44 “Again, the kingdom of heaven is like treasure hidden in a field, … · 2018-10-06 · 15 Hidden Treasure (Matthew 13:44) 44 “Again, the kingdom of heaven is like treasure

Bible Study – The parables of Jesus part 3 Page 1

15 Hidden Treasure (Matthew 13:44)

44 “Again, the kingdom of heaven is like treasure hidden in a field, which a man found and

hid; and for joy over it he goes and sells all that he has and buys that field.

(Matthew 13:44)

Talking points

1 Who is the audience for this parable? (Matt 13:10)

2 Why might people hide treasure or something valuable in a field?

3 What are our points of reference?

4 Why does the man find and then hide the treasure again?

5 Who is the one paying the price?

Interpretation notes

Palestine is probably one of the most fought over countries in world history. When war or

conflict came it was common practice for people to carefully wrap their valuables in cloth

and then bury them in the ground. This might for example have been a jar of coins,

jewellery or a family heirloom. Their hope was that the day would come when they could

return and retrieve them.

Also in ancient Palestine there were no banks as we know them. They did have “bankers”

(Matt 25:27). These men are probably better described as money changers or lenders.

Therefore people often kept their money buried for safety on their property.

In both situations described above there must have been occasions when the person died,

was killed or was unable to return and retrieve their treasure.

It is important to note that the man in the parable is not the original owner of the treasure or

of the land. This is very important. Under rabbinic law if a workman came on a treasure in a

field and lifted it out, it would belong to his master, the field’s owner; but here the man is

careful not to lift the treasure out till he has bought the field.


Interpretation

Clearly Jesus is talking about the Kingdom of Heaven which He is ushering in. There are

two ways this parable has been interpreted. The first is as follows.

1 The field represents the world and the man represents Jesus. We (the world) are the

treasure that Jesus is willing to pay for with His life. Some define the treasure as Israel and

the field as the world. This interpretation is probably unlikely because it is surrounded by

parables that speak to the disciples and the price that they must pay.

Jesus expressed truth about the kingdom in three pairs of parables in Matthew 13.

1 The seed and the sower (13:3-23) and the weeds in the field (13:24-30)

2 The mustard seed (13:31-32) and the leaven (13:33)

3 The treasure in the field (13:44) and the pearl of great price (13:45-46)

The two parables are paired together by our Lord because they teach a similar lesson.

Therefore to understand and correctly interpret the parable of the hidden treasure we must

look at it in context. Let us then consider the other, in my opinion more likely interpretation

2 The treasure here is hidden, literally buried This suggests that spiritual truth is missed by

many. As we know from the NT many people missed the significance of Jesus life and

ministry.

We also know this to be true from life experience. Despite our best efforts many cannot hear

or understand the truth about Jesus. Such people cannot discern the great value of what is

being offered to them.

Some though through the power of the Holy Spirit do have their eyes opened. They can

understand the value of what is being offered. The man here then represents firstly the

disciples and secondly any other person who discovers the truth about Jesus.

The treasure represents Jesus Christ and the salvation He offers. The disciples recognised

Jesus as bringing the revolution of God. Once we have “found” Jesus we are willing to give

up everything we own to possess what He offers. Note here that this is not suggesting we

can “buy” our salvation. Salvation is a free gift given by the grace by God.

Being willing to give up everything for the Kingdom is highly significant in this parable.

The man was willing as we should be to sacrifice all we have for the sake of the Kingdom.

However Jesus very cleverly pairs the giving up of something with the obtaining of a

treasure. Certainly there is a cost to our faith and membership in the kingdom, but this

should not be seen in a negative way. Instead the cost must be measured against the

immensely valuable treasure we will obtain.

There are many similarities between this parable and the next the parable of the valuable

pearl.


16 Valuable Pearl (Matthew 13:45-46)

45 “Again, the kingdom of heaven is like a merchant seeking beautiful pearls, 46 who,

when he had found one pearl of great price, went and sold all that he

had and bought it.

(Matthew 13:45-46)

Talking points

1 How does this parable differ to the previous parable? (hint compare the man and the

merchant and their actions)


3 Do you think the fact that is it is a pearl is significant? (Read Rev 21:21)


The word pearl (in Greek margarites) appears 9 times in the NT.

Pearls were then as they are now highly valued. They were

considered to be the loveliest possession a person could own.

“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they

trample them under their feet, and turn and tear you in pieces. (Matt 7:6)

They were used in necklaces and for other decorations. Divers fished for them in the Red

Sea, the Persian Gulf and the Indian Ocean.

How are pearls formed?

Natural Pearls form when an irritant usually a parasite and not the proverbial grain of sand

works its way into an oyster, mussel, or clam. As a defence mechanism, a fluid is used to

coat the irritant. Layer upon layer of this coating, called 'nacre', is deposited until a lustrous

pearl is formed.


The Egyptian princess Cleopatra was said to have a pearl valued at 25,000,000 denari. A

denari remember was the equivalent of a days wage.

Interpretation

The first thing we note is the differing actions of the two men. In the previous parable the

man found the treasure by accident. He was not actively looking for it. In the second the

merchant is actively seeking out the pearl.

We might interpret this to refer to those Jews in Jesus day who were actively seeking the

messiah compared with those who were not. In both cases we note that upon finding the

kingdom they did all that they could to enter it.

This however is probably not significant we should instead focus on the elements common

to both parables.

Both men discover (in different ways) something of immense value. Their actions following

this discovery mirror each other. In both cases they are willing to give up everything in

order to obtain this valuable thing.

The important message then to take from this parable is the great value of the kingdom of

God. It has a value beyond anything we might possess. Just like a pearl it should be the

loveliest thing in our possession. Therefore when we find it we should joyfully give up all

we possess in order to become part of the kingdom.

Note also that when the merchant had sold all he had to buy the pearl he was content. He

gave up seeking other pearls. Christ fulfils all our needs. When we have found Him we can

give up our wandering and place our hope for the future in Him.

Application

1 What does this parable teach us about our evangelistic efforts?

2 What did you have to give up in order to follow Christ?

3 Are there things that you should give up but are unwilling to do so?

4 How do you think we sometimes go wrong when presenting the Christian life to others?

5 Explain to the group how the joy of knowing Christ was worth paying everything for.

17 Fishing Net (Matthew 13:47-50).

47 “Again, the kingdom of heaven is like a dragnet that was cast into the sea and

gathered some of every kind, 48 which, when it was full, they drew to shore; and they

sat down and gathered the good into vessels, but threw the bad away. 49 So it will be

at the end of the age. The angels will come forth, separate the wicked from among the

just, 50 and cast them into the furnace of fire. There will be wailing and gnashing of


teeth.”

(Matthew 13:47-50)

Talking points

1 What are our reference points?

2 What is a dragnet?

3 What does the sea represent?

4 What do the fish represent? Why are some good and some bad?

5 Who are the “they” who will act in this parable?

6 What is this parable all about?


In Jesus day fishing alongside farming was the most important economic activity in which

people were engaged. They would have known exactly what a dragnet was. We might need

some explanation.

A dragnet was a weighted net dragged along the bottom of a body of water to collect an

assortment of fish. The Greek word for "dragnet," sagene,

occurs only here in the New Testament.

It describes a large net that fishermen either

drew to shore between two boats or pulled

into shore from the land Sometimes they

tied one end to the shore and the other end to

a boat. Then they would sweep an area of

the lake with it, possibly a half mile long,

drawing as many fish as possible to the shore

with it. Then they would separate the fish that

they could sell from those that they could not.

Under Levitical laws certain fish would not be eaten. These would be left on the shore or

thrown away. The fish that could be eaten were placed in containers and taken to the market.

Interpretation

The meaning of this parable is very similar to the parable of the “wheat and the tares” (Matt

13:24-30).

Jesus himself provides an interpretation for the parable. The parable refers to an end-times

sorting. At this future time believers will be separated by angels from unbelievers once and

for all.

Just as the net was cast into the sea drawing many fish, the gospel message is spread into the

world, drawing many people to it. Just as the net gathered all types of fish, regardless of


their value, so the gospel attracts many people who neither repent nor desire to follow

Christ. Just as the fish could not be sorted until the net was pulled ashore, so false believers

masquerading as true Christians will not be made known until the end of the age.

These “bad fish,” or false believers, can be likened to the rocky soil and thorny soil in

Matthew 13:5-7 and to the tares in verse 40. They claim to have a relationship with Jesus,

saying “Lord, Lord” (Matthew 7:22), and Jesus’ reply will be “I never knew you. Away

from me, you evildoers!” (verse 23).

The sobering main point of the parable can be stated in this way:

“A day of reckoning will come in which God will separate the true believers from

mere pretenders, and those found to be false will be cast into hell.”

Application

1 Why is this such a sobering parable?

2 What does this tell us about the church at our or any time?

3 How then should this make us act towards others in churches or Christian organisations?

18 Owner of a House (Matthew 13:52)

52 Then He said to them, “Therefore every scribe instructed concerning the kingdom

of heaven is like a householder who brings out of his treasure things new and old.”

(Matthew 13:52)

Talking points

1 What are our points of reference here?

2 What is a scribe?

3 What is being compared here?

4 Why is the context of this parable important? (read Matt 13:51)

5 What does the old and new refer to? Why balance or mix the two?


What was a scribe?

The scribes amongst the Jews were not only clerks, that were employed in writing, but

teachers of the law. A "scribe" in the first century had an important position in the Jewish

community. Almost five centuries earlier, Ezra the priest had been the archetypal scribe

(Ezra 7:6), trained and skilled in the Law of Moses, which God had given Israel. He read the


law before all who could hear with understanding on the Feast of Trumpets, helping the

people to comprehend it (Nehemiah 8:2-8).

The word translated instructed (matheteuois) comes from a Greek word meaning "to make a

disciple" or "to become a pupil." Verse 52 therefore could easily be read as, "Every scribe

who has been trained for the Kingdom of God is like a master of a house."

In this light, we see the scribe as a student who has been taught and is continuing to be

taught. Not only is he a teacher, but he is also learning at the same time. He must continue to

learn so that he can continue to teach.

The Greek word translated householder (oikodespotes) means "the master of the house."

"Master" implies great authority as well as responsibility over his house. The master of the

house has the final say in deciding what is best for his household.

Interpretation

Jesus in this parable was comparing His believing disciples to this believing scribe. They

had just said they understood what Jesus had taught them. Therefore they had a

responsibility to teach others what they now understood. Every disciple must become a

scribe, a teacher of the law, or a minister. This is because he or she understands things that

require communicating to others.

Note - The Christian faith is not something we are expected to keep to ourselves.

The believer is to use what he has learned and experienced for the benefit of others. They

are to use as resources all the things they have stored away from their reading and study of

God's truth combined with their life experiences in living God's way.

The "new and old" in the parable may well refer to food stored in a storeroom. The master

of the house is in charge of ensuring that his storeroom contains everything needed to feed

his family. A careful householder balances serving his oldest supplies with the new. In this

sense, seeing the value in the old, he wisely serves his family old food supplies as well as

the fresh "off-the-vine" food, mixing them in balance so that neither is wasted.

In spiritual terms the storeroom represents the persons heart of understanding. The old and

new treasures represent truth about the Kingdom. New things that Jesus has taught us as

well as the old truths that came in the OT.

Jesus wants His ministers to teach their spiritual families by carefully balancing the teaching

of the Old and the New Testaments (Matthew 5:17-19; Acts 26:22-23). It does not mean that

the old is thrown away or is wrong. In the parables, Jesus did a similar thing by taking the

old understanding of God's Kingdom and focusing new light on it to expand the people's

understanding of its character and future course.

Application

1 What implications does this parable have for us today?

2 Do you consider yourself a teacher? Why or why not?


3 Who are your students?

4 Who should you see as your student?

5 What is the bible's position on “back seat Christianity?” (Read James 2:17-18)

6 What do you need or require to fulfill God's desire that you be a teacher?

19 The lost sheep (Matthew 18:12-13, Luke 15:4-7)

12 “What do you think? If a man has a hundred sheep, and one of them goes astray,

does he not leave the ninety-nine and go to the mountains to seek the one that is

straying? 13 And if he should find it, assuredly, I say to you, he rejoices more over

that sheep than over the ninety-nine that did not go astray. 14 Even so it is not the will

of your Father who is in heaven that one of these little ones should perish.

(Matt 18:12-13)

4 “What man of you, having a hundred sheep, if he loses one of them, does not leave

the ninety-nine in the wilderness, and go after the one which is lost until he finds it? 5

And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes

home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me,

for I have found my sheep which was lost!’ 7 I say to you that likewise there will be

more joy in heaven over one sinner who repents than over ninety-nine just persons

who need no repentance.

(Luke 15:4-7)

Talking points

1 What is the context for this parable? (read Matt 18:1-2 and Luke 15:1-3)

2 How does the audience alter the emphasis of the parable?

3 How do the two parables differ?


5 Who is the “man?”

6 Who do the sheep represent?



Sheep and shepherds were an everyday part of life in the first century. Many people owned

sheep both for their wool and to eat. Often a village would keep their sheep together in a

communal area and appoint a shepherd to look after them. In a family setting it was often

the youngest sons responsibility to care for the families flock.

Some people in Jesus day looked down upon shepherds as a lowly or menial task. People

now viewed agriculture and commerce as more worthy and important. However the

profession had an honourable history. Many great figures in Israel's past had been shepherds

– Moses, Abraham, Isaac, Jacob and David.

Also God describes Himself as a shepherd of His people

He will feed His flock like a shepherd;

He will gather the lambs with His arm,

And carry them in His bosom,

And gently lead those who are with young.

(Isaiah 40:11)

On many occasions in the OT then leaders are described as being the shepherds of those

they lead. We might think here of the efforts and acts of a shepherd towards his flock.

Protecting / keeping away from danger

Leading /guiding

Caring for or tending

Providing for – food and water

Sadly the leaders of Israel had often failed in their duty. We read in Ezekiel 34;

“Son of man, prophesy against the shepherds of Israel, prophesy and say to them,

‘Thus says the Lord GOD to the shepherds: “Woe to the shepherds of Israel who feed

themselves! Should not the shepherds feed the flocks? (v2)

“I will seek what was lost and bring back what was driven away, bind up the broken

and strengthen what was sick; but I will destroy the fat and the strong, and feed them

in judgment.” (v16)

I will establish one shepherd over them, and he shall feed them. My servant David. He

shall feed them and be their shepherd. (v23)

On another occasion we also read about the problem of sheep (people); their inate ability to

wander away and get lost.

All we like sheep have gone astray;


We have turned, every one, to his own way;

And the LORD has laid on Him the iniquity of us all. (Isaiah 53:6)

Let's look at this parable.

The shepherd is tending 100 sheep. This was quite a large flock. Typically herd sizes varied

from between 20 and 200 sheep. Maybe this flock represents the sheep of many families.

Typically the shepherd led the sheep out in the day to the hills or pastures to eat. At night he

would lead them back to a pen in the village for safety. It was quite normal for a shepherd to

count the sheep each night to ensure they all had returned.

He discovers in this parable that one of the sheep is missing. He goes off to find this lost

sheep. We should not assume the other ninety nine sheep are left alone. A shepherd was

often accompanied by a boy who helped out and provided companionship. It is probable

then that this boy looked after the remaining sheep or even led them back to town.

Interpretation

Although the parables are fairly similar in theme and structure there are some subtle

differences. It is important for us to note the slightly different emphasis given by Jesus in

both accounts. This of course reflects the different audiences..

Gospel Audience Emphasis

Matthew Jesus disciples Pastoral

(church to its members)

Luke The Pharisees Evangelistic

(Jesus to sinners)

Matthew

The shepherd in the story is God (Jesus). The sheep are the followers of God (Jesus). In the

parable in Matthew the disciples of Jesus. God has such great concern and love for each of

His sheep that He goes to great lengths to bring back any that are lost. When the lost return

God is overjoyed. He rejoices greatly over the lost returning more so than on those that

remained. This does not mean God loves the lost more than the faithful who remained but

simply demonstrates the special love God has for the lost.

The key things to focus upon are the effort expended and the joy experienced when one

that was lost is found.

Luke

Remember that one of the criticisms the Pharisees often levelled at Jesus was that He

associated with “sinners.” The Pharisees of course considered themselves righteous because

they strictly followed the law. We should note here that Jesus is sarcastically saying that

they are indeed righteous.

In the minds of the Pharisees there were two classes of people. The “unclean sinners” and

the “righteous.”They wanted nothing to do with the “unclean sinners” the lost in this


parable. In order to fully understand this parable we need to know that Jewish culture is a

shame/honor-driven society that used shame/honor in a way that developed a sort of caste

system.

High level – The righteous = The Pharisees and teachers of the law

Low level – The unclean sinners = Everyone else

The Pharisees attention, focus and concern was with those who were righteous and in the

high level. They had little contact, concern or understanding of those on the low level other

than to look down upon them. In this parable the Pharisees are represented by the 99 sheep

who remain.

Jesus in the parable is condemning their attitude and pointing out that it is the exact opposite

of what God expects from His leaders and ministers.

The shepherd's (God's) concern is for the lost sheep; the one who is not lost is not in his

immediate attention. When he finds the sheep, the shepherd is happy, not angry. The

Pharisees did not have hearts that longed to help people. They failed to appreciate that God's

joy is in seeing the lost come to Him.

The rabbis believed that God would receive a sinner who came to Him the right way (their

way). But in the parable of the shepherd and the sheep, Jesus teaches that God actively

seeks out the lost. This was a completely alien thought to Jesus' audience of religious

leaders. They believed they were more righteous than others were because they had

diligently sought God and others had not.

Application

1 How does the parable affect how we do church?

2 Who is church for?

3 How can we balance helping those who seek and serving the saved?

4 In what ways can our attitudes sometimes be like the Pharisees?

5 What can we do to arrest this thinking or attitude?

20 The master and his servant (Luke 17:7-10)

7 And which of you, having a servant plowing or tending sheep, will say to him when

he has come in from the field, ‘Come at once and sit down to eat’? 8 But will he not

rather say to him, ‘Prepare something for my supper, and gird yourself and serve me

till I have eaten and drunk, and afterward you will eat and drink’? 9 Does he thank

that servant because he did the things that were commanded him? I think not. 10 So

likewise you, when you have done all those things which you are commanded, say,


‘We are unprofitable servants. We have done what was our duty to do.’ ”

(Luke 17:7-10)

Talking points

1 To whom is this parable given (Luke 17:1)


3 Who does the “you” represent?

4 Who does the servant represent?


The situation here refers to a man who possess a small farm and has one servant helping

him. This means that the servant would have a multitude of tasks to perform. During the day

he may look after the animals, tend to the crops and fix the fences. In the evening he came

into the house to prepare and cook food for his master.

Although today the thought of slavery makes us very uncomfortable it was very much a part

of life in the ancient world. Slavery took on a variety of forms not all of them cruel and

harsh so we should be careful when we read and interpret this story. People often voluntarily

sold themselves into slavery in order to pay off debts.

Masters were often kind and considerate to those who worked as slaves for them. This was

especially true of domestic servants. They lived together as members of the household and

often developed close relationships. However we should not overly glamorise the situation

the work was hard and long but the master had paid for his slave and expected to get good

service.

Interpretation

In understanding this parable we have to remember the prevailing attitude of the Pharisees.

Although this parable is given to the disciples they may well have been influenced by how

the Pharisees thought. The Pharisees and many of the Jews believed that their righteous

deeds put God in their debt. They believed that by doing “good things for God” that He then

owed them special thanks and rewards for their deeds.

God will reward us for faithful service but not because He is in our debt but because He

graciously gives us more than what what is just or we deserve.

The point is this. When a worker does the job he is expected to do and for which he is paid

he should not think he is doing something special that deserves special thanks or praise. In

modern terms if I am a teacher paid for 40 hours of work in a school then that is my duty to

my employer. At the end of the week I should not claim I deserve something more or extra

thanks simply for doing what I was paid for.

In this parable then God is the master and we are the slaves. Our attitude should be that we

should gladly serve and work for God who has given us all we have. We should do this with

no expectation of receiving anything and certainly no thought that we deserve something for

our “work.” Any “credit” our work brings should go to our master.


Our attitude should be that we are “unprofitable” servants. To our ears today to describe

ourselves as useless or unprofitable seems harsh. However is is intended to express an

attitude of humility rather than a statement of fact.

For if anyone thinks himself to be something, when he is nothing, he deceives himself.

(Gal 6:3)

We are just humble servants working for King Jesus and His Kingdom. All the glory goes to

Him.

Application

1 What lessons can we learn from this parable?

2 Why are so many leaders today seeking glory and praise for themselves?

3 What can we do to prevent ourselves falling into this trap?

21 Unmerciful Servant (Matthew 18:23-34)

23 Therefore the kingdom of heaven is like a certain king who wanted to settle

accounts with his servants. 24 And when he had begun to settle accounts, one was

brought to him who owed him ten thousand talents. 25 But as he was not able to pay,

his master commanded that he be sold, with his wife and children and all that he had,

and that payment be made. 26 The servant therefore fell down before him, saying,

‘Master, have patience with me, and I will pay you all.’ 27 Then the master of that

servant was moved with compassion, released him, and forgave him the debt.

28 “But that servant went out and found one of his fellow servants who owed him a

hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay

me what you owe!’ 29 So his fellow servant fell down at his feet and begged him,

saying, ‘Have patience with me, and I will pay you all.’ 30 And he would not, but went

and threw him into prison till he should pay the debt. 31 So when his fellow servants

saw what had been done, they were very grieved, and came and told their master all

that had been done. 32 Then his master, after he had called him, said to him, ‘You

wicked servant! I forgave you all that debt because you begged me. 33 Should you not

also have had compassion on your fellow servant, just as I had pity on you?’ 34 And

his master was angry, and delivered him to the torturers until he should pay all that

was due to him.

(Matthw 18:23-34)

Talking points

1 What is the context for this parable (read Matthew 18:21-23)

2 What is Jesus teaching us about here?

3 What is Jesus not teaching us about here?



5 To who or what do our points of reference apply?

6 What do you notice about the servants attitude?

7 Why was the king so angry?

8 What do you think of the kings response in verse 34?


A talent was a measure of weight equivalent to approx 34kg. Modern commentators place

the monetary value of 10 talents at anywhere between 12 million to 1 billion US dollars.

The point is that it was a HUGE sum of money that would have been impossible to repay.

100 denari by comparison was a relatively small amount of money. A laborer or worker

typically earned 1 denari for a days work. This sum then is equivalent to 100 days of work.

Debt was a very big issue in ancient Palestine. This was because the poor lived a hand to

mouth existence. If the crops failed or there was some other crisis then most families had no

savings to fall back upon. As a result the only recourse was to borrow money from a money

lender.

The situation in this parable though suggests something more than a poor laborer. No poor

farm worker would have been allowed to amass a debt of this size. Possibly then this

parable is indicating a regional governor or some kind of state official. It may be that he has

embezzled this money from the state treasury.

If one could not repay a debt the only solution in many cases was to sell oneself and ones'

family into slavery. You would work for your master (the creditor) until the debt was repaid

or until the year of the Jubilee (every 50 years). Or if a person owned slaves and found that

he had a debt he could sell a slave in order to raise money.

Torture was forbidden under Jewish law. It was however used by people like Herod the

Great. He would employ torturers (basanistais) to torture the person until they repaid what

was owed. In this case the man would never be able to repay the debt and therefore faced

“eternal” torture.

Interpretation

The parable should be seen as a direct response to Peter's question in verse 21.

The king in the parable is God. The servant represents us. The debt we owe to the king of

course refers to the debt of sin we owe to God. Given that we are all sinners who continually

break God's divine laws our debt is huge and one that we would never be able to repay.

God though in His mercy forgives us. The important principle here is then is, "the one

forgiven much should forgive much." Our approach to forgiveness should be that it is

without limit. This is the attitude God expects from those who are citizens in His kingdom.

Application

1 What should be our “take away” from this parable?


2 What limits or prevents us from forgiving as we should?

3 What do you make of the punishment for one who will not forgive?

4 What do you make of the two views of hell commonly held today = Annihilationsim and

eternal conscious torment?

5 What can we say to people who say that God is cruel to condemn people to hell?

22 The Good Samaritan (Luke 10:25-37).

25 And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall

I do to inherit eternal life?”

26 He said to him, “What is written in the law? What is your reading of it?”

27 So he answered and said, “ ‘You shall love the LORD your God with all your heart,

with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor

as yourself.’ ”

28 And He said to him, “You have answered rightly; do this and you will live.”

29 But he, wanting to justify himself, said to Jesus, “And who is my neighbor?”

30 Then Jesus answered and said: “A certain man went down from Jerusalem to

Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and

departed, leaving him half dead. 31 Now by chance a certain priest came down that

road. And when he saw him, he passed by on the other side. 32 Likewise a Levite,

when he arrived at the place, came and looked, and passed by on the other side. 33

But a certain Samaritan, as he journeyed, came where he was. And when he saw him,

he had compassion. 34 So he went to him and bandaged his wounds, pouring on oil

and wine; and he set him on his own animal, brought him to an inn, and took care of

him. 35 On the next day, when he departed, he took out two denarii, gave them to the

innkeeper, and said to him, ‘Take care of him; and whatever more you spend, when I

come again, I will repay you.’ 36 So which of these three do you think was neighbor to

him who fell among the thieves?”

37 And he said, “He who showed mercy on him.”

Then Jesus said to him, “Go and do likewise.”

(Luke 10:25-37)

Talking points

1 What is the context for this parable? (read Luke 10:25-29)

2 What does the lawyer say are the conditions for inheriting eternal life. How does what he

says relate to the ten commandments? (read Exodus 20:1-17)



4 What is the key concept of the parable?


Lawyers in Jesus time were experts in the Mosaic law. Today we would call them

professional theologians. When the lawyer asks about “eternal life” he is asking about a

particular quality of life that comes only from God. The concept of “eternal life” in the

Jewish mind meant spiritual salvation as well as entrance into the messianic kingdom.

Neighbor = In Greek the word for neighbor is plesion meaning “one who is near.” The

Hebrew word is rea meaning, “a person with which one has something to do.” It referred to

someone with who one feels a link or connection.

The Jews interpreted “neighbor” in a very particular limited way. A neighbor was a fellow

Jew or a member of the religious community. A gentile and especially a Samaritan were not

considered neighbors.

Jerusalem to Jericho

It was about a 17 mile hike from Jerusalem in the hills to Jericho on the plain below. The

“road” descended from 762 metres above sea level to 213 metres below sea level. The road

although well used was rough, steep and dangerous. It passed through barren uninhabited

areas and was a notorious place for highway men to rob travellers as they passed. For this

reason even into the 19th century it was best to travel in groups for safety.

The priest and the levite

Many of the priests and Levites lived in and around Jericho. It was a beautiful place and had

much better weather than Jerusalem. They worked at the temple (Jerusalem) for a period of

time and then took time off during which they returned home. This is probably what is

happening here. The priest has finished his “shift” in the temple and is returning home for a

few days rest.

The priests and the Levites were very much a class apart from the normal Jewish people.

They were expected to live lives of very high moral standards and purity. This was

particularly true for the priests. It was the priests’ duty to carry out the temple service

correctly to maintain this abundance and security. To achieve this purpose, priests had to

fulfil strict purity regulations; otherwise, their worship might not “count” and the divine

blessings might not come.

Priests = were responsible for the worship and sacrifice that took place in the temple.

The Levites = Assisted the priests in their duties. They for example provided the music

needed, cleaned the temple, slaughtered some of the animals and acted as security guards in

and around the temple.

Why might they have passed by the man?

The priest did so because the OT law states that he must avoid corpse impurity.


He who touches the dead body of anyone shall be unclean seven days. (Num 19:11)

Touching a dead or dying body, even holding a hand over it, would render the priest ritually

impure and put his temple service at risk. It is less clear why the Levite avoids the wounded

man, as the Levite is not commanded to avoid corpse impurity in the same way a priest was.

The Samaritans

To really understand this parable we must know something about the Samaritans.

Where was Samaria?

The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the

half-tribe of Manasseh. The capital of the country was Samaria.

Where had the Samaritans come from?

When the ten tribes were carried away into captivity to Assyria in the 8th century BC, the

king of Assyria sent people from Cutha, Ava, Hamath, and Sepharvaim to inhabit Samaria (2

Kings 17:24; Ezra 4:2-11). These foreigners intermarried with the Israelite population that

was still in and around Samaria. It was because the Israelite inhabitants of Samaria had

intermarried with the foreigners and adopted their idolatrous religion that Samaritans were

generally considered “half-breeds.”

Why did the Jews hate the Samaritans?

These “Samaritans”(people sent by the Assyrian king) at first worshiped the idols of their

own nations. However they were troubled by lions. They reasoned that this was because

they had not honored the God of that land (Yahweh). A Jewish priest was therefore sent to

them from Assyria to instruct them in the Jewish religion. They were instructed from the

books of Moses, but still retained many of their idolatrous customs (syncretism). The

Samaritans embraced a religion that was a mixture of Judaism and idolatry (2 Kings 17:26-

28). In Jewish eyes they did not as a result keep the Law correctly.


For this reason the Jews regarded the Samaritans as the worst of the human race (John 8:48)

and had no dealings with them (John 4:9). The Jews maintained strict laws of separation

between themselves and the “unclean.” The “unclean” included, Gentiles, sinners, tax-

collectors, lepers and Samaritans.

For this reason for Jesus to have the Samaritan man as the “hero” of the parable would have

been incredibly shocking to His hearers.

Interpretation

The parable is given by Jesus as an answer to the lawyer who approaches Him and asks Him

to clarify who exactly was his neighbor. Like the other Jews of his day he applied a very

narrow definition to this term. The man knew that the law said to “love your neighbor” but

as with many interpretations of the law the Pharisees had limited its practical scope and

application. You were to “love your neighbors” who were people like you who shared your

values and beliefs.

Jesus then confronts this thinking in the parable. The hearers would have expected the Priest

and the Levite to do something to help. These were men of the Law, “holy” men. Men that

people looked up to and admired. However they both pass the man without offering any

help or assistance.

Next up is the Samaritan. Even with all the bad feeling and hostility that existed between the

two peoples the Samaritan does not hesitate in helping. He managed to overcome his racial

prejudice to help a man in need. His kindness is expressed in practical ways and in personal

expense (time and resources). He did far more than anyone could have expected. The lawyer

when prompted by Jesus admits that the Samaritan was the good neighbor because he

showed mercy to the man in need.

Jesus is telling us to follow the Samaritan’s example in our lives. We are to show

compassion and love for those we encounter in our everyday activities. We are to love

others regardless of their race or religion; the criterion is need. If they need and we have the

supply, then we are to give generously and freely, without expectation of return.

"Love is not a sentimental feeling. Rather it is sacrificial action. It means interrupting

my schedule, expending my money, risking my reputation, ruining my property, even

for a stranger, so that I can do what is best for him." (Gary Inrig)

Application

1 Who are the Samaritans in you life or world view?

2 How does this parable make you feel about them?

3 Why do you think Jesus emphasises the “practical” ways the Samaritan helped?

4 How do we sometimes offer help without really helping?


5 Why do you think this is one of the best known parables?

6 How have Christians over the centuries put the Good Samaritan lesson into practical

application?

23 Friend in Need (Luke 11:5-8)

5 And He said to them, “Which of you shall have a friend, and go to him at midnight

and say to him, ‘Friend, lend me three loaves; 6 for a friend of mine has come to me

on his journey, and I have nothing to set before him’; 7 and he will answer from

within and say, ‘Do not trouble me; the door is now shut, and my children are with

me in bed; I cannot rise and give to you’? 8 I say to you, though he will not rise and

give to him because he is his friend, yet because of his persistence he will rise and give

him as many as he needs.

(Luke 11:5-8)

Talking points

1 Who is the “them” Jesus tells this parable to? (Read Matt 11:1)

2 What is the important context of this parable? (Read Matt 11:1-4)


4 What is the purpose of the parable?


It was the custom of that day that the whole family lived together in a one-room house. On

one side of the house was a raised platform where they all slept. Below them on the ground

were all their animals. They might possess a cow, some sheep and a goat for example. There

was no way the man could come to the door without disturbing the whole household.

It took a lot of boldness for the man

in the story to so shamelessly visit his

friend in the middle of the night; he

clearly really wanted and needed the

bread. We should note here that

hospitality was a very important aspect

of Jewish life (a sacred duty). Therefore

when a visitor arrived a host would

want to provide lodging and food for

his guests. To fail to do this adequately


would be the cause of great shame. Also we should note here the

significance of the shut door.

In first century Palestine a

household's door would generally be

left open all day. However when the door was shut it was understood to mean that those

inside the house were not to be disturbed.

Shame and dishonour

Jewish culture was a shame based culture. The man in this parable faces shame and

dishonour on two fronts.

1 From the unexpected guest who is waiting to be fed

2 From his neighbour and the rest of the community who would have been shocked by his

action of knocking on a man's door and asking for something so late.

The passage says the man's persistence was rewarded. This is a translation of the Greek

world anaideia. This word is probably better translated as shamelessness or even

impudence.

The man got what he want through the shameless boldness of his persistence.

Interpretation

The point or purpose of the parable is to teach us to pray with boldness and persistence. The

man got his request of some bread not because the man was his friend but because he was

bold or shameless in his persistence. The contrast Jesus is highlighting is between the friend

and God. God's attitude is the opposite of the friend in the house. God will answer our

prayer requests if we simply ask.

Jesus point is that if a friend will get up (albeit reluctantly) when it is inconvenient to give

someone bread how much more will your loving Father in heaven give you what you need

when you are bold and persistent in asking Him.

God often waits for our passionate persistence in prayer. It isn’t that God is reluctant and

needs to be persuaded. Our persistence doesn’t change God; it changes us, developing in us

a heart and passion for what God wants. So often our problem is that we think we can solve

a problem or a situation on our own. Instead we must be humble and ask God to answer our

prayers.

Application

1 What lesson should we take from this parable about prayer?

2 Why do you think the subject of the parable is “bread?”

3 Why is the end of verse 8 so important?

4 How and why do so many Christians get prayer wrong?

5 Why is prayer so difficult?


24 Lowest Seat at the Feast (Luke 14:7-14)

7 So He told a parable to those who were invited, when He noted how they chose the

best places, saying to them: 8 “When you are invited by anyone to a wedding feast, do

not sit down in the best place, lest one more honorable than you be invited by him;

9 and he who invited you and him come and say to you, ‘Give place to this man,’ and

then you begin with shame to take the lowest place. 10 But when you are invited, go

and sit down in the lowest place, so that when he who invited you comes he may say to

you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit

at the table with you. 11 For whoever exalts himself will be humbled, and he who

humbles himself will be exalted.”

12 Then He also said to him who invited Him, “When you give a dinner or a supper,

do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they

also invite you back, and you be repaid. 13 But when you give a feast, invite the poor,

the maimed, the lame, the blind. 14 And you will be blessed, because they cannot

repay you; for you shall be repaid at the resurrection of the just.”

(Luke 14:7-14)

Talking points

1 To whom is this parable directed? (Luke 14:1)


3 What do we need to know in order to understand this parable?

4 What were the guests at the feast seeking?

5 What is false humility and is this what Jesus is teaching here?

6 What do we notice about the hosts “guest list?”

4 How does this parable challenge the way we usually think and act?


In Jesus' day, the seating arrangement at a dinner showed a genuine "pecking order." The

most honored person sat in a particular seat, the next most honored person in another seat,

and so on down the line.

Customarily people reclined on low couches for important meals, such as this one, resting

on their left sides. Where a person lay around the table indicated his status. In the typical

U-shape arrangement, the closer that one was to the host, who reclined at the center or

bottom of the U, the higher was his status ("place of honor"). Jesus' fellow guests had tried

to get the "places of honor" closest to their host to showcase their own importance.


Interpretation

The parable is a lesson in humility. It is teaching about not simply humility in an earthly

setting (at a dinner) but in our relationship to God. Members of the kingdom are people who

are humble in nature.

The Pharisees sought self promotion and prominence. In their culture they wanted people to

notice them and think they were deeply religious and honouring to God. However much of

what they did was false manipulation. Acts of piety that looked good from the outside but

were not motivated from a good heart.

The message for Jesus original audience and equally for us today is that we are to approach

God in a humble way. The Pharisees should humble themselves by recognising Jesus now

and later God would raise them up. We are to cultivate an attitude and mindset that esteems

others above ourselves. We are to be content and satisfied with our status as servant. We live

to serve our Lord and He is the one deserving of the glory, not us. He is the one who may

lift us up if He desires (on earth or in the eternal realm). We are not to seek self promotion

or scheme ways to rise in popularity or importance.

In the second part of the parable Jesus directly addresses the host. Again the theme is pride.

We can show pride not only as the guest, but also as a host. We can do so through our "guest

list." Here the host is highly selective in his guest list. He is only inviting people that will

return the invitation and invite him to their houses. In other words his guests are people who

will later reward him. Instead we are to have an attitude that embraces other not simply

because later we will receive a benefit. That is self centered giving. We are to reach out to

those that for whatever reason cannot repay us. That is the kind of love possessed by those

in the kingdom.

What is amazing here is exactly where the reward comes from for those who invite and

reward the “have-nots.” God Himself will repay the host for his kindness. Simply put God

will reward those who take to heart and live by the message of this parable.

Application

1 What is our take-away from this parable?

2 Can you think of a modern application?

3 How hospitable to others are you?


4 What prevents you from being more hospitable?

5 Why do you think we are so drawn to a “you scratch my back and I'll scratch yours”

mentality?

6 What can we do to combat or resist this way of thinking?

7 What does this parable teach us about who God values and is inviting into the Kingdom?

25 Invitation to a Great Banquet (Luke 14:16-24)

16 Then He said to him, “A certain man gave a great supper and invited many, 17 and

sent his servant at supper time to say to those who were invited, ‘Come, for all things

are now ready.’ 18 But they all with one accord began to make excuses. The first said

to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have

me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I am going to

test them. I ask you to have me excused.’ 20 Still another said, ‘I have married a wife,

and therefore I cannot come.’ 21 So that servant came and reported these things to his

master. Then the master of the house, being angry, said to his servant, ‘Go out quickly

into the streets and lanes of the city, and bring in here the poor and the maimed and

the lame and the blind.’ 22 And the servant said, ‘Master, it is done as you

commanded, and still there is room.’ 23 Then the master said to the servant, ‘Go out

into the highways and hedges, and compel them to come in, that my house may be

filled. 24 For I say to you that none of those men who were invited shall taste my

supper.’ ”

(Luke 14:16-24)

Talking points

1 To whom is this parable given? (Read Luke 14:1 and 14:15)


Who is the “certain man?”

Who is the servant?

What does the great supper represent?

3 Who were the first people invited to the supper? (who do they represent?)

4 When they spurned the invitation who was then invited? (Who do they represent?)

5 What do you make of their excuses? (are they genuine and reasonable or not?)

6 On what are all three people focused?


Jesus here is referring to the Messiah's banquet.


From Old Testament times, the Messianic Banquet was greatly expected. In the New

Testament we know it as the marriage supper of the Lamb: Blessed are those who are called

to the marriage supper of the Lamb.

Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper

of the Lamb!’ ” And he said to me, “These are the true sayings of God.” (Rev 19:9)

What is the Messiah's banquet?

It is a symbolic portrayal of the blessings of the age to come in which those chosen by God

share in a rich feast with the Messiah. In the NT this is often pictured as a marriage supper

with Jesus Christ as the groom and the church as both bride and invited guests.

The Jews did not typically put hedges around their fields. This therefore suggests the man

sending the servant out into the pagan (Gentile) world to invite people.

Interpretation

The statement that prompted the parable is key (verse 15). The man in this verse who looks

forward to dining in the Messianic kingdom probably subscribed to the popular notion that

only Jews would be part of that kingdom. The parable Jesus tells is aimed at challenging

that notion.

The master of the house is God.

The great banquet is the kingdom.

The invited guests represent initially the Jewish nation.

The kingdom was prepared for them, but when Jesus came preaching that “the kingdom of

heaven is near” (Matthew 4:17), He was rejected. “He came to that which was his own, but

his own did not receive him” (John 1:11).

The excuses for skipping the banquet are very poor. No one buys land without seeing it first,

and the same can be said for buying oxen. And what, exactly, would keep a newly married

couple from attending a social event? All three excuses in the parable reveal insincerity on

the part of those invited. They are not valid reasons for not attending the banquet.

The interpretation is that the Jews of Jesus’ day had no valid excuse for spurning Jesus’

message; in fact, they had every reason to accept Him as their Messiah.

The detail that the invitation is opened up to society’s maimed and downtrodden is

important. These were the types of people that the Pharisees considered “unclean” and under

God’s curse.

Jesus, however, taught that the kingdom was available even to those considered “unclean” .

His involvement with tax collectors and sinners brought condemnation from the Pharisees,

yet it showed the extent of God’s grace.


10 Now it happened, as Jesus sat at the table in the house, that behold, many tax

collectors and sinners came and sat down with Him and His disciples. 11And when the

Pharisees saw it, they said to His disciples, “Why does your Teacher eat with tax

collectors and sinners?”

12 When Jesus heard that, He said to them, “Those who are well have no need of a

physician, but those who are sick. 13 But go and learn what this means: ‘I desire mercy

and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.”

(Matthew 9:10-13)

The fact that the master in the parable sends the servant far afield to persuade everyone to

come indicates that the offer of salvation would be extended to the Gentiles and “to the ends

of the earth.” The inclusion of the Gentiles is a fulfillment of Hosea 2:23, “I will say to

those called ‘Not my people,’ ‘You are my people’; and they will say, ‘You are my God.’”

God is “not willing that any should perish but that all should come to repentance” (2 Peter

3:9), and “Everyone who calls on the name of the Lord will be saved”

The master is not satisfied with a partially full banquet hall, he wants every place at the

table to be filled.

Those who ignored the invitation to the banquet chose their own punishment they missed

out. The master respects their choice by making it permanent: they would not “taste of my

banquet.” So it will be with God’s judgment on those who choose to reject Christ. They will

have their choice confirmed, and they will never taste the joys of heaven.

The basic message of the Parable of the Great Banquet could be stated this way: “The

tragedy of the Jewish rejection of Christ has opened the door of salvation to the

Gentiles. The blessings of the kingdom are available to all who will come to Christ by

faith.”

Application

1 What is our take-away from this parable?

2 What are the worst excuses you have heard for not accepting the truth of God's Word?

3 what does the parable teach about God?

4 Do you think God is fair to permanently exclude those who reject His invitation?


26 Cost of Discipleship (Luke 14:28-33)

28 For which of you, intending to build a tower, does not sit down first and count the

cost, whether he has enough to finish it— 29 lest, after he has laid the foundation, and

is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to

build and was not able to finish’? 31 Or what king, going to make war against another

king, does not sit down first and consider whether he is able with ten thousand to

meet him who comes against him with twenty thousand? 32 Or else, while the other is

still a great way off, he sends a delegation and asks conditions of peace. 33 So likewise,

whoever of you does not forsake all that he has cannot be My disciple.

(Luke 14:28-33)

Talking points

1 To whom is this parable given (Luke 14:25)

2 What point is Jesus making?

3 What are the costs Jesus is referring to?


The word tower in verse 28 is Greek is purgos. It is used to primarily refer to a fortified

castle or tower but can also mean a farm building.

The picture in the parable is of a builder with over elaborate plans. We see the same thing

happen often today. Someone has very grand plans and finds out before the project is fully

finished that he cannot complete it. We mock such a person and think that they were very

foolish.

It is sensible therefore to plan carefully before beginning a work. The same is true in a

military sense. A king or leader must carefully weigh up the costs before choosing a course

of action.

Interpretation

The setting for this parable is important. Jesus was heading to Jerusalem. Many people were

following along after Him. However most of these people were merely curious. They

wanted to benefit from His ministry. They were “learning” from Him in a sense but not

committing to fully following Him.

The key to understanding this parable is that whilst the entry to the Kingdom (banquet) may

be free discipleship or following Christ comes at a great cost.

What are the costs? These are outlined in the verses before this parable.


26 “If anyone comes to Me and does not hate his father and mother, wife and children,

brothers and sisters, yes, and his own life also, he cannot be My disciple. 27 And

whoever does not bear his cross and come after Me cannot be My disciple. (Luke

14:26-27)

Jesus boldly says that nothing can come between you and God. Even good things such as

family and the instinct of self-preservation cannot become idols to the true disciple. He is

not advocating here that we neglect our families. On the contrary He is criticizing the

Pharisees who had devised ways to get around the 5th commandment of honoring parents.

Rather He is calling us to prioritize. He is to come first.

We are also to identify with Him even unto death if necessary. The one carrying a cross

essentially walked down death row to their place of execution. They knew there was no

turning back, and it was a total, complete commitment. You knew your life didn't belong to

you any more.

This is total commitment. Jesus gave Himself for us totally, and expects us to give ourselves

to Him totally. This parable teaches us then to consider carefully and count the cost before

we commit to Christ. Jesus wants only those who accept the cost and follow Him without

hesitation.

Application

1 What costs have you had to pay for your Christian faith?

2 Why are so many not willing to pay the costs?

3 Is this parable teaching that we must be “spiritually clean” before we can come to Christ?

Why or why not?

4 How might we wrongly apply this parable?

5 How might this parable impact our evangelism?

27 Lost Coin (Luke 15:8-10)

8 “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp,

sweep the house, and search carefully until she finds it? 9 And when she has found it,

she calls her friends and neighbors together, saying, ‘Rejoice with me, for I have

found the piece which I lost!’ 10 Likewise, I say to you, there is joy in the presence of

the angels of God over one sinner who repents.”

(Luke 15:8-10)


Talking points

1 To whom is this parable given? (read Luke 15:1-3)


3 What do we learn from this?

4 Have you ever lost something precious – what did you do?

5 Who do the angels really represent?


It is possible that the coins referred to here were special coins. They might have been on a

string or a necklace that was given as part of a wedding gift. Silver coins were not common

amongst poor people so losing one coin was a terrible event. It would have prompted much

determined searching.

Interpretation

Jesus associated with sinners because God is interested just like in this parable in finding

what is lost.

We don't often think of God as rejoicing, but this parable tells us that He does, and in what

circumstances.

For as a young man marries a virgin,

So shall your sons marry you;

And as the bridegroom rejoices over the bride,

So shall your God rejoice over you.

(Isaiah 62:5)

The LORD your God in your midst,

The Mighty One, will save;

He will rejoice over you with gladness,

He will quiet you with His love,

He will rejoice over you with singing.”

(Zephaniah 3:17)

The religious people of Jesus' day believed differently and even had a saying: "There will be


joy in heaven over one sinner who is obliterated before God." The Pharisees saw themselves

as being the beloved of God and the “sinners” as refuse. Jesus uses the Pharisees’ prejudices

against them, while encouraging the sinners with one clear message. That message is this:

God has a tender, personal concern. God has a joyous love for individuals who are lost (in

sin) and are found (repent). Jesus makes it clear that the Pharisees, who thought they were

close to God, were actually distant and those sinners and tax collectors were the ones God

was seeking after.

Application

1 How do we often let our condemnation of sin come before the gospel?

2 What kinds of people today are the “unclean” that we look down upon?

3 What does this parable teach us about God's concerns?

4 Why do we not typically picture God as being joyful?

28 Prodigal Son (Luke 15:11-31)

11 Then He said: “A certain man had two sons. 12 And the younger of them said to

his father, ‘Father, give me the portion of goods that falls to me.’ So he divided to them

his livelihood. 13 And not many days after, the younger son gathered all together,

journeyed to a far country, and there wasted his possessions with prodigal living. 14

But when he had spent all, there arose a severe famine in that land, and he began to

be in want. 15 Then he went and joined himself to a citizen of that country, and he

sent him into his fields to feed swine. 16 And he would gladly have filled his stomach

with the pods that the swine ate, and no one gave him anything.

17 “But when he came to himself, he said, ‘How many of my father’s hired servants

have bread enough and to spare, and I perish with hunger! 18 I will arise and go to

my father, and will say to him, “Father, I have sinned against heaven and before you,

19 and I am no longer worthy to be called your son. Make me like one of your hired

servants.” ’

20 “And he arose and came to his father. But when he was still a great way off, his

father saw him and had compassion, and ran and fell on his neck and kissed him. 21

And the son said to him, ‘Father, I have sinned against heaven and in your sight, and

am no longer worthy to be called your son.’

22 “But the father said to his servants, ‘Bring out the best robe and put it on him, and

put a ring on his hand and sandals on his feet. 23 And bring the fatted calf here and

kill it, and let us eat and be merry; 24 for this my son was dead and is alive again; he

was lost and is found.’ And they began to be merry.

25 “Now his older son was in the field. And as he came and drew near to the house, he


heard music and dancing. 26 So he called one of the servants and asked what these

things meant. 27 And he said to him, ‘Your brother has come, and because he has

received him safe and sound, your father has killed the fatted calf.’

28 “But he was angry and would not go in. Therefore his father came out and pleaded

with him. 29 So he answered and said to his father, ‘Lo, these many years I have been

serving you; I never transgressed your commandment at any time; and yet you never

gave me a young goat, that I might make merry with my friends. 30 But as soon as

this son of yours came, who has devoured your livelihood with harlots, you killed the

fatted calf for him.’

31 “And he said to him, ‘Son, you are always with me, and all that I have is yours. 32

It was right that we should make merry and be glad, for your brother was dead and is

alive again, and was lost and is found.’ ”

(Luke 15:11-31)

Talking points

1 Why do you think this is the best known of all Jesus parables?

2 To whom was the parable given? (Luke 15:1-3)

3 Why is knowing this key to understanding this parable?

4 What are our reference points? Who or what do they represent?

A certain man =

The younger son =

The older son =

5 What lesson is Jesus teaching through this parable?


The parable of the Prodigal Son has often been referred to as the “the gospel within the

gospel.” There is no more powerful presentation of the forgiving love of God and of the

ministry of the Lord Jesus Christ contained within the bible.


For the younger son to demand his inheritance would have been incredibly rude and

disrespectful to his father. It would have been the equivalent of saying to his father, “I wish

you were dead.”

As the younger son he could have expected one third of the estate's value with the older

brother receiving two thirds.

That the father allows this demonstrates his generous goodness. It reflects God's willingness

to allow us to go our own way if we choose.

Caring for pigs was unclean work for a Jew. That the son resorted to feeding pigs highlights

his absolute desperation.

Coming to his senses “Came to himself “ verse 17 represent repentance. He changed his

mind and his attitude.

“Sinning against heaven” – heaven here is a euphemism for God. The Jews frequently

substituted heaven for God to avoid unintentionally insulting or defaming God's name. The

son recognises that he has sinned against God and his father.

Interpretation

The major theme of this parable is the restoration of a believer into fellowship with the

Father. We should note here the similarity in theme with the lost coin parable. The common

theme is that of rejoicing when something that has been lost has been recovered (a coin and

a son respectively).

As we read this parable it gives us a clear presentation of the gospel. We are the lost son

who is welcomed back by a loving father. We should never overlook in this the sons

repentant attitude. He confessed before God and his father that he had sinned. Although just

like the son in the parable we do not deserve to be welcomed, accepted and forgiven God is

merciful and extends His grace to us when we repent and put our faith in Christ.

The parable also gives a wonderful picture of the joy God experiences when one of His lost

children returns to Him. This picture of the father receiving the son back into relationship is

a picture of how we should respond to repentant sinners as well (1 John 4:20-21; Luke 17:3;

Galatians 6:1; James 5:19-20). The bible is quite clear, “All have sinned and fall short of the

glory of God” (Romans 3:23). We are included in that “all,” and we must remember that “all

our righteous acts are like filthy rags” apart from Christ (Isaiah 64:6; John 15:1-6). It is only

by God’s grace that we are saved, not by works that we may boast of (Ephesians 2:9;

Romans 9:16; Psalm 51:5).

On another level the parable is also a condemnation of the Pharisees of Jesus day and also

people of our day who think they are better than others and are deserving of God's grace

because of their lifestyle or attitude. The Pharisees represented in this parable by the older

brother were incredibly angry that Jesus was receiving and forgiving “unholy sinners.”

Their arrogance in this regard meant that they failed to see their own need for a Savior.

When the younger brother returned they should have shared their father's joy at his return.

Instead they were bitter and resentful. We do not know how this story ended for the oldest

son, but we do know from scripture that the Pharisees continued to oppose Jesus and

separate themselves from His followers. Despite the father’s pleading for them to “come


in,” they refused and were the ones who instigated the arrest and crucifixion of Jesus Christ

(Matthew 26:59). A tragic ending to a story filled with such hope, mercy, joy, and

forgiveness.

Application

1 What lesson does this parable teach us about salvation?

2 In what ways are we like the older brother?

3 Why do you think the older son felt the way he did about the younger brother?

4 What does this parable tell us about God?

5 Why do we not experience the joy we should when someone lost comes to Christ?

6 As we conclude our study on the parables of Christ what have you learned?

What is you biggest “take-away?”

How will you approach reading parables from now on?

Conclusion

We come now to the end of our study of the parables of the Lord Jesus Christ. I hope it has

given you a greater understanding of these parables and helped you work through some of

the difficulties Christians sometimes have when reading the parables.

As with all of our bible studies my hope and prayer is that you have drawn closer to God,

have grown to know and love Him more and have matured in your faith.

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44 “Again, the kingdom of heaven is like treasure hidden in a field, … · 2018-10-06 · 15 Hidden Treasure (Matthew 13:44) 44 “Again, the kingdom of heaven is like treasure