Jesus Christ the Fiery Serpent

Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

Parables
Posted on August 17, 2012

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Holy Bible In Parables


It has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.

MATTHEW 13: 11

One very busy day near the end of Jesus’ second year of public ministry, He had an encounter with some hostile Pharisees, and the whole character of His teaching suddenly changed. He no longer preached straightforward sermons peppered with key prophetic texts from the Old Testament. From that point on, whenever He taught publicly, He spoke in parables. Such an abrupt shift in Jesus’ teaching style was a portent of judgment against the religious elite of Israel and all who followed their lead.

"The Maturity of the Parabolic Method "

   While the use of parables was a unique feature of the popular teaching of Jesus for, " without a parable spake He not unto them," He did not invent this form of teaching. Parables go back to antiquity. While Jesus contributed His unique parables to religious literature, and raised such a method of teaching to its highest level, He was cognizant of the antiquity of this method of presenting truth. In the age and country in which Christ appeared, parables were common and popular method of instruction, for both parables and fables were popular among the people of the East.

A special attraction for the people of the East, with whom the imagination is quicker and more active than logical faculty. The great family of nations known as the Semitic, to which the Hebrews, together with the Abrabs, the Syrians, the Babylonians, and other remarkables races belong, has shown a particular genius and liking for it.

    The ancient status of this common mode of expression is proved by its abundant use in different forms in the Old Testament. The first recorded parable in the form of a fable, is that of the trees choosing for themselves a King, and exposition of which follows ( Judges 9 ). Jotham used this fable in order to convince the inhabitants of Shechem of the folly of having elected so vile a man as Abimelech for their King. The parables and similes of the Old Testament outline in this section prove how common was the parabolic method of instruction. The heavenly light never descends without a veil . . . It is impossible that the Divine ray can shine upon us unless it be shrouded with a diversity of sacred coverings.

The Parable of Salt and Its Savour

Matthew 5:13; Mark 9:50; Luke 14:34,35

   This parable ( along with the next we shall consider onLight )form a pair seeing that they both deal with Christian witness and influences. Salt arrests corruption; Light dispels darkness.There is a distinction and difference, yet the figures merge into one though, "Salt of the earth . . . Light of the world," " That both are needed is a revelation of the moral and spiritual state of the world." Our Lord had given utterance to those wonderful authoritative Beautitudes of His; now He proceeds to illustrate the influence the subjects of His Kingdom must exert.

Salt -- what is it? "Salt is not antiseptic, but aseptic. Antiseptic is something which is against poison and which tends to its cure. Aseptic is something which is devoid of poison in itself. Salt never cures corruption. It prevents the spread of corruption. If meat is tainted and corrupt, salt will not make it untainted and pure. But salt in its neighbourhood will prevent the spread of corruption to that which otherwise would become tainted. The meaning of the parable is evident. The Lord expects His own to function as a moral, spiritual influence, preventing the spread of sin's corruptive forces. Living near to Him, the Source of untainted holiness, we are to give goodness its opportunity. He alone can deal with corruption, but as His salt we are to hold in check all that is antagonistic to His holy nature and will.

 Although salt is benefical, it can lose its savour or "tang," as the Scotch express it. Once this pungent power goes, the salth is "good for nothing," as Jesus, who often mentions salt in His figurative utterances, stated. Naturalists tell us that if salt, which has lost its savour, is thrown out upon fields, it will cause barrenness. While saints can never lose their soul, they can lose their savour. They can become unsavoury in life, and exhibit decay in grace and piety. And savourless, their influence is lost over an unsavoury world. Christians who put up with the corruption around them add to the festering curruptions of humanity. Mayu grace be ours to have a life, as well as lips, always with grace seasoned with salt! ( Colossians 4:6 ). Lot should have been the salt of Sodom, preservative property. As for Lot's wife, for not being savoury, or for looking back, seeing Sodom was in her heart, she was turned into a pillar of salt, as a warning against identification with the world.

Spiritual Meaning of Salt

vastation |vaˈstāSHən|
noun literary
the action or process of emptying or purifying someone or something, typically violently or drastically.
ORIGIN mid 16th cent.: from Latin vastatio(n-), from vastare ‘lay waste.’

As cupidities and falsities are what vastate or lay waste man, that is, deprive him of all the life of the love of good, and of the affection of truth, vastation is described in many passages by "saltness." As in Jeremiah:-- He that maketh flesh his arm shall be like a bare shrub in the desert, and shall not see when good cometh, and shall inhabit the parched places In the wilderness, a salt land, and not inhabited (Jeremiah 17:5, 6). In Ezekiel:-- The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezekiel 47:11). In David:-- Jehovah turneth rivers into a wilderness, and water-springs into drought, a fruitful land into one of saltness, for the wickedness of them that dwell therein (Ps. 107:33, 34).

In Zephaniah:-- Moab shall be as Sodom, and the sons of Ammon as Gomorrah, a place left to the nettle, and a pit of salt, and a desolation forever (Zephaniah 2:9). [4] In Moses:-- The whole land is brimstone and salt, a burning; it shall not be sown and shall not sprout, neither shall any herb spring up in it as in the overthrow of Sodom and Gomorrah, of Admah and Zeboiim (Deut. 29:23).

The whole land brimstone and salt, a burning, denotes vastated goods and truths; brimstone, the vastation of good; salt, the vastation of truth; for parching and saltness destroy the land and the products of the land just as cupidity destroys goods and as falsity destroys truths. As salt was significative of devastation, it was also customary to sow with salt the cities which were destroyed, that they might not be rebuilt (Judges 9:45). Salt is used also in the opposite sense, signifying that which gives fertility, and as it were relish. from AC 1666 As most things in the Word have a double sense, namely, the genuine sense and its opposite, so also has salt; in the genuine sense it signifies the affection of truth; in the opposite sense, the vastation of the affection of truth, that is, of good in truth. Salt signifies the affection of truth (Exod. 30:35; Lev. 2:13;

Matt. 5:13; Mark 9:49, 50; Luke 14:34, 35); and it signifies the vastation of the affection of truth, which is evident from the following passages. In Moses:-- The whole land shall be brimstone and salt, a burning; it shall not be sown, it shall not bear, neither shall any herb spring up therein like the overthrow of Sodom and Gomorrah, Admah and Zeboim (Deut. 29:23); where brimstone denotes the vastation of good; and salt the vastation of truth: that the subject is vastation is evident from every particular. [3] In Zephaniah:-- Moab shall be as Sodom, and the sons of Ammon as Gomorrah a place that is left to the nettle, and a pit of salt, and an eternal desolation (Zephaniah 2:9); where a place that is left to the nettle denotes vastated good, and a pit of salt vastated truth; for the expression place left to the nettle refers to Sodom, by which is signified evil or vastated good, and a pit of salt to Gomorrah, by which is signified falsity or vastated truth, as already shown.

That the subject is vastation is manifest, for it is said an eternal desolation. In Jeremiah:-- He that maketh flesh his arm shall be like a bare shrub in the solitude, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, a salt land, and not inhabited (Jeremiah 17:5, 6); where parched places denote vastated goods, and a salt land vastated truths. [4] In David:-- Jehovah maketh rivers into a wilderness, and water springs into dry ground, a fruitful land into a salt one, for the wickedness of them that dwell therein (Ps. 107:33, 34); a fruitful land made into a salt one denotes the vastation of good in truth. In Ezekiel:-- The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezekiel 47:11); to be given up to salt denotes being altogether vastated as to truth. As salt signified vastation, and cities the doctrinal things of truth (AC 402, 2268, 2428, 2451), in ancient times when cities were destroyed they were sown with salt, in order to prevent their being rebuilt (Judges 9:45).

The words before us therefore denote the fourth state of that church which was represented by Lot, which state was that all truth was vastated as to good. from AC 2455 That salted signifies the longing of truth for good, is evident from the signification of salt, as being that longing for good which is of the love of truth; hence salted denotes that in which is this longing. The reason why there must be a longing of truth for good is that this longing is conjunctive of the two; for in so far as truth longs for good, so far it is conjoined with it. The conjunction of truth and good is what is called the heavenly marriage, which is heaven itself with man; and therefore when in Divine worship, and in each and all things of it, there is a longing for this conjunction, heaven is in each and all things there. Thus the Lord is in them.

This is signified by the requirement that the incense should be salted. Salt has this signification from its conjunctive nature; for it conjoins all things, and from this gives them relish; salt even conjoins water and oil, which otherwise will not combine. [2] When it is known that by salt is signified a longing for the conjunction of truth and good, it can be known what is signified by the Lord's words in Mark:-- Everyone shall be salted with fire, and every sacrifice shall be salted with salt; salt is good, but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves (Mark 9:49, 50); everyone shall be salted with fire denotes that everyone will long from genuine love; every sacrifice shall be salted with salt denotes that there shall be in all worship a longing from genuine love; salt without saltness signifies a longing from some other love than genuine love; to have salt in themselves denotes the longing of truth for good. That fire denotes love, (AC 4906, 5071, 5215, 6314, 6832, 10055); and that sacrifice denotes worship in general, (AC 922, 6905, 8680, 8936). Who can know what it is to be salted with fire, and why the sacrifice should be salted, and what it is to have salt in themselves, unless it is known what is meant by fire, salt, and by being salted? [3]

In like manner in Luke:-- Whosoever he be of you that renounceth not all his possessions, he cannot be My disciple. Salt is good; but if the salt have lost its savor, wherewith shall it be seasoned? It is fit neither for the land, nor for the dunghill: they shall cast it out (Luke 14:33-35); to renounce all his possessions denotes to love the Lord above all things; his possessions denote the things which are man's own; salt that has lost its savor denotes a longing from what is one's own, thus from the love of self and the world: such a longing is salt without savor, not fit for anything. So also in Matthew:-- Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is no longer fit for anything but to be cast out, and to be trodden under foot by men (Matt. 5:13, 14). [4] That in all worship there must be a longing of truth for good is also signified by the law that every offering of the meat offering should be salted; and that upon every offering there should be the salt of the covenant of Jehovah (Lev. 2:13). By the meat-offering, and the offering, which is sacrifice, is signified worship, as above; and salt is there called the salt of the covenant of Jehovah, because by a covenant is signified conjunction (AC 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416). Moreover longing is the very ardor of love, thus its continuity; and love is spiritual conjunction. [5] As the longing of truth for good conjoins, so the longing of falsity for evil disjoins, and that which disjoins also destroys;

consequently by salt in the opposite sense is signified the destruction and devastation of truth and good, as in Jeremiah:-- Cursed is the man that maketh flesh his arm; he shall not see when good cometh, but shall dwell in parched places, in a salt land which is not inhabited (Jer. 17:5, 6); to make flesh his arm denotes to trust in one's self, thus in what is one's own, and not in the Divine (AC 10283); and as one's own consists in loving self more than God and the neighbor, it is the love of self which is thus described: hence it said that he shall not see when good cometh, and that he shall dwell in parched places, and in a salt land, that is, in filthy loves and their longings, which have destroyed the good and truth of the church. [6] In Zephaniah:-- It shall be as Gomorrah; a place left to the nettle, and a pit of salt, and a waste forever (Zeph. 2:9); a place left to the nettle denotes the ardor and burning of the life of man from the love of self; a pit of salt denotes a longing for what is false, which, as it destroys truth and good, is called a waste forever. It is said that it shall be as Gomorrah, because by Gomorrah and Sodom is signified the love of self (AC 2220). [7] That Lot's wife was turned into a statue of salt, because she turned her face to these cities (Gen. 19:26), signified the vastation of truth and good; for in the internal sense to turn the face to anything denotes to love (AC 10189); hence it is that the Lord says:-- Let him not turn back to what is behind him; remember Lot's wife (Luke 17:31, 32). The whole land thereof shall be sulphur, and salt, and a burning, according to the overthrow of Sodom and Gomorrah (Deut. 29:22); by land here, as elsewhere in the Word, is meant the church (AC 9325). [8] From this then it was that the cities which were no longer to be inhabited were after their destruction sown with salt (Judges 9:45). From all this it is evident that by salt in the genuine sense is signified the longing of truth for good, thus what is conjunctive; and in the opposite sense, the longing of falsity for evil, thus what is destructive. [9] He therefore who knows that salt denotes the longing of truth for good and their capability of conjunction, is able to know also what is signified by the waters of Jericho being healed by Elisha by casting in salt into their outlet (2 Kings 2:10-22); for by Elisha, as by Elijah, was represented the Lord in respect to the Word (AC 2762, 8029); and by waters are signified the truths of the Word; by the waters of Jericho the truths of the Word in the sense of the letter, and likewise by the outlet of the waters; and by salt is signified the longing of truth for good, and the conjunction of both; whence comes healing.


The Parable of Light and a City ( Matthew 5: 14 - 16 )

   In this portion, our Lord employs two figures of speech as He continues to illustrate the influence His own should exert in the world. " A Lamp . . . on a stand." " A city set on a hill". The city, built on an eminent position, is seen by many eyes over a wide area and represents illumination of vast distances. Here we have our corporate relationship and responsibility. As the city of God" ( Revelation 21: 1-3 ), the church must be bound together in love, friendship and service in reaching of those in darkness in the regions beyond.

   Then we have the figure of a shining lamp illuminating all within the home and the world. All the loving, obedient subjects of the King are to radiate a spiritual revelation to all around. A light shows us the way to be trodden; and by life and example Christians are to show the way back to God. There is no contradiction between salt and light. Both symbols refer to a moral quality of things. The world is corrupt and its iniquity needs the saints as salt. The world is also blind and dark, and its ignorance requires the saints as lights.

Spiritual Meaning of Light

In the Word frequent mention is made of light, and by this in the internal sense is signified the truth which is from good but in the supreme internal sense there is signified the Lord Himself, because He is good and truth itself. Moreover there actually is light in heaven, but infinitely brighter than the light on earth (AC 1053, 1117, 1521-1533, 1619-1632); and in this light spirits and angels see one another, and by means of it is displayed all the glory which is in heaven. In regard to its lucidity, this light does indeed appear like the light in the world; but still it is not like it, for it is not natural, but spiritual, having in it wisdom; so that it is nothing else than wisdom which so shines before the eyes of the angels; and therefore the wiser the angels are, the brighter is the light in which they are (AC 2776).

Moreover this light illumines the understanding of man, especially that of a regenerate man; but it is not perceived by man so long as he is in the life of the body, because of the light of the world, which then is regnant. Moreover the evil spirits in the other life see one another, and also see many representatives which exist in the world of spirits, and this indeed they do from the light of heaven; but their lumen is such as proceeds from a fire of coals, for the light of heaven is changed into such a lumen when it comes to them.

[3] As regards the very origin of light, this has been from eternity from the Lord alone; for Divine good itself and Divine truth, from which light comes, is the Lord. The Divine Human, which was from eternity (John 17:5), was this light itself. And whereas this light could no longer affect the human race, which had removed itself so far from good and truth, thus from light, and had cast itself into darkness, therefore the Lord willed to put on by birth the human itself; for thus He could illumine not only the rational but also the natural things of man; for He made both the rational and the natural in Himself Divine, in order that He might also he a light to those who were in such gross darkness.

[4] That the Lord is light, that is, good itself and truth itself, and that thus from Him is all intelligence and wisdom, consequently all salvation, is evident from many passages in the Word, as in John:--

In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men. John came to bear witness of the light; he was not that light, but came that he might bear witness of the light. That was the true light which enlighteneth every man that cometh into the world (John 1:1, 4, 7-9). The Word was the Divine truth, thus the Lord Himself as to the Divine Human, concerning which it is said that that Word was with God, and God was the Word.

[5] In the same Evangelist:-- This is the judgment, that light is come into the world, but men loved the darkness rather than the light (John 3:19) where light denotes the Divine truth. Again:-- Jesus said, I am the light of the world he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). Again:--

Yet a little while is the light with you walk while ye have the light, lest darkness seize upon you; while ye have the light, believe in the light, that ye may be sons of light

(John 12:35, 36). Again:-- He that seeth Me seeth Him that sent me I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:46, 46).

In Luke:-- Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the Gentiles, and the glory of Thy people Israel (Luke 2:30-32). This is the prophecy of Simeon concerning the Lord when He' was born.

[6] In Matthew:-- The people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, did light spring up (Matthew 4:16; Isa. 9:2); from which passages it is very plain that the Lord as to the Divine good and truth in the Divine Human, is called light. Also in the prophecies of the Old Testament, as in Isaiah:-- The light of Israel shall be for a fire, and his Holy One for a flame

(Isa. 10:17). Again:-- I Jehovah have called thee in righteousness, and I will give thee for a Covenant of the people, for a light of the Gentiles (Isa. 42:6). Again:-- I have given thee for a light of the Gentiles, that thou mayest be My salvation, unto the end of the earth (Isa. 49:6).

Again:-- Arise, shine, for thy light is come, and the glory of Jehovah is risen upon thee. The Gentiles shall walk to thy light, and kings to the brightness of thy rising (Isa. 60:1, 3). [7] That all the light of heaven, consequently wisdom and intelligence, is from the Lord, is thus taught in John:--

The holy city New Jerusalem, descending from God out of heaven, prepared as a bride adorned for her husband, hath no need of the sun, neither of the moon, to shine in it the glory of God will enlighten it, and the Lamb is the lamp thereof (Rev. 21:2, 23).

Again, speaking of the same:-- There shall be no night there, and they need no lamp, neither light of the sun, for the Lord God giveth them light (Rev. 22:5). [8] Again in Isaiah:-- The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee but Jehovah shall be unto thee an everlasting light, and thy God thy glory thy sun shall no more go down, neither shall thy moon withdraw itself, for Jehovah shall be thine everlasting light (Isaiah 60:19, 20).

The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee, denotes that this will be the case with the things not of natural, but of spiritual light, which is signified by Jehovah being an everlasting light. That Jehovah," as mentioned here and elsewhere in the Old Testament, is the Lord, may be seen above (AC 1343, 1736, 2156, 2329, 2921, 3023, 3035). [9] And that He is the light of heaven He also manifested to the three disciples, Peter, James, and John, at His transfiguration, when His face did shine as the sun, and His raiment became as the light (Matt. 17:2). His face as the sun was the Divine good; His raiment as the light was the Divine truth. Hence it may be known what is meant by the expression in the benediction:--

Jehovah make His faces shine upon thee, and be merciful unto thee (Num. 6:25) that the faces of Jehovah are mercy, peace, and good, may be seen above (AC 222, 223); and that the sun is the Divine love; thus that it is the Divine love of the Lord which appears as a sun in the heaven of angels, may also be seen above (AC 30-38, 1053, 1521, 1529-1531, 2441, 2495).

"The Washing of the Disciples FEET"

Deuteronomy{11:24} Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be.

In Deuteronomy {11:24} if you look closely you will see the word feet in relationship to possession, and once possessed your ruling over tha Land. So Feet have to do with RULING OVER something.

Now the washing of someones feet has to do with humility. But a washing will remove the dirt from the feet being washed. So if we put it all together we come up with, the washing of one feet, that part that shows forth ruleing over some one or some thing, removes the dirt, or in this case the sin of the person whose feet are being washed. Remember this is only a Parable, for only the cross can remove sin. Humility is a form of righteousness, only a righteous person can rightly wash the feet of another person to be effective. With this we can now see in order for a person to rule in righteousness his feet need to be washed, by a righteous person. The Disciples where to become the leaders of the church of Jesus Christ and needed to have their feet washed so they may rule over the church in rigjhteousness. Christ feet were as Brass" Revelation {1:15} And his feet like unto fine brass, as if they
burned in a furnace. Fire cleanse sin. Christ feet the part that shows forth ruleing was sinless. Jesus Christ rules His church in righteousness. He stands on the alter of sacrifice, as our burnt offering, for our sin in righteousness.

I am The Bread of Life

For we [being] many are one bread, [and] one body: for we are all partakers of that one bread.

Matt.{14:15} And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. {14:16} But Jesus said unto them, They need not depart; give ye them to eat. {14:17} And they say unto him, We have here but five loaves, and two fishes.{ Five = Grace and Two = the Church{14:18} He said, Bring them hither to me. {14:19} And he commanded the multitude to sit down on the grass,{ Man is as Grass, and their works as the Flower of Grass} and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to [his] disciples, and the disciples to the multitude.{ The Word of God given by the Holy Spirit to God's disciples and God's disciples give the Word to the Men in the Church.} {14:20} And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. {14:21} And they that had eaten were about five thousand men, beside women and children.

Matt{15:35} And he commanded the multitude to sit down on the ground. {15:36} And he took the seven loaves and the fishes, and gave thanks, and brake [them,] and gave to his disciples, and the disciples to the multitude. {15:37} And they did all eat, and were filled: and they took up of the broken [meat] that was left seven baskets full. {15:38} And they that did eat were four thousand men, beside women and children.

Matt.{16:5} And when his disciples were come to the other side, they had forgotten to take bread. {16:6} Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. {16:7} And they reasoned among themselves, saying, [It is] because we have taken no bread. {16:8} [Which] when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? {16:9} Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? {16:10} Neither the seven loaves of the four thousand, and how many baskets ye took up? {16:11} How is it that ye do not understand that I spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? {16:12} Then understood they how that he bade [them] not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

Mark{6:42} And they did all eat, and were filled. {6:43} And they took up twelve baskets full of the fragments, and of the fishes. {6:44} And they that did eat of the loaves were about five thousand men.

Mark {8:8}So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets. {8:9} And they that had eaten were about four thousand: and he sent them away.

Mark{8:16} And they reasoned among themselves, saying, [It is] because we have no bread. {8:17} And when Jesus knew [it,] he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? {8:18} Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? {8:19} When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. ( Twelve is the church of God. The twelve Elders, Gentiles, The Viner.) {8:20} And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. {8:21} And he said unto them, How is it that ye do not understand? (HOLY SPIRIT Jesus was a Jew,The Jews, The Fig Tree)

John{6:1}After these things Jesus went over the sea of Galilee, which is [the sea] of Tiberias. {6:2} And a great multitude followed him, because they saw his miracles which he did on them that were diseased. {6:3} And Jesus went up into a mountain, and there he sat with his disciples. {6:4} And the passover, a feast of the Jews, was nigh. {6:5} When Jesus then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? {6:6} And this he said to prove him: for he himself knew what he would do. {6:7} Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. {6:8} One of his disciples, Andrew, Simon Peter’s brother, saith unto him, {6:9} There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? {6:10} And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. {6:11} And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. {6:12} When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.(The believers are the fragments that remain){6:13} Therefore they gathered [them] together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

John{6:31} Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. {6:32} Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. {6:33} For the bread of God is he which cometh down from heaven, and giveth life unto the world. {6:34} Then said they unto him, Lord, evermore give us this bread. {6:35} And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. {6:36} But I said unto you, That ye also have seen me, and believe not. {6:37} All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

John{17:12} While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

This is the verse that tights all together!!!

ICorinthians{10:14} Wherefore, my dearly beloved, flee from idolatry. {10:15} I speak as to wise men; judge ye what I say. {10:16} The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? {10:17} For we [being] many are one bread, [and] one body: for we are all partakers of that one bread. {10:18} Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

COMMUNION: The sharing or exchanging of intimate thoughts and feelings, especially when the exchange is on a mental or spiritual level:

Galatians{3:26}For ye are all the children of God by faith in Christ Jesus. {3:27} For as many of you as have been baptized into Christ have put on Christ. {3:28} There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Twelve equals the Body of Christ. Them that have eaten (Word) are in the body. The Twelve baskets full are for those yet to eat, and yet come into the body of Christ. For we being many sare one bread and one body. True Bread from Heaven
John 6:33

Workers in the Vineyard

Matthew 20: 1– 16 “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into his vineyard. And going out about the third hour he saw others standing idle in the marketplace, and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ So they went. Going out again about the sixth hour and the ninth hour, he did the same. And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ And when those hired about the eleventh hour came, each of them received a denarius. Now when those hired first came, they thought they would receive more, but each of them also received a denarius. And on receiving it they grumbled at the master of the house, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ So the last will be first, and the first last.” ( We are all the same in the Kingdom of Heaven )

Come to the Banquet

Matthew 22: 1– 14 And again Jesus spoke to them in parables, saying, “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and sent his servants to call those who were invited to the wedding feast, but they would not come. Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.’” But they paid no attention and went off, one to his farm, another to his business, while the rest seized his servants, treated them shamefully, and killed them. The king was angry, and he sent his troops and destroyed those murderers and burned their city. Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. Go therefore to the main roads and invite to the wedding feast as many as you find.’ And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests. “But when the king came in to look at the guests, he saw there a man who had no wedding garment. And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ For many are called, but few are chosen.” From time to time in this study I have noted that a particular parable is difficult to interpret, and have mentioned several ways the details of the story could be taken. That problem does not exist with the parable of the wedding banquet, however. On the contrary, it is all too clear. It speaks of God’s gracious invitation to us in the gospel and of the indifferent and arrogant way men and women sometimes respond to it. It speaks of hell, the end of those who attempt to enter the king’s presence without the wedding garment of Christ’s righteousness. Wise is the man or woman who learns from it. This parable occurs in more than one place and in slightly different form in each place. The fullest form is in Matthew, so we will use Matthew as a starting point. But it also occurs in Luke 14: 15– 24, which contains elaboration on the excuses of those who refused the king’s invitation. THOSE WHO WOULD NOT COME The story begins with a certain king who prepared a wedding banquet for his son, and sent servants to those who had been invited to tell them that the feast was now ready and that they should come. But they refused to come. Their refusal was a great insult, of course. It was dishonoring to the son, the king, and even to the servants who carried the king’s message. But the king did not get angry. Instead, he sent other servants to repeat the invitation: “Tell those who are invited, ‘See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast’” (v. 4). Again they refused, but this time, those who had been invited did not merely reject the invitation. They also mistreated the messengers and killed some of them. The king sent an army to destroy the murderers and burn their city (vv. 1– 7). After that he invited others. The thing that makes the parable so easy to understand is that nearly every part is discussed in plain terms elsewhere. The king is God, sitting upon the throne of the universe. The son is His Son, the Lord Jesus Christ. The messengers are the prophets and early preachers of the gospel. The banquet is the marriage supper of the Lamb. Those to whom the gospel was first preached were Jews and those who actually came to the banquet were Gentiles, as is taught in John 1: 11– 12. “He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God.”


The Separation of the Birthright and the Scepter

The covertent with Abraham

GENESIS{12:1-3} Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: 2{12:2} And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 1{12:3} And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Genesis{48:1} And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his two sons, Manasseh and Ephraim. {48:2} And [one] told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. {48:3} And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, {48:4} And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an everlasting possession. {48:5} And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, [are] mine; as Reuben and Simeon, they shall be mine.

Birthright to Joseph’ s sons

And now the time came to pass on the birthright to another generation. Let us re-create the dramatic scene.

It occurred in Egypt, after Joseph had succeeded in having his father brought there, as well as all his brothers. Joseph, remember, was prime minister of the nation.

It was reported to Joseph that Jacob, his father, was ill. He took with him his two sons, Manasseh and Ephraim, sons of an Egyptian mother, and hastened to the dying patriarch’s bedside. “[A]nd Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession” (Genesis 48:2-4). Notice carefully these promises!

The birthright is about to be passed on to another generation. Notice that nothing whatsoever is said about all the families of the Earth being blessed in his seed—the one seed. Nothing is said about kings. Nothing is said about spiritual blessings what- ever. These promises are those of the birthright. These promises are of multiple seed—a multitude of people—and possession of the Promised Land. Now let us continue. “And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine” (verse 5).

Thus did Jacob adopt Joseph’s two sons, making them, legally, his own sons. This, no doubt, was done because they were half-blooded Egyptians. Israel made them his own adopted sons, so the birthright could be passed on to them. Notice, too, that in the first verse of this 48th chapter of Genesis, Manasseh’s name is mentioned first, because Manasseh was the elder. But old Jacob now mentioned the name of Ephraim first. Here we see supernatural guidance!

Jacob said to Joseph: “… Bring them, I pray thee, unto me, and I will bless them. Now the eyes of Israel were dim for age, so that he could not see” (verses 9-10). The birthright, remember, belongs legally to the firstborn, unless altered by divine intervention. The inheritor of the birth- right, in receiving the blessing conferred upon him, should

have had Jacob’s right hand resting upon his head. That is why “Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him” (verse 13).

2Birthright: noun the presidency of this firm is my birthright: patrimony, inheritance, heritage; right, due, prerogative, privilege; primogeniture.

I Chronicles{5:2} 2For Judah prevailed above his brethren, and of him [came] the chief ruler;1 but the birthright [was] Joseph’s.

Genesis{35:11} And God said unto him, I [am] God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; {35:12} And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. {35:13} And God went up from him in the place where he talked with him. {35:14} And Jacob set up a pillar in the place where he talked with him, [even] a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. {35:15} And Jacob called the name of the place where God spake with him, Bethel.

1Blessing:: Genesis{49:10} The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh ( Christ) come; and unto him [shall] the gathering of the people be.

Prophecy for Turkey

   The sparse records of history, with other proofs, show that many of the descendants of Esau became known as Turks. Therefore we must remember that prophecies pertaining to the latter days referring to Edom, or Esau, refer generally to the Turkish nation. In Isaac’s dying prophecy, he foretold that Esau’s descendants would come to a time when they should have dominion, and then break the yoke of the Israelites from off their necks. That has happened. The children of Israel, through sin, were driven out of the Promised Land that belonged with the birthright. The Turks came to power and dominion and for many centuries possessed that land. Those descendants, the Turkish people, occupied Palestine 400 years before Britain took it in 1917. Esau’s descendants always have lusted for that land, central promise of the birthright! The Turks have truly lived by the sword!

(Genesis 32:24-29)—after confessing his name as “supplanter”—God bestowed His blessing upon Jacob, took away his reproachful name, and gave him a new, untainted name, Israel—which means “prevailer,” or “overcomer with God.” And thus we see that through Abraham, Isaac, and Jacob, the promises were handed down to one man at a time. There was no branching out toward national growth until the days of Jacob. For three generations it had been a “one-man nation.” But Jacob had 12 sons, and through them the future great nation and company of nations were started on their way.

Reuben Lost the Birth right

   The next legal inheritor of the birthright was Reuben, firstborn son of Israel, by his first wife, Leah. But Reuben, like Esau, lost it. And Joseph, 11th-born of Jacob, but firstborn of Rachel, his second and truly loved wife, received it. The birthright belonged, legally, to Reuben, not Joseph. It is related in 1 Chronicles 5:1-2 how it fell to Joseph: “Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright [or, rsv, “so that he [Reuben] is not enrolled in the genealogy according to the birthright”]. For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph’s).So at this point the two divisions of the Abrahamic promises— the birthright, involving material and national promises, and the scepter, including the kingly and spiritual promises— were separated. It is of first importance to keep in mind that the birthright, including the Promised Land now called Palestine, the assurance of multitudinous population, material and national prosperity, dominance over other nations, was now given to Joseph and his sons. Mark that well! This birthright was not to be inherited by all the tribes of Israel! It was not given to the Jews! Only a part of the Israelites—the descendants of Joseph—was to inherit these tremendous national promises! These material promises for this life, then, belonged to an altogether different tribe among the children of Israel than the scepter promise of the kingly line culminating in Jesus Christ, which spiritual promise belonged in the tribe of Judah! These national promises of the multitudinous seed then became the possession of an altogether different tribe than the promise of the one seed, Christ, who sprang from Judah! This fact of the two sets of promises, stressed in the preceding chapter, ought to be plain and clear to every reader by now. Fix it permanently in mind. It is one of the vital keys to Bible understanding! At the time of Jacob’s death, he and his sons were living in Egypt. We assume, of course, that you are familiar with the story of how Joseph was sold by his brothers into Egypt; of how he there became food administrator and prime minister, next under the king and in actual rule of the nation; of the seven years of plenty, followed by seven years of famine, in which food had been stored only in Egypt under Joseph’s supervision; of the visit of Joseph’s brothers to Egypt in quest of food, and how Joseph induced them to bring their father and brother Benjamin down to Egypt; and finally, of the dramatic revelation of Joseph’s identity to his brethren, amid weeping and rejoicing. And how prophetic that was! As we shall see, Joseph, in his descendants, shall soon once again have his true identity revealed to his brothers—and to the world. And how hidden from the world is that identity now!

Birth right to Joseph’ s Sons

And now the time came to pass on the birthright to another generation. Let us re-create the dramatic scene. It occurred in Egypt, after Joseph had succeeded in having his father brought there, as well as all his brothers. Joseph, remember, was prime minister of the nation. It was reported to Joseph that Jacob, his father, was ill. He took with him his two sons, Manasseh and Ephraim, sons of an Egyptian mother, and hastened to the dying patriarch’s bedside. “[A]nd Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession” (Genesis 48:2-4). Notice carefully these promises! The birthright is about to be passed on to another generation. Notice that nothing whatsoever is said about all the families of the Earth being blessed in his seed—the one seed. Nothing is said about kings. Nothing is said about spiritual blessings whatever. These promises are those of the birthright. These promises are of multiple seed—a multitude of people—and possession of the Promised Land. Now let us continue. “And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine” (verse 5 Thus did Jacob adopt Joseph’s two sons, making them, legally, his own sons. This, no doubt, was done because they were half-blooded Egyptians. Israel made them his own adopted sons, so the birthright could be passed on to them. Notice, too, that in the first verse of this 48th chapter of Genesis, Manasseh’s name is mentioned first, because Manasseh was the elder. But old Jacob now mentioned the name of Ephraim first. Here we see supernatural guidance! Jacob said to Joseph: “… Bring them, I pray thee, unto me, and I will bless them. Now the eyes of Israel were dim for age, so that he could not see” (verses 9-10). The birthright, remember, belongs legally to the firstborn, unless altered by divine intervention. The inheritor of the birthright, in receiving the blessing conferred upon him, should have had Jacob’s right hand resting upon his head. That is why “Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him” (verse 13).

The Five Talents

Matthew{25:14} 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. {25:15} 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. {25:16} Then he that had received the five talents went and traded with the same, and made [them] other five talents. {25:17} And likewise he that [had received] two, he also gained other two. {25:18} But he that had received one went and digged in the earth, and hid his lord’s money. {25:19} After a long time the lord of those servants cometh, and reckoneth with them. {25:20} 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. {25:21} 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. {25:22} 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. {25:23} His lord said unto him, Well done, 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. {25:24} Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: {25:25} And I was afraid, and went and hid thy talent in the earth: lo, [there] thou hast [that is] thine. {25:26} His lord answered and said unto him, [Thou] wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: {25:27} Thou oughtest therefore to have put my money to the exchangers, and [then] at my coming I should have received mine own with usury. {25:28} Take therefore the talent from him, and give [it] unto him which hath ten talents. {25:29} For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. {25:30} And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. {25:31} When the Son of man shall come in


WHY CIRCUMCISED ON THE EIGHT DAY

Posted on July 8, 2017

Why circumcised on the Eight Day. Eight = eternity, Their are Seven days in earthly existence, the eight day equals eternity. Flesh and blood can not enter into the Kingdom of God. So the people of God were circumised to remove the flesh from the organ that produced the seed of the covenant, to show they were to enter the Kindom of God when they were removed from this earth upon their death. That is why a child of the covenant was circumcise on the eigtht day of its life and not on any other day of the week

Genesis {2:2} And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. {2:3} And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

John {6:28} Then said they unto him, What shall we do, that we might work the works of God? {6:29} Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

The Sevent Day could not have come as of yet, because God's work has not been ended. and the eight Day has not arrived as of yet.

ONLY THE ELECT OF GOD CAN UNDERSTAND THE BIBLE!

Parable: is an earthly story with a spiritual meaning.


The Unpardonable Sin

The hard-hearted intentionality of the Pharisees’ sin is the main factor that made it unpardonable. Why would they credit Satan with what Jesus had done through the power of the Holy Spirit? They had just watched Him vanquish demons. They fully grasped who Jesus was and with what authority He spoke and acted (Luke 6: 10– 11; John 11: 47– 48; 12: 9; Acts 4: 16)— and yet they hated Him with a devilish hatred anyway.

It’s clear that they were lying when they said He was the devilish one. . . . Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. (Matthew 12: 32) Why was their statement such a grievous offense against the Holy Spirit? For one thing, the demoniac’s healing was as much a work of the Holy Spirit as it was a work of Christ.

All Jesus’ miracles were done according to the will of the Father through the power of the Holy Spirit (Luke 4: 14; John 5: 19, 30; 8: 28; Acts 10: 38). Therefore to attribute our Lord’s miracles to Satan was to credit Satan with the Holy Spirit’s work. Because they knew better, the Pharisees’ abominable insult was a direct, deliberate, diabolical blasphemy against the Spirit of God. (Parables, pages 12– 13) MacArthur, John F.. Parables Workbook: The Mysteries of God's Kingdom Revealed Through the Stories Jesus Told

The Pearl of Great Price

“Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it” (Matt. 13: 45– 46). This man was likely a wholesaler. (The word for “merchant” is emporos in the Greek text. It is the same word from which the English emporium is derived.) He would travel from city to city, searching through markets, fishing ports, trade fairs, looking for high-grade pearls to buy for resale. People do the same thing nowadays with antiques.

They search through old barns and attics and attend estate sales, hoping to find among all the secondhand furniture an overlooked treasure that they can pick up at a bargain. In Jesus’ time, pearls were the equivalent of diamonds today. Well-formed pearls were as valuable as any precious gem. Pearls also made wealth very portable. If you had fine pearls, you owned a fortune. Free divers (working without scuba masks, wetsuits, proper weights, or breathing apparatus) would gather them from dangerous depths in the Red Sea, the Persian Gulf, and the Indian Ocean. Many died in such dives. Pearl divers would tie rocks to their bodies, take one long, deep breath, jump off the side of a boat, and scour the bottom mud for oysters.

A single pearl of perfection, size, and beauty could be of immense value. When Jesus said, “Do not . . . cast your pearls before swine” (Matt. 7: 6), He was painting an absurd word picture to illustrate the folly of attempting to reason with people who clearly have nothing but contempt for the truth. Who would ever expect the lowest of unclean brute beasts to appreciate something as valuable as pearls? This merchant sought fine pearls to sell because they were a reliable investment; they increased in value as time went by. As is true today, wise investors would diversify: put some money in the ground, some in pearls, some in real estate. The one thing smart investors did not typically do was put everything into one commodity.

In light of that, it is significant that in this parables the main characters did precisely what most savvy investment advisors would strongly warn us against. The first man sold everything and bought one field. The second man sold everything and bought one pearl.

Six Vital Truths About the Kingdom

This simple parable is not about principles of investment. They make a point that is spiritual: everything this world deems worthwhile or important counts as sheer loss compared to the surpassing value of knowing Christ and being part of His kingdom (Phil. 3: 7– 8).

That one point summarizes several underlying lessons about the kingdom that are woven into these parables. First is a truth we have touched on already: The kingdom is priceless in value. In Christ and His kingdom we have an eternal treasure that is rich beyond comparison.

This treasure is incorruptible, undefiled, unfading, eternal, and reserved in heaven for believers (1 Peter 1: 4). This parables feature a fortune of incomparable value that represents the kingdom of God. Keep in mind how we have defined the kingdom: it is that realm where Christ graciously rules over and eternally blesses willing, loving subjects who gladly embrace Him as Lord by faith. It is the realm of salvation. Christ is the undisputed sovereign here, and His glory is the kingdom’s centerpiece. That alone would be sufficient to establish the kingdom’s infinite value, but that’s not all.

The kingdom consists of everything that is eternal, everything that has true and intrinsic value, everything that is permanently incorruptible and undefiled. Everything else will pass away, while the blessedness of the kingdom can never fade or diminish. Indeed, “of the increase of His government and peace there will be no end” (Isa. 9: 7). To paraphrase a favorite hymn, the peace of the kingdom is perfect, but it flows fuller every day; perfect, but it grows deeper all the way. 4 The kingdom is a heavenly treasure lying in the field of this poverty-stricken, bankrupt, accursed world.

It is a prize sufficient to make every one of earth’s poor, miserable, blind, sinful inhabitants immeasurably rich for all eternity. The treasure includes salvation, forgiveness, love, joy, peace, virtue, goodness, glory, eternal life in heaven, the presence of God under His smile, and Christ Himself. Literally everything of eternal value is encompassed in the treasure of the kingdom. That is why this is the most valuable commodity that can ever be found, and only an absolute fool would be unwilling to relinquish everything he owns to gain it. A second lesson here: The kingdom is not superficially visible. The treasure was hidden; the pearl had to be sought. They weren’t obvious to the casual observer.

That’s exactly like the parables themselves. The true meaning is not immediately manifest. It’s there for those who seek it, but it is not prominent and unmistakable so that someone whose interest is merely tepid will take notice. Likewise, Jesus said the kingdom of God does not come with fanfare; most pay no attention to it whatsoever (Luke 17: 20). Spiritual realities cannot be naturally perceived and are therefore not appreciated in any way by unregenerate humanity. “No one knows the things of God except the Spirit of God” (1 Cor. 2: 11). “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (v. 14). “Unless one is born again, he cannot see the kingdom of God” (John 3: 3).

So the kingdom and its true worth remain hidden from carnal minds. That’s why the treasure of salvation is not highly esteemed or ever even discovered by most. After all, “the carnal mind is enmity against God” (Rom. 8: 7). That also explains why worldly people don’t understand or appreciate why Christians are passionate about the glory of God. They don’t understand why we prize the kingdom of heaven so highly when it means nothing to them. Unregenerate people simply have no sense of what divine glory entails.

They can’t fathom why someone would willingly submit to the lordship of Jesus Christ. They don’t understand why anyone would repudiate sin and its pleasures in order to pursue righteousness, sacrificing earthly delights for heavenly joys. That goes against every instinct and every desire of the fallen human heart. People are quite simply blind to the riches of the kingdom. Scripture says, “the god of this age has blinded [the minds of those] who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them” (2 Cor. 4: 4). Christ, who is the light of the world, “was in the world, and the world was made through Him, and the world did not know Him.

He came to His own, and His own did not receive Him” (John 1: 10– 11). To a large degree, that explains the moral deterioration of our culture today. Sinners are not naturally inclined to seek God. In fact, Scripture says, “There is none who seeks after God” (Rom. 3: 11). But only those who do seek will find. And those who do seek, do so because God graciously draws them to Christ (John 6: 44)— not dragging them against their will, but drawing them “with gentle cords, with bands of love” (Hos. 11: 4).

He invites (and urges) all to “Seek the Lord while He may be found, call upon Him while He is near” (Isa. 55: 6). And Christ Himself promises, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matt. 7: 7– 8).


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