The Parables of Jesus Parable of the Sower

The Parables of Jesus

Parable of the Sower and the Seed. Matthew 13 1. This Chapter marks a bit of a shift in Matthew’s Gospel-Prior to this, Jesus had been preaching and teaching largely in synagogues, although the sermon on the mount was different, but now he begins to preach to the crowds on a beach from the water. 2. This is also the first fully developed parable Jesus teaches. It is the first mention of the Greek word parable in Matthew, which means “a placing beside. ” He had some teaching of a parabolic nature in his Sermon on the Mount, but now this is his first parable deemed as such.

Parable of the Sower and the Seed. Matthew 13 • Parable-"a complete, imaginary story that illustrates some spiritual truth" Earthly story with a heavenly meaning. • Barclay says, “Jesus’ parables were designed to make one stabbing truth flash out at a man the moment he heard it. ” • It is the first of 7 parables Jesus speaks in succession.

Why does Jesus give this parable here? “We believe Jesus is answering the question of why, despite his ongoing ministry of words and deeds, so many people in Israel are not responding in faith and discipleship. This is the major theme of the Sower. ”-Gibbs

Parable of the Sower and the Seed. Matthew 13 v. 3 -A sower went out to sow In those days, it was not uncommon for a farmer to sow his seed by scattering it and then plowing it under after he has done so. He would scatter it by hand. v. 4 -Some seeds fell along the path. Why a path in His field? They didn’t have fences in those days and so sometimes walking paths between farms would go right through someone’s land.

Parable of the Sower and the Seed. Matthew 13 Being on the path that has been pounded down by walking, those seeds were easy picking for the birds.

Parable of the Sower and the Seed. Matthew 13 v. 5 -6 -fell on rocky ground. Obviously the area of Galilee and surrounding region was very arid and rocky. Therefore, in the scattering, inevitably some would fall on places where there was not much soil over the rock. Seeds could begin to take root in the thin layer of soil, but because of the lack of soil, they could not take the root necessary to withstand the heat of the sun. Farming-wet spring, dry summer.

Parable of the Sower and the Seed. Matthew 13 • v. 7 -thorns-the only other place thorns are mentioned in Matthew is Jesus’ crown of thorns. It would be plants that grew in those areas that had thorns. No particular plant we don’t believe. A number of thorny weeds grow in Israel, some as tall as 6 ft. • In the competition for water and sun, the thorny plants would win out and essentially choke out the farmer’s plants. Weeds always hurt yields.

Parable of the Sower and the Seed. Matthew 13 • v. 8 -a hundred fold would be a fantastic crop, even thirtyfold would be very good. • Good, fertile, excellent soil. Jesus’ word produces in different people differently. Colossians 1: 3 -6 speaks of this as well. There is also some comparison to the Parable of the Talents and the different amounts of Talents given to the different disciples of Jesus.

Parable of the Sower and the Seed. Matthew 13 v. 9 -He who has ears, let him hear Used earlier in 11: 15. Also, 13: 43. It is Jesus’ invitation to his hearers to think through what he has said and to take it to heart. Jesus meant this agricultural example to have a deeper spiritual meaning, which His hearers needed to carefully consider. The same kind of formula found after each letter to the churches in Revelation. It is perhaps from Ezekiel 3: 27.

v. 10 -The disciples are wondering why Jesus is speaking in such cryptic language. v. 11 -to know the secrets-the mysterion Of the kingdom of heaven. Jesus could teach his disciples more in-depth. He knows the people need illustrations to understand the deeper truths of the kingdom. In order to hear and understand.

v. 12 -Read text note. v. 13 -Jesus knows that just because they hear him doesn’t mean they will understand or comprehend. Many in the crowds, including the Jewish teachers heard him, but they didn’t want to understand what He was teaching. However, those who are willing to hear, may begin to understand the deeper teachings of the faith, if put into an illustration that makes them more comprehendible. Read text note-

v. 14 -Jesus tells his disciples the lack of understanding by some is a fulfillment of prophecy. v. 14 -And there is filled up for them the prophecy. The word for filled up is like a vessel that is almost full, into which enough is being poured to fill it completely. Read Lenski p. 513. v. 14 -15 -Isaiah 6: 9 -10. It follows the Greek translation of the OT.

v. 15 -If they were to hear and turn to listen, Jesus would heal them. The word for “turn or turn around” could almost being understood as turn as in converted. Heal them-as in spiritually and save them. It could be like Isaiah 53: 5. v. 16 -blessed-makarioi-Same Greek word as the Beatitudes in Matthew 5. A word that is equivalent according to Gibbs to “saved. ”

v. 16 -are your eyes and ears-the disciples. Because they are hearing and listening to Jesus. v. 17 -The prophets and many Old Testament figures longed to see the fulfillment of their prophecies-the fulfillment of the Messiah coming and the kingdom. Hebrews 11: 13 -16. Genesis 49: 10, Deuteronomy 18: 18.

v. 18 -It is one of the few parables Jesus explains. v. 19 -The word of the kingdom-John has been preaching it-3: 2, Jesus-4: 17, 23 ff. His Sermon on the Mount-5: 3, 6: 33, Chapter 10 -the sending of the 12 -10: 7. 13: 11. The Word is the seed sown. Sown by Jesus and his disciples. Understand it-v. 13 -15. Evil one-Satan-Matthew 6: 13

• Snatches away-as in takes away or seizes to drag away-used in John 10: 12 for wolves snatching sheep, used by Jesus in 12: 29. Jesus says no one can snatch away those who are his-John 10: 28 ff. • Hearts-Used to refer to one’s inmost being, it relates to taking root in someone. More than just an outward hearing, but an actual taking to heart of what was said. It describes the seeds that land upon the path.

Explanation-In some, it never takes root at all because Satan influences them and they won’t even give the word the time of day. Christ seeks to sow it in them, but under Satan’s influence they disregard it, never moving beyond the ears.

v. 20 -immediately-key word. They immediately get excited about the Word and have joy about what Jesus is preaching and teaching. v. 21 -They are not having a root in themselves, but (alla) it is temporary or fleeting, but after or when the tribulation or persecution because of the word, they immediately stumble. The word for “trouble or tribulation”- literally to be pressed on. The word denotes heavy pressure and is used, for example, of treading out the grapes, when there is pressure to the point of bursting. Used quite a bit in the NT for the tribulations Christians would face for their faith. Like 24: 9, 21, 29, John 16: 33, Acts 11: 19, 14: 22, Rev. 7: 14.

• Persecution- a specific trouble- only time used in Matthew, only 10 times in NT. • Fair weather adherent. Acts 8: 1 captures the meaning, also 13: 50. diwgmo, j, ou/, o` persecution (for religious reasons only) Mk 4: 27; Ac 8: 1; 13: 50; Ro 8: 35; 2 Ti 3: 11 [pg 50] • “Falls away”- skandalov- takes offense, stumbling block -Lenski-“The figure in skandalizetai is that of a trap which is sprung by a crooked stick to which the bait is attached. He becomes trapped, offended by what is happening to him in this tribulation. He comes to regard his new found faith as a scandal, as something of a trap. It didn’t work out for him the way that he had planned. Look at Matt. 11: 6.

Explanation-the one who receives the Word with joy at first, but when trouble or persecution comes on account of the Word, they fall away. What might this trouble or persecution be? Peer pressure or ridicule or to be shunned or persecuted socially or physically. It might be like Matthew 5: 10 -11, 10: 16 -23, 28, 34 -39.

• v. 22 -“Thorns”- is one who really listens to the word. Two things get in the way. 1. Worries of the ages or the times- cares or anxieties of the age- today. Luke 21: 34, 2 Corinth. 11: 28 , and I Peter 5: 7 gives good background. Example: Luke 12: 13 -21. It is these worries Jesus addressed in his Sermon on the Mount-treasures on earth vs. treasures in heaven. Worries about food and clothing. -Matt. 10: 9 ff 2. Deceitfulness or deception of wealth- the problem of holding on to them and acquiring them. 1 Ti 6: 9 -10, 17; Js 5: 1 -6. Example: Luke 18: 18 ff. -the young rich man. In contrast, look at the account of Zacchaeus-Luke 19: 1 -10. Judas an example vs. the tax collectors-Matthew 9.

Chokes- literally crowds out- squeezes or pushes out your belief because of these worries. It becomes unfruitful. The seeds of the Word do not produce because they are choked out by the thorny bushes of those cares and deceits of wealth. Explanation: Someone who gets derailed in their faith and it producing fruits because of the cares of the world. Probably referring to the fruits of faith, such as the faith leading them to follow Jesus and worship him and be about his work-John 15 -Vine and branches. Matthew 3: 8. v. 23 -understands-same word as v. 19.

Text note- “Here, as in other places, Jesus makes clear that the barometer of one’s faith is not what one says, but rather what one does. In other words, the fruits of faith (good works) are the most accurate indicators of the sincerity of belief. ”-Matthew 7: 15 -20 -Parable of the wise and foolish builder. Matt. 12: 33, Mark 12: 1 -9. , Also, Parable of the Talents-Matthew 25. Contrast in Matthew 21: 28 -32. Also, like the salt of the earth and the light of the world.

The different amounts shows that the Word will produce differently in different people. We aren’t all going to produce in our faith like the apostle Paul or Mother Theresa, etc. , but we all have our callings in life. The important thing is that the Word at least takes root in us and produces in us a faith that endures to the end 10: 22, 24: 13, Rev. 2: 10. Romans 12: 3 -8, I Corinthians 12: 4 -11.

Parable of the Weeds • v. 24 -kingdom of heaven-Gibbs sees this as referring to the present manifestation of the reign of heaven/God in Jesus' ministry. • His reign has already begun in his ministry. • Note in Jesus parables whether Jesus uses a present or future tense for "the kingdom of heaven is like vs. will be like. " When the future is used, as in 25: 1, the primary emphasis lies upon the future manifestation of the reign of God on the Last Day.

Parable of the Weeds v. 24 -good seed-The Greek word for seed is the same as Jesus’ parable of the Sower and the seed. Explained in v. 37 -38. Jesus is the Sower, the field is the world, and the good seed is the sons of the kingdom. It was those who the seed of Christ’s word produced in, which made them sons of the kingdom. The Greek word for good is the same used for the good soil in that parable.

v. 25 -his men-we believe the servants mentioned in v. 27. “While they were sleeping”- at night. It is a sneaky, diabolical crime. His enemy-v. 39 -the devil-the diabolos. Weeds-He sowed Zizania-Called darnel “Likely bearded darnel, which is botanically close to wheat and difficult to distinguish from it when the plants are young. Later, they can be distinguish easier during the harvest”-Text note. v. 25 -among the wheat

v. 26 - “when the plants or blades (from the wheat) sprouted up, and made or produced fruit, then also the Zizania appeared. ” The evidence of the enemies planting didn’t appear until the good seeds began to grow and produce fruit. When Christ’s word is sown and is producing fruit, that is when Satan tries everything to undermine that harvest. Satan working on Judas-John 13: 2, 27. Satan working through the crowd to crucify Jesus, or through persecutors of the church or false teachers-I Peter 5: 8, 2 Thess. 2: 9 ff

v. 27 -literally, “after they came, the slaves (doulos) of the master of the house came and said to him. oivkodespo, thj, ou, o` the master of the house Mt 10: 25; 13: 52; 20: 1; 21: 33; 24: 43; Mk 14: 14; Lk 13: 25; 22: 11. [pg 137] Another way of saying the landowner, who has servants or slaves to help him. Like in Matthew 20: 1, 21: 33. The servants don’t understand where all the weeds came from once they recognize them as such. The landowner knows it was his enemy.

v. 28 - “Are you desiring then after we have gone out, to gather them? ” They are offering to pull up the weeds. v. 29 -Emphatic “no” His chief concern was possibly uprooting some of the wheat, while gathering up the weeds. v. 30 -Permit-imperative, them both to grow until the harvest. He tells them there would be a time for the harvest and the separation of the wheat and the weeds. It says, “in the time of the harvest, I will say to the reapers”-angels-v. 39. Jesus will say on that day when his reapers or angels can begin the harvest of the Last Day. Harvest-the close of the age-The Last Day when Christ returns and the final judgment-v. 39.

• [GING] qerismo, j • qerismo, j, ou/, o` harvest Mt 13: 30, 39; Mk 4: 29; J 4: 35 a. Fig. Mt 9: 37 f; Lk 10: 2; J 4: 35 b; Rv 14: 15. * [pg 89] • Used figuratively of the present harvest of the Word Jesus or his disciples was reaping from the crowds-Matt. 9: 37 -the harvest is ready-present reality-Same in Luke 10: 2, John 4: 35. • But also used in reference to the last day-Rev. 14: 15. , Mark 4: 29, Isaiah 17: 5.

v. 30 -Gather first the weeds and bind them in bundles to be burned up. Fire and being burned up always associated with what will happen to those who find themselves outside of the kingdom on the last day because of their rejection of the Holy Spirit and therefore Christ. • katakai, w burn up, burn down, consume by fire Mt 3: 12; 13: 30, 40; Ac 19: 19; Hb 13: 11; Rv 8: 7; 18: 8; 2 Pt 3: 10 v. l. [pg 102] • Matt 3: 12, 5: 21, 7: 19, 18: 8, 25: 41, Luke 3: 9, 17. Chapt. 16, John 15: 2, 6, Jude 7, 23, Rev. 14: 10, 20: 15, 21: 8, The image of the wheat being gathered in the barn in Matt. 3: 12, Luke 3: 17 -Same reference.

v. 36 -The disciples heard Jesus speak the parable, but they didn’t understand it. Jesus came sowing good seed-the Word of the kingdom 13: 19. Jesus of course is the Son of Man. It is the typical way of referring to himself in the Gospels-Used 81 times in the Gospels, but almost never in the rest of the NT. It is perhaps to connect with Daniel 7: 13, as well as in Ezekiel-A common reference in Ezekiel-like Ezekiel 2. An expression likely borrowed from Aramaic, where it simply means a human being or person. It was perhaps Jesus downplaying his divinity in the way he spoke to his disciples and the crowds because it would cause to much of a reaction if he emphasized his divinity too much. Gibbs talks on this in His commentary 8: 20. Where? In the world-the field

The good seed produces in people making them sons of the kingdom-It is like Matt. 5: 9, 16, 45. Sons share the peace and love of God through doing His good work. 6: 4, 6, 8 -9, 18. The Lord’s Prayer- Jesus had taught his disciples to think of His Father as their Father, too. Therefore, his sons, produced through the Spirit working through the Word, will give and pray and fast as they are fruits the Word produces in them through the Spirit. It is evidence of their relationship with the Father through the Son Jesus.

This language could bring to mind-Romans 8: 1417, Galatians 3: 24 -4: 7, I John 3: 1 -2 Lenski- “the term ‘sons’ always involves a legal right, the right of inheritance. ” The weeds are the sons of the evil one-Used in 13: 19, 6: 13 -The Lord’s Prayer. Contrast in I John 3: 4 -10, 5: 18 -19 -Read text note. Judas an example-John 6: 70 -71, Ananias-Acts 5: 3. I Timothy 4: 1 -5,

v. 39 -the enemy is the devil-the diabolos. The harvest-is the close or the completion of the age. It will come after the Father has determined the time has come for Jesus to be sent to earth to judge the living and the dead. Reapers-angels. They are always associated with Jesus’ return on the last day. They will be the gatherers of all people to Christ on that day. Matthew 24: 31, 16: 27, Mark 8: 38, 13: 27, I Thessalonians 4: 16,

v. 40 -So will it be at the completion or close of the age. Matt 3: 12, 5: 21, 7: 19, 18: 8, 25: 41, Luke 3: 9, 17. Chapt. 16, John 15: 2, 6, Jude 7, 23, Rev. 14: 10, 20: 15, 21: 8 v. 41 - Jesus will send the angels. Gather out of his kingdom-Same image found in 13: 49 -50 All the skandalon-All the temptations or traps to sin-The verb form used in 13: 21, Also in 16: 23, 18: 7.

v. 41 - “all the ones doing the lawlessness. ” Without law. We saw that word in 7: 23. In the context, referring to false prophets and all leading people astray from the truth. Also, 23: 28, 24: 11 -12. Probably meaning a general disregard for God’s Word. Our lawlessness can be forgiven in Christ-Romans 4: 7, Titus 2: 4, Hebrews 10: 17. Also, lawlessness of unbelief-2 Corinthians 6: 14. Also, the antichrist referred to as the lawless one-2 Thessalonians 2: 3, 2: 7. I John 3: 4 says “sin is lawlessness. ”

• v. 42 • ka, minoj, ou, h` oven, furnace Mt 13: 42, 50; Rv 1: 15; 9: 2. * [pg 100] Could be a connection with Malachi 4: 1 -3. Of fire-What we saw earlier-Always associated with the Final Judgment and the future of the unbelievers and lawless ones on that day-Rev. 14: 10, 20: 15, 21: 8“there will be the weeping and the gnashing of teeth. ”Matt. 8: 12, 13: 50, 22: 13, 24: 51, 25: 30, Luke 13: 28. This phrase is only used one other time outside of Matthew. Luke 13: 28. Text note- “gnashing-Grinding one’s teeth because of the spiritual and emotional pain and anger accompanying this torturous ordeal. ”-Acts 7: 54.

v. 43 -Then the righteous ones-Righteous in Christ. Notice His righteousness-6: 33. Christ's righteousness as opposed to our own. Philippians 3: 8 -9, Romans 14: 17 His right standing before His Father as sinless and holy. It becomes our status before God on account of His work through the Spirit in us of faith that connects us to Christ. Romans 1: 17, 3: 21 -26, 5: 19, Galatians 3: 11. It clarifies what it means in 5: 6 to hunger and thirst for righteousness. The righteousness of Christ. Essentially the forgiveness of sins that makes us righteous before God.

v. 43 -Shine like the sun. Text note- “The righteous will reflect light similar to Jesus at His transfiguration. ”Malachi 4: 2, Daniel 12: 1 -3. Revelation 21: 22 -27, John 17: 24, 2 Thessalonians 2: 14, John 14: 1 -6. Moses remember reflected God’s glory by simply being in His presence on the mountain. He who has ears, let him hear-like 13: 9.

Parable of the Mustard Seed v. 31 -Why a mustard seed? It was used in proverbial sayings in rabbinical teachings for its smallness. It is the seed from a mustard plant that grew in those areas. It was not a tree, but a plant.

“A mustard plant could grow to a height of 8 to 12 feet, making it the largest plant in the garden and therefore, tree-like compared to the other plants. ”Morris p. 352 “The mustard plant hardly qualifies as a “tree” and the term may be a deliberate exaggeration designed to evoke the echo of Daniel 4: 12, 21, …though some experts claim that the black mustard (grown in Palestine for oil and as a condiment), normally would grow not more than six feet in height, could sometimes grow to as much as sixteen feet, others limit it to 10 feet, which puts it well above most “vegetables. ” But the point of the parable does not depend on its botanical accuracy; parables often exaggerate for effect. ”-Gibbs p. 698.

v. 32 -Jesus calling it the smallest of all the seeds was probably just Jesus speaking in hyperbole because it is not the smallest of seeds. To the people who lived around that area however, it was perhaps the greatest example of something starting very small and growing very large, which is Jesus’ point. • la, canon, ou, to, garden herb, vegetable Mt 13: 32; Mk 4: 32; Lk 11: 42; Ro 14: 2. * [pg 117]

Becomes a tree-It doesn’t literally become a tree, but tree-like in its height compared to the other plants. Birds come and dwell or inhabit its branches. The Greek word can mean “to nest. ” It is speculated among scholars whether any mustard plants really grew large enough for birds to nest in, but we shouldn’t push the details too much because Jesus’ parables often contain remarkably unrealistic and exaggerated features in order to reveal what the reign of God is like. –Gibbs p. 698. Example can be found in Jesus’ parable of the Unforgiving Servant where he owes 10, 000 talents.

The point of the parable we believe is this: Jesus is illustrating the growth of His kingdom through the proclamation of the good news about Him. We believe the Word that He was planting through His ministry represents the mustard seed or perhaps some interpret it as Jesus himself who was planted by the Father in the world, and how those seeds He plants will grow into a large kingdom one day. It probably was hard to believe in those early days when the disciples saw so many rejecting their message, yet today it is estimated that there are 2. 3 billion or so Christians in the world.

Note the audience-Jesus is speaking to his disciples here. It was perhaps His way of encouraging them in their mission to not get discouraged by the small gains they seemed to be having through their word. The second parable as the same kind of message. “Yeast or a bit of leavened dough causes dough to rise. Leaven often symbolized evil, but here Jesus pictured it as a transforming agent that works quietly and almost unnoticed. ” It is Jesus’ way of saying their word of His kingdom will have its affect, like yeast in dough, and eventually leaven the whole dough of the world.

The surprising part is that Jesus uses leaven positively. But also the size of the dough she hid the leaven in. It would have been three measures of flour or roughly ten gallons of wheat flour. It was probably the most a woman could work at one time. It is Jesus illustrating the breadth of the earth, yet how that little start of the Word of the Kingdom being proclaimed would eventually fill the whole earth. Gibbs- “Give the yeast enough time and it will leaven the whole batch, all ten gallons of it. ” Another way of capturing the meaning of these parables“Both parables speak of that which appears initially to be insignificant and of no consequence but which in time produces an astonishing and dramatic effect. ”-Hagner. Gibbs text note p. 700.

Parable of the Hidden Treasure/Pearl. Matthew 13: 44 -50 v. 44 -46 -Both parables have the same kind of message. Now the traditional understanding of this parable is what is called the “discipleship” reading. According to Gibbs, the almost unanimous interpretative tradition of this parable is teaching “the cost of discipleship” and exhort all Christians to hold Christ and/or His reign or kingdom as the greatest good for which they should be willing to suffer the loss of all other things-p. 712.

Lenski, another commentator, puts it like this… “the four preceding parables show the kingdom is bestowed (sowing seed) and how it operates (growing, permeating). Now Jesus shows how it is acquired…. He sees this parable as about how one becomes an owner of the kingdom. ” He talks about how the practice of hiding treasure in those days was frequent. Read Lenski p. 541 ff.

Treasure-It is the same Greek word found in Matthew 6: 19 -21. Treasures of heaven-those given and received through Christ. Same thought as 6: 33. The kingdom and what Christ gives, his righteousness, is the most important thing. It is the treasure hidden in the ground. The field is the world-Matt. 13: 38. Same Greek word. It would be odd if this changed from that verse. Lenski however interprets the field as the Scriptures-p. 542. There could perhaps be connections with Jesus’ coming as a mystery, like in I Corinthians 1: 7 ff. Perfect participle-has been and continues to be hidden. Jesus had been in the field for a while. His true identity and purpose had been hidden for a while, but has now been made known. Now that He has been made known, what are his hearers to do with it. Treat it like finding a treasure. A treasure so valuable it would be worth selling all you have, just to have it because Christ gives the things that are above, the things that are eternal. 2 Corinthians 4: 16 -5: 5, Colossians 3: 1 -4, John 3: 31 -36.

It is Jesus illustrating that being a part of the kingdom of heaven, the kingdom opened up to us through Christ is more valuable than anything else in the world. The second parable illustrates the same thing, just in a different way, as Jesus says, “Again…” Now Gibbs takes it in a little different way.

He argues a more Christological way of interpreting the parable is to see the field as the world, the treasure as us, and the man as Christ, who gives up the glory of heaven to win you. This would be a more Gospel focused interpretation of this parable, however it wouldn’t seem to fit the context well, in my humble opinion, and Jesus’ previous uses of treasure as the kingdom, not us. With any parable Jesus tells that isn’t explained, it can be open to interpretation. The context is Jesus is sowing the seed of the kingdom. When it comes into your hearing, don’t just dismiss it or treat it like the man who first receives it with joy and then falls away. But as the treasure worth more than all the treasures of the world. We have to keep in mind the audience.

Gibbs takes it more as the valued object in each parable is a symbol for the disciples of Jesus. Read Gibbs p. 721.

The Parable of the Net The kingdom is for all. The word of the Kingdom is like a net that wants to catch as many fish as possible. The fish being us. The Greek word for net is the largest kind of net in those days for fishing. “When it is full”-The Gospel will do its work. Matt. 24: 14. It relates to Matthew 4: 18 -22, Luke 5 -fuller account This is after Chapter 10 when Jesus had sent forth his apostles to preach the message of the kingdom-10: 7. The evil and the good-Lenski p. 548 -49. It really follows from the Parable of the Weeds. At the appointed time, the Final Judgment, there will be the separation like the wheat and weeds.

Parable of the Lost Sheep v. 10 -See (imperative) that you do not despise or think little of or look down upon one of these mikrwn-micro ones, for I am saying to you that their angels in heaven are constantly seeing the face of my Father who is in heaven. This thought follows from 18: 1 -6 where a child is literally put in the midst of the disciples. v. 2 -The child-paidion-A child ranging in age from birth to puberty. The word used for Jesus as 40 days old and used in Matthew 2. The term micron is found in v. 5.

Their angels always seeing the face of the Father in heaven. It is where you get the idea of guardian angels from. Gibbs- “This single clause with ‘their angels’ provides the only direct biblical support for the concept that in some way or in some sense or during some periods of time, God assigns particular angelic creatures for certain human creatures. ”

Gibbs- “Although seven churches in Revelation 1 -3 each have an ‘angel’ and throughout Scripture angels are sent for specific tasks and to minister to certain individuals (Hebrews 1: 4) or to fight for God’s people (2 Kings 6: 17; Daniel 10: 13 -21), there is no other mention in the Bible of the idea that God has designated a particular angel or angels to guard each and every believer (all the ‘little ones’). The closest parallel passage may be the obscure reference to Peter’s ‘angel’ in Acts 12: 15. ” I would argue Psalm 91: 10 -13 is another place.

Gibbs sees the literal “little one” the child as representing all believers in Christ who become like children through the humble faith worked in them in Christ. “Jesus issues a threefold warning and admonition about mistreating or neglecting to care for ‘one of these little ones’ that is, a fellow disciple in his or her condition of utter dependence and neediness. ” His point is that the teachings Jesus are giving are not limited here to just “little ones” as in children, but all who become like child as disciples of Christ.

Notice there is no verse 11. Some of the manuscripts added the verse, “For the Son of Man came to save the lost. ”

• v. 12 -What do you think? One of them has been led astray, caused to wander away, or deceive one of them. will not he leave the 99 upon the mountain and after he has traveled, seek the led astray one. Logic would tell us you wouldn’t. Who would leave the 99 to seek out the one unless the one is that valuable to him.

Some might get hung up on him leaving the 99 defenseless to seek out the one, but this is not the chief focus of the parable. It is on the seeking of the one. Jesus is providing the extreme example of the value of every last sheep or disciple to Him. His original hearers might not have gotten hung up on this detail because according to the Lutheran Study Bible each shepherd in those days typically watched 30 to 40 sheep, so Jesus’ account likely implies the presence of one or two helpers. Even if that were not the case, most commentators believe the safety of the other sheep are not in question because the shepherd saw to it somehow for them to be cared for in his absence.

The image of the Lord as Shepherd and Jesus as Shepherd is frequent in Scripture-Psalm 23: 1, 78: 52, 95: 7, 28: 9, 100: 3, Ezekiel 34: 11 ff. John 10, I Peter 5: 4. v. 13 -And if he might find it, Amen, I am saying to you, that he rejoices over it more than the 99 ones that had not and continued to not go astray (perfect participle). The possibility of it becoming permanently lost or perish makes it all the more valuable in His eyes that He found it. Imagine if you almost lost a child to an illness or to an accident. You might cherish the fact that you still have them with you in ways that would not apply to your other children. You love them all the same, but when you almost lose one, it can lead you to rejoice over them still being with you in a way that just doesn’t apply to your other children. It is similar in message to Luke 15.

v. 14 -not the will or desire One of these micro ones should perish. Perish-stronger word in the Greek used in reference frequently to being destroyed in condemnation or perishing in condemnation, which would be to be sentenced to the Gehenna of fire. John 3: 16, 6: 39, 10: 28. It connects with what is before it-18: 7 -9. Lost to temptation and sin. It is why it also connects with what follows.

Parable of the Unforgiving Servant. Matthew 18: 21 ff • v. 21 -It is a question that follows from the previous section. "Lord, how often will my brother sin against me and I forgive him, up to 7 times. " Goes back to Matthew 18: 15. Lets say you confront your brother about a sin against you, and he is sorry and asks for your forgiveness. Is there a limit to it, Peter is asking.

Word forgive-Read Gibbs p. 930. BDAG lists several possible meanings for this verb: 1. "to dismiss or release someone or something from a place or one's presence. 2. "to release from legal or moral obligation or consequence, cancel, remit, pardon. 3. to move away, with implication of causing a separation, leave, depart from. . . " There was a rabbinic view that one need forgive only three times: "if a man commits a transgression, the first, second, and third time he is forgiven, the fourth time he is not forgiven. " (Yoma p. 86 b)-Morris p. 471. Peter more than doubled this quota. He was perhaps being overly generous, thinking surely this was sufficient, that forgiveness was something to be practiced in moderation, not be something that is a given every time. Jesus corrects him. Perhaps the use of 7, the Biblical number of completeness, was Peter thinking surely you wouldn’t forgive beyond that number.

Parable of the Unforgiving Servant-Matthew 18: 21 ff v. 22 -not seven times, but up to 70 x 7 times. It is Jesus' way of saying forgiveness should be unlimited. You can't put a number on it. The number 7 is God’s number of completeness, of totality. It is unclear in the Greek whether it is 70 plus 7 or 70 times 7. As Gibbs says, "Since Jesus is speaking hyperbolically, the numerical answer is not important. Either translation makes the point that the number is so large that one should not try to count the times, but always continue to forgive. "

v. 23 -On account of this, the kingdom of heaven may be compared or likened to a certain king or ruler, who desired to settle accounts (literally logon-a word) with his doulos, his slaves. The only other time the Greek word for "settle" occurs is in Matt. 25: 19. Referring to the last day of Jesus' return. "to resolve financial obligations. "

v. 24 -10, 000 talents-Read Gibbs on this p. 930. One talent equaled about 17– 20 years worth of labor. Working daily, a man would have to work sixty million days, 164, 384 years, or roughly 2, 529 lifetimes to pay the debt! Compared with the one hundred denarii (v 28)—roughly one hundred days’ wages, or three to four months’ salary—we clearly see the contrast. • Lenski goes into this well-p. 712 Sins are often considered debts in Scripture (6: 12)-Lenski p. 712.

• v. 25 -And while he was not having (the ablitity or the means) to pay back, the Lord ordered him to be sold and his wife and children and all the things he was having and to be paid back. • With parables you have to be careful not to try to read too much into every detail or over analyze every detail to apply meaning to it. • Basically, Jesus was giving an example of what would have been the typical practice for a king to do in those days to get what was owed him back.

Lenski-"While Jewish debtors were also often sold into bondage (Lev. 25: 39, 47, Exodus 22: 3, II Kings 4: 1, Neh. 5: 5, Isaiah 50: 1, Amos 2: 6, 8: 6), the imagery of our parable seems to be drawn from the courts of the great eastern kings with their vast wealth and their grand dependencies. . . The fact that the members of the debtors family were also to be sold into bondage need not surprise us, for they were considered the man's property, and this was the case even according to Roman law. "p. 713. Morris says, "The man had run up a huge debt; he must pay a huge penalty. Imprisonment for debt was apparently well known in the Greco-Roman world. It prevented the defaulter making his escape, and of course, it encouraged his relatives and friends to raise the money to set him free. But in this story, the amount is so huge that raising it in order to free him does not come into consideration. His being sold is no more than punishment. "p. 474. Jesus perhaps is referring to a practice in those days called tax farming, in which case the man had bid a large sum for taxing rights and had not been able to produce the money. "if the man was to be sold, it was natural that his wife and children be sold as well. "-Morris p. 474.

v. 26 -the servant fell down then continually worshipping (proskeneo-imperfect) to him, saying, "Be patient or longsuffering upon me, and all I will repay to you. " The servant fell down on his knees as a position of desperation and contrition continually prostrating or worshipping the king. The imperfect tense shows he just continually pleaded for the king's patience and mercy, saying he would pay back what he owed, even though this was an impossibility. be patient-Same word as found in I Corinthians 13: 4, And all I will pay back-He promises to pay back everything.

v. 27 -And the Lord of that servant, after he had compassion, loosed away or released him and the debt, he forgave to him. [GING] splagcni, zomai have pity, feel sympathy Mt 14: 14; 18: 27; Mk 1: 41; 6: 34; 8: 2; Lk 7: 13; 15: 20. [pg 184] The noun form can mean your inward parts, such as your bowls or heart, as the seat of emotions. It is to be moved with compassion from your gut or inmost being. It was like Jesus begin moved with compassion upon the crowds-Matt. 9: 36, 14: 14, 20: 34, and in the parable of the prodigal son-Luke 15: 20.

v. 28 -But after the slave went out, that one found one of his fellow slaves, who owed him 100 denarii, and after he grasped him, he continually choked (imperfect) him, saying, Pay back (imperative) what you are owing. " 100 denarii-over 3 months wages. Interesting parallel in the Greek. The first servant fell down before the king and continually worshipped. Now he grasps and continually chokes.

v. 29 -After he had fallen toward his feet, his fellow servant then continually beseeched or urged or called out to him (imperfect), saying, "have patience upon me (imperfect), and I will pay you. " Interesting parallels, but also differences between the two actions of the servants. 1. Both fell down it says. 2. Both use the imperative to be patient or long-suffering. 1. However, the first servant worshipped him, the second servant just urged him, cried out to him. The first servant’s pleas were to the point of worshipping this king, while the second servant would not stoop to that level to get mercy. 2. The first servant said he would pay back everything-over promising. The second servant simply said he would pay him back, leaving out the everything.

v. 30 -But he was not willing, but (alla), after he departed, he had him thrown into prison, until he might pay back the debt. Here this man's life and his family had been spared, but he was unwilling to do it for his fellow servant.

• v. 31 -But after his fellow servants saw the thing that has happened, they were exceedingly or greatly grieved or pained or insulted or offended, and after they went out, they reported to the Lord himself, all that had happened. • [GING] lupe, w • lupe, w grieve, pain— 1. act. vex, irritate, offend, insult 2 Cor 2: 2, 5; 7: 8; Eph 4: 30. — 2. pass. become sad, sorrowful, distressed Mt 14: 9; 18: 31; J 16: 20; 21: 17; 2 Cor 2: 4; 1 Pt 1: 6. Be sad, be distressed, grieve Mk 10: 22; 14: 19; Ro 14: 15; 2 Cor 6: 10; 1 Th 4: 13. [pg 120] Lenski sees these fellow servants as Jesus speaking about members of his church. It would point to the fact that the one who would not forgive is an exception among Christians, the others see the great wrong of such action-p. 720.

v. 32 -Then, after calling him to him, his Lord, began saying to him, "You wicked or evil servant, all that debt I forgave you (released you from), since you were urging me. " v. 33 -was it not continually necessary (dei-imperfect tense) also to have mercy on your fellow servant, as also I had mercy on you. “ v. 34 -And his Lord was angry (root for the verb to be wrathful angry), he handed him over to the jailers or torturers, until which he paid back all the things owed to him. " God is incensed by this man’s unforgiveness. He had been forgiven, but when he refused to forgive, he received a worse punishment. hell is often described as a prison-Revelation 20: 1 -3, Jude 1: 6, 2 Peter 2: 4, I Peter 3: 19, Luke 16: 22 -24, Talk about paying back the last cent-Matthew 5: 25 -26. Of course, this man could not do this.

v. 35 -Thus or Therefore, also my Father in heaven, will do to you, if you do not forgive each brother of his from your heart, his trespasses. Lenski says, “the parable is intended as a mighty warning; Peter is never to refuse a brother forgiveness. ” This context is talking about fellow brothers, Christians specifically. 6: 15 extends it to everyone generally. From the heart-God sees and knows the heart. The seat of emotion and moral action. Other places we see this-Colossians 3: 13, Ephesians 4: 32. Luke 6: 37, James 5: 9.

Summary: 1. The king or ruler then represents God the Father. 2. We are to see ourselves as the servant who owes a huge debt to him for our sins. 3. We then are to heed the warning of this parable to not be like that servant after his debt is forgiven. We are called to forgive our brothers who sin against us, just as God in Christ forgave us.

Conclusion: God the Father calls us to forgive those who have sinned against us because it is showing the forgiveness and compassion He showed us in Christ. The second servant should have considered the forgiveness he had just received as his framework or motivation to forgive the debt owed him. Read Gibbs p. 938 (last paragraph) to 939. Gibbs- “Forgiveness between disciples of Jesus is not an adiaphoron or an optional way of living. Because Jesus’ disciples themselves stand only and ever in the framework and the flow of His forgiveness, they are called to forgive one another-unconditionally and always. To steadfastly refuse to forgive is unjust and wicked. A life filled with such refusal is a life where faith in Jesus-if it exists-will die. Such a life will lead to damnation when God himself condemns such wickedness on the Last Day. ” -p. 941.

Gibbs makes some points from this parable. 1. When teaching on forgiveness, first emphasize that God takes the initiative in Christ Jesus. …God’s forgiveness is always first and foundational. It is never earned or elicited or merited or-in any way or to any extent-the result of anything in us or done by us. 2. It is important to distinguish between the decision to forgive another and the internal emotion that a Christian may or may not experience in relation to another. In your mind, you live with that pain and it is a part of you. You can be pained by that wrong done to you, but it is how you choose to remember it and therefore treat the other as a result. Christ never calls us to do something that He won’t give us the power to do. You may never forget and the pain may linger beyond the forgiveness you choose to show, but Christ can work peace and healing through forgiveness shown. Read Gibbs middle of p. 939 -940.