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Posts tagged ‘Realm of profession’

Matthew 13:44 – The Nazarene’s Commentary: Parable of the Treasure

Matthew 13:44 – Parable of the Treasure

MT13:44 “The Realm of Heaven may be compared to[1] a treasure hidden in a field.[2] When a person found that hidden treasure out of sheer joy he went and sold everything he possessed[3] and bought the field.[4]

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[1] May be compared to: Something about the Church of Christ is so precious it is worth selling every thing to obtain.

[2] Field: We are back to a field again. This is the third time.

[3] Sold everything he possessed: This is a command Jesus gave to some persons, including his personal apostles (Matthew 19:21; Mark 10:21; Luke 12:32, 33; 18:22). The early Christians actually did this (Acts 4:34, 36). Paul also made such sacrifices (Philippians 3:7).

[4] Bought the field: The lesson may be: sometimes it is worth getting rid of everything to obtain something far more wonderful. The treasure is likely the opportunity of membership in the Christian Church, the realm of profession under the rule of the Lord Jesus Christ. There is a Proverb which says: “Buy truth itself and do not sell it-wisdom and discipline and understanding.” (Proverbs 23:23 NWT) To attain these Christine privileges and their promises it is worth loosing everything to obtain it. Jesus taught: “The one who sacrifices his being for me will gain it.”

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Preceding

Matthew 6:1-34 – The Nazarene’s Commentary on Leviticus 19:18 Continued 4 Treasures’ and neighbour love

Matthew 12:33-37 – The Nazarene’s Commentary: Judgment Day

Matthew 13 – Parables on Kingdom mysteries

Matthew 13:1-9 – The Nazarene’s Commentary: Parable: the Soil and the Seed

Matthew 13:10-15 – The Nazarene’s Commentary: Why Speak in Parables?

Matthew 13:16-17 – The Nazarene’s Commentary: Happy Eyes and Ears

Matthew 13:18-23 – The Nazarene’s Commentary: Parable of the Seed and Soil

Matthew 13:24-30 – The Nazarene’s Commentary: Parable of the Field and the Harvest

Matthew 13:31-32 – The Nazarene’s Commentary: Parable of the Mustard Seed

Matthew 13:33 – The Nazarene’s Commentary: Parable of the Fermented Whole

Matthew 13:34-35 – The Nazarene’s Commentary: Manner of Teaching Foretold

Matthew 13:36-43 – The Nazarene’s Commentary: Parable of the Zizania in the Field Explained

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Additional reading

  1. A good idea to halt all activity for one hour some day
  2. Not everyone in the churches of Christ are “ungodly”
  3. Called Christian
  4. The Realm of profession in Christianity
  5. Partakers and sons of the Realm
  6. To sacrifice our being for Christ
  7. Today’s thought “Blessed people …” (July 27)
  8. A heart in the right place and brightly burning faith
  9. Guard well within yourself that treasure, kindness
  10. A treasure which can give me everything I need
  11. Hidden Treasures

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Related
  1. Kingdom Treasure
  2. Farmer Jesus and Kingdom Seeds [Mt 13:10-13, 31-33, 44-46, Rom 8:39]
  3. The Prophetic Parables of Matthew 13 (p3)
  4. The Prophetic Parables of Matthew 13 (p4)
  5. Bible Study Notes on Matthew 13:24-58 – 20180112
  6. Good seed
  7. Growing in Faith
  8. Ekklesia
  9. Being Afraid of a Somewhat-Changing Church
  10. Can We Still Celebrate Us?
  11. Spiritual Fatherhood, Part 1. The Real Church of Christ Understands It!

Matthew 13:36-43 – The Nazarene’s Commentary: Parable of the Zizania in the Field Explained

Matthew 13:36-43 – Parable of the Zizania in the Field Explained

MT13:36 Then Jesus released the crowds[1] and came into the house. His disciples approached him, saying, “Explain to us the parable of the zizania of the field.”[2] MT13:37 Jesus responded by saying, “The One sowing the good seed is the Son of Humankind. MT13:38 The field is the world.[3] The good seed are the sons of the Realm;[4] but the zizania are the sons of the Evil One.[5] MT13:39 The enemy sowing them is the Devil.[6] The harvest is[7] the consummation of a period.[8] The reapers are angels.[9] MT13:40 So, even as the zizania are gathered[10] and burned in fire,[11] thus it will be at the consummation of the Period.[12] MT13:41 The Son of Humankind will send forth his angels[13] and they will cull out of his Realm[14] everything that causes scandal[15] and those doing lawlessness.[16] MT13:42 The angels will cast out[17] [the sons of the Evil One] into the furnace of fire. There will be lamentation[18] and grinding of teeth. MT13:43 Then the righteous[19] will shine forth like the sun[20] [Daniel 12:3] in the Realm of their Father. Let the one with ears, hear.”[21]

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[1] Released the crowds: Or, KJV: sent the multitude away; NWT: dismissed. One wonders how he did this.

[2] The parable of the zizania of the field: The disciples give us their title for the parable. We see also the critical point they wondered about.

[3] Field is the world: The Greek for “world” is KOSMOS and means something arranged in a certain order to characterize it. The whole world of humankind is the field of the Lord.

[4] Good seed are the sons of the Realm: Jesus has used the phrase “sons of the kingdom” earlier. In Matthew 8:12 these are children of Israel. The Nazarene tells that Jewish generation that the kingdom will be removed and given to another nation (Matthew 21:43). That nation proved to be a spiritual one identical to the Christian Church (1 Peter 2:5-9; Galatians 6:16). The “sons of the Realm” are the children of God within the realm of profession. Compare 2 Timothy 2:19.

[5] The sons of the Evil One: That is, children of the Devil. This distinction is made by Jesus in the writings of John (John 8:44; 1 John 3:10). According to the apostle John what primarily identifies the children of the Devil is hatred and lack of love (charity). On this matter compare Matthew 25:31-46.

[6] Enemy sowing them is the Devil: Like the fermenting leaven, the Devil is at work even within the Realm of the Son (2 Corinthians 11:3, 4, 14, 15).

[7] The harvest is: Is the harvest a generational period covering over a hundred years? Or, is it the end of a period that brings judgment?

[8] The consummation of a period: The whole phrase in Greek is TE SYNTELEIA TOU AIONOS. It is nearly identical to Matthew 24:3 (see notes) and Hebrews 9:26. The phrase is also rendered: KJV: the end of the world; TCNT: the close of the age; NWT: conclusion of the system of things. It seems the disciples draw their use in Matthew 24:3 from Daniel 9:26 where SYNTELEIAS occurs in the Jewish Greek Bible (LXX). Jerome translates SYNTELEIA by consumatis.

[9] Angels: Compare Matthew 24:30, 31 and Matthew 25:31 where angels attend the King when he arrives to judge his realm. This is the parousia-judgment. The Nazarene’s parables in Matthew chapters 24 and 25 also deal with this judgment of his own household of faith.

[10] The zizania are gathered: Note from the initial statement of the parable that the zizania were bound and burned “first.” That is, their judgment occurs before the “sons of the Realm” are seen within the Father’s Kingdom. The parousia-judgment is a time of judging the Church upon its resurrection. For, Paul says, “we must ALL stand before the judgment-seat of Christ.” (2 Corinthians 5:10) These are those “of Christ at his Parousia.” (1 Corinthians 15:23) Within the Household of Faith all professing Christians are resurrected to their judgment day upon the Return of Christ (Daniel 12:1, 2; John 5:28, 29). Those thus raised to judgment will have two outcomes: life or shame (Daniel 12:2; 1 John 2:28; 4:17). This is the truth taught by Jesus’ Parousia parables (Matthew 24, 25). Consider the word study on judgment day.

[11] Burned in fire: Compare Matthew 25:46. Consider word study on Gehenna.

[12] The consummation of the Period: Similar to the previous phrase but now with the article in Greek. This is the end of the Age or Period prior to the Return of Christ when the Harvest begins. It may also be the end of the Gospel Age or Age of the Church.

[13] Send forth his angels: Compare Matthew 24:31 and Matthew 25:31.

[14] Cull out of his Realm: Or, gather, collect out. There are certain undesirables within the Son’s Realm. Are they not the lawless of Matthew 7:21? Compare 2 Thessalonians 2:7-9.

[15] Causes scandal: The Greek is SCANDALA and is usually rendered: KJV: things that offend; ASV: cause stumbling; MOF: all who are hindrances; PME: spoiling; BECK: who lead others to do wrong. The history of the Church has been scandalous. These will meet their King with shame (1 John 2:28).

[16] Lawlessness: Compare Matthew 7:21. These break the two commandments of 1 John 3:23.

[17] Cast out: The Greek is related to the same word for exorcising demons.

[18] There will be lamentation: This will occur before the judgment-seat of Christ (2 Corinthians 5:10; 1 John 2:28).

[19] The righteous: Compare the “righteous” at Matthew 25:37. The “righteous” are contrasted to the “lawless” for righteousness is the same as being law-abiding. The key law is that of love expressed by charity and hospitality as the parable of Matthew 25:31-46 shows.

[20] Shine forth like the sun: The strong allusion is from Daniel 12:3. The “sons of the kingdom” have now become part of the Father’s Kingdom in heaven. Note this verse in Daniel follows upon the foretold “oppression” associated with the appearing of Michael (Daniel 12:1, 2 JBS; compare Matthew 24:30).

[21] Let the one with ears, hear: Compare notes on Matthew 13:9.

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Preceding

Matthew 7:13-23 – The Nazarene’s Commentary: The True Disciple #3 Matthew 7:21-23 The ones Jesus never knew

Matthew 8:5-13 – The Nazarene’s Commentary: Servant of Army Officer Healed

Matthew 12:33-37 – The Nazarene’s Commentary: Judgment Day

Matthew 13 – Parables on Kingdom mysteries

Matthew 13:1-9 – The Nazarene’s Commentary: Parable: the Soil and the Seed

Matthew 13:10-15 – The Nazarene’s Commentary: Why Speak in Parables?

Matthew 13:16-17 – The Nazarene’s Commentary: Happy Eyes and Ears

Matthew 13:18-23 – The Nazarene’s Commentary: Parable of the Seed and Soil

Matthew 13:24-30 – The Nazarene’s Commentary: Parable of the Field and the Harvest

Matthew 13:31-32 – The Nazarene’s Commentary: Parable of the Mustard Seed

Matthew 13:33 – The Nazarene’s Commentary: Parable of the Fermented Whole

Matthew 13:34-35 – The Nazarene’s Commentary: Manner of Teaching Foretold

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Additional reading

  1. Thanksgivukkah and Advent
  2. The Right One to follow and to worship
  3. Memorizing wonderfully 7 Exodus
  4. Looking for a spiritual new life
  5. Thought for September 8 Weak but standing strong in the ground swell
  6. Sayings of Jesus, what to believe and being or not of the devil
  7. Outflow of foundational relationship based on acceptance of Jesus
  8. The one who set the standard
  9. To whom do we want to be enslaved
  10. Not words of any organisation should bind you, but the Word of God
  11. Humility and the Fear of the Lord
  12. We all are changed into the same image from glory to glory
  13. We Are The Children Of God
  14. Christians remaining hidden not sharing the gospel
  15. Laboring in the Vineyard or Sitting on the Hillside with Jonah?

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Related

  1. Just a Thought
  2. The Judgment Seat of Christ
  3. The Gift of Today – April 11 – The Judgment Seat of Christ
  4. The Judgment Seat of Christ: Romans 2:1-2:16
  5. Revealed by Fire
  6. The BEMA Judgment Seat of Christ – Our Rewards
  7. Stuck! Ten Areas That Will Bury You as a Believer and How to Dig Your Way Out! (Area #7- Success) (con’t)
  8. My reward is with me – Revelation 22:12
  9. Judgment Seat of Christ Series #7 – Part 144 of Riddles, Enigmas & Esoteric Imagery of Revelation
  10. God’s accessment of our work (of our lives)
  11. Be Sheep Not Goats! The Son of Man Will Judge the Nations
  12. Children of the Devil.
  13. Jesus was numbered with the transgressors that his sheep might be numbered amongst the children of God
  14. How shall I put thee among the children

Matthew 13:33 – The Nazarene’s Commentary: Parable of the Fermented Whole

Matthew 13:33 – Parable of the Fermented Whole

|| Luke 13:20, 21

MT13:33 Jesus related to them another parable: “The Realm of Heaven may be compared to[1] leaven,[2]

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[1] May be compared to: There is something about the development of Christ’s Church (the realm of profession) which is like leaven.

[2] Leaven: The Greek is ZUME. Or, TCNT: yeast. What do we know of “leaven” in the Christian Bible? The word occurs 8 times in the Gospels. Leaven is used of the three sects or groups and their doctrine or ideas: Pharisees, Sadducees, and Herodians (Matthew 16:6, 11, 12; Mark 8:15; Luke 12:1). Note it is “three measures” the woman mixes and perhaps these may be: conservative, liberal, and political. Paul uses leaven as a metaphor for wickedness and badness (1Corinthians 5:6-8; Galatians 5:9). This agrees with Plutarch, the Greek historian, who wrote: “(Leaven) itself also the product of corruption, and produces corruption in the dough with which it is mixed.” (Moralia, IV, “The Roman Questions,” 109) In view of the above it does not seem twisting matters to view this parable as a prediction about the fermentation of the Christian Church. It began in the purity of the Nazarene’s teachings and example and within three centuries was bastardized and mongrelized until it was virtually unrecognizable from the original. Virtually every inspired Christian writer foretells an apostasy or falling away (Acts 20:29, 30; 2 Thessalonians 2:1-12; 1 Timothy 4:1-3; 2 Timothy 3:1-9; 4:3, 4; 2 Peter 2:1ff; 1 John 2:18, 19). Interestingly, nowhere in these parables does Jesus foretell some kind of restoration of “true religion.” There are, of course, a variety of opinions on this parable. Barclay prefers the theme of the transformation of the individual by Christ.

File:Teachings of Jesus 6 of 40. parable of the leaven. Jan Luyken etching. Bowyer Bible.gif

Pparable of the leaven – etching by Jan Luyken illustrating Matthew 13:30-34 in the Bowyer Bible, Bolton, England

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Preceding

Matthew 13 – Parables on Kingdom mysteries

Matthew 13:1-9 – The Nazarene’s Commentary: Parable: the Soil and the Seed

Matthew 13:10-15 – The Nazarene’s Commentary: Why Speak in Parables?

Matthew 13:16-17 – The Nazarene’s Commentary: Happy Eyes and Ears

Matthew 13:18-23 – The Nazarene’s Commentary: Parable of the Seed and Soil

Matthew 13:24-30 – The Nazarene’s Commentary: Parable of the Field and the Harvest

Matthew 13:31-32 – The Nazarene’s Commentary: Parable of the Mustard Seed

False teachers and false prophets still around

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Additional reading

  1. What Jesus did: First things first
  2. Leaven 
  3. Act of Faith held on February 6, 1481 – Religious fanaticism and fundamentalism of all times
  4. Marriage of Jesus 7 Impaled

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Related
  1. The Jesus god of Christendom
  2. Will God’s people be stumbled by the name of Jehoshua
  3. The Prostitute and Christ

Matthew 13:31-32 – The Nazarene’s Commentary: Parable of the Mustard Seed

Matthew 13:31-32 – Parable of the Mustard Seed

|| Mark 4:30-32; Luke 13:18, 19

MT13:31 Jesus put before them another parable, saying, “The Realm of Heaven may be compared to[1] a grain of mustard[2] which a man took and planted in his field.[3] MT13:32 The mustard grain is smaller than all the seeds[4] but when grown is greater than all vegetation as it becomes a tree.[5] Birds of the sky find lodging in its branches.”

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[1] May be compared to: Something about the Church – the realm of profession (see notes elsewhere) – is like a tiny seed which grows into a great tree where birds roost.

[2] Mustard: The Greek is SINAPEOS. Possibly Brassica nigra with a seed the size of a pinhead growing to as much as five meters. Wild mustard may have been right before them in yellow bloom along the lake. The Jews used the phrase “mustard seed” to refer to the slightest breach of ceremonial law. Compare Matthew 17:20.

[3] Planted in his field: Thus probably Brassica nigra. There is an echo here of the previous parable. May the man and the field be the same? Luke 13:18 has it, “a man took and put in his garden.”

[4] Smaller than all the seeds: ASV: less than all seeds. The Greek is MICROTERON and could infer the “least of all seeds.” There are smaller seeds (orchid) but most feel Jesus is speaking only of the land of Israel. Mark 4:31 reads: “the tiniest of all the seeds that are on the earth (or, in the land).” Also, Jesus has in mind a domestic seed that is planted in a field or garden within the experience of the disciples.

[5] It becomes a tree: What is the meaning of the parable? In what manner is the Church (the realm of profession) like a tiny seed that grows into a great tree? Had Jesus told Pilate that within three centuries Christianity would be the state religion and the Caesar would be a Christian, how would Pilate responded? Approaching the year 2,000 the Christian Church is the largest of the religions on earth with Christian America the most powerful nation on earth. William Barclay writes: “Sometimes his disciples must have despaired. Their little band was so small and the world was s wide. How could they ever win and change it?”

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Preceding

Matthew 9:35-38 – The Nazarene’s Commentary: A Preaching Tour in a Great Harvest

Matthew 13 – Parables on Kingdom mysteries

Matthew 13:1-9 – The Nazarene’s Commentary: Parable: the Soil and the Seed

Matthew 13:10-15 – The Nazarene’s Commentary: Why Speak in Parables?

Matthew 13:16-17 – The Nazarene’s Commentary: Happy Eyes and Ears

Matthew 13:18-23 – The Nazarene’s Commentary: Parable of the Seed and Soil

Matthew 13:24-30 – The Nazarene’s Commentary: Parable of the Field and the Harvest

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Additional reading

  1. Seeds, weeds and kingdoms
  2. Being in isolation #6 to Hear Call from God and breaking isolation
  3. Seeds from the world creating division and separation from God
  4. Seeds and weeds for being the greatest nation
  5. The Realm of profession in Christianity
  6. Partakers and sons of the Realm
  7. To sacrifice our being for Christ

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Related

  1. Mustard Field
  2. 11th Sunday in Ordinary Time: The Hidden Power of the Kingdom of God

Matthew 13:18-23 – The Nazarene’s Commentary: Parable of the Seed and Soil

Matthew 13:18-23 – Parable of the Seed and Soil

|| Mark 4:13-20; Luke 8:11-15

MT13:18 “So, you [disciples], listen [to the meaning] of the parable[1] of the Sower. MT13:19 Anyone hearing the kingdom message[2] and failing to understand,[3] the Evil One[4] comes and steals[5] those things sown in the heart[6] – this is the seed sown beside the road. MT13:20 Now, the seed sown on the gravel – this is a person who at first hearing accepts [the message] with joy.[7] MT13:21 But, because of having no inner roots nothing lasts,[8] for as soon as oppression or persecution[9] occurs because of the message[10] the person stumbles.[11] MT13:22 Now, the one sown among thorns – this is the person who hears the message[12] but the anxieties of that Period[13] and deceptive riches[14] choke the message[15] and the person is unproductive.[16] MT13:23 However, the seed sown in good soil – this is the person who hears the message and understands and actually is productive:[17] one person a hundred times, another person sixty times, and another thirty times.”

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[1] Listen [to the meaning] of the parable: Or, WEY: I will explain the parable. Evidently only directed to his disciples.

[2] Kingdom message: TCNT: the Message of the Kingdom; KNX: the word by which the kingdom is preached. This is the “word” (LOGOS) about the Realm of Heaven: the opportunity for membership within the realm of profession.

[3] Failing to understand: Or, NJB: without understanding; KIT: not comprehending; NWT: does not get the sense of. It is difficult to accept that the literal words carry the exact meaning. It is possible the Nazarene’s intent is: ‘hearing the message without attempting to understand it.’ Mark 4:15 omits the part about failing to understand. Luke 8:12 merely has “heard.”

[4] Evil One: The Greek is PONEROS. Or, KJV: wicked one.

[5] Steals: The Greek is HARPAZEI which means to “snatch” or “grab.” Or, GDSP: robs him; KJV: catcheth away; ASV: snatcheth away. The word is related to that one in 1 Thessalonians 4:17 and the Rapture. Compare also Philippians 2:6.

[6] Things sown in the heart: GDSP: sown in his mind. Something has germinated but likely this person only shows a cursory interest without the inner person being moved to further effort. There is an initial interest but for a variety of self-rationalizations the kingdom theme does not strike a cord in the heart.

[7] At first hearing accepts [the message] with joy: Or, KJV: and anon with joy receiveth it; TCNT: at once accepts it joyfully; MOF: with enthusiasm. There is some follow through by this person who hears and “receives” the kingdom message – but without conviction. Luke 8:12, “they may not believe and be saved.” There may be a degree of interest resulting in joyful gladness. How far this disciple matures is not explained (Luke says there is no belief) but it appears this is a neophyte about to face realities.

[8] Having no inner roots nothing lasts: Literally, this may read: “but he has no root in himself but is transitory.” (UBSInt) Or, KJV: hath not root in himself; GDSP: takes no real root; NEB: strikes no root. Whatever initial joy the person had in the kingdom message no serious effort was forthcoming to cause the “word” to take hold. Some take up Christian discipleship but within a short time run out of enthusiasm. “Nothing lasts” may also be rendered: KJV: dureth for a while; TCNT: stands for only a short time; RIEU: he cannot hold out long. Mark 4:15 has it, “they continue for a time.” And, Luke 8:12, “they believe for a season.” The Christian walk is not a sprint but a marathon. It has been observed that many Christians “last” only three years before slowing down with some grinding to a halt. Consider word studies on endurance.

[9] Oppression or persecution: The Greek for “oppression” is THLIPSEOS (Matthew 24:20, 21) and here related to “persecution.” Or, WEY: when suffering comes. Luke 8:13 has this, “a season of testing.” From the very beginning Christianity knew only persecution and oppression. Despite the joy of accepting the kingdom message the high cost of discipleship takes its toll.

[10] Because of the message: The reason for the oppression or tribulation is not that caused by Life itself. The difficulties are related to the kingdom message.

[11] The person stumbles: Or, KJV: is offended; WEY: turns against it; MOF: at once repelled; RIEU: promptly recants; NOR: at once gives it up. The Greek is SCANDALIZETAI. Luke 8:13 has it, “they fall away (or, stand off).” A word study, stumble or stumblingblock.

[12] Hears the message: This disciple listens but will come against other problems.

[13] The anxieties of that Period: The Greek may also mean “overly concerned.” The word “period” is rendered from the Greek AIONOS which is also rendered: KJV: world; RHM: age; TCNT: life. Each age or period of human history and existence has its own particularly anxieties or concerns. Those of Jesus’ period may not be the same as in the modern period. On the matter of anxiety or being overly concerned see notes on Matthew 6:20-33. GDSP: the worries of the time. Luke 8:14 has it, “by being carried away by anxieties.”

[14] Deceptive riches: Or, KJV: the deceitfulness of riches; TCNT: the glamour of wealth; LAM: the deception caused by riches; MOF: the delight of being rich; RIEU: the lure of riches. The word “rich” describes that person with a surplus and the leisure time that goes with it. Jesus uses the words often and it is worthy of a word study on rich, riches, or, money. The word “rich” is also an interesting one to explore in an unabridged dictionary. Compare 1Timothy 6:17-19. Luke 8:15 adds, “pleasures of this life.” And, Mark 4:18 includes, “the desires for the rest of the things.” (Compare 1 John 2:15-17)

[15] Choke the message: Or, strangle, smother; BAS: put a stop to.

[16] The person is unproductive: Or, KJV: unfruitful; TCNT: it gives no return. Compare John 15:1-10; 2 Peter 1:5-8. What fruit or produce is Jesus expecting? Surely the main emphasis is on what a person does with the kingdom message regarding others. It would seem likely that it would also involve “fruitage of the spirit” and its manifestations (Galatians 5:22, 23).

[17] Hears the message and understands and actually is productive: There are three parts here: listening to the kingdom message, achieving some understanding or comprehension, and then bearing fruitage or evidence the message has taken root. Or, TCNT: really yields a return; BECK: goes on producing good things. Note, however, that this production or fruitage is not the same for all genuine Friends of the Nazarene (John 15:14). Like the “widow’s mite” it depends on individuality and circumstances, as well as a heart driven by faith. Perhaps one of the most outstanding examples of producing a hundred-fold is the apostle Paul (Romans 1:13). Paul defines Christian fruitage: Sharing (Romans 15:27, 28; Philippians 1:22); holiness (Romans 6:21); goodness, righteousness, truth (Ephesians 5:9); good work ad knowledge (Colossians 1:10); praise and charity (Hebrews 13:15).

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Preceding

Matthew 5:38-42 – 5. The Nazarene’s Commentary on Exodus 21:24

Matthew 13 – Parables on Kingdom mysteries

Matthew 13:1-9 – The Nazarene’s Commentary: Parable: the Soil and the Seed

Matthew 13:10-15 – The Nazarene’s Commentary: Why Speak in Parables?

Matthew 13:16-17 – The Nazarene’s Commentary: Happy Eyes and Ears

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Related

  1. Spiritual Plague-the blindness of mechanical religion
  2. Are You Too Busy?

Matthew 11:7-15 Encouragement for John and Reproach for cities 3 John the Baptist and the Kingdom Goal

Matthew 11:7-15 – John the Baptist and the Kingdom Goal

|| Luke 7:24-28

MT11:7 As John’s disciples were leaving, Jesus started to tell the crowds regarding John, “What did you go out into the wilderness to see?[1] A breeze rattling some willows?[2] MT11:8 But, what did you go to see? A human dressed in soft clothes? Look! Those who wear soft clothes[3] are in royal houses. MT11:9 But, why did you come out? To see a prophet? Yes, I tell you, and much more than a prophet.[4] MT11:10 This person is the one about whom it has been written,[5] ‘Look! I am sending forth My messenger[6] before your person. He will prepare your way ahead of you.’ [Isaiah 40:3] MT11:11 I tell you this truth: None generated by women have been raised up who are greater than[7] John the Baptist. But, a lesser person[8] in the Realm of the Heavens[9] is greater than John. MT11:12 From the days of John the Baptist right up until now the Realm of the Heavens is being zealously pursued[10] and those in energetic pursuit are grabbing for it. MT11:13 For the Prophets and the Law prophesied until John.[11] MT11:14 And, if you wish to accept it – John is Elijah,[12] the one who was to come. MT11:15 Let the person with ears listen.”[13]

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File:Accademia - St John the Baptist by Titian Cat314.jpg

St John the Baptist by Titian, Gallerie dell’Accademia in Venice.

[1] What did you go out into the wilderness to see: We have learned earlier that all Judea went out into the desert to see this strange prophet who dressed primitively and eat honey and locusts.

[2] A breeze rattling some willows: Possibly a bit of sarcasm? Others render this phrase: KJV: a reed shaken with the wind; RIEU: a reed swaying in the wind; NEB: a reed-bed swept by the wind. As a metaphor John the Baptist could not be characterized like a reed-willow easily blown about (Ephesians 4:14). Rather, he was stalwart and firm – even dogmatic.

[3] Soft clothes: John was dressed roughly in harsh clothing. His clothes and manner must have attracted inquisitive crowds wondering about this strange man. The phrase is rendered by others: WMS: silks and satins; NJB: fine clothes.

[4] More than a prophet: The Bible is fill with “prophets” of the two types: the one foretelling events and the one declaring God’s righteous will. The word “prophet” occurs over 500 times in the Bible. Jesus makes clear the Baptist is more than just a prophet and he now explains what he means. The idea of saying that someone is more or greater than another is something Jesus uses several times. Compare Matthew 12:41, 42; Luke 11:31, 32.

[5] It has been written: Jesus quotes Isaiah 40:3.

[6] My messenger: Literally the Greek is “my angel.”

[7] Who are greater than: John the Baptist is at least equal to Noah, Abraham, Moses, David, or Elijah.

[8] A lesser person: The Greek is MICROTEROS and is rendered: KJV: least; ASV: little; PME: humble.

[9] In the Realm of the Heavens: It is possible this phrase is limited to that Realm of Profession, or the territory or domain over which Lord Messiah reigns – his congregation of disciples. In other words: the most humble member of the Christian Church is greater than John the Baptist and therefore greater than all the ancient worshippers of God. See notes in Matthew chapter 13 on identifying the “kingdom of the heavens.” Some also believe this to mean John the Baptist and the ancient patriarchs would not attain to heaven but would be raised in the resurrection of the righteous on earth (John 3:13; Hebrews 11:39, 40; 1 Corinthians 15:20-24).

[10] Zealously pursued: This is a classically difficult text. Most translators tend toward the idea that the kingdom is attacked violently and the violent seize it. However, from John the Baptist to the present of Jesus’ statement there is little evidence of persecution against the King or his realm. The Greek word here is BIAZETAI and its root meaning is “violent.” Jesus repeats the word group in the next phrase (See Acts 2:2). The word is rare in this form. However, there are two verses in Luke which might shed light on the Nazarene’s intent. Luke 13:24 literally means, ‘agonize to enter through the narrow door.’ And, the parallel in Luke to Matthew here is, ‘everyone is violently forcing [BIAZETAI] themselves into (the Kingdom of The God).’ This could mean violent men force themselves violently into the kingdom; or, it could mean the agonizing struggle to enter the realm of profession. This is the first interpretation the New Jerusalem Bible gives in its footnote “f” – “1. The praiseworthy violence, the bitter self-sacrifice, of those who would take possession of the kingdom.” Strong’s (#971, #973) offers “vital activity, energetic.” Thayer’s (page 101) says: “a share in the heavenly Kingdom is sought for with the most ardent zeal and the intense exertion… utmost eagerness.” Thus, the context and the parallel in Luke suggests the possibility that Jesus is describing the agonizing zeal his disciples have demonstrated in their pursuit of the “kingdom” – willing to make any sacrifice, willing to surrender their soul in the process.

William Barclay suggests a possibility: “‘The Kingdom of the Heaven is not for the well-meaning but for the desperate,’ that no one drifts into the Kingdom, that the Kingdom only opens it doors to those who are prepared to make as great an effort to get into it as men do when they storm a city.… Only the man who is desperately in earnest, only the man in whom the violence of devotion matches and defeats the violence of persecution will in the end enter into it.” (Matthew, Volume 2. page 8)

[11] Prophets and the Law prophesied until John: The complete phrase linking the Law and the Prophets is used by Jesus elsewhere (Matthew 5:17; 7:12; 11:13; 22:40). There is now to be a great transition. Hebrews 1:1 states that The God used to speak in a variety of ways to the prophets of old, but now speaks to us by means of a Son. With the coming of John the Baptist in the year 29 AD a new season, a new age begins to open up – a Messianic one. Grace and Truth will now come by means of Jesus the Nazarene (John 1:17).

[12] John is Elijah: Jesus explains this to his own disciples elsewhere (Matthew 17:10-13; Mark 9:11-13). Compare Luke 1:17. Elijah’s name (My God is Yah) occurs 100 times in the Bible and most importantly at Malachi 4:5 where the prophet is foretold to appear before the Day of Yehowah. The end of the Jewish Temple Age is upon that generation. The name Elijah only occurs twice outside the Gospels (Romans 11:2; James 5:17). Note Elijah is missing by name in the Book of Revelation. He is alluded to at Revelation 11:5, 6.

[13] Let the person with ears listen: This becomes in Revelation a phrase identified with Jesus (Revelation 2:7). PME: the man who has ears to hear must use them.

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Preceding

Matthew 11– Intro to The Nazarene’s Commentary: Encouragement for John and Reproach for cities

Matthew 11:1 Encouragement for John and Reproach for cities 1 Twelve Sent out to Teach

Matthew 11:2-6 Encouragement for John and Reproach for cities 2 Imprisoned Baptist Encouraged

Matthew 10:5-10 – The Nazarene’s Commentary: Jesus’ Orders: Territory, Theme, Trust

Matthew 10:5-10 – Jesus’ Orders: Territory, Theme, Trust

MT10:5 Jesus sent these twelve[1] giving these orders,[2] saying, “You should not enter the Gentile road, nor enter a city of the Samaritans. MT10:6 But, only approach the lost sheep[3] of House of Israel. MT10:7 Go forth preaching, saying, ‘The Realm of Heaven has drawn near.’[4] MT10:8 Cure those sick, raise those dead,[5] cleanse lepers, exorcise demons. You received free, give free.[6] MT10:9 Do not procure gold[7] or silver or copper for your purses MT10:10 nor pouches[8] for your trip – nor two undergarments, nor sandals, nor staff. For the worker is worthy of his food.[9]

[1] Sent these twelve: The formation of an official group of representatives (which is what “apostle” means).

[2] Orders: The Greek is PAR-ANGLEILAS and is rendered: KJV: commanded; MOF: instructions. These are not suggestions but precise directives. The Nazarene has his reasons for these evangelizing orders.

[3] Only approach the lost sheep: Their territory is limited to Israel. The prophet Daniel indicated a special period of grace for the Jews. This ran from 29 to 36 AD, seven years (Daniel 9:27). Jesus says of himself that he was sent “only to the lost sheep of Israel.” (Matthew 15:24) Jesus also later assures the apostles that they will never finish preaching to all Israel before Psalm 110:1 and Daniel 7:13 are fulfilled (Matthew 10:23).

[4] The Realm of Heaven has drawn near: Or, “the kingdom of the heavens” – meaning either the seat of government as found in the Messiah or the realm of profession within the Nazarene’s congregation.

[5] Raise those dead: Though there is no evidence of this occurring during the life of Jesus, it does occur after the Messiah’s ascension. Luke 9:2 does not include these words.

[6] Give free: The evangelist who heals is not to receive payment for curing. Though Jesus goes on to state “the worker deserves his food” it is left at that – not an opulent life-style.

[7] Not procure gold: Jesus has a precise reason for this to be explained after his resurrection (Luke 22:25). It becomes a test of faith to rely solely on the Father.

[8] Pouches: Or, NJB: haversack; NEB: pack.

[9] Worker is worthy of his food: In Luke 10:7 this is “wages.” This is the only statement by Jesus directly quoted by Paul, which he does twice (1 Corinthian 9:14; 1 Timothy 5:8). The “worker” in the “fields of the Lord” is worthy or deserving of some help (Galatians 6:6). However, after the manner of Jesus and Paul this does not mean living a life-style above the sheep in general.

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Preceding

Matthew 10:1-4 – The Nazarene’s Commentary: The Twelve Given Authority

Matthew 10:1-4 – Calling of the apostles – by Calvin

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Related

  1. Where Are They Now?
  2. Matthew 10丨John Calvin
  3. Matthew 10丨C. H. Spurgeon
  4. Matthew: January 31
  5. Matthew 10, Jesus sends out the twelve, not peace, but a sword.
  6. You Summon and Send Us, three prayers based on Matthew 10
  7. The Virtue of Cosmopolitanism

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