WHAT IS A PROPHET?

[Notes on Prophecy #1]

WHAT IS A PROPHET?

The earliest name for a prophet is a “seer” (1 Sam. 9:9). A prophet is a man or women to whom the will of God was revealed under the inspiration of the Holy Spirit, in order to communicate it to people.  

What did he see?

1. The Word of God (Isa. 21:10).

Forth-telling means normally in form of warnings, rebukes, promises, and/or exhortations. They are the voice of God (“Thus saith the Lord”—Jer. 37:17). He speaks the Word of the Lord regardless of the audience (Ezk. 3:11).

2. Events.

Foretelling is usually in the form of prognostications and predictions of coming events (Jer. 37:17). These may have near or far application, or both.

Prophecy is the oral or written message of the prophets.

Review of Guide to NT Greek

Book Review

Douglas S. Huffman, THE HANDY GUIDE TO NEW TESTAMENT GREEK: GRAMMAR, SYNTAX, AND DIAGRAMMING, (Kregel Publications, Grand Rapids, MI), 2012.

I must say I was surprised when I received this publication, as I was expecting a larger book. While the size of the publication is surprising, it is not small in content. Its size makes sense because it is a guidebook, able to be carried with a Greek New Testament.

I am delighted with this guide. I am not a Greek scholar, but I am a Bible student. While I have had Greek in college, like many Pastor I have not kept up with it beyond the occasional uses. I have worked with the language, which has entailed thick lexicons, grammars, and dictionaries to find meanings and syntax. This guide will help its users to save time. This guide does not relieve one from the necessity of having to use books for deep study. It is only a guide, but it does speed up the process. It will increase the students’ efficiency by a quick reference to find the needed basic information.

The guide is in three sections. Part 1 is Greek Grammar. Beginning with the Greek Alphabet carrying through the verbs, it gives a summation of Greek Grammar. Overall it gives good concise definitions of every part of grammar. It is reinforced by charts on almost every page.

Part 2 is Syntax Summaries. Syntax is where the language becomes real: it is the practical outworking or usage of the grammar. This will be the section that gets the most use by Bible students. This part gives us concise definitions and relationships reinforced by NT examples that are helpful. While not chart heavy like the grammar section, what charts are found are very helpful.

Part 3 is Phrase Diagramming. Diagramming the original text does two things: First, it aids in understanding the meaning of the text. Second, it gives one the flow of the argument of the author. It provides step by step instructions on different types of diagramming, plus how to deal with special issues and problems in diagramming.

This guide is a very good addition to any Pastor’s or Bible student’s library.  While it is intended for a second-year Greek student, those who even have a beginning knowledge of Greek could use it. It will set on my desk and be the first used to begin any word or Greek study. It is a handy addition.

Thanks to Kregel Publishing for supplying a copy of this book for the purpose of this review. 

Christmas 2012

GABRIEL & MARY

Luke 1:26-38

It was six months since his last assignment. Now Gabriel has a new assignment at Nazareth in Galilee. This is one of the last places on earth one would expect the mother of the Christ to come from. First, because the Galileans were looked down upon by those who lived in the big city: Jerusalem. Second, it was a place of a Roman Garrison and known as a place of vice. Nazarenes were despised by the rest of the population.

However, Gabriel was dispatched to a young girl living in this Nazareth by the name of Mary. We know two things about her: First, she was a virgin (1:27, 34). Dr. Luke emphasizes the purity of this girl. Second we know she was in the state of betrothal. Although this was much like an engagement, it was much more. It was a legal status that could only be dissolved by death or divorce.

There are three things Gabriel says about Mary (1:28-33).

• She was favored by God (1:30). She was a special recipient of His Grace. She was not to fear.
• The Lord was with her. She is not alone in her mission. God is there to empower and sustain her. 
• She will have a Son. This speaks of Mary’s privilege, she will give birth to the Messiah: Jesus (1:31).

She was a woman of character. Her character is displayed by:

·         Thoughtfulness (1:29). Although perplexed, she considered the situation. Revelation and reason should go together. This led her to request (1:34) an answer (1:35).

·         Obedience (1:38). Mary response’s was that of submission to the Word of God.

God uses humble and obedient believers.

BIRTH ANNOUNCEMENTS

Luke opens his narrative with the announcements of the birth of John and Jesus. The announcements have much in common. The parallels are:

                  God’s initiative in action           1:11; 1:26

                  Instruction not to fear               1:13, 1:30

                  Revelation about the birth         1:16, 1:31

                  Task of the Child                      1:15, 1:31-32

                  Gabriel Message                      1:19, 1:66

Confirmation                            1:19, 1:35

     The announcements of the birth of John and Jesus speak of God’s renewed activity and fulfillment of His promise.

REDEMPTION in the BIBLE

"The underlying theme of all the Scriptures is Redemption: in the Old Testament the anticipation of it in type and prophecy; in the Gospels the accomplishment of it by the death of Christ; in the Acts and Epistles, the application of it to the needs of man; and in the Revelation, the achievement of it in the subjection of all kingdoms to the rule of God"--W. Graham Scroggie

FUTURE JUDGMENTS

It is generally and widely held that there is one end time judgment. However, as one studies the Word there seem to be a number of judgments. I see four future judgments in Scripture, each being unique and at a different place and time.

First, the judgment of the believer in this dispensation for his works at the judgment seat of Christ (2 Cor. 5:10; Rom. 14:10). Notice, this is a judgment of believers. This is not a judgment of condemnation, for there is no condemnation of those in Christ (Rom. 8:1). The basis of this judgment is not the believer’s sin, but their works. The result is not a loss of salvation, but or rewards (cf. 1 Cor. 3:11-15). This will take place at the rapture of the church (1 Thess. 4:13-18).

Second is the judgment of the nation of Israel (Ezek. 20:34-38, Matt. 24:21-31). This will take place at the end of “Jacob’s trouble” (Jer. 30:4-7; Dan. 12:1). The place will be around Jerusalem (Zech. 14:1-11). Since Israel is an earthly people, the judgment takes place on earth (Zech. 14:4) after the return of their Messiah (Christ). It will concern the nation of Israel who are gathered back to Palestine who are unconverted (Ezek. 20:34-38). Malachi describes this judgment (Malachi 3:2-3, 5). Those will not enter His kingdom and will be destroyed with the wicked (Ezek. 20:37; Matt. 25:30). Those remaining will be the remnant that enters the earthly kingdom (Ezek. 20:37; Rom. 11:26).

Third, is the judgment of the Gentiles (Matt. 25:31-46). This will take place before the millennium and at the end of the Great Tribulation. It takes place in the Valley of Jehoshaphat (Joel 3:1-2). This involves Gentiles living on earth at that time, for there is no resurrection mentioned in connection with this judgment. It takes place upon the return of Christ to earth. The basis of this judgment is their treatment of Christ’s brethren, the Jews (Matt. 25:32). The result is that some Gentile nations continue to exist and go into the millennium (Matt. 25:41).

Fourth, there is the judgment of the unsaved at the Great White Throne judgment (Rev. 20:11-15). This takes place at the end of the millennium (Rev. 7, 11). The subjects are the unsaved dead (Rev. 20:12). The result of this judgment is consignment to the lake of fire (Rev. 20:15). 

ZACHARIAS & ELISABETH

LUKE 1:5-25

Four Hundred years silence from God; not a word nor a whimper from Him. Life goes on day in and day out. Herod is King. Priests serve faithfully. There are some 20,000 priests. They are divided into 24 orders. Each order served 8 days in the Temple. It took 50 priests to serve a day and fulfill the duties in the Temple. There were many duties in the Temple that must be performed everyday. The highest honor was to offer incense. It was an honor a priest had only once in a lifetime. Today it was the honor of Zacharias.

Zacharias was a humble priest that lived with his wife, Elisabeth. They were a childless couple, advanced in years. They went about living their lives in faithfulness to God. We are told they were “righteous before God” (1:6). This is seen by the following:

·         Faithful & blameless concerning His Word and the requirements of God.

·         Faithful in service (1:8)

·         Faithful in prayer (1:13)

In was in this ordinary day to day faithfulness that God breaks his silence. God speaks and works in the ordinary. It is in the ordinary faithfulness of service that God speaks. It is when it is least expected that God speaks through means most unusual that the voice of God is heard. While Zacharias was fulfilling his duty, an angel of the Lord speaks to him. He is given a promise—“your wife Elizabeth will bear you a son, and you will give him the name John” (1:13). Let us not despise the ordinary. God uses the ordinary to do great things.

Embedded in this story is the great message for us living in the ordinary. It may seem to many of us that God is silent. The message is hidden in the names of these ordinary servants—Zacharias and Elisabeth. Zacharias means “God remembers” and Elisabeth means “God’s Oath.” Thus, God remembers His oath. God is active and fulfilling His Word by becoming active in history. He remembers His oath to Zacharias in John the Baptist. He remembers His oath to the world by sending His Son. Zacharias’ son will pave the way for the Son of God. God is faithful! He does no overlook his servants. God remembers. God honors.

PRINCIPLES OF CHRISTIAN LEADERSHIP 3

Insights from Nehemiah

This the last post of this series. In this post we look at the last three principles.

Principle 3: LEADERSHIP MEANS TAKING RISKS

Risk is AN essential part of leadership. Risk is the exposure of one’s self, power, and ability. Nehemiah had to expose himself and his heart to the king. He was risking his position, the king’s anger, and his whole future. Risk is part of taking a stand and getting involved. Risk should never take place needlessly; but at the same time it is not playing it safe.

Principle 4: LEADERSHIP SETS GOALS

Nehemiah had a goal—to rebuild the walls of Jerusalem. Goals need to be both necessary and obtainable. Goals come from seeing what is and what could be. They must be realistic, yet they must be challenging. Setting goals involves three things: Investigation of the current situation; second, a definition of goal; third, the ability to find the resources and to be able to organize them to overcome and obtain the goal. A goal setter must also be a problem solver. Nehemiah evidenced such skills when he was ready to tell the king (2:7-8). A leader is a man of vision—He sees where we are, where we need to be, and how to get there. He leads them to the goal. He is a man walking by faith—looking to God for solutions, ability, and grace to lead to the goal set before them. 

Principle 5: LEADERSHIP MUST BE ABLE TO DELEGATE.

Leaders must be delegators. No man can do it all. Yet, this may be one of the hardest principles to practice. Some Christian leaders think it is easier to do it themselves. This is wrong thinking for three reasons: First, it robs others of using their gifts for the common goal. Second, it hurts efficiency. John White defines efficiency as the means “of achieving goals with the smallest waste of resources.” [EXCELLENCE IN LEADERSHIP, 35]. A leader who tries to do it all without the use of delegation is not an efficient leader. Third, it compromises one’s leadership. It has the tendency to turn leadership into dictatorship. Nehemiah knew how to delegate, spreading the work among forty-two groups. Wise leadership recognizes individual gifts and talents in others; matching gifts and needs. Delegation also leads to appreciation—appreciation for another’s contribution and the truth that the church is truly a body, dependent on each member.

PRINCIPLES OF CHRISTIAN LEADERSHIP 2

Insights from Nehemiah

Principle # 2 A CHRISTIAN LEADER IS A PERSON OF PRAYER

One of the unique and vital elements of Christian leadership is prayer. Prayer is a principle that secular leadership does not hold to or practice. However, it is a divine necessity for Christian leaders. Nehemiah knew this well. There are nine prayers found in the book of Nehemiah. Most are brief, simple, and to the point prayers that were said on the spur of the moment. However, the first prayer is one of the classic prayers of Scripture (1:4-11).

True Christian empathy will lead to the throne of grace. A leader will be moved, not simply to weep and worry over God’s people, but to pray for them continually. He will bring them to the throne of grace again and again. Christian ministry begins not in the crowd, but in the closet. It starts in the presence of God, not in the presence of people.

A PRAYING LEADER INDICATES A CARING LEADER. To a believer caring and praying will go hand in hand. An uncaring person is a prayerless person. Concern leads to prayer. Concern grabs us when the Spirit of God shows us the reality of another’s need and the reality of the love and power of God to work in that person’s life.

A PRAYING LEADER INDICATES A PERSON OF FAITH. His faith is not self-centered, but God-centered. A self-centered person will be selfish with when he prays. A true Christian leader is selfless. A praying leader recognizes the need of others, the ability and willingness of God to act on behalf of His people, and will beg God to do so.

A PRAYING LEADER IS AN INTERCESSORY LEADER. He identifies himself with the people of God. Nehemiah prayed for God’s people (1:6) and interceded on their behalf and confessed their sin as if it were his own (1:7). John White observes: “Nehemiah had a sense of corporate responsibility which most of us lack today” [Excellence in Leadership, 23].

A PRAYING LEADER IS A PLEADING LEADER. Like Nehemiah we need to plead with God because our chief concern must be the testimony of God’s people to the world around them. It is born from a concern for God’s reputation as seen in and from His people. We need to echo Nehemiah’s cry, “they are your servants and your people” (1:10). We are His temple and His reputation is bound up with us.

A PRAYING LEADER IS A USEFUL LEADER. Prayer is not an option in Christian leadership, but a necessity. Prayerless leaders are leading our people down the path of  personal ego. God may work in spite of such leadership, but He is not working through such leadership. Prayer is the means to true, successful leadership.  

PRINCIPLES OF CHRISTIAN LEADERSHIP #1

Insights from Nehemiah

What is leadership? The dictionary defines it as: “1. the position, function, or guidance of a leader. 2. The ability to lead.” To me that definition seems lifeless. While it technically gives the definition, it means little. To see what true leadership is, one must look at a leader. There is no better example of leadership than Nehemiah. He is the personification of Christian leadership.

As I look at Nehemiah, certain principles shine forth that enlighten us as to what a leader is and does. These principles are not limited to Nehemiah and his situation, but are universal and can be applied to Christian leaders today.

Principle # 1: ONE MUST HAVE EMPATHY WITH GOD’S PEOPLE

Empathy is the ability to enter into the feelings of another, to have appreciative perception and understanding of the person or situation. It is to identify and sympathize with another person. Nehemiah shows us that empathy involves:

1. The ear (Nehemiah 1:2-3). The ability to listen is one of the greatest assets of a Christian leader. Leadership begins not with the mouth, but with the ear. One must have the ability to really listen. Information is vital to a leader.
2. The heart (Nehemiah 1:4). When Nehemiah listened, he began to feel. Feeling is concern for what one hears. Concern grips us to turn what we hear to feel the reality of the situation. A leader must be concerned about those whom he leads. Christian leadership is not to be selfish. This is a major difference between leadership in the world and that in the church. A Christian leader leads with his heart, not just his head. His attitude is one of a servant, not a superior. His concern is that of a shepherd for his sheep.
3. The will (Nehemiah 1:4-2:6). When the heart is touched, the will springs into action. Concern leads to involvement and cost. Nehemiah willed to get involved and pay the cost. He was motivated to action—not by personal ambition, but to help God’s people.

Christian leadership involves empathy. It involves being informed of the needs of the people, concern for their situation, and a heart willing to help, motivated to action for those whom God has placed in his care.

INTRODUCTION TO 1 THESSALONIANS

Paul was not a theologian who wrote a systematic theology. He wrote letters not books. A letter is personal, dealing with real people and problems. As Keathley remarks: “The human authors of Scripture wrote to real people with real problems in real situations in such a way that their writings are still very much applicable with tremendous relevance in our modern world.”[1] The Thessalonian problem was it had been 20 years in their case since the resurrection and His promise of the return, but they clearly had two problems: First, there was doubt of its reality, so they took it lightly. Second, others were over zealous, believing that Jesus would return in a short time, therefore becoming lax in their responsibilities. These led either a disregard for the truth of God’s promise, or a disregard for living a responsible life. The two letters to the believers in this city “naturally link themselves together, as they are alike in their main subject, which is the second coming of Christ, and their significance as a pair should be duly appreciated.”[2] Bruce observes that the eschatological teaching of these epistles “is mainly on the personal level.”[3] That should be in our mind in the study of both epistles of 1-2 Thessalonians.

Date.

It is believed that Paul wrote I Thessalonians early on the second journey around 50 AD before he left Corinth (Acts 18:1-11). Silas is known to be connected with Paul in Corinth, but not referred to again afterward. It seems clear that Paul wrote this epistle shortly after he arrived in Corinth (1:7-9; 2:17; 3:1, 6; Acts 18:5, 11). This makes the letter written around 20 years after the resurrection and the promise of Jesus returning in like matter. The occasion was Timothy’s report (1 Thess. 3:6).

Purpose.

Paul’s clear purposes can be summarized as follows:

1.  To express his thankfulness for what God is doing in the lives of the believers (1:2-3).
2. To defend his ministry against slander and insinuations (2:1-12).
3. To encourage them to endure the stress and persecution of a heathen society (3:2-4; 4:1-12).
4. To educate concerning the hope of the dead, and their own hope (4:1-13),
5. To answer questions about the end times, especially their relationship to the Day of the Lord (5:1-11). Eschatology is a major feature of the epistles to the Thessalonians. Interestingly, every chapter ends with a note of eschatology.
6. To deal with improvement of personal and corporate life of the believers (5:11-20). Some aspects of church life needed improvement.

Theological aspects

The epistles to the Thessalonians touch on some major doctrines: Inspiration (1 Thess. 2:13; 2 Thess. 2:15; 3:6, 17). God’s oneness (1 Thess. 1:9) as well as the tri-unity (1 Thess. 1:1, 5, 6; 4:8; 2 Thess. 1:1; 2:13). The deity of Christ (1 Thess. 3:11-12; 2 Thess. 2:16-17). Salvation (1 Thess. 4:14; 5:9; 2 Thess. 2:13). Our identification with Christ (1 Thess. 1:1; 5:5). Sanctification (1 Thess. 2:3-8). And prayer (1 Thess. 3:11-13; 5:23-24; 2 Thess. 1:11-12; 2:16-17; 3:5, 16). However, the largest doctrinal issue is that of the end times and related themes. Wanamaker observes that one fourth of 1 Thessalonians and half of 2 Thessalonians deals with eschatological problems and issues.[4]

Outline of 1 Thessalonians

1 Thessalonians can be outlined in connection with 1:13 where there are three key elements: The past—“the work of faith;” the present—“the labor of love;” the perspective—“the endurance of hope.” I have incorporated it into my own outline.

The PAST—“work of faith.” (1:1-3:13).

I.                    Salutation and Greeting (1:1).

II.                 Thanksgiving (1:2-10).

a.       Means of Thanksgiving—Prayer (1:2)

b.      Material of Thanksgiving (1:3-10)

                                                               i.      Energetic People (1:3).

                                                             ii.      Elected People (1:4).

                                                            iii.      Exemplary People (1:5-7).

                                                           iv.      Evangelistic People (1:-8)

                                                             v.      Expectant People (1:9-10).

III.               Ministry at Thessalonica (2:1-12).

a.       The Apostle’s Witness (2:1-2)

b.      The Apostle’s Word (2:3-7)

c.       The Apostle’s Walk (2:7b-12)

IV.              Messages Reception (2:13-16).

a.       Reception of the Word (2:13)

b.      Response to the Word (2:14)

c.       Rejection of the Word (2:15-16)

V.                 Matter of Concern by the Apostle (2:17-20)

a.       His heart (2:17)

b.      His hindrance (2:18)

c.       His hope (2:19-20)

VI.              Timothy’s Confirmation (3:1-10).

a.       His Sending (3:1-5).

b.      His Return (3:6-10).

VII.            Prayer for their Faith (3:11-13).

a.       That He might come to them (3:11).

b.      Their continual growth (3:12).

c.       Their established hearts (3:13).

The PRESENT—“the labor of love.” (4:1-12).

I.                    Love expressed in sanctified Living (4:1-8)

a.       Exhortation to Advance in Conduct (4:1-2)

II.                 How to Advance in Conduct (4:2-12)

a.       Be Holy (4:1-5)

b.      Be Honest (4:6)

c.       Be Pure (4:7-8)

d.      Be Loving (4:9-10)

e.       Be Responsible (4:11-12)

The PERSPECTIVE—“the endurance of hope” (4:9-5:28)

I.                    Our Hope in Christ (4:9-18)

a. The Resurrection of sleeping saints (4:13-16)

b. The rapture of living saints (4:17-18)

II.                 Our Relationship to the Day of the Lord (5:1-11).

a. The coming of that Day (5:1-5).

b. The conduct of Believers (5:6-10).

c. The conclusion (5:11).

III.               Its Result in the Life of the Church (5:12-28).

a.   Responsibilities of the Leaders (5:12-13)

b.      Responsibilities of the Congregation (5:14-22)

IV.              Conclusion (5:23-28)

---

[1]  J. Hampton Keathley III, 1 THESSALONIANS: AN EXEGETICAL AND DEVOTIONAL COMMENTARY, (Electronic Media, Bible.Org.), 1998.

[2]  J. Sidlow Baxter, EXPLORE THE BOOK, Vol. 6, (Zondervan, Grand Rapids), 213.

[3]  F.F. Bruce, WORD: 1-2 THESSALONIANS, Vol. 45, (Word, Waco), xlviii.

[4]  Charles A. Wanamaker, NIGTC:1-2 THESSALONIANS (Eerdmans, Grand Rapids, 1990), 10.

Farrar on Luke 1:1-4

I just acquired F.W. Farrar, Cambridge Bible for Schools and Colleges, THE GOSPEL OF LUKE, the 1905 edition. In it he observes four points of importance in this brief preface of Luke (1:1-4) that is worth noting:

·        It is the only personal introduction to any historic book in the Bible except Acts.

·        It is written in a more polished and pure Greek than the rest of the Gospels.

·        It shows that Divine Inspiration was not intended to supersede the exercise of human diligence and judgment. While Farrar does not fully explain this statement, it is my view that both work together, not against each other.

·        It gives us the aim of Luke to write a more systematic and methodical history of the events of the life of Jesus.

THE COST OF YOUR SALVATION

There is no such thing as a free lunch.  Either the giver or the receiver must pay for that lunch.  Someone always pays, even when it is offered without charge.  The same is true of your eternal salvation.  Salvation cost greatly.  The price of salvation is absolute righteousness.  God demands it.  You and I cannot pay it, for there is “None righteous, not even one” (Rom. 3:10).  We have “all sinned” and fallen short of God’s standard (Rom. 3:23).  We have nothing to pay our salvation with.  We are bankrupted, with no ability to pay for our salvation.

Yet, all is not hopeless. The GOOD NEWS is that the cost has been paid, once for all.

GOD PROVIDED THE PAYMENT.

“For God so loved the world that He gave His only Son, that whosoever believeth in Him should not perish, but have eternal life” (John 3:16).  God spared no cost!  He gave His Son as payment for your sin, and mine.  

CHRIST PAID THE PRICE. 

The “wages of sin is death” (Rom. 6:23).  Christ left heaven to pay the price of you owe God.  We are “not redeemed with corruptible things, as silver and gold…but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19).  God ‘made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Cor. 5:21).  The sinless one was pierced with the sins of men, so that unrighteous men can become righteous before God.

The cost of YOUR salvation has been “PAID IN FULL” so that you may be “justified [declared righteous] as a GIFT by His grace through the redemption which is in Christ Jesus” (Rom. 3:24).  Through faith in Jesus Christ anyone can become the recipient of God’s righteousness.  It cost you nothing!  It cost God His Son!  You cannot pay for it nor achieve it (Rom. 3:28), you can only receive it as a free gift.  Will you accept the free gift?  “Believe on the Lord Jesus Christ and thou shalt be saved” (Acts. 16:31)

OLIVET DISCOURSE #17

The Judgment of the Gentiles

Matthew 25:31-46

After the judgment of the nation of Israel comes the judgment of the Gentiles or the nations. This is not the final judgment, as some take it. The amillennialist is forced to view it as such because of the predetermined belief in only one great end-time judgment. Careful comparison of the Great White Throne judgment (Revelation 20:13-15) with this judgment of the nations shows that they are dissimilar. We must be careful not to confuse the two. Several facts show that the two are to be kept distinct:

First, the time of the judgments is distinct. Matthew 5:31-32 shows that the nations are judged upon His return to earth. The White Throne judgment is after the thousand year reign of Christ upon the earth (Revelation 20:11-15).

Second, the subject of the judgments is distinct. Matthew mentions no resurrection and identifies this judgment with the living nations (25:32). In Revelation 20:11 there is a resurrection and the dead are judged.

Third, the location of the judgments is distinct. The judgment of the nations takes place on the earth. This is clear because it takes place at the return of Christ. The judgment before the White Throne is not on earth, but in the throne room of God.

Fourth, the ground for the judgments is distinct. Matthew’s judgment of the nations is based upon their treatment of the nation Israel (25:40, 45). In Revelation 20:15 the ground for judgment is whether their name is in the book of life.

Clearly, by comparing the two judgments, it is evident that the two are distinct independent judgments.

IS THIS A PARABLE?

Some Bible students understand this passage as a continuation of the parables and interpret it as such. Careful study of the passage, however, shows that this is not the case. The language takes us back to the literal event of the second coming of Christ (24:31). McNeile is correct when he notes that “the only parabolic features” are “the simile of the sheep and the goats in v. 32, and its metaphorical use in v. 33.”[1]

THE TIME OF THE JUDGMENT

Like the nation Israel, the Gentile nations must be judged to determine who from among them will enter the earthly Kingdom. The time of this judgment is at the return of Christ to set up His thousand year Kingdom on earth. The Old Testament confirms these words of Jesus. The prophet Joel (3:1-3) declares that this judgment will take place at the valley of Jehoshaphat. The time of the judgment is the same as the restoring of the true remnant of Israel to the land. The judgment of the nations is the complement to the restoration of Israel.

THE PLACE OF THE JUDGMENT

The place of judgment is the land of Israel; however, the exact location is a matter of debate. Joel identifies it as happening in the valley of Jehosphaphat. The location of this valley cannot easily be identified. There was not such valley by this name near Jerusalem in ancient times.

Some scholars hold to a symbolic view. They maintain that the reference to the valley of Jehosphaphat is a “theological symbol rather than a topographical identification.”[2] Jehoshaphat means Jehovah judges. Thus, it is not an actual location, but the event itself that is described by the valley. Wherever the Lord judges it could be the valley of Jehosphaphat. This view cannot be automatically dismissed.

Others hold to a 2 Chronicles 20:26 view. This passage names the valley of Berachah as the place where Jehosphaphat won a great battle, defeating the Moabites and Ammonites. This view holds that the valley of Berachah will be the valley of Jehosphaphat. Most dismiss this view because of the distance from Jerusalem. The context of Joel places the valley near Jerusalem.

Others, wanting a location near Jerusalem, hold to a valley of Kidron view. The main support for this view is that the valley is right outside Jerusalem.

Another possible view is that of a future valley. J. Dwight Pentecost presents this view and believes that there will be a new valley outside Jerusalem at the time. He bases this upon Zechariah 14:4. He argues:

“A valley which is not in existence today shall come into being at the time of the Second Advent. Since the name Jehosphaphat means “Jehovah judges,” it may be that the newly opened valley outside Jerusalem will bear that name because of the momentous events to transpire there.”[3]

This view has merit and deserves strong consideration in the light of prophetic Scripture.

THE JUDGMENT DESCRIBED

Jesus describes the judgment using the image of sheep and goats. The sheep and goats comprise “all nations.” The two groups will be separated, the sheep on the right and the goats on the left. The sheep inherit the Kingdom (25:34). The goats will be cast into “eternal fire” (25:41). In this judgment we see the fulfillment of Genesis 12:3. Notice that it is the “king” who makes this judgment. This is Christ, the One who will reign for 1000 years. The reigning One will also be the judging One.

The description of the judgment brings up some interesting questions:

First, does this include only the living nations, and/or those nations that are no longer in existence? The context suggests only the nations that exist at the time of Christ’s coming will pass through this judgment. There is nothing in the context to suggest a resurrection or either individuals or nations. The word nation never refers to the dead. National judgment will be poured out upon those who are in existence at the time.

Second, is the judgment one of nations as a whole, or individuals within nations? C.F. Baker addresses this stating:

“There is no doubt that nations which have persecuted the Lord’s brethren in the flesh will be destroyed and not permitted to exist as a part of the millennial earth. Does this mean that everyone in each of these goat nations will be eternally lost? No for Scripture makes it plain that every man will be judged according to his own works. From Rev. 7:9 it appears that a great multitude out of every nation will be saved at the end of the Tribulation to enter into the Kingdom.”[4]

It is the individuals within nations that are classified. Each nation will have its sheep and goats. The sheep of that nation will enter into the blessing of the millennial Kingdom.

THE BASIS OF THIS JUDGMENT

The basis of this judgment is repeated twice within the text. It is clearly the treatment of “the least of these my brethren” (25:40, 45). Who is meant by this phrase? The majority of liberal scholarship holds that this refers to the brotherhood of mankind. It is whoever is hungry or needy. That compassion for our fellow man will be the standard by which we are judged. We do not want to be accused of downplaying the need for compassion for our fellow man, but it is safe to say from the context this is not what is meant by the phrase. Others restrict the brethren to the apostles and Christian missionaries. This is closer to what Jesus meant, but still misses the mark.

Christ uses the term brethren on several occasions. In Matthew 12:48-50 He clearly defines who his brethren are. On that occasion he points to his disciples and declares them, and “whosoever shall do the will of my father which is in heaven” are my brethren. The emphasis is on the spiritual brotherhood, rather than the physical. Based upon this and Isaiah 66:19-22, the term clearly applies to believing Israel, the remnant. It is the treatment of God’s elect during the tribulation that will be the determining factor in this judgment.

Judgment will fulfill the promise made to Abraham in Genesis 12:2-3. Notice Jesus uses the same terms as the Abrahamic covenant in the words “blessed” (25:34) and “cursed” (25:41). This judgment is tied to and really based upon the Abrahamic covenant. God’s promise to bless those who bless Israel and curse those who curse Israel will be the determining factor in this judgment.

This seemingly presents a problem. It appears that the Gentiles will be saved or lost on the basis of their works alone. Giving food to the hungry, drink to the thirsty, and clothes to the needy, seems to be the basis for granting entrance into the earthly kingdom. Can this be? A close examination will not support this conclusion.

First, this view would contradict the plain teaching of Scripture that faith is necessary for salvation. Nowhere does Scripture teach that works alone will produce salvation. Salvation is always by faith. Hebrews 11:6 states that “without faith it is impossible to be well-pleasing unto Him (God).” Faith will be necessary to enter the Kingdom of God. In addition Jesus teaches that the “new birth” is necessary to enter the Kingdom (John 3:3, 7). These works should not be looked upon as something separate from faith, but as a result of faith (Ephesians 2:8-10).

Second, those who did such actions are called “righteous” (25:37). This indicates not only their character, but their condition. It is a righteousness found by faith in the gospel, which in turn, enables them to live a righteous life. It is not works that makes them righteous; rather these works are evidence of their righteousness. Being righteous is evidence they have accepted the gospel of the Kingdom.

The close relationship between faith and works during the Tribulation is seen in the conditions of the time. The persecution will be so great during that time that no one without faith will dare to help members of believing Israel. The Satanic hatred of Israel will be so great that anyone who helps her will draw the same wrath upon themselves. To feed, clothe, or visit a member of the remnant during such a time will be an act of faith. Acceptance of the messenger will show an acceptance of the message. It is safe to conclude that those Gentiles are not judged and admitted solely on their works;

they will enter the kingdom because their works demonstrate their faith.

THE RESULTS OF THE JUDGMENT

The results of this judgment are clear. The “sheep” will enter into Kingdom blessings and eternal life (25:34, 46). They are called “blessed.”  The word is identified as a perfect particle in the Greek, indicating the act of blessing occurred in the past, but the effects continue into the present.[5] Those who are already heirs of the Kingdom by right, now inherit it in fact. They enter the Millennial Kingdom. This fulfills the prophecies of Daniel 7:14, Isaiah 55:5, and Micah 4:2.

The “goats” are cursed and cast into the lake of fire (25:41, 46). They received this judgment because of their lack of faith as seen in their lack of works and charity toward believing Israel. They rejected the messengers and the message. According to Matthew 25:46 the results are eternal. Evidently, the living Gentiles who are cast into the lake of fire will not be judged again. They will not appear before the White Throne Judgment of Revelation 20. They, like the beast and false prophet, are thrown into the lake of fire before the White Throne Judgment and will stay there eternally.

The judgment will close the tribulation. A glorious new age will dawn, one which will last a thousand years, Christ will rule as King of Kings and Lord of Lords. Man will fulfill his original destiny here on earth (Genesis 1:26; Isaiah 11:6-9; 65:25). God is faithful! He will fulfill His purpose, plans, and word.

It is vital that we take time to understand an important principle: Judgment does not determine destiny. Destiny is determined before judgment by decisions made before one stands in judgment. The purpose of judgment is to bring to light why one is going to his destiny. The unbeliever “is condemned already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Your destiny depends on your decision whether or not to exercise faith in the person and work of Jesus Christ (John 3:16-18; Acts 16:31; Romans 3:23-25, 28; 4:5; 6:23; Galatians 2:16; Ephesians 2:8-9). Have you made that decision?  

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[1]  A.H. McNeile, MATTHEW, 368.

[2] Leslie C. Allen, NICOT: THE BOOKS OF JOEL, OBADIAH, JONAH AND MICAH, 109.

[3]  J. Dwight Pentecost, THINGS TO COME, 417.

[4]  C.F. Baker, UNDERSTANDING THE GOSPELS, 320.

[5]  R.C.H. Lenski, INTERPRETATION OF ST MATTHEW, 990.

Olivet Discourse #16

THE PARABLE OF THE TALENTS

Matthew 25:14-30

This is the last parable that the Lord gave on the mount. It is similar to the one in Luke 19:11-27 and often confused with it. The parable in Luke is known as the parable of the Pounds. The two are different.  The differences are clear, as Baker points out:

“Comparing the parables, in one there are three servants and in the other ten; and instead of giving five, two, and one talent, the noblemen gave one point to each ten. In Matthew the one who received five talents doubled the money by trading, as did the one who was given two, but the one who received one talent hid it in the ground. In Luke one man gained ten pounds and another five, and another hid his pound in a napkin.”[1]

The two are not the same, but are “independent stories, based on a common theme and spoken on different occasions.”[2]

The parable of the virgins and the parable of the talents are linked in the text through verse 13. The conjunction “for” (v. 14) makes the link. Verse 13 is the key to the meaning of the parable. The parable reveals the same truth as the preceding parable, but in a different form.

WHAT IS A TALENT?

A talent in contemporary language refers to a special or outstanding ability of people to do certain functions such as a talent for music, art, or sports. This is not the meaning of the word in this discourse. The Greek word is “talanton” and was originally a balance, a measure of weight. Unger notes that it is the “larger weight among the Hebrews, being used for metals, whether gold, silver, lead, bronze, or iron.”[3] It came to be a unit of money. By the time of Christ it was a great sum of money.

To put its value in perspective, we are told that the Roman-Attic talent comprised 6,000 denarii or drachms.[4] According to Matthew 20, one “denarion” was the wage for a laborer in the vineyard for one day. If a laborer in the vineyard worked every day of the year it would take that person 16 years to earn one talent. That is no small amount of money by any standard. However, the point of the parable is not the amount involved, rather, what was done with the talent received.

THE PARABLE.

The parable has a very natural and simple outline.

First, the master and the distribution given to his servants (Matthew 25:14-15). The master is rich and is leaving for some time. Upon leaving he gives his servants some talents. To one he gave five, another two, and the third he gave one.

Second, the use made of the talents (25:16-18). Upon receiving the money, we see that two of the servants put their talents to work. They acted wisely knowing the master would hold them accountable for what he had given them. In contrast, one servant dug a hole and hid the master’s talent. Knowing he would be accountable, he was afraid to use it, for fear he would lose it.

Third, the accounting for the use of the talents (25:19-27). The accounting was upon the return of the master. The master was gone for some time, enabling and expecting the servants to produce gain.. Two of the servants produced gain; the other lacked gain. He had been unfaithful to the trust placed in him. The parable turns now from being prepared to giving an account. The point now centers upon accountable for the service.

The important principle seen is the relation between accountable and faithfulness. Those who received a reward did so because they were good and faithful servants, not because of how much they had gained. Because of their faithfulness with putting their talent to work, not because of the gain they made. Faithfulness is the key to rewards (2 Corinthians 4:2).

The one-talent servant is seen as wicked and slothful because of his unfaithfulness. He is judged not because there was no gain, but because he did not try to be faithful. He was slothful in his responsibility, which is evident by his actions. Like many being caught short when accountability comes, he blames the master.  The master is hard and selfish! He implies that the master is not honest (25:24-25). In reality he was not honest with himself. He was unfaithful to the task and responsibility given to him. In fact, he proved not to be a servant at all.

THE JUDGMENT.

Faithfulness and service goes hand and hand. To be prepared, a servant must be faithful and serve the Master. A major element of faithfulness is obedience. The unfaithful servant is condemned and thrown out from the master’s household (25:26-30). Both parables of the ten virgins and the talents illustrate the truth that Israel will be judged at the second coming of Christ. This judgment will determine who enters the kingdom from heaven and who will be excluded from that kingdom. The parable shows both the rewards for faithfulness and the judgment for unfaithfulness that await those who are anticipating Messiah’s coming.

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[1]  C.F. Baker, UNDERSTANDING THE GOSPELS, 229-230.

[2]  R.V.G. Tasker, MATTHEW, 238.

[3]  Merrill F. Unger, “Metrology,” UNGER’S BIBLE DICTIONARY, 722.

[4]  W.E. Vine, EXPOSITOR’S DICTIONARY, 4:108.