Jesus continues: "There are those last [despised non-Jews, as well as downtrodden Jews] who will be first, and there are those first [the materially and religiously favored Jews] who will be last." Their being last means that such slothful, ungrateful ones will not be in the Kingdom of God at all.
Pharisees now come to Jesus and say: "Get out and be on your way from here, because Herod [Antipas] wants to kill you." It may be that Herod himself started this rumor to cause Jesus to flee from the territory. Herod may have been afraid of becoming involved in the death of another prophet of God as he was in the killing of John the Baptizer. But Jesus tells the Pharisees: "Go and tell that fox, 'Look! I am casting out demons and accomplishing healing today and tomorrow, and the third day I shall be finished.'"
After finishing his work there, Jesus continues his journey toward Jerusalem because, as he explains, "it is not admissible for a prophet to be destroyed outside of Jerusalem." Why is it to be expected that Jesus would be killed at Jerusalem? Because Jerusalem is the capital city, where the 71-member Sanhedrin high court is located and where the animal sacrifices are offered. Therefore, it would be inadmissible fore "the lamb of God" to be killed anywhere but Jerusalem.
"Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent forth to her." Jesus laments, "how often I wanted to gather your children together in the manner that a hen gathers her brood of chicks under her wings, but you people did not want it! Look! Your house is abandoned to you." For rejecting the Son of God, the nation is doomed!
As Jesus continues toward Jerusalem, he is invited to the house of a ruler of the Pharisees. It is a Sabbath, and the people are closely watching him, since there is a man present who is suffering from dropsy, an accumulation of water probably in his arms and legs. Jesus addresses the Pharisees and the experts in the Law who are present, asking: "Is it lawful on the sabbath to cure or not?"
Nobody says a word. So Jesus heals the man and sends him away. Then he asks: "Who of you, if his son or bull falls into a well, will not immediately pull him out on the sabbath day?" Again, nobody says a word in reply. Luke 13:22-14:6; John 1:29.
Next time: Entertained By A Pharisee
The Greatest Man Who Ever Lived, 1991
3.30.2009
Jesus Again Heads For Jerusalem
SOON Jesus is on the road again, teaching from city to city and from village to village. Evidently he is in the district of Perea, across the Jordan River from Judea. But his final destination is Jerusalem.
The Jewish philosophy that only a limited number will merit salvation is what perhaps prompts a man to ask: "Lord, are those who are being saved few?" With his answer, Jesus forces the people to think of what is needed for salvation: "Exert yourselves vigorously [that is, struggle, or agonize] to get in through the narrow door."
Such vigorous effort is urgent "because many," Jesus continues, "will seek to get in but will not be able." Why will they not be able? He explains that 'once the householder has got up and locked the door and people stand outside and knock, saying, "Sir, open to us," he will say: "I do not know where you are from. Get away from me, all you workers of unrighteousness!"
The ones locked out apparently come at a time convenient only to themselves. But by then the door of opportunity is shut and bolted. To get in, they should have come earlier, even though it may then have been inconvenient to do so. Indeed, a sad outcome awaits those who put off making the worship of Jehovah their chief purpose in life!
The Jews to whom Jesus is sent to minister have, for the most part, failed to seize their marvelous opportunity of accepting God's provision for salvation. So Jesus says they will weep and gnash their teeth when they are thrown outside. On the other hand, people from "eastern parts and western, and from north and south," yes, from all nations, "will recline at the table in the Kingdom of God."
Next time: Conclusion of Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
The Jewish philosophy that only a limited number will merit salvation is what perhaps prompts a man to ask: "Lord, are those who are being saved few?" With his answer, Jesus forces the people to think of what is needed for salvation: "Exert yourselves vigorously [that is, struggle, or agonize] to get in through the narrow door."
Such vigorous effort is urgent "because many," Jesus continues, "will seek to get in but will not be able." Why will they not be able? He explains that 'once the householder has got up and locked the door and people stand outside and knock, saying, "Sir, open to us," he will say: "I do not know where you are from. Get away from me, all you workers of unrighteousness!"
The ones locked out apparently come at a time convenient only to themselves. But by then the door of opportunity is shut and bolted. To get in, they should have come earlier, even though it may then have been inconvenient to do so. Indeed, a sad outcome awaits those who put off making the worship of Jehovah their chief purpose in life!
The Jews to whom Jesus is sent to minister have, for the most part, failed to seize their marvelous opportunity of accepting God's provision for salvation. So Jesus says they will weep and gnash their teeth when they are thrown outside. On the other hand, people from "eastern parts and western, and from north and south," yes, from all nations, "will recline at the table in the Kingdom of God."
Next time: Conclusion of Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
3.29.2009
Conclusion Of Further Attempts To Kill Jesus
"We are stoning you, not for a fine work," they answer, "but for blasphemy, even because you, although being a man, make yourself a god." Since Jesus never claimed to be a god, why do the Jews say this? Evidently it is because Jesus attributes to himself powers that they belong exclusively to God. For example, he just said of the "sheep," "I give them everlasting life," which is something no human can do. The Jews, however, overlook that fact that Jesus acknowledges receiving authority from his Father.
That Jesus claims to be less than god, he next shows by asking: "Is it not written in your Law [at Psalms 82:6], 'I said: "You are gods?" If he called 'gods' those against whom the word of God came, . . . do you say to me whom the Father sanctified and dispatched into the world, 'You blaspheme,' because I said, I am God's Son?"
Since the Scriptures call even unjust human judges "gods," what fault can these Jews find with Jesus for saying, "I am God's Son?" Jesus adds: "If I am not doing the works of my Father, do not believe me, believe the works, in order that you may come to know and may continue knowing that the Father is in union with me and I am in union with the Father."
When Jesus says this, the Jews try to seize him. But he escapes, as he did earlier at the Festival of Tabernacles. He leaves Jerusalem and travels across the Jordan River to where John began baptizing near four years earlier. This location apparently is not far from the southern shore of the Sea of Galilee, a two-day journey or so from Jerusalem.
Many people come to Jesus at this place and begin to say: "John, indeed, did not perform a single sign, but as many things as John said about this man were all true." Thus many put faith in Jesus here. John 10:22-42; 4:26: 8:23, 58; Matthew 16:20.
Next time: Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
That Jesus claims to be less than god, he next shows by asking: "Is it not written in your Law [at Psalms 82:6], 'I said: "You are gods?" If he called 'gods' those against whom the word of God came, . . . do you say to me whom the Father sanctified and dispatched into the world, 'You blaspheme,' because I said, I am God's Son?"
Since the Scriptures call even unjust human judges "gods," what fault can these Jews find with Jesus for saying, "I am God's Son?" Jesus adds: "If I am not doing the works of my Father, do not believe me, believe the works, in order that you may come to know and may continue knowing that the Father is in union with me and I am in union with the Father."
When Jesus says this, the Jews try to seize him. But he escapes, as he did earlier at the Festival of Tabernacles. He leaves Jerusalem and travels across the Jordan River to where John began baptizing near four years earlier. This location apparently is not far from the southern shore of the Sea of Galilee, a two-day journey or so from Jerusalem.
Many people come to Jesus at this place and begin to say: "John, indeed, did not perform a single sign, but as many things as John said about this man were all true." Thus many put faith in Jesus here. John 10:22-42; 4:26: 8:23, 58; Matthew 16:20.
Next time: Jesus Again Heads For Jerusalem
The Greatest Man Who Ever Lived, 1991
3.28.2009
Further Attempts To Kill Jesus
SINCE it is wintertime, Jesus is walking in the sheltered area known as the colonnade of Solomon. It is alongside the temple. Here Jews encircle him and begin to say: "How long are you to keep our souls in suspense? If you are the Christ, tell us outspokenly." "I told you," Jesus replies, "and yet you do not believe." Jesus had not directly told them that he was the Christ, as he had told the Samaritan woman at the well. Yet he had in effect, revealed his identity when he explained to them that he was from the realms above and had existed before Abraham.
Jesus, however, wants people to reach the conclusion themselves that he is the Christ by comparing his activities with what the Bible foretold that the Christ would accomplish. That is why earlier he charged his disciples not to tell anyone that he was the Christ. And that is why he now goes on to say to these hostile Jews: "The works that I am doing in the name of my Father, these bear witness about me. But you do not believe.
Why do they not believe? Because of lack of evidence that Jesus is the Christ? No, but for the reason Jesus gives when he tells them: "You are none of my sheep. My sheep listen to my voice, and I know them, and they follow me. And I give them everlasting life, and they will by no means ever be destroyed, and no one will snatch them out of my hand. What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father.
Jesus then describes his close relationship with his Father, explaining: "I and the Father are one." Since Jesus in on earth and his Father is in heaven, clearly he is not saying that he and his Father are literally, or physically, one. Rather, he means that they are one in purpose, that they are at unity.
Angered by Jesus' words, the Jews pick up stones to kill him, even as they had earlier, during the Festival of Tabernacles, or Booths. Courageously facing his would-be-murderers, Jesus says: "I displayed to you many fine works from the Father. For which of those works are you stoning me?"
Next time: Conclusion of Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
Jesus, however, wants people to reach the conclusion themselves that he is the Christ by comparing his activities with what the Bible foretold that the Christ would accomplish. That is why earlier he charged his disciples not to tell anyone that he was the Christ. And that is why he now goes on to say to these hostile Jews: "The works that I am doing in the name of my Father, these bear witness about me. But you do not believe.
Why do they not believe? Because of lack of evidence that Jesus is the Christ? No, but for the reason Jesus gives when he tells them: "You are none of my sheep. My sheep listen to my voice, and I know them, and they follow me. And I give them everlasting life, and they will by no means ever be destroyed, and no one will snatch them out of my hand. What my Father has given me is something greater than all other things, and no one can snatch them out of the hand of the Father.
Jesus then describes his close relationship with his Father, explaining: "I and the Father are one." Since Jesus in on earth and his Father is in heaven, clearly he is not saying that he and his Father are literally, or physically, one. Rather, he means that they are one in purpose, that they are at unity.
Angered by Jesus' words, the Jews pick up stones to kill him, even as they had earlier, during the Festival of Tabernacles, or Booths. Courageously facing his would-be-murderers, Jesus says: "I displayed to you many fine works from the Father. For which of those works are you stoning me?"
Next time: Conclusion of Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
3.27.2009
Conclusion Of The Sheepfolds And The Shepherd
Further explaining his role, Jesus says: "I am the door; whoever enters through me will be saved, and he will go in and out and find pasturage. . . I have come that they might have life and might have it in abundance. . . .I am the fine shepherd, and I know my sheep and my sheep know me, just as the Father knows me and I know the Father; and I surrender my soul in behalf of the sheep."
Recently, Jesus had comforted his followers, saying: "Have no fear, little flock, because your Father has approved of giving you the kingdom." This little flock, which eventually numbers 144,000, comes into this new, or second, sheepfold. But Jesus goes on to observe: "I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd."
Since the "other sheep" are "not of this fold," they must be of another fold, a third one. These last two folds, or pens of sheep, have different destinies. The "little flock"in one fold will rule with Christ in heaven, and the "other sheep" in the other fold will live on the Paradise earth. Yet, despite being in two folds, the sheep have no jealously, no do they feel segregated, for as Jesus says, they "become one flock" under the shepherd."
The Fine Shepherd, Jesus Christ, willingly give his life for both fold of sheep. "I surrender it of my own initiative," he says. "I have authority to surrender it, and I have authority to receive it again. The commandment on this I received from my Father." When Jesus says this, a division result among the Jews.
Many of the crowd say: "He has a demon and is mad. Why do you listen to him?" But others respond: "These are not the sayings of a demonized man." then, evidently referring back a couple of months to his curing of the man born blind, they add: "A demon cannot open blind people's eyes, can it?" John 10:1-22; 9:1-7; Luke 12:32; Revelation 14:1, 3; 21:3, 4; Psalms 37:29.
Next time: Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
Recently, Jesus had comforted his followers, saying: "Have no fear, little flock, because your Father has approved of giving you the kingdom." This little flock, which eventually numbers 144,000, comes into this new, or second, sheepfold. But Jesus goes on to observe: "I have other sheep, which are not of this fold; those also I must bring, and they will listen to my voice, and they will become one flock, one shepherd."
Since the "other sheep" are "not of this fold," they must be of another fold, a third one. These last two folds, or pens of sheep, have different destinies. The "little flock"in one fold will rule with Christ in heaven, and the "other sheep" in the other fold will live on the Paradise earth. Yet, despite being in two folds, the sheep have no jealously, no do they feel segregated, for as Jesus says, they "become one flock" under the shepherd."
The Fine Shepherd, Jesus Christ, willingly give his life for both fold of sheep. "I surrender it of my own initiative," he says. "I have authority to surrender it, and I have authority to receive it again. The commandment on this I received from my Father." When Jesus says this, a division result among the Jews.
Many of the crowd say: "He has a demon and is mad. Why do you listen to him?" But others respond: "These are not the sayings of a demonized man." then, evidently referring back a couple of months to his curing of the man born blind, they add: "A demon cannot open blind people's eyes, can it?" John 10:1-22; 9:1-7; Luke 12:32; Revelation 14:1, 3; 21:3, 4; Psalms 37:29.
Next time: Further Attempts To Kill Jesus
The Greatest Man Who Ever Lived, 1991
3.26.2009
The Sheepfolds And The Shepherd
JESUS has come to Jerusalem for the Festival of Dedication, or Hanukkah, a festival that celebrates the rededication to Jehovah of the temple. In 168 B.C.E., about 200 years earlier, Antiochu IV Epiphanes captured Jerusalem and desecrated the temple and it altar. However, three years later Jerusalem was recaptured and the temple was rededicated. Afterward, an annual rededication celebration was held.
This Festival of Dedication takes place on Chislev 25, the Jewish month that corresponds to the last part of November and first part of December on our modern calendar. Thus, only a little over a hundred days remain until the momentous Passover of 33 C.E. Because it is the season of cold weather the apostle John calls it "wintertime."
Jesus now uses and illustration in which he mentions three sheepfolds and his role as the Fine Shepherd. The first sheepfold he speaks of is identified with the Mosaic Law covenant arrangement. The Law served as a fence, separating the Jews from the corrupting practices of those people not in this special covenant with God. Jesus explains: "Most truly I say to you, He that does not enter into the sheepfold through the door but climbs up some other place , that on is a thief and a plunderer. But he that enters through the door is shepherd of the sheep.
Others had come and claimed to be the Messiah, or Christ, but they were not the true shepherd of whom Jesus goes on to speak: "The doorkeeper opens to this one, and the sheep listen to his voice, and he calls his own sheep by name and leads them out. . . .A stranger they will by no means follow but will flee from him, because they do not know the voice of strangers."
The "doorkeeper" of the first sheepfold was John the Baptizer. As the doorkeeper, John 'opened to' Jesus by identifying him to those symbolic sheep that he would lead out to pasture. These sheep that Jesus calls by name and leads out are eventually admitted to another sheepfold, as he explains: "Most truly I say to you, I am the door of the sheep," that is, the door of a new sheepfold. When Jesus institutes the new covenant with his disciples and from heaven pours holy spirit upon them the following Pentecost, they are admitted to this new sheepfold.
Next time:Conclusion of The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
This Festival of Dedication takes place on Chislev 25, the Jewish month that corresponds to the last part of November and first part of December on our modern calendar. Thus, only a little over a hundred days remain until the momentous Passover of 33 C.E. Because it is the season of cold weather the apostle John calls it "wintertime."
Jesus now uses and illustration in which he mentions three sheepfolds and his role as the Fine Shepherd. The first sheepfold he speaks of is identified with the Mosaic Law covenant arrangement. The Law served as a fence, separating the Jews from the corrupting practices of those people not in this special covenant with God. Jesus explains: "Most truly I say to you, He that does not enter into the sheepfold through the door but climbs up some other place , that on is a thief and a plunderer. But he that enters through the door is shepherd of the sheep.
Others had come and claimed to be the Messiah, or Christ, but they were not the true shepherd of whom Jesus goes on to speak: "The doorkeeper opens to this one, and the sheep listen to his voice, and he calls his own sheep by name and leads them out. . . .A stranger they will by no means follow but will flee from him, because they do not know the voice of strangers."
The "doorkeeper" of the first sheepfold was John the Baptizer. As the doorkeeper, John 'opened to' Jesus by identifying him to those symbolic sheep that he would lead out to pasture. These sheep that Jesus calls by name and leads out are eventually admitted to another sheepfold, as he explains: "Most truly I say to you, I am the door of the sheep," that is, the door of a new sheepfold. When Jesus institutes the new covenant with his disciples and from heaven pours holy spirit upon them the following Pentecost, they are admitted to this new sheepfold.
Next time:Conclusion of The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
3.25.2009
Conclusion Of A Nation Lost, But Not All
Shortly afterward Jesus is teaching in a synagogue on a Sabbath. There he sees a woman who, because of a demon afflicting here, has been bent double for 18 years. Compassionately, Jesus addresses her: "Woman,you are released from your weakness." At that he lays his hands on her, and instantly she straightens up and begins glorifying God.
The presiding officer of the synagogue, however, is angry. "There are six days on which work ought to be done," he protests. "On them, therefore, come and be cured, and not on the sabbath day." The officer thus acknowledges Jesus' power to heal but condemns the people for coming to be healed on the Sabbath! "Hypocrites," Jesus answered, "does not each one of you on the Sabbath untie his bull or his ass from the stall and lead it away to give it a drink? Was it not due, then, for this woman who is a daughter of Abraham, and whom Satan held bound, look! eighteen years, to be loosed from this bond on the Sabbath day?"
Well, on hearing this, those opposing Jesus begin to feel shame. The crowd, however, rejoice at all the glorious things they see Jesus do. In response Jesus repeats two prophetic illustrations regarding the Kingdom of God, ones that he told from a boat on the Sea of Galilee about a year earlier. Luke 13:1-21; Ecclesiastes 9:11; Matthew 13:31-33.
Next time: The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
The presiding officer of the synagogue, however, is angry. "There are six days on which work ought to be done," he protests. "On them, therefore, come and be cured, and not on the sabbath day." The officer thus acknowledges Jesus' power to heal but condemns the people for coming to be healed on the Sabbath! "Hypocrites," Jesus answered, "does not each one of you on the Sabbath untie his bull or his ass from the stall and lead it away to give it a drink? Was it not due, then, for this woman who is a daughter of Abraham, and whom Satan held bound, look! eighteen years, to be loosed from this bond on the Sabbath day?"
Well, on hearing this, those opposing Jesus begin to feel shame. The crowd, however, rejoice at all the glorious things they see Jesus do. In response Jesus repeats two prophetic illustrations regarding the Kingdom of God, ones that he told from a boat on the Sea of Galilee about a year earlier. Luke 13:1-21; Ecclesiastes 9:11; Matthew 13:31-33.
Next time: The Sheepfolds And The Shepherd
The Greatest Man Who Ever Lived, 1991
3.24.2009
A Nation Lost, But Not All
Shortly after Jesus' discussion with those who had gathered outside the house of a Pharisee, certain ones tell him" about the Galileans whose blood [the Roman governor Pontius] Pilate had mixed with their sacrifices." These Galileans are perhaps the ones who were killed when thousands of Jews protested Pilate's use of money from the temple treasury to build an aqueduct to bring water into Jerusalem. Those relating this matter to Jesus may be suggesting that the Galileans suffered the calamity because of their own wicked deeds.
Jesus, however, sets them straight, asking: "Do you imagine that those Galileans were proved worse sinners than all other Galileans because they have suffered these things? No, indeed," Jesus answers. Then he uses the incident to warn the Jews: "Unless you repent , you will all likewise be destroyed."
Continuing, Jesus recalls another local tragedy, perhaps also associated with the aqueduct construction. He asks: "Or those eighteen upon whom the tower in Siloam fell, thereby killing them, do you imagine that they were proved greater debtors than all other men inhabiting Jerusalem? "No, it was not because of the badness of these persons that t hey happened to die, Jesus says. Rather, "time and unforseen occurrence" are generally responsible for such tragedies. Jesus, however, once again uses the occasion to warn: "But, unless you repent, you will all be destroyed in the same way."
Jesus then goes on to give a fitting illustration, explaining: "A certain man had a fig tree planted in his vineyard, and he came looking for fruit on it, but found none. Then he said to the vinedresser, "Here it is three years that I have come looking for fruit on this fig tree, but have found none. Cut it down! Why really should it keep the ground useless?" In reply he said to him, 'Master, let it alone also this year, until I dig around it and put on manure; and if then it produces fruit in the future, well and good; but if not, you shall cut it down.'"
Jesus has tried for more than three years to cultivate faith among the Jewish nation. But only a few hundred disciples can be counted as fruitage of his labors. Now, during this fourth year of his ministry, he is intensifying his efforts, symbolically digging and putting manure around the Jewish fig tree by zealously preaching and teaching in Judea and Perea. Yet to no avail! The nation refuses to repent and so is in line for destruction. Only a remnant of the nation respond.
Next time: conclusion of A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
Jesus, however, sets them straight, asking: "Do you imagine that those Galileans were proved worse sinners than all other Galileans because they have suffered these things? No, indeed," Jesus answers. Then he uses the incident to warn the Jews: "Unless you repent , you will all likewise be destroyed."
Continuing, Jesus recalls another local tragedy, perhaps also associated with the aqueduct construction. He asks: "Or those eighteen upon whom the tower in Siloam fell, thereby killing them, do you imagine that they were proved greater debtors than all other men inhabiting Jerusalem? "No, it was not because of the badness of these persons that t hey happened to die, Jesus says. Rather, "time and unforseen occurrence" are generally responsible for such tragedies. Jesus, however, once again uses the occasion to warn: "But, unless you repent, you will all be destroyed in the same way."
Jesus then goes on to give a fitting illustration, explaining: "A certain man had a fig tree planted in his vineyard, and he came looking for fruit on it, but found none. Then he said to the vinedresser, "Here it is three years that I have come looking for fruit on this fig tree, but have found none. Cut it down! Why really should it keep the ground useless?" In reply he said to him, 'Master, let it alone also this year, until I dig around it and put on manure; and if then it produces fruit in the future, well and good; but if not, you shall cut it down.'"
Jesus has tried for more than three years to cultivate faith among the Jewish nation. But only a few hundred disciples can be counted as fruitage of his labors. Now, during this fourth year of his ministry, he is intensifying his efforts, symbolically digging and putting manure around the Jewish fig tree by zealously preaching and teaching in Judea and Perea. Yet to no avail! The nation refuses to repent and so is in line for destruction. Only a remnant of the nation respond.
Next time: conclusion of A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
3.23.2009
Conclusion Of Keep Ready!
The "master" obviously is Jesus Christ. The "steward" pictures the "little flock" of disciples as a collective body, and the "body of attendants" refers to this same group of 144,000 who receive the heavenly Kingdom, but this expression highlights their work as individuals. The "belongings" that the faithful steward is appointed to care for are the master's royal interests on earth, which include the Kingdom's earthly subjects.
Continuing the illustration, Jesus points to the possibility that not all members of that steward, or slave class will be loyal, explaining: "If ever that slave should say in his heart, 'My master delays in coming,' and should start to beat the menservants and the maidservants, and to eat and drink and get drunk, the master of that slave will come on a day that he is not expecting him. . . ., and he will punish him with the greatest severity."
Jesus notes that his coming has brought a fiery time for the Jews, as some accept and others reject his teachings. Over three years earlier, he was baptized in water, but now his baptism into death is drawing ever closer to a conclusion, and as he says: "I am being distressed until it is finished!"
After directing these remarks to his disciples, Jesus again addresses the crowds. He laments their stubborn refusal to accept the clear evidence of his identity and its significance. When you see a cloud rising in western parts," he observes, "at once you say, 'a storm is coming,' and it turns out so. And when you see that a south wind is blowing, you say, ' There will be a heat wave,' and it occurs. Hypocrites, you know how to examine the outward appearance of earth and sky, but how is it you do not know how to examine this particular time?" Luke 12:32-59.
Next time: A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
Continuing the illustration, Jesus points to the possibility that not all members of that steward, or slave class will be loyal, explaining: "If ever that slave should say in his heart, 'My master delays in coming,' and should start to beat the menservants and the maidservants, and to eat and drink and get drunk, the master of that slave will come on a day that he is not expecting him. . . ., and he will punish him with the greatest severity."
Jesus notes that his coming has brought a fiery time for the Jews, as some accept and others reject his teachings. Over three years earlier, he was baptized in water, but now his baptism into death is drawing ever closer to a conclusion, and as he says: "I am being distressed until it is finished!"
After directing these remarks to his disciples, Jesus again addresses the crowds. He laments their stubborn refusal to accept the clear evidence of his identity and its significance. When you see a cloud rising in western parts," he observes, "at once you say, 'a storm is coming,' and it turns out so. And when you see that a south wind is blowing, you say, ' There will be a heat wave,' and it occurs. Hypocrites, you know how to examine the outward appearance of earth and sky, but how is it you do not know how to examine this particular time?" Luke 12:32-59.
Next time: A Nation Lost, But Not All
The Greatest Man Who Ever Lived, 1991
3.22.2009
Keep Ready!
AFTER warning the crowds about covetousness, and cautioning his disciples about giving undue attention to material things, Jesus encourages: "Have no fear, little flock, because your Father has approved of giving you the kingdom." He thus reveals that only a relatively small number (later identified as 144,000) will be in the heavenly Kingdom." The majority of the ones who receive eternal life will be the earthly subjects of the Kingdom.
What a marvelous gift, "the kingdom!" Describing the proper response the disciples should have upon receiving it, Jesus urges them: "Sell the things belonging to you and give gifts of mercy." Yes, they should use their assets to benefit others spiritually and thus build upon "a never-failing treasure in the heavens."
Jesus next admonishes his disciples to keep ready for his return. He says: "Let your loins be girded and your lamps be burning, and you yourselves me like men waiting for their master when he returns from the marriage, so that at his arriving and knocking they may at once open up to him. Happy are those slave whom the master on arriving finds watching! Truly I say to you, He will gird himself and make them recline at the table and will come alongside and minister to them."
In this illustration, the readiness of the servants at their master's return is shown by their pulling up their long robs and fastening these under their girdles and their continuing to care for their duties on into the night by the light of well-fueled lamps. Jesus explains: 'If the master arrives in the second watch [from about nine in the evening to midnight] even if in the third [from about nine to about three in the morning], and finds them ready, happy are they!"
The master rewards his servants in an unusual way. He has them recline at the and table begins serving them. He treats them, not as slaves, but as loyal friends. What a fine reward for their continuing to work for their master throughout the night while waiting for his return! Jesus concludes: "You also, keep ready, because at an hour that you do not think likely the Son of man is coming."
Peter now asks: "Lord, are you saying this illustration to us or also to all?" Rather than answer directly, Jesus gives another illustration. "Who really is the faithful steward," he asks, "Whom his master will appoint over his body of attendants to keep giving them their measure of food supplies at the proper time? Happy is that slave if his master on arriving finds him doing so! I tell you truthfully, He will appoint him over all his belongings."
Next time: Conclusion of Keep Ready!
The Greatest Man Who Ever Lived, 1991
What a marvelous gift, "the kingdom!" Describing the proper response the disciples should have upon receiving it, Jesus urges them: "Sell the things belonging to you and give gifts of mercy." Yes, they should use their assets to benefit others spiritually and thus build upon "a never-failing treasure in the heavens."
Jesus next admonishes his disciples to keep ready for his return. He says: "Let your loins be girded and your lamps be burning, and you yourselves me like men waiting for their master when he returns from the marriage, so that at his arriving and knocking they may at once open up to him. Happy are those slave whom the master on arriving finds watching! Truly I say to you, He will gird himself and make them recline at the table and will come alongside and minister to them."
In this illustration, the readiness of the servants at their master's return is shown by their pulling up their long robs and fastening these under their girdles and their continuing to care for their duties on into the night by the light of well-fueled lamps. Jesus explains: 'If the master arrives in the second watch [from about nine in the evening to midnight] even if in the third [from about nine to about three in the morning], and finds them ready, happy are they!"
The master rewards his servants in an unusual way. He has them recline at the and table begins serving them. He treats them, not as slaves, but as loyal friends. What a fine reward for their continuing to work for their master throughout the night while waiting for his return! Jesus concludes: "You also, keep ready, because at an hour that you do not think likely the Son of man is coming."
Peter now asks: "Lord, are you saying this illustration to us or also to all?" Rather than answer directly, Jesus gives another illustration. "Who really is the faithful steward," he asks, "Whom his master will appoint over his body of attendants to keep giving them their measure of food supplies at the proper time? Happy is that slave if his master on arriving finds him doing so! I tell you truthfully, He will appoint him over all his belongings."
Next time: Conclusion of Keep Ready!
The Greatest Man Who Ever Lived, 1991
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