The Lost Coin

Luke 15:8-10 Introduction The parable of the Lost Coin is the second illustration of a three-part parable that was introduced in the preceding chapter. The sub-parables of the Lost Sheep, the Lost Coin and the Prodigal Son (or the Lost Son) were spoken in a single discourse by Jesus to a single audience. Together, they form the response of Jesus to his critics, the Pharisees and the scribes (Luke 15:2). The catalyst for the unfavorable review by those religious leaders was the popularity Jesus enjoyed among Israel’s spiritual untouchables, namely “the publicans and sinners” (Luke 15:1-2). . . . the basic thrust of the parable of the lost coin concerns our attitude toward the sinner, viz., the value we place on a sinner is revealed by how diligently we search for them and by how we rejoice at their conversion!1 Like Jesus Christ, the primitive church pursued sinners. Even more, the first century church (and indeed it is the same in every generation) was comprised of sinners (1 Cor. 6:9-11). “The church of the first century was not afraid to come in contact with sinners, teach them the gospel and welcome them into their fellowships when they repented.”2 Understanding somewhat the perceived value of the lost coin and surroundings in which it was lost contribute immeasurably to the word picture to which Jesus resorted in this parable. The paragraph by Neil R. Lightfoot which follows provides that necessary insight into the parable of the Lost Coin. The coin specified by Luke was a Greek drachma, which was almost the equivalent of …

The Lost Sheep

Luke 15:1-7 Introduction The parable of the Lost Sheep is unique to Luke’s Gospel record, though a similar reference appears in Matthew’s account. It should not be thought strange for the same or nearly the same illustrations to be used at different places, at different times by the same speaker. Contemporary speakers (including preachers) do it all the time. Besides, as noted below, the biblical use of sheep and shepherds to illustrate truth appears frequently upon the pages of inspiration. Lockyer concludes that the parable of the Lost Sheep in Luke “. . . must not be confused with The Parable of the Lost Sheep . . . (Matthew 18:1-14), even though the two are told in similar vein.”1 Most of us have our favorite passages of Scripture. Luke Chapter Fifteen is among the chapters of the Bible that provide special encouragement to many souls whose spiritual eyes are trained on the ever approaching eternity, at which time we will meet our Great God and Creator. It is comforting to know of the emotional investment and concern God expends on each individual soul. The fifteenth chapter of Luke is perhaps the most priceless chapter in the Bible. Certainly no chapter is more tender and more lovely. For centuries it has been called “the Gospel in the Gospels” . . .2 Luke 15 contains one parable in which there are embedded three sub-parables: the parable of the Lost Sheep (vv. 4-7), the parable of the Lost Coin (vv. 8-10) and the parable of the Prodigal Son (vv. 11-32) Usually this renowned …

The Parable of the Great Supper

Luke 14:15-24 Introduction This parable also is peculiar to Luke. The parable in Matthew 22:1-14, though similar, is different from the parable of the Great Supper. The Royal Marriage Feast was spoken at an early date in our Lord’s ministry; The Great Supper, at the end of His ministry during the Passion Week. The former was addressed to the multitude in the Temple; the latter to the guests in a private house. The former displays messengers treated with violence; the latter shows them receiving excuses. In the former, the invited are destroyed and their city burned; in the latter, despisers of the invitation are merely excluded.1 The background preceding the parable of the Great Supper begins in Luke 14:1. Verse one prepares the setting as it reveals that Jesus was guest of a “chief pharisee” among several others who also were invited. This meal and the subsequent speeches by our Lord, inclusive of the parable now under review, occurred on “the sabbath day.” Verses 2-6 concern an event that may have been staged to entrap Jesus. An unlikely attendee to this gathering, a man afflicted with what Scripture notes as “dropsy,” was conspicuously before Jesus. Intently, the host and other guests watched him, perhaps supposing that Jesus faced a dilemma. Our Lord directly addressed the potential predicament: “And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? And they held their peace. And he took him, and healed him, and let him go; And answered them, saying, Which of you shall have an or an ox …

The Parable of the Barren Fig Tree

Luke 13:1-9 Introduction The backdrop to this parable concerns the perennial and common misconception that bad things happen to people as retributions from God. Some in the audience of Christ on this occasion told of Galilean Jews who were slaughtered in the Temple, while they were in the act of offering sacrifices. Evidently, Roman soldiers who were chargeable to Pilate killed those worshippers. “There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices” (Luke 13:1). Our Lord denied that those Galilaeans or those, for instance, upon whom the tower of Siloam fell, were more deserving to die for their sins than anyone present in the crowd. Jesus used this moment as an opportunity to teach about repentance. All mankind has a common need to repent of sins (Acts 17:30-31). “And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:2-5). An aunt of mine became pregnant with her last child, somewhat unexpectedly, when she was 40 years old. Unfortunately, the baby was born with some medical difficulties. My aunt proceeded to pronounce this as retribution …

The Parable of the Rich Fool

Luke 12:13-21 Introduction The parable of the Rich Fool appears only in Luke.  The topic that the parable treats, though, is neither new nor found singularly in Luke’s Gospel record.  Our Lord here spoke about covetousness. “And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). God only needs to say something once for it to be so and incontrovertible.  However, some subjects are addressed many times in the Bible.  The repetition with which the Scriptures speak about a subject emphasizes the difficulty that mankind generally has complying with the respective divine mandate.  Money is such a biblical theme.  Evidently, we are especially vulnerable to temptation through improper attitudes toward material wealth.  One does not have to be especially blessed with this world’s goods to manifest a malignant disposition toward material prosperity.  The rich, though, seem more disposed to suffer this sin. “They that trust in their wealth, and boast themselves in the multitude of their riches” (Psalm 49:6). The Lord’s people are not immune to the sin of covetousness. It is “. . . very easy . . . to overlook the sin of covetousness.”1 If the Parable of the Good Samaritan is the most practical of all the parables, the Parable of the Rich Fool is the most necessary. . . . Even among professed Christians it is so prevalent that it is scarcely recognized for what it is — a deadly sin.2 “The Sin …

The Parable of the Good Samaritan

Luke 10:25-37 Introduction The parable of The Good Samaritan is one of several parables that are recorded exclusively by Luke. Sequentially in Luke’s account of our Lord’s earthly ministry, the verbal exchange between Jesus and one in his audience, during which this parable was recited, occurred following the return of the 70. During his Perean ministry, Jesus had sent 70 disciples ahead of him into the cities that he would soon visit (Luke 10:1). These disciples were charged to heal the sick and proclaim that the kingdom was close to coming (Luke 10:9). (Formerly, during our Lord’s ministry in Galilee, he commissioned the twelve and charged them with the same mission, Matt. 10:1-6; Mark 6:7-13.) The coming kingdom was the object of prophecy (Isa. 2; Dan. 2; Joel 2; Acts 2) and the longing of the Jews. Nevertheless, the Jews expected and wanted a physical kingdom (John 6:14-15), whereas Jesus Christ came to establish a spiritual kingdom (John 18:36-37). Even at the late date of the moments preceding his Ascension, our Lord’s apostles still imagined that Jesus was about to establish a physical kingdom. “When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). Upon the return of the 70, and after they exclaimed that “even the devils are subject unto us through thy name” (Luke 10:17), Jesus responded, “rather rejoice, because your names are written in heaven” (Luke 10:20). Perhaps in the presence of a larger audience, our …

The Parable of the Unmerciful Servant

Matthew 18:21-35 Introduction Prefatory events to our Lord’s parable of the Unmerciful Servant include: (1) rivalry among the apostles for prominence “in the kingdom of heaven” (Matthew 18:1), (2) Jesus Christ’s illustration of “a little child” to teach humility (Matthew 18:2-5), (3) Christ’s instruction to avoid offenses (Matthew 18:6-14), (4) Jesus’ teaching how to resolve interpersonal problems among the children of God (Matthew 18:15-17), (5) the essentially of unity among the apostles (Matthew 18:18-20), and (6) Peter’s question about forgiveness (Matthew 18:21-22). The Gospel of Mark records that on the way to Capernaum our Lord’s disciples argued “among themselves who should be the greatest” (Mark 9:33-37). Luke’s account verifies that this discord occurred (Luke 9:46-48). On a later occasion, James and John, with their mother, sought Jesus to grant them preeminence among the apostles. This self-serving maneuver produced animosity in the other ten apostles toward James and John (Matthew 20:20-28). Strife and offenses resulted from these petty rivalries. The apostles were offended or had hard feelings toward each other. Jesus countered this potentially disastrous unrest among his apostles with two lessons: (1) humility to offset the insipid jealousies, and (2) repentance and forgiveness to repair their fellowship with each other — and with the Godhead. Satisfactory resolution of foreboding breaches following this incident was critical to the overall training of the apostles. During his ministry, Jesus prepared them for the execution of the Great Commission and guidance of the infant church, beginning in Acts Two. Failure at this juncture would have severely undermined God’s …

The Parable of the Talents

Matthew 25:14-30 Introduction Still on the Mount of Olives and immediately following The Parable of the Ten Virgins, Jesus recited The Parable of the Talents to his apostles. Whereas in the former parable Jesus emphasized watchfulness, in the latter he stressed that his disciples need to work while they wait with watchfulness. The Parable ” For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. …

The Parable of the Wicked Husbandmen

Matthew 21:33-46;Mark 12:1-12; Luke 20:9-19 Introduction The Parable of the Wicked Husbandmen was spoken by Jesus in the temple on the day following his triumphant entry into Jerusalem (Matthew 21:1-18). Jesus was teaching the people when he was interrupted by the chief priests, scribes and elders (Matthew 21:23; Mark 11:27-28; Luke 20:1). They demanded to know by what authority he taught (Matthew 21:23; Mark 11:28; Luke 20:2). Doubtless these religious leaders expected Jesus to defend himself from their attack on his authority. However, our Lord’s response not only surprised them, but it also prompted these religious leaders to become defensive themselves (Matthew 21:24-27). “And he answered and said unto them, I will also ask you one thing; and answer me: The baptism of John, was it from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not? But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet. And they answered, that they could not tell whence it was. And Jesus said unto them, Neither tell I you by what authority I do these things” (Luke 20:3-8). In the context of this verbal exchange, Jesus spoke two parables which he applied to these religious leaders. Our Lord concluded The Parable of Two Sons by saying “. . . the publicans and the harlots go into the kingdom of God before you” (Matthew 21:31). Immediately, Jesus then presented The Parable …

The Parable of the Householder and the Laborers in the Vineyard

Matthew 20:1-16 Introduction The word “for” with which this discourse begins signals that it is related to verses that precede it. When looking for the context of the passage, it is also helpful to remember that chapter and verse divisions are man-made. Frequently, a context will span a chapter heading. The context of Matthew 20:1-16 includes two immediately prior verbal exchanges between Jesus and others. The first is recorded in Matthew 19:16-22. Summarized, a young, rich man inquired how he might attain eternal life. Though he had kept sundry commandments, he sorrowfully departed when Jesus advised him to sell his possessions. This incident prompted Jesus to address his apostles regarding the danger of riches (Matthew 19:23-26). The apostles admitted that this doctrine perplexed them. All the foregoing incited Peter to pose a question in Matthew 19:27. “. . . behold, we have forsaken all, and followed thee; what shall we have therefore?” Whereas the rich man refused to surrender all, the apostles did forfeit their livelihoods (Matthew 4:18-22; 9:9). Peter, perhaps somewhat with pride, drew a contrast between the rich and the poor, the latter group being those with whom he identified the other apostles and himself. Several years later, the apostle Paul warned the Corinthian church about comparing themselves with each other. “For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves among themselves, are not wise” (2 Corinthians 10:12). Jesus also noted a Pharisee who …

The Parable of the Householder

Matthew 13:51-52 Introduction The simple and endearing definition of a parable is an earthly story with a heavenly meaning.  However, the Bible is replete with various kinds of figurative language.  Consequently, there is not universal agreement what is a parable versus another figure.  Therefore, there is also a lack of consensus regarding the number of parables, including the number of parables presented by Christ, versus other figurative language. Hence, it is little surprise that some commentators count seven parables of our Lord in Matthew 13, whereas others see eight parables in the chapter.  Of course, identifying the species of figurative language employed as a vehicle to communicate divine messages is far less important than understanding those messages. Most teachers categorize the first seven figures of speech as parables and ignore The Householder when discussing parables. “This last and eighth parable of this great parabolic chapter seems to be the unwanted orphan by many writers on the parables of our Lord.” (Herbert Lockyer, All the Parables of the Bible, Zondervan Publishing House, p. 208.) The Householder, though, along with the seven parables, appear between the signaled beginning and ending of Jesus’ parabolic teaching of that occasion (Matthew 13:3, 53). “And he spake many things unto them in parables . . . And it came to pass, that when Jesus had finished these parables, he departed thence.” The Parable Parenthetically to the eight parables in Matthew 13, between parables seven and eight, Jesus somewhat superficially assessed the apostles’ comprehension of the first seven parables.  “Jesus …

The Parable of the Net

Matthew 13:47-50 Introduction The illustration that Jesus used in this parable called to mind the popular vocation of fishing.  Jesus uttered The Dragnet in Capernaum, a city on the shore of the Sea of Galilee. The first four parables in this series were spoken by Jesus, as he stood in a boat, to a crowd on the shore of the lake. Our Lord presented The Dragnet to his apostles, many of whom were professional fishermen (Luke 5:1-11). When Jesus called them from their ships and nets, he told them: ” . . . from henceforth thou shalt catch men” (Luke 5:10). The net to which Jesus referred was a seine net. It was weighted at the bottom so it would drag the bottom of the lake. The net had floats at the top to keep it at the surface of the water. Perhaps a half mile long, after the net was stretched to its full length, its ends were brought together to trap the fish. All kinds of fish were caught and consequently, after the net was brought to shore, usable fish were sorted from the rest that were discarded. The Parable The Parable of the Dragnet bears similarities to The Parable of the Tares in the same series of Matthew 13 parables. Tares: “The enemy that sowed them is the devil; the harvest is the end of the world: and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. …

The Parable of the Leaven

Matthew 13:33; Luke 13:20-21 Introduction The Parable of the Leaven is one of the two “sandwich parables” that were mentioned in the previous lesson.  It is also one of seven kingdom parables presented by Jesus in Matthew Thirteen. The Parable “Another parable spake 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” (Matthew 13:33). The word “leaven” means “sour dough.”  It is the fermented remnant of dough from a previous incident of baking bread. In ancient times leaven as a separate ingredient was not available as it is today.  In the leavening of bread, dough was kept over from a previous baking and inserted in the new mixture to ferment it. 1When I was a boy, my mother bought cakes (cubes) of yeast to make her bread rise.  Today, my wife buys dry yeast for the same purpose.  The bread that we commonly eat (loaf bread, sticky buns, etc.) is essentially leavened bread.  In contrast, the communion bread we eat lacks leaven or yeast and does not rise. Jesus used leaven in this parable to emphasize similar characteristics between leaven as it affects bread dough and an object that affects the kingdom of heaven.  Similarities include: (1) A small amount affects a larger mass.  (2) The effect is gradual and constant.  (3) Growth and progress are emphasized.  (4) Small beginnings are contrasted with substantial results.  (5) The effect occurs quietly or with little …

The Parable of the Sower

Matthew 13:1-23; Mark 4:1-20; Luke 8:4-15 Introduction Jesus, the Master Teacher, frequently used figurative language in his teaching.  Some people classify nearly all these colorful illustrations as parables (e.g., Matthew 5:13-16).  However, strictly speaking, Jesus began to use fully developed parables in Matthew 13.  Our Lord’s disciples acknowledged that he changed his method of teaching and asked why.  “And the disciples came, and said unto him, Why speakest thou unto them in parables?” (Matthew 13:10). The parables of our Lord were very effective.  Jesus outfitted “. . . each parable with lines as sharp as an etching.”1   His parables are noteworthy for their brevity and simplicity.  In theme he appealed to the familiar circumstances of agriculture, home life, merchants, civic duties, social life and nature to teach spiritual truths.  Hence, a common definition of parables is that they are earthly stories with heavenly meanings. The Parable of the Sower received its name from Jesus himself (Matthew 13:18).  It is one of only two of our Lord’s parables that he interpreted for us.  (Jesus also explained The Parable of the Tares, Matthew 13:24-30, 36-43.)  Therefore, a thorough understanding of these two parables is necessary to have sufficient insight as to the meanings of the rest of them.  Understanding The Parable of the Sower (and The Parable of the Tares) is the key to understanding all the parables of Christ. Jesus also explained why he spoke in parables (Matthew 13:10-17).  Our Lord recited a phrase that was applied often to the Jews throughout their history (Deuteronomy 29:4; …