the eight parables in Matthew 13, and the last given outside the house; the Parable of the Leaven.

Leaven in scripture is always presented as a polluting agent; that is, as a picture of sin. The sacrifices picturing the Lord Jesus are always without leaven. No offering by fire was to contain leaven (Lev 2:11; 6:17; 10:12).

E.W. Bullinger writes in Appendix 38 of The Companion Bible: 

"In Lev. 23:17 [leaven] is used in that which symbolizes mankind, and in a proper sense of being corrupted. The sin-offering associated with the leaven in the two wave-loaves corresponds with this. In Amos 4:4,5 it is either the language or Figure of Irony; or, it shows that the 'thanksgiving with leaven' is symbolical of the sin which is ever present even in the worshipers of God. Thus in every instance it is associated with, and symbolical of, only that which is evil."

The Lord warns of "the leaven of the pharisees," indicating doctrine added to the pure teaching of the Word of God.

In this last parable of judgment, the Lord is warning of the kingdom of heaven (Israel) being permeated with extraneous, burdensome, and false doctrine. Elsewhere he calls this "the traditions of men."

Most pointedly, he condemns the "traditions of men" which "make the word of God of none effect." This has been true of every age. We see this today in the present age.

Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations— “Do not touch, do not taste, do not handle,” which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.
-Col 2:20-23

In the coming age (as in this age), the purity of the word of God will have become so polluted and diluted by the traditions and ordinances of men, it will be pervasive. This parable sets up the next. Remember the structure of the chapter:

A Sower
- B Wheat and tares
-- C Mustard Seed
--- D LEAVEN
--- D TREASURE
-- C Pearl
- B Drag Net
A The Scribe

This parable, given as judgment to the multitude, will be balanced by the parable of the hidden treasure given within the house. We end this section reminding us:

All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: “I will open My mouth in parables; I will utter things kept secret from the foundation of the world.”

-Matt 13:34-35

He then enters the house to give explanation and to teach the final four parables:

"Then Jesus sent the multitude away and went INTO THE HOUSE. And His disciples came to Him, saying, 'Explain to us the parable of the tares of the field.'”
-Matt 13:36

To the multitudes by the sea, Israel is a confusing mass of religious tradition, but the Lord sees a hidden treasure which we shall see in the next and corresponding Parable of the Hidden Treasure. The Lord always has his remnant, even if man cannot see it.

Parable of the Mustard Seed

We now come to the third kingdom parable of Matthew 13; the Parable of the Mustard Seed. We are still outside the house. We continue to have Israel's promises in sight.

The smallest of all agricultural seeds is planted in the field and grows into an unnatural, enormous tree; birds come and nest in it.

To better understand all the parables (the four outside the house and the four within) we must see the structure.

A Sower
- B Wheat and tares
-- C MUSTARD SEED
--- D Leaven
--- D Treasure
-- C PEARL
- B Drag Net
A The Scribe

Israel was the smallest of all the nations and this is the state in which God chose to use them.

"The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples."
-Deut 7:7

The plan for Israel was, and is, that she will be a kingdom of priests for the nations (Ex 19; Zech 8; 1 Peter; etc.). True Israel (the Israel of God), believing Israel, will be small. But she grew into an unnatural tree. Birds represent the evil which came to live comfortable among her.

Israel was scattered throughout the world, like a tree spreading its branches. But the plan was always for her to function in the promised land. As we noted in the previous parable, there is a confusion in our day as to whom is true child of Jacob and who is not.

Daniel 4 should be read. There we see Nebuchadnezzar's dream of the tree. We see his kingdom growing and becoming the habitation of the fowls of the air. It is cut down. Israel was taken into that kingdom. Daniel is God's prophetic vision for Israel. Jews were scattered among the nations, but she will return to her land just as she returned from Babylon. But not all the children of Israel returned. Some remained in Babylon and many others never returned from the previous dispersion into Assyria.

Out of all the nations, God will bring home the children of Israel. Only He knows the true from the false.

This is not as easy to see in our day as we see an Israel in the Middle East. We may think Israel has been again confined to the land. However, there are still millions of Jews (open and hidden) scattered among the nations. I believe 1947-48 was the beginning of a prophetic fulfillment, but the fulfillment itself.

I believe the Lord is creating the conditions wherein the clock will once again begin on Israel as the promises of the Acts age will again be "at hand." True Israel will be separated from the "synagogue of Satan," "those who say they are Jews and are not." (Revelation 2-3)

Parenthetically, I would warn any who believe God replaced Israel with the "church." God's promises are yes and amen. He will fulfill The New Covenant with Israel.

Declaring the end from the beginning,
And from ancient times things that are not yet done,
Saying, ‘My counsel shall stand,
And I will do all My pleasure,’“...
Listen to Me, you stubborn-hearted,
Who are far from righteousness:
I bring My righteousness near, it shall not be far off;
My salvation shall not linger.
And I will place salvation in Zion,
For Israel My glory.
-Isaiah 46:10, 12-13

We will see in the Parable of the Peal, which is the Lord's corresponding parable, given inside the house, God's perfecting of true Israel and how much he values her in her suffering.

Parable of the Wheat and the Tares

We now move to The Parable of the Wheat and the Tares. We note again that this parable was given to the multitudes, outside the house, as a judgment for unbelief, as prophesied in the Psalms (v.34).

When the Lord pulls his disciples aside to explain the parable, he notes that "the kingdom of heaven" seed represents "the sons of the kingdom." The good seed is scattered throughout the world, but the enemy sows tares ("sons of the wicked one") among the wheat.

In the epistles written in the Acts age by the "apostles to the circumcision," we have Peter writing to "the dispersion" and James writing to "the twelve tribes scattered abroad." As this parable deals with the "end" of the age ("so it will be at the end of this age" v.40), we look to a time ahead for its fulfillment.

As the Lord begins to gather his people from out of the world and back into the promised land, we see a mix of genuine sons of the kingdom mixed with sons of the wicked one.

There are two legs of this dichotomy. First, there will be a difference between believing Israel (the Israel of God) and unbelieving Israel (who will be cast out of the land because of unbelief, Matt 8). Secondly, we see "those who say they are Jews and are not" (cp. Rev 2:9; 3:9).

In the Revelation (future, for Israel in the Tribulation, Day of the Lord, the Lord's Day), those who say they are Jews and are not are said to be of "the synagogue of the Adversary," or "the synagogue of the wicked one." Here we see the parallel to the tares.

• End of the age
• Context of the Kingdom
• In the land
• Hard to distinguish from the true
• Say they are Jews and are not

During the Acts age, we regularly see the disciples expecting bad times and the coming of the Lord just around the corner. That plan was put on hold at the end of the Acts as the "present age" was revealed by Paul (Eph 3). But when this age ends, the clock will again resume upon Israel.

As just one comparative, in 1 Cor 7, Paul instructs widows to not marry as persecution and the prophetic events of the end were "at hand." However, in 1 Timothy, Paul instructs young widows to marry.

***But I say to the unmarried and to the widows: It is good for them if they remain even as I am [unmarried] (1 Cor 7) 

***Therefore I desire that the younger widows marry (1 Tim 5)

I believe we are seeing the prophetic scenario being set up in our generation. Jews are flocking back to the land of Israel, yet there is no real way for any to know who is a true son of the kingdom and who is not. That is not for us to decide.

"The servants said to him, ‘Do you want us then to go and gather them up?’ But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.”

[And 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]

The temporal application is to understand that since the beginning, there are have always been the sons of the wicked one sewn among the sons of God. In the present age, we live in grace in light of the finished work of the Savior.

We have no land. For those who understand this age, our blessings are in the "far above the heavens" where Jesus sits at the right hand of the Father (Ephesians). Other believers are invited guests to the wedding feast in the future kingdom. In either case, these tremendous blessings are offered without cost, by simple faith in the death and resurrection of the Great God and Savior, Jesus Christ!

=

Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the Lord shall be saved.”-Rom 10:11-13 

Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.-John 5:24

Parable of the Sower (Matt 13)

We've expanded on our 2017 study of this parable here:

Revisiting the Parable of the Sower (2021)

After laying some groundwork, we can finally move on to the first parable in Matt 13:1-23: The Parable of the Sower.

First we note that he goes out of the house and sat by the sea. There he addresses the multitudes. This is a judgment of Israel's unbelief from Matthew 12 (covered previously). In the Sermon on the Mount, he withdraws from the multitudes and speaks only to his disciples. he will speak to both groups in parables, but he will help his disciples to understand.


We know the seed is the word of God from later in the chapter. Specifically, "the word of the kingdom" (v.19) here. This is for Israel.

We see four sowings. 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.

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 unaffected. Birds representing the evil one. We will see this picture in later parables.
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" and ministered to the circumcision. They wrote epistles to the Jewish dispersion. 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. 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, wherein Jew and Greek believers are in One Body, is not seen in the parables.]  

       4. Finally, 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. 

 

“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

Related Detail: Are We Preaching the Right Gospel?

The Parable Revisited: Revisiting the Parable of the Sower

Intro to Parables in Matthew

Why Use Parables?

Time to dip our toes into the parables in Matthew. Before we get to the text, a few things need to be considered.

First, we must understand that parables were not given as a blessing, but as a judgment. They are not children's fare, but only for those willing to do the hard work of study.

“Why do You speak to them in parables?” He answered and said to them, “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given... Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.
-Matt 13:10-11,14

In Matthew 12, the leaders of Israel (to whom the Lord was sent) exposed their disdain for his message of the kingdom. The Lord condemns their rejection of his wisdom:

The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.
-Matt 12:42

The Lord and his disciples had been preaching the gospel of the kingdom (Matt 4:23; 9:35). This gospel was for ISRAEL ALONE (Matt 10). Note, the Lord revealed nothing about his death and resurrection until Matthew 16:21 (and they wouldn't believe him).

So, the parables of Matthew must be considered in this context. The Lord's ministry here is to Israel and the kingdom he speaks of reflects the "gospel of the kingdom" to Israel and Judah.

The Gospel of the Kingdom

The reference to "the gospel of the kingdom" in Matthew 24 teaches us that the age spoken of there (in response to questions from his disciples) are also for Israel. As we've seen in previous thoughts, the Lord was sent to Israel, Peter and Paul spoke of Israel's kingdom promises in the Acts, and Paul writes the the Lord came "to confirm the promises made to the fathers." (Rom 15:8)

We see the gospel of the kingdom of the kingdom being preached in that coming day "as a witness to all the nations" (v.14). The time frame, "and then the end will come."

"Then" should be understood as "at that time." This is very helpful as we read Matthew.

Looking back at John for a second, in the Lord's prayer for his disciples, he speaks plainly (not in difficult parables).

See, now You are speaking plainly, and using no figure of speech! (Greek: paroimía; Strong, "specifically an enigmatical or fictitious illustration: - parable, proverb").
-John 16:29

Parables are used to (a) hide things from those who have closed ears and (b) reveal things to those who do the work of seeking with a pure heart. Parables have a surface meaning and application and a deeper, often prophetic, message.

Final thought: We no more preach the "gospel of the kingdom" from Matthew than we preach the "everlasting gospel" of Rev 14. In this age, we speak plainly of the "sacred secret gospel" of Ephesians. As we look at the parables in Matthew we need to grasp this concept. Without the context, we can be deceived. I've noticed that most false schisms and cults make a great deal of the parables. A coincidence? I think not.

Giving Titles to Men in the Present Age

Within Christian circles we like to confer titles for some reason.

I think the clergy/laity system has led to some people shirking their personal responsibility to study and interpret scripture for themselves. I've heard more than once over the years statements like, "I'm not the Pastor" or "I didn't go to seminary" when discussing a passage of scripture.

In one Sunday night study I attended, I asked a few questions of a "professor" who was teaching the Revelation as allegorical. It was a pleasant and respectful exchange, but he ended it by saying "oh you're one of those" after I offered a literal interpretation of a passage.

After the class I was approached by several older men who chastised me for questioning the professor, "have YOU been to seminary?" "Don't you know he has a ThD?" Things along those lines. [Irony alert, I was defending the stated position of that local church: literalism.]

There may be some who "pastor" a local body, but I have never liked the title "Pastor." I get it. I'm not angry about it. I just can't bring myself to give a man a title. Even if we hold it to be a Spiritual gift, we don't give other gifts "titles."

"Hello, I'm Discernment John and this is my wife, Administrations Rachel."

I don't hold to any special Spiritual gifts in this age, but I do recognize that some teach and some lead based on maturity in the Lord and in understanding Scripture (and I respect them as such). But I don't confer titles.

The one that puzzles me most is the title "Rabbi" used by Messianic Jews and repeated by some Christians. I'm a Zionist (I have a daughter named Moriah and another named after John Darby). I believe Israel still has a unique calling and is central in the ages to come. But even in the context of Israel alone, the Lord was very clear:

"They love the best places at feasts, the best seats in the synagogues, greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi.’ But you, do not be called ‘Rabbi’; for One is your Teacher, the Christ, and you are all brethren."

DO NOT BE CALLED 'RABBI' is pretty clear.

That was said in a Jewish context to those sent to Jews in Matthew 23. The title is even less relevant in this present age.

That's part of the irony. Most of these ministries hold Matthew as binding on the One Body of this age, yet they ignore a number of things in that gospel. I hold that Matthew is on Jewish ground, but that just makes "Rabbi" even more remote.

If you hold to Matthew as binding, it clearly states "do not be called Rabbi." If you don't, there is no way you can justify the title in a Christian context.

Again, not going to the mat over it. It's just a curiosity... even though I do believe we should abandon titles for men. In other ages, Christ is the "Chief Shepherd" to his Messianic flock. Under-shepherds should be content to serve him and skip titles.

Christians Calling God a Racist

This scripture has been abused much in recent days:

"For He Himself is our peace, who has made both one, and has broken down the middle wall of separation" -Eph 2:14

Trying to avoid any landmines here, but suffice it say, the "middle wall of separation" spoken of by Paul in Ephesians two is not racism. It is discrimination... God-ordained discrimination.

As Charles Welch framed it, under the Old Covenant, the best gentile was farther from God than the worst Israelite.

God wasn't "tearing down prejudice" he was creating something new after the Acts age (which was "to the Jew first"). He was creating the "one new man" (2:15), "fellow members of one body" (3:6; Gk: sussomos - only time used in scripture). He broke down the wall HE erected.

This poor epistle is being trampled on for political purposes. Ephesians is the Magna Carta of this age. Again, the wall of separation was God-ordained and had nothing to do with racism, hatred, or prejudice (in its negative connotation).

Ephesians: The Great Epistle of Our Hope

Ephesians is the glorious revealer of the new hope "far above the heavens;" a greater hope than inheriting the earth or living in the New Jerusalem. It takes Gentiles, those who were "aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world," and gave us a special hope which was hidden from the prophets from before the foundation of the world!

"To me, 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 fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ."
-Eph 3:8-9

"Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit."
-Eph 2:19-22

Amidst all the self-flagellation, I will not stand for God being named as the author of hatred. The wall of separation preserved a people through whom God would send a savior for the world. To charge God with racism is bad exegesis at best and blasphemy at worst.

Beat yourself if you feel you must, just don't drag God's chosen into your guilt.

Leave Ephesians 2 alone. Let us look to our own hearts and stop charging God and his chosen apostles with crimes against humanity. If we've erected walls for our own purposes, don't blame it on God or on those hand-picked to bring his message of salvation to ALL who believe.

A little miffed today, but Christians need to understand the implications of condemning the middle wall.

Israel Will Turn to Their God

Nehemiah 9 is an incredible chapter. It recounts the history of the blessing and rebellion of the people of Israel, yet the LORD always heard their cries of repentance... and will again. They involved themselves in every kind of immorality, idolatry and pride, yet he heard their cries.

"Yet for many years You had patience with them,
And testified against them by Your Spirit in Your prophets.Yet they would not listen;Therefore You gave them into the hand of the peoples of the lands.Nevertheless in Your great mercy You did not utterly consume them nor forsake them; For You are God, gracious and merciful."

Israel will once again turn to their God.

The great Apostle to the Circumcision, Peter, says to the nation of Israel in Acts 3 (post-cross, post Pentecost):

“Yet now, brethren, 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, 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, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began."

This is a specific call for Israel to repent, which must precede the return of Christ (in Acts 1 the twelve looked for the restoration of Israel and Lord says that while it is coming, they did not need to know when).

In Acts 3 is Peter accusing the Body of Christ of crucifying the Lord? Is he promising The Body that if we repent the Lord will return? Did God speak of a time of refreshing through his prophets to the Body? Were we spoken of by the prophets SINCE the world began?

Those things were spoken to an earthly people with an early earthly purpose and an earthly promise. The Body is an heavenly people with an heavenly purpose and an heavenly promise. We were hidden from the prophets. We are a company from BEFORE the world began (Eph 3).

We must make distinctions where scripture makes distinctions. There are "promises made to the fathers [of Israel]" which are not ours and promises to the Body which are not theirs. Rightly divide the Word of Truth.

Our hope in the far above the heavens, Israel's hope and promises are connected to the promised land the New Jerusalem which comes down from heaven.

David Hocking, Gentiles, and Acts 15 Council at Jerusalem

The Acts 15 Mini-Law and the Present Age

I have been thoroughly enjoying David Hocking's series (July and August 2017) in Genesis 1 (I highly recommend). He's pulled out some things I had not seen or considered before. That's not to say I agree with everything. The Berean spirit (Acts 17:11) reminds me that I am responsible for my own theology.

David didn't make a big point of it, but while going over dietary guidelines in scripture separating what man is to eat and what animals can eat, he referenced the four commands given to Gentile believers in Acts 15. To his credit, staying consistent with the "today's church started at Acts 2" position, he holds that those laws are still binding... on gentiles.

I admire David for not doing what many do and dismiss the Holy Spirit-approved mini-law for Gentiles by claiming that everybody was so prejudiced that God had to add to grace just to placate the racists. That's an unfair accusation and it unwittingly opens the door to all kinds of doctrinal compromise and nicolaitanism.

You Can't Have It Both Ways

So how do we reconcile the mini-law, given to gentile believers only, with the Acts 2 position that "the middle wall of partition" between Jews and Gentiles came down at Pentecost? Putting it simply, you can't. Well, not without assuming things in scripture which are not there.

If Pentecost is the beginning of the age we are in, Acts 15 (repeated in Acts 21) is binding on gentiles to this day (and Jews and gentiles are still separate).

The answer goes back to what we've looked at in previous blog entries: the Body of Christ of this age did not begin at Pentecost. The removal of the middle wall of partition was taught in Ephesians and Paul tells us that this was a truth never before revealed to the prophets.

All through the Acts age (in Acts and in the Acts epistles), Paul tells us that he never teaches anything that was not spoken by Moses and the prophets (See: Acts 26; Gal 3; Rom 15; etc.). So, Jews keeping the laws of cleansing and Gentiles being given a mini-law of purity, is consistent with the Acts age (and its hope), but not applicable to this current age (or to our hope).

Jewish and Gentiles Believers Acts and Post-Acts

The Book of Romans clearly recognizes two groups of believers: Jewish and Gentile believers. There is no difference in the gift of eternal life (because that has been the same since Adam), but in function, the two groups are distinct in the Acts church.

"It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality."
-Acts 15:28-29

These are given to gentile believers only. But what of Jewish believers in that age (note the distinction still evident)?

In Acts 21, James tells Paul of an accusation against him, that he is teaching Jews to forsake Moses and not to circumcise. Paul was not guilty! It was a false accusation. Paul himself circumcised Timothy (Acts 16). I've covered that elsewhere, but suffice it to say, in the Acts age and in the Acts epistles of Paul, God still recognizes a distinction between Jewish and Gentile believers. It is in Acts 21 that the mini-law for gentile believers is repeated.

The middle wall of partition coming down and the mystery of the "one new man" which was kept secret from "BEFORE the foundation of the world, unknown by the prophets... was not revealed unto the Book of Ephesians, after the end of the Acts age (Acts 28:28-31, Paul turns to the Gentles, and no man can forbid him).

Acts Age (7)
Romans
Galatians
1 Corinthians
2 Corinthians
1 Thessalonioans
2 Thessalonians
Hebrews

Post-Acts (7)
Ephesians
Colossians
Philippians
1 Timothy
2 Timothy
Titus
Phlemon

Apostles to the Jews/Dispersion (7)
1 Peter
2 Peter
1 John
2 John
3 John
Jude
James

We must remember to "rightly divide the word of truth" (2 Tim)

Related: Gentiles and The Law in Israel

Book of John: No Repentance Required

John tells us the purpose of his book:

" And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name."
-John 20:31

Now, in Matthew, Mark, Luke and the Acts we have the cry for the people [Israel] to "repent." But that word is absent from John. Why the difference? Matthew, Mark, Luke and the Acts have as the primary purpose the announcing of the Kingdom to Israel. Jews were "first" in this plan. John's gospel is sent out through Israel, to the world.

Between the great announcement of the free gift of salvation to the world in John 3 and John 5 is the Lord's pronouncement to the Samaritan woman that "Salvation is of the Jews." When John wrote his book, Israel was still center stage, but he said, "Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father."

The Lord Jesus came to his people Israel to confirm the promises made to Israel (Matt 15:24; Acts 26:22; Rom 15:8; etc.). He offered them the kingdom which God will restore to Israel (Acts 1:6) and the condition for restoration was proclaimed by Christ and by an Apostle to the Circumcision, Peter. at Pentecost (a Jewish feast), Acts 2:22-39; Acts 3:18-20.

"But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled. Repent [Ye men of Israel, brethren, etc.] 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..." -Acts 3

The Kingdom was offered by John the Baptist (to rocky ground), by the Lord Jesus (to stony ground), by the apostles in Acts (to thorny ground). It was rejected at each stage. That kingdom offer is in abeyance for now, but the offer of eternal life is independent and goes out to the whole world. It asks not repentance.

"Repent" is to return. Israel was called to return to their God through Christ. Gentiles are "strangers to the promises" and have no covenant with God. We cannot "repent." We must simply believe.

You don't have to "clean up" to come to Christ, come to Christ and he will clean you up! You won't come for forgiveness, unless you know you need forgiveness. You must first be convicted of your sin by the Spirit (16:8).

Again, John wrote for the world (John 3:16) during his ministry to Israel. It is the FREE offer of eternal life. Through the seed (singular/Christ) of Abraham was ALL the world to be blessed (Gen 22:18). From Abraham to Christ to the World.

"Most assuredly, I say to you, he who hears My word and believes in Him who sent Me HAS everlasting life, and SHALL NOT come into judgment, but HAS passed from death into life." -John 5:24

BELIEVE = LIFE

WHAT IS A CHRISTIAN? [click for the answer] 

We Need More Apologists and Fewer Apologizers

Naughty Us Syndrome

I don’t know how I managed to become a Christian. Listening to a lot of Christians these days, we’re apparently a horrifying group of people who have a need to constantly apologize (while self-flagellating). Often that takes the form of apologizing on behalf of other Christians. I was also a member of a group that was a focus of some of the apologizing.

In fact, my delay in finally succumbing to the glorious truth of the gospel of the free grace of God was, in part, delayed by one of the most popular apologizers. While attending a Christian festival, I was affirmed in my errors by this big-name “Christian leader” (another phrase I can’t stand). And he poured on the angry apologizing, much to the joy of the crowd. I call this tendency “Naughty Us!” Syndrome. It feels good, but we’re not called to do it. We’re called to be witnesses to the truth.

That speaker did owe me an apology; an apology for not telling me the truth... for affirming me in my error... but, worst of all, for making me think that obedient Christians who spoke the truth in love to me owed me an apology too. I’m thankful God had mercy on me and allowed the seed planted by his faithful servants to come to fruition.

You’re Not Brave, You Know

These apologizers are often called “brave.” They’re not brave at all. They’ll get accolades from every corner and those who disagree with their approach are in no position to cause these people any discomfort. Want the media to love you? Want the world to love you? You want to be praised by non-Christians from every corner? Start angrily apologizing on behalf of other Christians or a generic “church.” You’ll be the world’s hero. But you’re not brave.

The church of this present age is the Lord’s. We are his ambassadors. We endeavor to “speak the truth in love” (Eph 4:15). How we perform on both ends is for the Lord to judge and for us to evaluate in ourselves. Being angry at other Christians as you affirm people in their lifestyle or error addresses neither speaking the truth nor loving others. If we love others, we will speak the truth, and that truth involves sin, justice, sacrifice, sound doctrine, scripture, faith and grace.

Who are you to judge another’s servant? To his own master he stands or falls.

To be sure, part of being a Christian is the ability to apologize, but that never involves apologizing for the truth. Humility? Yes. Patience? Absolutely. But I have no calling to apologize for anyone else who is not under my charge.

We Need More Apologists

I see a lot of apologizers, but what we need today are more apologists. We need faithful men (2 Tim 2:2). We need those who will earnestly contend for the faith (Jude 3). We need those who will search the scriptures (Acts 17:11), test all things (1 Thess 5:21), compare scripture with scripture and study to show themselves approve unto God (2 Tim 2:15).

Kindness, compassion, charity, patience, long-suffering and gentleness are not mutually exclusive to faithfulness. Carrying a sign, self-flagellating and apologizing on behalf of a caricature of true Christianity is not an act of love, it is an act of selfishness.

My little children, let us not love in word or in tongue, but in deed and in truth.

This can be a rather large topic, but for my purpose here, I leave us with this... people need to hear the truth. If someone has been wronged by a false Christianity (someone telling another the truth is not a “wrong”), we don’t need to apologize for that false Christianity, we need to correct it. We speak the truth in love.

I’m thankful for those who spoke the truth in love with me. Those who challenged my beliefs. Those who spoke scripture into my life. They made me uncomfortable. They made me look honestly at my life and my beliefs. I knew some apologizers too. They made me feel good. They helped assuage my conviction. In other words, they only managed to drive me away from the only message that holds the answer the hurting and lost need, the answer I needed.

He who rebukes a man will find more favor afterward Than he who flatters with the tongue.

I promise you this, if you affirm people in their sin and/or false doctrines, you will not drive them to the gospel, but you may inoculate them against it. We all need the scripture, for in it is the only hope to know salvation from sin and death (2 Tim 3:15). If you are ashamed of the gospel (cp Rom 1:16), apologize for yourself. But don’t apologize to me, apologize to the one who has commissioned us to be his witnesses unto the truth.

Sheep are not usually lauded by wolves. If wolves are calling you brave and giving you glory, one of two things is most likely true: you’re either going to end up a meal if you ever do tell them the truth or you’re a wolf yourself. Let us all examine ourselves to see that we are truly of the faith (2 Cor 13:5).

It’s easy to speak boldly when you know you will be praised for it. It’s quite another thing to speak boldly when you know they will hate you, beat you, and cast you out.

[Pray] for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.