“What is the meaning of the Parable of the Sheep and Goats?”

Posted on May 31, 2012by brakeman1

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English: Good shepherd (Photo credit: Wikipedia)

In studying the Parable of the Sheep and Goats (Matthew 25:31-46), let’s take a look at just what a parable is. Webster’s New World Dictionary, Second College Edition, defines the parable as “a comparison; a short simple story, usually of an occurrence of a familiar kind, from which a moral or religious lesson may be drawn.” However, Jesus explained the parable in a little different way. In Luke 8:9-10, He says to His disciples, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables so that ‘seeing they may not see; though hearing they may not understand.’”
This quotation from Isaiah 6:9-10 does not express a desire that some would not understand, but simply states the sad truth that those who are not willing to receive Jesus’ message will find the truth hidden from them. Jesus spoke in parables because of the spiritual dullness of the people, and He compares His preaching in parables to the ministry of Isaiah, which, while it gained some disciples (see Isaiah 8:16), it also exposed the hard-hearted resistance of the many to God’s warning and appeal. God does not want anyone to perish (see 1 Timothy 2:3-4 and 2 Peter 3:9).
After a casual reading of the sixteen verses that make up the Parable of the Sheep and Goats (Matthew 25:31-46), it seems that they suggest that salvation is the result of good works. The people compared to the sheep were the ones that acted in charity in giving to the needy food, drink, and clothing, who exhibited hospitality, and who visited the sick and those in prison. The goats seem to have done nothing in regard to these things. This resulted in salvation for the sheep and damnation for the goats. The casual reading seems to make it very clear and concise that salvation comes from good works. However, this is clearly not the meaning of the Parable of the Sheep and Goats.
All Scripture proves itself right and non-contradictory when compared with the totality of Scripture. This is what is referred to in 2 Timothy 2:15 as “rightly dividing the word of truth.” Scripture does not contradict Scripture, and the Bible clearly and repeatedly teaches that salvation is by faith through the grace and mercy of God and not by good works (see John 1:12, Acts 15:11, Romans 3:22-24, Romans 4:4-8, Romans 7:24-25, Romans 8:12, Galatians 3:6-9, and Ephesians 2:8-10, to mention a few).
A closer examination of the Parable of the Sheep and Goats reveals much, much more. In the very first verse of the parable, Matthew immediately establishes the kingship and authority of Christ by using the title that Christ so often used in identifying Himself: the “Son of Man” (see John 5:27 and Daniel 7:13-14). The sheep are placed at His right hand. This is a place of honor and shows that the sheep are esteemed by Christ. Compare this with Matthew 22:64; Luke 22:69; Acts 7:55 and Hebrews 1:13; where Christ is at the right hand of the Father. The goats are placed on the left. Testimony is given, judgment is made, and reward and punishment are the result.
There are many things in these verses that could be examined in depth and at length. We could look at whether or not this is part of the “Great White Throne Judgment,” the “judgment of the dead” mentioned in Revelation 20:11, or the judgment of those who survived the “Great Tribulation” and are still alive at the return of Christ. We could look at who the “brethren” are, referred to in vv. 40 and 45. Does this parable have to do with the treatment of Israel by the other nations of the world? We could look at the doctrines of predestination or election prompted by verse 34, or the question of the eternality of hell referred to in verse 46.
While the examination of these issues is certainly worthwhile, none of them pertain to what is the main thrust of the Parable of the Sheep and Goats. What is God trying to reveal to us in these verses? Note that both of the groups represented by the Sheep and the Goats were not aware of their actions in relation to the judgment conferred upon them, and both asked, “When did we do these things?” And this question, in itself, is very revealing as to the condition of the heart of those involved.
In these verses we are looking at man redeemed and saved, and man condemned and lost. Salvation takes place at the moment we receive Jesus Christ, by grace through faith, as our Savior. In this giving of ourselves, we become children of God (see John 1:12-13). Second Corinthians 5:17 tells us that “if anyone is in Christ he is a new creation, the old has gone, the new has come.” But what is it, exactly, that makes us a “new creation.” We are still in this flesh (see Romans 7:14-25), we are still in this world (see James 4:4), and, have no doubt, we are still sinners (see 1 John 1:8).
The change or transformation that takes place in us at the moment of conversion is due to the fact that we are sealed by God in the person of the Holy Spirit (see Ephesians 1:13-14), resulting in salvation. Salvation means that we are brought to the place where we are able to receive something from Christ, namely, forgiveness of sins (see Acts 26:17-18). Our sin debt to God is then cancelled by the atoning death of Christ on the cross, who, at salvation, becomes our Lord. He paid the price for our sin since we could not (see 1 Corinthians 6:19-20 and Hebrews 10:27-28). From this moment on, when the Father looks at us, He chooses to see His Son indwelling us by the Spirit as opposed to seeing our own sinful flesh, and it is only in this manner that our works become acceptable to Him. These works are not being offered by our sinful flesh, but by the power of the Spirit that resides in us.
At salvation our duty as Christians is to become disciples of Christ. Our duty is to become like Him (see Romans 8:29; 2 Corinthians 3:18; and Colossians 2:6-7). Galatians 5:22 tells us that the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self control. These are the traits that Jesus Christ exhibited throughout His life, and a Christian will grow in this fruit in direct proportion to the cooperation that he gives the Holy Spirit working in his life. Good works in a Christian’s life are the direct overflow of these traits, and are only acceptable to God because of the relationship that exists between servant and Master, the saved and their Lord, the sheep and their Shepherd (see Ephesians 2:10).
So, the core message of the Parable of the Sheep and Goats is that good works will result from our relationship to the Shepherd, to Christ. Followers of Christ will produce good works, will treat others with kindness, will deal with others as if they were Christ. Those who reject Christ live in the opposite manner. While “goats” can indeed do acts of kindness and charity, their hearts are not truly in them for the right purpose – to honor and worship God.
The practical message of the Parable of the Sheep and Goats is, just where, exactly, do you stand in relation to the Shepherd? Are you a sheep or a goat, saved or lost? Until you come to the place in your life that you find yourself among the sheep, until you are saved by faith, through the grace and mercy of God, you will never find true and lasting peace with God. God made us for Himself, and our hearts will be restless until we find our rest in Him. Consider the Parable of the Sheep and Goats. What is the condition of your heart? Remember, “He is no fool who gives away what he cannot keep, to gain that which he cannot lose” (Jim Elliott). Make your decision to dwell with the sheep under the care of the Shepherd, by the grace of God, with the love of Jesus.
Recommended Resource: Parables of Jesus by James Montgomery Boice

“What is the meaning of the Parable of the Fig Tree?”

Posted on May 29, 2012by brakeman1

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Jesus told the Parable of the Fig Tree—Luke 13:6-9—immediately after reminding His listeners of a tower over the pool of Siloam (John 9:7) which unexpectedly fell and killed eighteen people. The moral of that story is found in Luke 13:3: “Unless you repent, you will likewise perish.” To reiterate this moral, Jesus tells the story of the fig tree, the vineyard owner, and the gardener who took care of the vineyard.
The three entities in the story all have clear symbolic significance. The vineyard owner represents God, the one who rightly expects to see fruit on His tree and who justly decides to destroy it when He finds none. The gardener, or vineyard keeper who cares for the trees, watering and fertilizing them to bring them to their peak of fruitfulness, represents Jesus, who feeds His people and gives them living water. The tree itself has two symbolic meanings: the nation of Israel and the individual.
As the story unfolds, we see the vineyard owner expressing his disappointment at the fruitless tree. He has looked for fruit for three years from this tree, but has found none. The three-year period is significant because for three years John the Baptist and Jesus had been preaching the message of repentance throughout Israel. But the fruits of repentance were not forthcoming. John the Baptist warned the people about the Messiah coming and told them to bring forth fruits fit for repentance because the ax was already laid at the root of the tree (Luke 3:8-9). But the Jews were offended by the idea they needed to repent, and they rejected their Messiah because He demanded repentance from them. After all, they had the revelation of God, the prophets, the Scriptures, the covenants, and the adoption (Romans 9:4-5). They had it all, but they were already apostate. They had departed from the true faith and the true and living God and created a system of works-righteousness that was an abomination to God. He, as the vineyard owner, was perfectly justified in tearing down the tree that had no fruit. The Lord’s ax was already poised over the root of the tree, and it was ready to fall.
However, we see the gardener pleading here for a little more time. There were a few months before the crucifixion, and more miracles to come, especially the incredible miracle of the raising of Lazarus from the dead, which would astound many and perhaps cause the Jews to repent. As it turned out, Israel as a nation still did not believe, but individuals certainly did (John 12:10-11). The compassionate gardener intercedes for more time to water and fertilize the fruitless tree, and the gracious Lord of the vineyard responds in patience.
The lesson for the individual is that borrowed time is not permanent. God’s patience has a limit. In the parable, the vineyard owner grants another year of life to the tree. In the same way, God in His mercy grants us another day, another hour, another breath. Christ stands at the door of each man’s heart knocking and seeking to gain entrance and requiring repentance from sin. But if there is no fruit, no repentance, His patience will come to an end, and the fruitless, unrepentant individual will be cut down. We all live on borrowed time; judgment is near. That is why the prophet Isaiah wrote, “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon” (Isaiah 55:6-7).
Recommended Resource: Parables of Jesus by James Montgomery Boice.

"What is the meaning of the Parable of the Two Sons?"

 The Parable of the Two Sons can be found in Matthew 21:28-32. The basic story is of a man with two sons who told them to go work in the vineyard. The first son refused, but later obeyed and went. The second son initially expressed obedience, but actually disobeyed and refused to work in the vineyard. The son who ultimately did the will of his father was the first son because he eventually obeyed. Jesus then likens the first son to tax collectors and prostitutes—the outcasts of Jewish society—because they believed John the Baptist and accepted “the way of righteousness” (v. 32), in spite of their initial disobedience to the Law.

The key interpretive point in understanding the Parable of the Two Sons comes in defining to whom Jesus is speaking. For that we need to look at the overall context of this passage. Matthew chapter 21 begins with Jesus’ triumphal entry into Jerusalem. The whole point of Matthew’s gospel is to show Jesus as the long-awaited Messiah. The crowd responds by shouting Hosannas and praises to the King. The King’s first act upon entering Jerusalem is to cleanse the temple (21:12-17). Afterwards, we see Jesus cursing a fig tree (21:18-22). This account may seem an isolated story, but Jesus was making a strong symbolic point. The fig tree is often symbolic of Israel (cf. Hosea 9:10; Joel 1:7). The fact that the fig tree had leaves but no fruit is symbolic of Israel’s religious activity—i.e., all the trappings of spirituality, but no substance. Israel may have had the leaves of activity, but not the fruit of repentance and obedience to God, which is why Jesus tells them the prostitutes and tax collectors will enter the kingdom ahead of them (v. 31).

In Matthew 21:23-27; the religious authorities—the chief priests and elders—question Jesus’ authority. Who is this Jesus who comes into Jerusalem receiving the praises of the masses and drives the moneychangers out of the temple? The stage is set for the showdown. It is in this context that Jesus tells three parables—the Two Sons, the Tenants, and the Wedding Feast. Each of these parables is told to the Jewish religious leaders, each illustrates their rejection of Jesus, and each pronounces judgment on Israel for their rejection of their Messiah. In the Parable of the Two Sons, the leaders of Israel are the second son who claimed obedience, but did not do the will of the father.

Recommended Resource: Parables of Jesus by James Montgomery Boice.

Wives and Husbands

Wives and Husbands

22 zWives, asubmit to your own husbands, bas to the Lord. 23 For cthe husband is the head of the wife even as dChrist is the head of the church, his body, and is ehimself its Savior. 24 Now as the church submits to Christ, so also wives should submit fin everything to their husbands.

25 gHusbands, love your wives, as Christ loved the church and hgave himself up for her, 26 that he might sanctify her, having cleansed her by ithe washing of water jwith the word, 27 so kthat he might present the church to himself in splendor, lwithout spot or wrinkle or any such thing, that she might be holy and without blemish.1 28 In the same way mhusbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because nwe are members of his body. 31 o“Therefore a man shall leave his father and mother and hold fast to his wife, and pthe two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church. 33 However, qlet each one of you love his wife as himself, and let the wife see that she rrespects her husband.