Jesus Christ Videos – Parables of Jesus – Ye Have Done it Unto Me – Matthew 25:31-46 Amplified Bible (AMP)

Matthew 25:31-46Amplified Bible (AMP)

The Judgment

31 “But when the Son of Man comes in His glory and majesty and all the angels with Him, then He will sit on the throne of His glory. 32 All the nations will be gathered before Him [for judgment]; and He will separate them from one another, as a shepherd separates his sheep from the goats; 33 and He will put the sheep on His right [the place of honor], and the goats on His left [the place of rejection].

34 “Then the King will say to those on His right, ‘Come, you blessed of My Father [you favored of God, appointed to eternal salvation], inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36 I was naked, and you clothed Me; I was sick, and you visited Me [with help and ministering care]; I was in prison, and you came to Me [ignoring personal danger].’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38 And when did we see You as a stranger, and invite You in, or naked, and clothe You? 39 And when did we see You sick, or in prison, and come to You?’ 40 The King will answer and say to them, ‘I assure you and most solemnly say to you, to the extent that you did it for one of these brothers of Mine, even the least of them, you did it for Me.’

41 “Then He will say to those on His left, ‘Leave Me, you cursed ones, into the eternal fire which has been prepared for the devil and his angels (demons); 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me [with help and ministering care].’ 44 Then they also [in their turn] will answer, ‘Lord, when did we see You hungry, or thirsty, or as a stranger, or naked, or sick, or in prison, and did not minister to You?’ 45 Then He will reply to them, ‘I assure you and most solemnly say to you, to the extent that you did not do it for one of the least of these [my followers], you did not do it for Me.’ 46 Then these [unbelieving people] will go away into eternal (unending) punishment, but those who are righteous and in right standing with God [will go, by His remarkable grace] into eternal (unending) life.”

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Jesus Christ Videos – Parables of Jesus The Parable of the Good Samaritan – Luke 10:25-37 Amplified Bible (AMP)

Parables of Jesus The Parable of the Good Samaritan

Luke 10:25-37Amplified Bible (AMP)

25 And a certain lawyer [an expert in Mosaic Law] stood up to test Him, saying, “Teacher, what must I do to inherit eternal life?” 26 Jesus said to him, “What is written in the Law? How do you read it?” 27 And he replied, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 Jesus said to him, “You have answered correctly; do this habitually and you will live.” 29 But he, wishing to justify and vindicate himself, asked Jesus, “And who is my neighbor?”

Parable of the Good Samaritan

30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he encountered robbers, who stripped him of his clothes [and belongings], beat him, and went their way [unconcerned], leaving him half dead. 31 Now by coincidence a priest was going down that road, and when he saw him, he passed by on the other side. 32 Likewise a Levite also came down to the place and saw him, and passed by on the other side [of the road]. 33 But a Samaritan (foreigner), who was traveling, came upon him; and when he saw him, he was deeply moved with compassion [for him], 34 and went to him and bandaged up his wounds, pouring oil and wine on them [to sooth and disinfect the injuries]; and he put him on his own pack-animal, and brought him to an inn and took care of him. 35 On the next day he took out two denarii (two days’ wages) and gave them to the innkeeper, and said, ‘Take care of him; and whatever more you spend, I will repay you when I return.’ 36 Which of these three do you think proved himself a neighbor to the man who encountered the robbers?” 37 He answered, “The one who showed compassion and mercy to him.” Then Jesus said to him, “Go and constantly do the same.”

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Parables of Jesus – Parable of The Prodigal Son, Luke 15:1-2, 11-32

Parables of Jesus - Parable of The Prodigal Son, Luke 15:1-2, 11-32

Theme: Great joy in the salvation of the lost.

1 A son is lost – “Give me my share”
|     2 Goods wasted in extravagant living
|      |     3 Everything lost – “He spent everything-he began to want
|      |      |      4 The great sin – “feeding pigs for gentiles
|      |      |      |      5 Total rejection – “no one gave him anything
|      |      |      |      |    6 A change of mind – “he came to himself-I perish here”
|      |      |      |      |    6 An initial repentance – “make me a servant”
|      |      |      |     5 Total acceptance – “his father ran and kissed him.”
|      |      |     4 The great repentance – “I am no more worthy to be called your son.
|      |   3 Everything gained – a robe, ring, and shoes
|     2 Goods used in joyful celebration
1 A son is found – “My son was dead and is alive, was lost and is found.”

 

In the beginning of this chapter Jesus is with the self-righteous.  Yet, He eats with sinners.  When the righteous men of Israel complained about his “obvious” error of eating with sinners, they voice their disapproval.

Jesus’ reply was not one of rebuke, but of teaching; hence, several parables.  The first two have three common threads running through each. 1) Something or someone is lost.  2) The lost is sought for.  3) Great joy is shared at the recovery of the thing (person) found.

The third parable mentioned is slightly different in the second thread only.  In it, the one who is lost returns to where he came from.

 

1. Now all the tax gatherers and the sinners were coming near him to listen to Him.2. And both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them. Those in need.

Eating was important in this culture because it implied fellowship, a sharing of something in common.  To eat with sinners could be interpreted many ways. Here, Jesus is identifying, reaching out to the sinners.

Jesus is accused of eating with sinners.  He does not rebuke; He does not revile; He teaches.  So should our witness be.  We should be loving of all who sin, accepting of all who repent, willing to humble ourselves before men and God.  Trust Him to do what is right.

11. And He said, “A certain man had two sons;12. and the younger of them said to his father, ‘Father, give me the share of the estate that falls to me.’ And he divided his wealth between them. The prodigal is shown as wishing for his father’s death in his request because the estate was never divided among the children until after the father’s death.  The father should severely rebuke his son. Instead, the father shows incredible love by granting the request to his son.
13. And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. He could not sell the land in the community during his father’s lifetime.  No one would buy it.  So, he travels to a distant land and sells his property, thus losing the right of redemption of the land.
14. Now when he had spent everything, a severe famine occurred in that country, and he began to be in need.  Everything is lost.
15. And he went and attached himself to one of the citizens of that country, and he sent him into his fields to feed swine. Swine is an unclean animal.  It would seem this act was one of disdain by the pig owner, “Here Jew, feed pigs.”
16. And he was longing to fill his stomach with the pods that the swine were eating, and no one was giving anything to him. He was totally rejected by the people around him.  (The Pharisees rejected the tax-gatherers and sinners.)
17. But when he came to his senses, he said, ‘How many of my father’s hired men have more than enough bread, but I am dying here with hunger! His motivation was poverty.  Servants were an honorable class of people.  He could live in the village.  He wouldn’t need to live under the same roof as the eldest son.  He’d have to face the scorn of the community though.  It is possible that he may have wanted to pay something back to his father, but, of course, it could not possibly be enough.
18. I will get up and go to my father, and will say to him, “Father, I have sinned against heaven, and in your sight;19. I am no longer worthy to be called your son; make me as one of your hired men.'” Is the son truly repentant at this time?It seems his goal is to become a servant, to earn money, and maybe to begin to repay what he lost.
20. And he got up and came to his father. But while he was still a long way off, his father saw him, and felt compassion for him, and ran and embraced him, and kissed him. The Father totally accepts his son.

In that culture, older men did not run; it was a sign of humiliation. (Phil. 2:5-8)  The son should run to the father.

21. And the son said to him, “Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son. No bargaining is offered.  He admits his guilt only.  There is no mention of servanthood or earning anything.
22. But the father said to his slaves, ‘Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet’ Robe: sign of dignity and honor.Ring: sign of authority.

Shoes: sign of not being a servant.  Servants did not wear shoes.

23. and bring the fattened calf, kill it, and let us eat and be merry. A whole calf is a lot to eat.  The whole village would be invited. (Note: blood is shed)
24. for this son of mine was dead, and has come to life again; he was lost, and has been found. And they began to be merry. The lost son is found.
25. Now his older son was in the field, and when he came and approached the house, he heard music and dancing. Another son is lost.  The duties of the eldest son included reconciliation between father and son.  A host at feasts.  The older son is in the field and not in the house where he should be.  This is a public disgrace to the father.
26. And he summoned one of the servants and began inquiring what these things might be.27. And he said to him, “Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.  
28. But he became angry, and was not willing to go in; and his father came out and began entreating him. The father went out to his son to entreat him.  He did not rebuke as was customary.  Again, the father goes to the son.
29. But he answered and said to his father, “Look! for many years I have been serving you, and I have never neglected a command of yours; and yet you have never given me a kid, that I might be merry with my friends; When addressing the father, it should be as ‘Father,’ not simply ‘Look!’ This is very disrespectful (unhumble).The eldest son gives two complaints: one about the father, and…
30. but when this son of yours came, who has devoured your wealth with harlots, you killed the fattened calf for him.” …the other about his brother, the sinner.  (fornication, devoured your life, “ton bion” in the Greek means “the life”.   You killed the calf for him and not me.)
31. And he said to him, “My child, you have always been with me, and all that is mine is yours. Teknon, child, a Greek word/term of endearment.All that is mine is yours, come join the celebration.
32. But we had to be merry and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found. And you were dead in our trespasses and sins, Eph. 2:1.

 

There are mentioned here two types of sinners: the honest manifest one, the younger son, and the hypocritical sinner, the elder.

There are mentioned two types of repentance: sincere and pharisaical.

The younger son’s initial repentance is not sincere, v. 17, because it was motivated from hunger; but, in verse 21, he openly admits his sin.  The older brother is anchored in self-righteousness.  His repentance is not sincere.

God’s great love extends to all sinners, the honest as well as the hypocritical.  It endures humiliation.  It exults joyously when there is true repentance.

God desires sons, not servants.

The lessons in this parable are many; however, the two main ones are:

  1. The unconditional love of God to everyone.
  2. The gentleness of Jesus and His not striking back in word or deed.
  3. May we learn to do as Jesus teaches.  See Matthew 5:38-48.
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Parables of Jesus – Parable of The Fig Tree, Luke 13:1-9

Parables of Jesus - Parable of The Fig Tree, Luke 13:1-9

The Fig Tree, Luke 13:1-9

1. Now on the same occasion there were some present who reported to Him about the Galileans, whose blood Pilate had mingled [shed along with] with their sacrifices. Josephus, the Jewish historian of the time of Christ and after, records a number of massacres during this period, but does not mention this one.

Perhaps the people reporting to Jesus were seeking to get Him to comment politically on Pilate and thereby use Jesus as a means of rallying support for their cause.  Remember, the Jews were under the rule of the Roman government and resented it.  Ungodly gentiles were ruling over the house of Israel.  Obviously, the people doing the reporting are interested in deliverance as well as justice.  They want what is right; at least, right the way they see it.

Another way to look at the situation would be to imagine a church gathered one Sunday having communion. Then gunmen enter and shoot everyone present thereby mingling their blood with the wine of the supper. The natural reaction would be one of horror and hatred. This is the type of thing that is presented to Jesus.

Possibly could refer to Judas of Galilee in Acts 5:36-37: “For some time ago Theudas rose up, claiming to be somebody; and a group of about four hundred men joined up with him.  And he was slain; and all who followed him were dispersed and came to nothing.  37 “After this man Judas of Galilee rose up in the days of the census, and drew away some people after him, he too perished, and all those who followed him were scattered.”

2. And He answered and said to them, “Do you suppose that these Galileans were greater sinners than all other Galileans, because they suffered this fate? When Jesus was told about the slaughter in the temple, He responded not with indignant denunciation of Roman brutality, but with a warning to His own people to “repent”.

This raises an important question: Why were they told to repent after Jesus heard about the indignity?  Jesus is more concerned with the eternal than the temporal.  This is not to say that the loss of the people wasn’t serious, but Jesus’ mission was not to settle political disputes, or fix people’s personal problems.  It was to atone for sin, to fulfill the promises of God concerning Israel and the Gentiles, and to usher in the Kingdom of God.

The people are too short-sighted.

The word “fate” is not in the original and is not here intended to support the belief of fatalism. The Greek says, “such things.”

3. I tell you, no, but, unless you repent you will all likewise perish. His statement that they repent or perish is a bold confrontation of sin; something the Jews did not appreciate Jesus pointing out, particularly when they are expecting Jesus to side with them about the slaughter of the Galileans.  Apparently, they were looking for ways to get Jesus to agree with them politically.  But Jesus would have no part of it.  He is not to be parceled out in order to get his approval on different matters on which people are personally concerned whether it be political, social, or theological.  He won’t be used that way.  Instead, Jesus gets to the heart of the matter.

He pulls a switch on them.  Jesus doesn’t comment on the atrocity of people killed in the act of sacrifice to the God of Israel, as terrible as it is.  Instead He tells the multitudes they need to repent or perish.

We know that the judging hand of God fell upon the Jewish nation in the form of its destruction in 70 A.D. when Israel was scattered and the temple destroyed.  The Jewish nation had not repented of its sins of legalism, self-righteousness, and ethnic pride, all of which, combined to bring about the murder of Jesus at their hands.  The Jews reaped what they sowed.  They sowed death.  They reaped death.

However, there is not intended here a one to one correspondence on the relationship between sin and its consequences. Elsewhere Jesus denies such a correspondence.  Please consider this: “And as He passed by, He saw a man blind from birth. And His disciples asked Him, saying, ‘Rabbi, who sinned, this man or his parents, that he should be born blind’?  Jesus answered, ‘It was neither that this man sinned, nor his parents; but it was in order that the works of God might be displayed in him,” (John 9:1-3).

4. Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them, were worse culprits [debtors] than all the men who live in Jerusalem? Jesus broadens the scope of the discussion by mentioning an incident where a tower fell and killed eighteen people.  This may be one of the towers near the pool of Siloam in John 9.

He uses the word in Greek for “debtor,” (opheiletes).  This word stands in contrast to the word “sinners” in verse two.

We are in debt to God because we have broken His laws; we have sinned.  A debt is what is owed.  Matthew renders the Lord’s prayer as “Forgive us our debts as we forgive our debtors.”  The Lucan account of the same prayer uses the words “forgive us our sins…”.  Debts are unfulfilled duties; sins are both purposefully and accidentally committed acts of rebellion.

The people speak of the slaughter and Jesus speaks of 18 who died long ago.  The 18 were no worse than the Galileans.  Why then were they all killed?  Perhaps the better question might be, “Why were any left alive?”  Nevertheless, there is no such thing as chance in a universe governed by God.  The deaths under the tower and at the altar of sacrifice were all permitted by God.  In this sense God ordained it. That is, He ordained it by permitting it.

But, this does not mean that God causes sin and suffering, but that in His sovereign plan, He ordains that they occur.  Again, this means that He gives place in His divinely appointed history for all events to occur that do occur: “For truly in this city there were gathered together against Thy holy servant Jesus, whom Thou didst anoint, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Thy hand and Thy purpose predestined to occur,” (Acts 4:27-28).

5. I tell you, no but unless you repent, you will all likewise perish.” But what is Jesus saying?  He mentions the 18 and says they are no worse than those then living in Jerusalem.  Jesus’ declaration of the need for Israel to repent of their sins, in the light of the slaughter of the Galileans would almost seem to bring extreme anger, even revolt against Him by those listening.  After all, the Jews felt oppressed and the incident of the Galileans would only cement their attitudes of persecution and self righteousness.
6. And He began telling this parable: “A certain man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it, and did not find any. Leviticus 19:23-25 says, “And when you enter the land and plant all kinds of trees for food, then you shall count their fruit as forbidden.  Three years it shall be forbidden to you; it shall not be eaten.  But in the fourth year all its fruit shall be holy, an offering of praise to the Lord. And in the fifth year you are to eat of its fruit, that its yield may increase for you…”

The vineyard owner was ready to eat of the fruit.  But there wasn’t any.  It was the 7th year of looking: the 5th year fruit would have been the first year he could have partaken.  The 6th year would have been the second year he could have partaken, and the 7th year would have been the year spoken of here.  Therefore, he says in verse 7…

7. And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?’

 

The owner has the right to expect fruit from his vineyard.  Symbolically, this parable seems to be teaching that the Jewish leadership has had enough time to repent of their sins.  John the Baptist said to the multitudes going out to see him, “Therefore bring forth fruits in keeping with repentance…” (Luke 3:8).

Luke 13:34-35 says, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her!  How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!  35 “Behold, your house is left to you desolate; and I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the Lord!’”

Years ago I came across a tract of which title alone struck me hard.  It said, “No Fruit? Cut it down.”  This is the case with Israel. God had suffered long with them and the nation had grown cold, legalistic, and self-centered . Israel was not bearing the fruit of God’s truth.

As Christians we are to bear the fruit of the Spirit mentioned in Gal. 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  If these fruit (In Gal. 5:22, the word “fruit” is in the singular, not plural) are not manifested in your lives, should you be cut down?  Apparently, the Jewish leadership were not manifesting the fruit of the Spirit nor the fruit of repentance.

You can ask yourself, “What fruit am I bearing for the Lord?”  “Am I showing love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and/or self control”?

These are internal characteristics, but what about external manifestations of those fruit?  Ministry to others?  Are you bearing fruit in furthering the Kingdom of God?

Isaiah 5:1-7, “Let me sing now for my well-beloved A song of my beloved concerning His vineyard. My well-beloved had a vineyard on a fertile hill. 2 And He dug it all around, removed its stones, And planted it with the choicest vine. And He built a tower in the middle of it, And hewed out a wine vat in it; Then He expected it to produce good grapes, But it produced only worthless ones. 3 “And now, O inhabitants of Jerusalem and men of Judah, Judge between Me and My vineyard. 4 “What more was there to do for My vineyard that I have not done in it? Why, when I expected it to produce good grapes did it produce worthless ones? 5 “So now let Me tell you what I am going to do to My vineyard: I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground. 6 “And I will lay it waste; It will not be pruned or hoed, But briars and thorns will come up. I will also charge the clouds to rain no rain on it.” 7 For the vineyard of the Lord of hosts is the house of Israel, And the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress.”

Matt. 21:18-19, “Now in the morning, when He returned to the city, He became hungry. 19 And seeing a lone fig tree by the road, He came to it, and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered.”

John 15:1-2 “I am the true vine, and My Father is the vinedresser. 2 “Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it, that it may bear more fruit.”

8. And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer;

9. and if it bears fruit next year, fine; but if not, cut it down.'”

Literally, “to put dung” around the tree in order to get it to bear fruit.  The word occurs only here.  Sometimes we need a little crud in our lives to get us to bear fruit. 

Literally, remove it from the vineyard.

This section contains simple teachings:

  1. The spiritual leaders of the household of faith are planted in “God’s vineyard” and are expected to produce fruit.
  2. God will not tolerate fruitlessness indefinitely.
  3. Mercy and Grace are extended to those who do not bear fruit.

What is the expected response of the one who hears?

You should examine your own lives and look for fruit.  Preferably the fruit of the Holy Spirit mentioned in Galatians 5:22-23, for this is how you store up fruit for eternal life (John 4:36).  You must also realize that it is not possible to bear fruit apart from the Branch, Jesus (John 15), for apart from Him you can do nothing.

There are many types of fruit that could be examined: giving, praying, righteousness, forgiveness, tithing, discipling, leading others to Christ, missionary support, etc. Each is different, but each is from the same Lord.

Each of us is different with different gifts and fruit, but we are all of the same body.

Use what God has given you for His glory, to bear fruit, and to further His Kingdom.

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What are the parables that Jesus taught? – The Great Banquet, Luke 14:15-24

parables of jesus

What are the parables that Jesus taught?

by Matt Slick

Jesus spoke a great deal in parables. A parable is an illustration, a story that is designed to teach a lesson. Jesus used them frequently and cited the common culture, norms, and situation of the time he was in so as to teach the listeners in terms they would understand.

Following is a list of the parables of Jesus taken from the Holman Illustrated Bible Dictionary, published by Holman Bible Publishers, Nashville Tennessee, 2003.

  1.      The speck and the log   Matt 7:1–6; Luke 6:37–43
  2.      The two houses   Matt 7:24–27; Luke 6:47–49
  3.      Children in the marketplace   Matt 11:16–19; Luke 7:32
  4.      The two debtors   Luke 7:41
  5.      The unclean spirit   Matt 12:43–45; Luke 11:24–26
  6.      The rich man’s meditation   Luke 12:16–21
  7.      The barren fig tree   Luke 13:6–9
  8.      The sower   Matt 13; 3–8; Mark 4:3–8; Luke 8:5–8
  9.      The tares   Matt 13:24–30
  10.     The seed   Mark 4:20
  11.     The grain of mustard seed   Matt 13:31–32; Mark 4:31–32; Luke 13:19
  12.     The leaven   Matt 13:33; Luke 13:21
  13.     The lamp   Matt 5:15; Mark 4:21; Luke 8:16; 11:33
  14.     The dragnet   Matt 13:47–48
  15.     The hidden treasure   Matt 13:44
  16.     The pearl of great value   Matt 13:45–46
  17.     The householder   Matt 13:52
  18.     The marriage   Matt 9:15; Mark 2:19–20; Luke 5:34–35
  19.     The patched garment   Matt 9:16; Mark 2:21; Luke 5:36
  20.     The wine bottles   Matt 9:17; Mark 2:22; Luke 5:37
  21.     The harvest   Matt 9:37; Luke 10:2
  22.     The opponent   Matt 5:25; Luke 12:58
  23.     Two insolvent debtors   Matt 18:23–35
  24.     The Good Samaritan   Luke 10:30–37
  25.     The three loaves   Luke 11:5–8
  26.     The good shepherd   John 10:1–16
  27.     The narrow gate   Matt 7:14; Luke 13:24
  28.     The guests   Luke 14:7–11
  29.     The great banquet   Matt 22:2–9; Luke 14:16–23
  30.     The wedding clothes   Matt 22:10–14
  31.     The tower   Luke 14:28–30
  32.     The king going to war   Luke 14:31
  33.     The lost sheep   Matt 18:12–13; Luke 15:4–7
  34.     The lost coin   Luke 15:8–9
  35.     The prodigal son   Luke 15:11–32
  36.     The unjust steward   Luke 16:1–9
  37.     The rich man and Lazarus1   Luke 16:19–31
  38.     The slave’s duty   Luke 17:7–10
  39.     Laborers in the vineyard   Matt 20:1–16
  40.     The talents   Matt 25:14–30; Luke 19:11–27
  41.     The importunate widow   Luke 18:2–5
  42.     The Pharisee and tax-gatherer   Luke 18:10–14
  43.     The two sons   Matt 21:28
  44.     The wicked vine-growers   Matt 21:33–43; Mark 12:1–9; Luke 20:9–15
  45.     The fig tree   Matt 24:32; Mark 13:28; Luke 21:29–30
  46.     The watching slave   Matt 24:43; Luke 12:39
  47.     The man on a journey   Mark 13:34
  48.     Character of two slaves   Matt 24:45–51; Luke 12:42–46
  49.     The ten virgins   Matt 25:1–12
  50.     The watching slaves   Luke 12:36–38
  51.     The vine and branches   John 15:1–6

The Great Banquet, Luke 14:15-24

by Matt Slick
12/04/08

The Old Testament background for this parable is found in Isaiah 25:6-9,

6 “And the Lord of hosts will prepare a lavish banquet for all peoples on this mountain; a banquet of aged wine, choice pieces with marrow, and refined, aged wine.
7 And on this mountain He will swallow up the covering which is over all peoples, even the veil which is stretched over all nations.
8 He will swallow up death for all time, and the Lord God will wipe tears away from all faces, and He will remove the reproach of His people from all the earth; for the Lord has spoken.
9 And it will be said in that day, “Behold, this is our God for whom we have waited that He might save us. This is the Lord for whom we have waited; let us rejoice and be glad in His salvation.”

“A ritual banquet is one that marks some personal or interpersonal transition or transformation, held to give honor to those undergoing the important social change.  As a ritual feature of hospitality, banquets indicate the transformation of a stranger into a guest (Gen. 19:3-14; Luke 5:29) or of an enemy into a covenant partner (Gen. 26:26-31; 2 Sam. 3:20).  Banquets mark important transitional points in a person’s life, e.g., Isaac’s weaning day (Gen. 21:8); the weddings of Jacob (Gen. 29:22), Samson (Judg. 14:10), the Lamb (Rev. 19:9), and in the parable of Matt. 22:2-10; the birthdays of Pharaoh (Gen. 40:20), of Herod (Mark 6:21); or the victory banquet hosted by God in Rev. 19:17.  At the Last Supper Jesus changes the ceremonial banquet of the Jewish Passover into a ritual banquet effectively symbolizing the meaning of his impending death (Mark 14:12-25 and parallels).”1

The setting is that Jesus was at the house of one of the leaders of the Pharisees on the Sabbath.  Jesus noticed that some of the invited guests at the house were seeking the more honored places to sit.  Jesus spoke about being humble and seeking the lower position.  He then spoke about inviting the poor and the crippled to dinner, even though they could not repay the host, because the host would be repaid in the resurrection.  Then we have the following…

 

15. And when one of those who were reclining at the table with Him heard this, he said to Him, “Blessed is everyone who shall eat bread in the kingdom of God!” “To eat bread” is another way of saying, “To eat a meal.”The phrase “kingdom of God” occurs 66 times and it is found only in the New Testament.

Matthew’s Gospel frequently uses the term ‘Kingdom of Heaven,’ while Mark and Luke always use ‘Kingdom of God.’ ‘Heaven’ in these instances is a circumlocution—a way of referring to God without using his name.2

There is both a present and a future aspect to the kingdom of God. In the present aspect deals with the presence of Christ who is a king. Matt. 12:28-29 says, ““But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. 29 “Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house.” The presence of Christ is the king means that the gospel is being preached as a result of the victorious sacrifice of Christ upon the cross.

The future aspect of the kingdom of God deals with the return of Christ and the “age to come,” the full redemption of the saved in a resurrected form, the remaking of the heavens and the earth, and all that is promised by God in the future.

The one who said “Blessed is everyone who shall eat bread in the kingdom of God” is a Jew who expects that he himself will enjoy the blessings of the coming kingdom. Jesus takes the opportunity to teach that one enters the kingdom of God, salvation, not by birthright or by works, but by grace.

16. But He said to him, “A certain man was giving a big dinner, and he invited many; It was the custom when giving a dinner, to invite a certain number of people. Those who accepted the invitation were then counted. The meal was prepared according to the number who accepted the invitation. The more people coming, the more food had to be prepared. For example, a chicken would be for 2-4 guests, a duck for 5-8, a lamb for 10-15, a sheep for 15-35, and a calf for 35-75. In other words, the amount and type of meat depends on the number of people who accept the invitation. Once an animal has been killed it must be eaten soon or else it will spoil. Therefore, to back out at the last minute would be rude. The invited guest is duty bound to attend the banquet.

Also, it was considered very rude to attend a banquet if you were not invited; after all, the meal had not been prepared with you in mind.

17. and at the dinner hour he sent his slave to say to those who had been invited, ‘Come’ for everything is ready now.’ The second invitation is a notification to the guests that the meal is ready.

The Greek word “come” means literally, continue coming. This is consistent with the custom of a double invitation.

18. but they all alike began to make excuses. the first one said to him, ‘I have bought a piece of land and I need to go out and look at it; please consider me excused.’ The meal has been prepared, the table set, and people notified. To back out now is an insult.In the middle East, no one buys a field without first examining it thoroughly. The springs, wells, stone walls, trees, paths, and anticipated rainfall are all well-known long before a discussion of the purchase is even begun. The excuse is a lie, an obvious one, and the guest is stating in no uncertain terms that the field is more important than his relationship with the host. In a community where interpersonal relationships are very important, this strikes even harder as an offence.
19. And another one said, ‘I have bought five yoke of oxen, and I am going to try them out; please consider me excused.’ Teams of oxen are sold in the Middle East in two ways. They are taken to the market place and a nearby field and there they plow the field. Anyone wishing to buy may then drive the oxen himself and examine the animals thoroughly to see if they work well as a team.

That is like calling your wife at home and saying you’ll be late for the big dinner that’s been planned for weeks because you need to go out and look at five cars you just bought without looking at them.

The other way to buy the oxen is to announce that the team is for sale and say what day the team will be working in the field. Prospective buyers can then come to the field, watch, examine, and test them for themselves. Only after the team is examined thoroughly is a price discussed.

This excuse, like the other one, is also an insult.

20. And another one said, ‘I have married a wife, and for that reason I cannot come.’ In the tightly knit community of the Middle East a wedding calls for a celebration. At a celebration is food, and lots of it. The community would have been aware of the wedding and many people would have been invited. Meals would have been prepared before hand. Therefore, the banquet would not have been scheduled for the same day as a wedding.

Also, if the man simply wants to be with his wife then why did he accept the invitation in the first place.

This one doesn’t even say, “Please.”

21. And the slave came back and reported this to his master. Then the head of the household became angry and said to his slave, ‘Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.’ Anger would be a natural expectation of the head of the household. He has been insulted three times.

The invited guests refuse to respond to the good news that the feast is ready. What then is the host to do? He cannot have a feast without guests. He then invites the unworthy, the poor, crippled, blind, and lame. He brings in the undesirables. So, he gives the command to bring in the poor, who aren’t normally invited to banquets; the crippled, who cannot test oxen in the field; and the blind and lame who don’t normally marry.

They have no way of repaying the host and he knows it. Therefore, he is being gracious, very gracious in light of the insults received.

  • Matt. 9:36-38, “And seeing the multitudes, He felt compassion for them, because they were distressed and downcast like sheep without a shepherd. 37 Then He *said to His disciples, “The harvest is plentiful, but the workers are few. 38 “Therefore beseech the Lord of the harvest to send out workers into His harvest.”
22. And the slave said, ‘Master, what you commanded has been done, and still there is room.’ Some have already been saved. But there is room for more.
23. And the master said to the slave, ‘Go out into the highways and along the hedges, and compel them to come in, that my house my be filled.’ Notice also, that the command is not carried out in this parable. It is given but no account of its fulfillment is mentioned. This is because those being compelled to enter in have not yet been all invited. Redemption is still going on.
24. For I tell you, none of those men who were invited shall taste of my dinner.  

 

With what would the original audience have identified in the parable?

  • The Banquet = the messianic banquet that ushers in the age to come.
    • Matt. 12:32, blasphemy of the H.S. will not be forgiven in this age or the age to come.  Mark 10:30; Luke 18:30, we receive much in this age and in the age to come we will receive eternal life. Eph. 1:21, “(the power of God) is far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.”
    • In this age We will receive 100 times as much, Mark 10:30; Luke 18:30; People are given in marriage, Luke 20:34; The wisdom of this world is the wisdom of this age, 1 Cor. 1:20; The rulers of this age are coming to nothing, 1 Cor. 2:6; Satan is the god of this age, 2 Cor. 4:4; Jesus rescued us from the present evil age, Gal. 1:4; In the age to come we will receive eternal life, Mark 10:30; Luke 18:30; 1 Tim. 6:19; we do not marry, Luke 20:35
  • The Original Guests = the leaders of Israel who are rightfully the first to be invited.
    • Acts 3:25-26, “It is you who are the sons of the prophets, and of the covenant which God made with your fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’  26 “For you first, God raised up His Servant, and sent Him to bless you by turning every one of you from your wicked ways.”
  • The Lame and Poor of the City = the outcasts within the house of Israel.
    • Matt. 10:5-8, “These twelve Jesus sent out after instructing them, saying, “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel.  7 “And as you go, preach, saying, ‘The kingdom of heaven is at hand.’  8 “Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give.”
  • The Guests from the Highways and the Hedges = the gentiles.
    • Acts 13:46, “And Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.”

This parable teaches that no one may enter the kingdom of God without an invitation from God.  An invitation by grace.  It also is a warning to heed the invitation when it is heard; the invitation does not last forever.

In between two great banquet parables, each declaring pure grace (the Great Banquet and the Prodigal Son), is set a collection of sayings that speaks of the high cost of discipleship in clear and demanding terms (Luke 14:25-35).

The Banquet is free, the invitation by grace, but acceptance carries with it responsibility.  Discipleship is our responsibility.

Luke 14:25-35:

“Now great multitudes were going along with Him; and he turned and said to them, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. whoever does not carry his own cross and come after Me cannot be My disciple.  For which one of you, when he wants to build a tower, does not first sit down and calculate the cost, to see if he has enough to complete it?  Otherwise, when he has laid a foundation, and is not able to finish, all who observe it begin to ridicule him, saying, ‘This man began to build and was not able to finish.; Or what king, when he sets out to meet another king in battle, will not first sit down and take counsel whether he is strong enough with ten thousand men to encounter the one coming against him with twenty thousand.  Or else, while the other is still far away, he sends a delegation and asks terms of peace.  So therefore, no one of you can be My disciple who does not give up all his own possessions.  Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned?”

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