Author: iolaHC

I am an Artwork in progress

The Parable of the Marriage Feast

~ iolaHC ~ 1 Comment

And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Mat 22:1-14 KJV

This parable is not to be confused with the parable of the great supper in Luke 14:16-24. Neither of these stories is an illustration of the Marriage Supper of the Lamb of Revelation 19:1-10. These passages are illustrations of the kingdom of Heaven in this age. The certain king making a marriage (marriage feast) for his son illustrates God, who has made possible the blessings of the kingdom and the Gospel to all. Jn. 3:16; Rom. 8:32; 1 Cor. 2:9  The Jews were the first ones invited, but they would not come. Mt. 10:5-7; 15:21-28; Jn. 1:11-13 The occasion for this parable was the rejection of Christ by the Jews. Mt. 21:42-46  The servants sent out were Christ, the apostles, the seventy, and the early ministers of the Church. All went first to Israel, but met with no response, as far as the nation was concerned. They were persecuted and killed until the city was destroyed and Israel was scattered. Mt. 24:2; Lk. 21:20-24; Acts 2:22-24; 7:54-60; 8:1-8; 13:44-49; Rom. 11

“All things are ready” 22:4 illustrates the time for the Jews to accept their Messiah and the time for the fulfillment of the promise made to their fathers concerning the kingdom.  “But they made light of it” 22:5; Acts 13:45-49; 18:6; Mt. 23:37-39 The rejection of Jesus by Israel freed God from all responsibility to them in fulfilling His covenants with them, so His program became a worldwide one for all men. Jn. 3:16; Rom. 1:16; 2Cor. 12:13

At the rejection of the Jews by God, because they would not accept the invitation to partake of the blessings, God began to invite all kinds of people, as in the parables in Matthew 13.  The man without the wedding garment illustrates the ones in the kingdom of Heaven in this age, or during their lifetime, who fail to prepare for eternity, or for their place in the literal kingdom of Heaven, when it is set up at the return of Christ. Mt. 18:1-4; Jn. 3:3-8; Rev. 19:7-8 This life is the only time men have to put on that righteousness of the saints in order to get into the real, literal kingdom.  This negligent man was commanded to be put in the same furnace of fire in which the tares, bad fish, and all the wicked were commanded to be put at the end of this age. Mt. 13:37-43, 49-50; 24:51; 25:31-46; Rev. 20:11-15

The central truth which the story illustrates is stated in verse 14.  It is the same truth the parable of the laborers in the vineyard illustrates. “For many are called, but few are chosen,” or “whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted”. Lk. 14:11; 18:14  The difference in the two parables is that the one story illustrates the importance of humility in service, while this one illustrates the importance of preparation in this life to be chosen of God and accepted when we shall see Him. All are called to salvation, Mt. 11:28; Jn. 3:16; Rev. 22:17 but few will finally be saved. Mt. 7:13-14; Lk. 13:23-30

Jesus was teaching these Jews who desired His life and who rejected Him as their Messiah that they were not worthy of the blessings that He had in store for them, that the Gentiles and individual Jews who accepted the invitation would be blessed with the things that the Jewish nation rejected, and that there must be a preparation made before they would be admitted into the presence of God. The necessary preparation was to put on the wedding garment or change their raiment. It was the custom in the East for royal guests to put on garments provided, else they would be excluded from the feasts. A rejection of the garment provided was taken as an insult and a total disregard for the one who provided the garment. It was an avowal that the guest denied the authority and despised the power of the one providing the raiment. This was exactly true of the Jews who refused the teaching of Christ, which was able to make them wise unto salvation.

I will answer the call by choosing God’s salvation through Jesus Christ; I will not deny the authority or despise the power that is provided, so that I can be prepared and be admitted into the presence of God.

The Parable of the Householder

~ iolaHC ~ 1 Comment

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:  And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.  And the husbandmen took his servants, and beat one, and killed another, and stoned another.  Again, he sent other servants more than the first: and they did unto them likewise.  But last of all he sent unto them his son, saying, They will reverence my son.  But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.  And they caught him, and cast him out of the vineyard, and slew him.  When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?  They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.  Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?  Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.nAnd when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Mat 21:33-46 KJV

The householder illustrates God the Father, who sent His Son into the world to redeem mankind. Mt. 21:37; Jn. 3:16; 15:1  The vineyard illustrates the kingdom of Heaven part of the kingdom of God, which was intrusted to the Jews, planted by God with the rich and fruitful vines of the knowledge of God, His commandments, the institutions of religion, and His revealed Word. Mt. 21:43; Mk. 12:1-9; Lk. 20:9-19; Rom. 3:1-2; 9:1-5 The hedge illustrates God’s watchful care and provision for the protection of the kingdom, so that it would be free from the intrusion of wild beasts which would spoil the vines and destroy the fruit. The winepress illustrates all the institutions and means of blessing for the human race. Winepresses were hewn out of solid rock. They usually consisted of two or three vats, each a little higher than the other, with troughs from one to the other. The grapes were put in the top vat, which was always the biggest, and two or more persons with naked feet and legs would jump up and down, crushing the grapes. The juice flowed into the next vat and from it would be drawn off into the next, or into vessels, leaving the dregs in the vats. The tower illustrates the place of dwelling where the workers of the vineyard could find rest and recreation and a place to store the fruit. These towers in literal vineyards were sometimes forty to fifty feet high, affording a place for the watchman to see the vineyard and protect it.

The husbandmen illustrate Israel who had charge of the vineyard to render unto the householder the fruit in due season. Mt. 21:45-46 There were two kinds of leases that could be had in the East. The tenant paid a money rent to the proprietor, or else he agreed to give the owner a definite amount of the produce, whether the harvest had been good or bad. Such leases were given by the year or for life; sometimes the lease was even hereditary, passing from father to son. The latter kind of lease is no doubt referred to in this parable.

The householder going away illustrates the long period that God permitted the nation to be ruled under the guidance of kings and prophets through the law. Acts 13:17-43  The time of the fruit illustrates the seasons that God expected results from the Jews in extending the kingdom among other nations and doing those things required to bring the knowledge of God to others.

The servants illustrate the Old Testament prophets, priests, and teachers whom God sent to get the Jews to render to Him the fruit of the kingdom. Mt. 23:37-39; Heb. 11:32-40  The son of the householder illustrates the Son of God, who was sent to the lost sheep of Israel. Mt. 10:6; 23:37-39; Jn. 1:11; 3:16; Acts 2:22-36  The maltreatment of the servants and the son illustrates the bitter hatreds and backslidings of Israel against God from the time in Egypt to the crucifixion of Christ. This is plainly recorded in 1 Ki. 18:13; 22:24-27; 2 Ki. 6:31; 21:16; 2 Chron. 24:19-22; 36:16; Jer. 37:1–38:28; Mt. 23:37-39; Acts 7:52; Heb. 11:36; Lk. 4:29; Jn. 8:37, 59; 10:31-39; 19:14-30.

The scheme of the husbandmen to seize the inheritance illustrates the reason for their rejection of the Messiah. They sinned against light. If Jesus was the Messiah and if He was introducing the kingdom of God, the whole spirit of which was different from theirs, then they would lose their places as rulers, as teachers, as men of influence, as well as their authority over the people and their chief business. They were so connected with a system and with wrong ideas, principles, and customs, which must pass away with the reign of the Messiah, that if Christ prevailed they must fall. They imagined that if they could destroy Christ, they could continue in their possession of the inheritance. They killed that they might possess, but killing was the shortest road to entire loss. Every possible method of leading them to right conduct had been exhausted; so judgment must fall. They pronounced their own judgment. Mt. 21:40-41 The destruction of the husbandmen refers to the cutting off of Israel and the destruction of their city and nation. Mt. 23:37-39; 24:2; Lk. 21:20-24; Acts 13:44-49; 18:6; Rom. 11:1-33

The central truths illustrated are stated in Mat. 21:42-44. The Jews at last saw the application of the parable and immediately went out unconsciously to fulfill it. There are three main truths illustrated by this story:

  • The stone which the builders rejected, the same is become the head of the corner. 21:42; Ps. 118:22-23; Acts 4:11; 1 Pet. 2:7 The cornerstone on which the superstructure rested was the most important stone in the building. The primary meaning in the Psalm about the rejected stone was taken from the great cornerstone that the builders of Solomon’s Temple left out because they did not understand the head architect’s plans. Afterward this stone was found to be that on which the completeness of the structure depended – on which the two walls met and were bonded together. The Messiah of these Jews was compared to this stone. Christ warned them not to make the same mistake that the builders of the Temple had made.
  • The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof. 21:43 This refers to the cutting off of Israel from being the ministers and people of God to carry out God’s purpose of evangelizing the world. Acts 13:44-52; 18:6; Rom. 11:1-33 The Gentiles have been the propagators of the Gospel throughout this Age of Grace.
  •  Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder  Mt. 21:44 This saying means that the individual who humbles himself and falls on the stone for mercy shall receive mercy and shall become broken in heart and spirit, Isa. 57:15; 66:1-2; Ps. 34:18; Mt. 5:3-7 but if he hardens himself against God, he shall receive judgment without mercy. The stone in this verse is the same as in verse 42. It refers to Christ, who is pictured as a stone in Scripture, in a threefold way:
  1. To Israel – He is pictured as a stumbling stone and a rock of offence, because He came as a lowly servant instead of a great world-monarch 8:14; Rom. 9:32-33; 1 Cor. 1:23; 1 Pet. 2:8
  2. To the Church – He is pictured as a foundation stone and the head of the corner 1 Cor. 3:11; 2:20-22; 1 Pet. 2:4-5
  3. To the nations – He is pictured as a smiting stone of destruction 2:34, 44-45; Lk. 21:24; Rev. 16:14; 19:11-21

Israel stumbled over Christ; the Church is built upon Christ; and the nations will be broken by Christ.

 

The Parable of the Laborers

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For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and said unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He said unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.  So when even was come, the lord of the vineyard said unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee.  Mat 20:1-14 KJV

The occasion of this parable is given in Matthew 19:27-30. It was given to answer Peter’s question. “We have forsaken all and followed thee; what shall we have therefore?” Mt. 19:27

Peter wanted to know how much and what kind of wages anyone would get if he worked for God as the disciples were doing. Jesus then gave this story of a particular householder hiring laborers to work in his vineyard. He went out at dawn to hire laborers. The custom was for laborers to collect at certain places ready for work in the surrounding fields if hired. All hours of the day they would stand around such places, waiting to be hired.

In this particular story the householder hired all the first lot for one penny a day, which was the Roman silver denarius that was the basis of the common transactions of the day. It was a good price for a day’s work and more than the daily pay of a Roman soldier. Later he went out at the third hour (9:00 AM), the sixth, the ninth, and the eleventh hours (12:00, 3:00, and 5:00 PM) and finding others idle, agreed to give them what was right. This particular man was good-hearted and gave all a penny, regardless of how long they had worked. The first ones complained because they had worked longer. The goodman of the house frankly told them that he had done no wrong, but had done as he had agreed.

Jesus rebuked Peter for having the wrong motive in service and taught him by this story that God was just and good and would fully reward all service of those who retain the right spirit of humility and have the true motive of service. God wants willing service from all, without thought of wages or rewards. Rom. 14:10-12; 1 Cor. 3:11-15; 9:16-27; 2 Cor. 5:10-12

The central truth illustrated by the parable is found in Mat. 19:30 and is repeated again at the end of the parable. Mt. 20:16

But many that are first shall be last; and the last shall be first.

It illustrates the necessity of self-humbling and of being content with rewards to come. Mt. 19:29-30; 20:16  It is a change of place between the first and the last, yet not a universal change. The first ones were first in magnitude and extent of their work, but became last because of the spirit in which it was performed. Spirit and motive only, not calling and nationality, have to do with this change. It is not as is commonly taught that the first (the Jews) shall be last and that the last (the Gentiles) shall be first, but “everyone that exalt himself shall be abased; and he that humble himself shall be exalted”. Mt. 18:3-4; 23:12; Lk. 14:11; 18:14

Many are called to God’s work, but few retain that temper of spirit, that humility and entire submission to God, which will, in the end, cause them to be rewarded. Often those who are first in time, opportunity, education, and length of preparation, are last in usefulness and success. Time is not the only element in service. The short life and work of Jesus is an outstanding example of this truth. These sayings apply to individual Jews and Gentiles, but never as a whole to either class.

I choose to humble myself and to have no wrong motives in service; God shall be glorified in all that I do!

The Parable of the Unmerciful Servant

~ iolaHC ~ 1 Comment

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.  And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.  Mat. 18:23-34 KJV

This parable deals with the conduct of the members of the kingdom of Heaven in relation to one another. The purpose of the parable is to answer Peter’s question of verse 21, “How oft shall my brother sin against me, and I forgive him? till seven times?” Jesus answered, “I say not unto thee, Until seven times: but, Until seventy times seven.” Then He gave the illustration of the king and his servant to teach Peter that all members of the kingdom of Heaven must be merciful and forgiving or they would not be forgiven. “Seventy times seven” is 490 times a day, twenty times an hour or once every three minutes that we must forgive those who sin against us and ask our forgiveness. If the disciples said, “Lord, increase our faith,” when Christ told them that they would have to forgive their brother seven times a day, Lk. 17:3-5 what might they have said on this occasion when He told them they must forgive 490 times a day?

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. Mat. 18:35 KJV

The story illustrates what God would do if a child of His would not from his heart forgive his brother. This verse is the sole truth being illustrated by the example of this particular king and his servant. Just as this king did not have mercy on his servant whom he had forgiven a debt of 10,000 talents ($19.2 million in silver – $290.85 million in gold), after the same servant would not forgive his fellow servant a debt of one hundred pence (about $17.00), so God will not have mercy on those in the kingdom of Heaven who will not forgive men from their hearts.

The application of this illustration is as follows:

  1. God cancels all the debt for penitent sinners as this king did for his servant Mt. 18:23-27,35; Mt. 12:31-32; 1Jn. 1:9
  2. God demands fair treatment between Christians Mt. 18:26-30,35; 5:38-48; 7:12; Rom. 12:9-21; 1Cor. 13
  3. God will not forgive unless man forgives his brother Mt. 18:35; 6:14-15; Mk. 11:25-26; Eph. 4:32
  4. All issues of sin and righteousness come “from the heart”. Mt. 15:18-19; Mk. 7:21-23; Acts 8:37; Rom. 10:6-10; 2Tim. 2:22; Heb. 4:12

I choose to forgive those who have wronged me so that I can always receive my Father’s forgiveness and be in right standing with God.

For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.  Mat. 6:14-15 KJV

The Parable of the Scribe

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Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. Mat. 13:52 KJV

Christ, the householder, authorizes His disciples to be scribes and in this parable, the scribe is the individual follower of Christ, who is sufficiently instructed in the things of the kingdom of Heaven to have a treasure of knowledge of things both new and old. He is “like” an householder which has treasures both new and old to bring out for the benefit of those in need. This illustrates the mixture of old and new truths in the members of the kingdom of Heaven, which enables them to be ready for all emergencies in instructing others in the things of the kingdom of Heaven. Both old and new truths are good. Both are necessary and helpful if the disciple is to be a workman unto God, needing not to be ashamed, rightly dividing the Word of Truth in the realm of profession. Ministers must thoroughly understand truth and be able to disperse it abroad. “Things new and old” is a Jewish idiom of great plenty.

The Parable of the Net

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Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:  Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. Mat. 13:47-48 KJV

The net illustrates the kingdom of Heaven or realm of profession gathering both good and bad from the sea of humanity. The good and bad remain in the net until the end of the age, when they are separated. This parable shows that not all in the kingdom of Heaven will be converted, much less the whole world, as taught by many.

So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. Mat. 13:49-50 KJV

The separation of the evil ones from the good ones takes place at the end of the age, as in the parable of the tares and the wheat. Mt. 13:30, 40, 43, 49-50 The destiny of both classes in both parables is the same.

The parable of the tares and wheat teaches a mixture of good and bad, as well as the purpose and origin of the bad, while this parable teaches that this mixture will continue until the end and that the enemy who caused the bad would be defeated and that the bad will be cast away. The main truth illustrated by this parable is the universal aspect of the sphere of profession. Wherever the net is cast it gathers both classes of people regardless of who they are or what they may be in life and conduct.

The Parable of the Pearl of Great Value

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Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:  Who, when he had found one pearl of great price, went and sold all that he had, and bought it. Mat 13:45-46 KJV

The kingdom of Heaven, is “like” a pearl, thus the “realm of profession,” which should always be understood in connection with things on Earth. The mystery of the kingdom of Heaven here is that of the true Church. The parable of the treasure exemplifies Israel in relation to the kingdom of Heaven. In that parable Israel is pictured with an earthly calling and hid in the world so that it had to be bought in order to get the treasure, but in this parable the pearl is bought without buying the world, for the calling of the Church is heavenly. The sons of God (the wheat) are the true children of the kingdom and make the present Church, but the sons of the devil (the tares), who profess to be children of the kingdom, are also in the “sphere of profession,” endeavoring to counteract God’s purpose in the kingdom. This parable emphasizes the fact that the Church is not the kingdom of Heaven. It is only a part of the kingdom of Heaven.

The man illustrates Christ, as in all the preceding parables. Mt. 13:3, 24, 37, 44 and the pearl illustrates the true Church that Christ gave all for in order to buy it and redeem it to Himself. Eph. 5:25-31  The great price illustrates the treasure of Heaven that God had to give in order to get the human race redeemed from the devil. Jn. 3:16; 6:51; 10:11, 18; 19:30; 1 Cor. 6:20; 1 Pet. 2:24; Rev. 5:6, 9; 12:11  Pearls are sometimes formed by the introduction of a foreign body, possibly a grain of sand, into the muscular structure of an oyster, which secretes a substance about the sand, layer after layer, until a beautiful pearl is formed. This is a wonderful picture of the gradual formation of the body of Christ. 1 Cor. 10:17; 12:12-28; Eph. 2:14-22; 4:11-16; 5:25-31

For we being many are one bread, and one body: for we are all partakers of that one bread.  1Cor. 10:17 KJV

The Parable of the Hidden Treasure

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Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man has found, he hide, and for joy thereof go and sell all that he had, and buy that field. Mat. 13:44 KJV

The treasure illustrates Israel in the kingdom of Heaven, partaking in the kingdom or realm of profession in this age. She, Israel, is like a treasure Ps. 135:4; Ex. 19:5; Mal. 3:17 hidden or lying in the world in the sense that Israel’s testimony as witnesses for God is veiled, Rom. 9:1–11:29  lying dormant and failing to fulfill her calling. The field is the world as in all preceding parables. Mt. 13:38 The treasure was not in the world when the devil took possession of it. When Christ came to seek the treasure it was hidden in the world. The man is Christ Mt. 13:34,37 seeking the treasure. Jn. 1:11-12; Mt. 23:37-39 and joyfully gives His all to buy the field Jn. 11:51; Rom. 8:17-25; 1 Pet. 1:18-19; 2 Pet. 2:1 to get the treasure and all else in the field. Php. 2:5-8; 2Cor. 8:9; Tit. 2:14; Heb. 12:1-2 The treasure, though found, Mt. 10:6; 15:24; 23:37-39; Acts 13:46 remains hidden in the world until Christ comes to take possession of it at His second coming. Rom. 11:25-29; Lk. 21:24; Lk. 1:32-33; Isa. 9:6-7 Then the treasure, as well as the field, will be His. Eph. 1:14; Rom. 11:25-28; Lk. 21:24; Rev. 19-20; Rom. 8:17-25 His joy in giving all for the field is experienced in view of the glorious restoration of all things and the treasure, Israel, exalted and made a blessing to all nations as originally planned. Heb. 12:2; Rom. 11; Lk. 1:32-35; Isa. 9:6-7

The Parable of the Leaven

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Another parable spoke He unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Mat. 13:33 KJV

The kingdom of Heaven here is “like” leaven (sour dough) that is always used in a bad sense in Scripture, as meal is in a good sense. Therefore, the common interpretation of leaven converting the world is the exact opposite of the true interpretation of the leaven corrupting the meal. Note the use of leaven in Scripture:

In the Old Testament leaven is used to portray the evil nature of the sinner: Exodus 12:8, 15-20; 34:25; Levitikus 2:11; 6:17; 10:12 These last three passages refer to leaven being forbidden in certain sacrifices. Only in one sacrifice was it used in Levitikus 7:12-13 and here it signifies that though the believer has made peace with God through the work of another (Christ), there are still human traits and selfishness in him which must be continually purged by growth in grace.

In the New Testament leaven is used in four ways: first, the leaven of the Pharisees which was external religion, legalism, and hypocrisy; Mt. 23:14-28; Lk. 12:1 second, the leaven of the Sadducees, which was skepticism as to the supernatural and the teachings of the Scriptures on resurrection, angels, and spirits; Mt. 22:23-39; Acts 23:8 third, the leaven of the Harridans, which was materialism, a mixture of religion and worldliness, a political religion; Mk. 8:15 fourth, the leaven of both Pharisees and Sadducees as to their evil doctrines and practices. Mt. 16:11-12; 23:14, 16, 23-28

This illustrates how the kingdom of heaven teachings and the program of God in this age would become corrupted by false doctrines and unscriptural programs until the whole is corrupted. Lk. 18:8; 1Tim. 4:1-8; 2Tim. 3:5; 4:3-4; 2Pet. 3:3-4  A woman is a common symbol of evil in the moral or religious sphere and when used figuratively in an evil sense ‘she’ represents wickedness, fallacy, uncleanness, and unfaithfulness, Lam. 1:17 harlotry, Ezek. 16:15,22,26,28-59; 23:1-49; 36:17; Hos. 1:2; 2:2-17; 3:1; Rev. 17 wickedness, Zech. 5:5-11; Rev. 17:5 and false religion. Rev. 17 Thus, in a bad ethical sense a woman always symbolizes something wrong or out of place religiously.  Zech. 5:7-8; Rev. 2:20; 17:1-18  When used in a good sense women represent Israel, cp Gen. 37:9-10 with Rev. 12; Ezek. 16 the two covenants, Gal. 4:21-31 and righteousness and purity. 2Cor. 11:2; Rev. 19:7-8 A meal symbolizes the Word of God. Mt. 4:4; Jn. 6:47-63 and the three hidden measures of the meal illustrates all false teachings, religious programs, and professed Christian lives that seek to hide behind the Word of God (Christ as the Bread of Life and the Word of God Mt. 4:4; Jn. 6:47-63; Jn. 1:1).

The parable illustrates how the kingdom of Heaven would become like leaven, which a woman uses to corrupt Christ and His teachings. Both Christ and the Word of God are being corrupted today by the false church and its teachings. These teachers dominate the realm of profession and use it to deceive people by exalting their own words above the Word of God and their own leaders above Christ; by making the people feel that their church is infallible and that obedience to it and its dogmas is better than obedience to civil governments and by many comparable doctrines contrary to the Bible, thus corrupting the truth through the realm of profession.

Your glorying is not good. Know ye not that a little leaven leaven the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1Cor. 5:6-8 KJV

The Parable of the Mustard Seed

~ iolaHC ~ 1 Comment

Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and become a tree, so that the birds of the air come and lodge in the branches thereof.  Mat. 13:31-32 KJV

The kingdom of Heaven is compared to a mustard seed, that has a small beginning and grows rapidly to an abnormal size so that it becomes a tree sheltering things that it was not intended to shelter. The mustard seed is mentioned in Mt. 13:31; 17:20; Mk. 4:31; Lk. 13:19; 17:6. In all these passages the minuteness of the seed is referred to, while in the first three the large size of the herb growing from it is mentioned. Several varieties of mustard have notably small seeds and under favorable conditions grow in a few months into tall herbs – ten to twelve feet high. The rapid growth is always a striking fact. Among the rabbis a grain of mustard was a common expression for anything minute, a meaning which explains our Lord’s phrase, “faith as a grain of mustard seed”. Mt. 17:20; Lk. 17:6

The “birds” are the same that devoured the seeds by the wayside in the parable of the sower. They are demon powers headed by the devil. This parable illustrates rapid and abnormal growth of the kingdom of Heaven from an insignificant beginning to a great place in the Earth, from being poor, little known, and separate from the world to being a great worldly institution, and the habitation of wicked men and demon powers. Mt. 13:4, 19, 32; Rev. 17:1-18; 18:2 This parable emphasizes the truth of the parable of the tares and wheat – that God’s purpose was to have only wheat in the field and that the kingdom of Heaven should be made up of only good people, but an enemy sowed tares and changed the true aspect of the kingdom to an abnormal condition of a mixture of good and bad.