the church of the servant king pastor-teacher: steve ellis presented during the arkansas winter...

The Church of the Servant King

Pastor-Teacher: Steve Ellis

Presented During The Arkansas Winter Family Retreat

December 28th & 29th, 2005

by Steven J. Ellis

“Prophecy in the Parables”



The Key to Interpreting Prophecy?



1 Peter 1:10-11

Of this salvation [“deliverance” in an eschatological sense based upon the context] the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ Who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.



Two Key Components

“Sufferings of Christ” – Redemptive

“The Glories that Would Follow” – Messianic & Eschatological



How Did the Jew View the Future?

Outline of History from the Vantage Point of Hebrew Scriptures

Eternity Past

Age of Gentiles

Age of Israel

Eternity Future



Creationof Man

(date unknown)

FinalJudgment

Abraham(c. 2200 B.C.)

Genesis 3:15;Psalm 22; Isaiah 52:13-53:1-12

Tribulation

(Daniel’s 70th Week)

Messianic Kingdom

MessiahDelivers Israel



What is the “Kingdom?”




It is NOT simply a reference to the hearts of believers

It is NOT simply a reference to the general sovereignty of God over the universe



Examples of Interpretive Error

Nineteenth century liberal theologians Albrecht Ritschl and Adolf von Harnack – the kingdom of God is not something to be established in the future, but is now present in the form of the brotherhood of man.

Johannes Weiss – Jesus expected the kingdom to come in the immediate future and that Jesus’ ethical commands were interim rules (rules applicable to the period between His two advents) in anticipation of the imminent kingdom and not rules of conduct for all time.

Albert Schweitzer – built on Weiss’ view with the exception that Schweitzer believed that Jesus was so discouraged that the kingdom did not come that He died in despair and disillusionment.



Importance of Proper Identification of the Kingdom

“The error of identifying the Kingdom with the Church, followed by the logical attempt of certain ecclesiastical organizations to exercise during the present age a regal authority which belongs to the true Church in a future Kindom, has been the source of untold evil and disaster. Such authority and power could never be safely committed to sinful men, even though redeemed and members of the body of Christ. To this lamentable fact we have the clear witness of nineteen centuries of church history. The Church must be perfected in order to reign with Christ over the nations in the coming Kingdom (Rom. 8:17-23).”1

1 Alva J. McClain, The Greatness of the Kingdom – An Inductive Study of the Kingdom of God (Winona Lake, Indiana: BMH Books, 1959), 324.




This “Kingdom” is the spiritually regenerate nation of Israel from which the Messiah (Christ) will rule and reign over the earth for 1000 years after His 2nd Advent.



To Whom Were the Parables Directed?



To Whom Were the Parables Directed?

To the Jews – the children of promise who constituted the nation of Israel

“I was not sent except to the lost sheep of the house of Israel” (Matt 15:24).



What is the “Mysteries of the Kingdom?”



Does not mean that a Jew of Jesus’ day did not have the same Hebrew Scriptures that Jesus had

Does not mean that God had withheld Truth from the Jews

“Mystery” – The Jews did not have a correct understanding of the spiritual life required by God in order for a Jew to enter the Kingdom

Should not be confused with the Church as a “mystery” (Ephesians 5:32)





The “mysteries of the Kingdom” is the spiritual insight into the interpretation of the then existing body of prophetic Hebrew Scripture

“Mysteries” – an insight that was missing in all the teaching provided by Israel’s leadership (Matt 13:10-17)



The “Mystery” Parables



The First Two “Mystery” Parables

Provide the basis for interpreting the remaining “mystery” parables – should be harmony (Mk 4:13)

Lesson of the first two parables – there will be a period of preaching of the Kingdom during which good and evil will grow up together

The dual presence of believers and unbelievers will be rectified at the 2nd Advent of Jesus



The Parable of the Sower (Matthew 13:3-9, 18-23)




Keys to Interpretation

The “Gospel of the Kingdom” – “the Kingdom of heaven is at hand” (Matt 10:7)

To be preached during the Age of Israel – past and future (Matt 10:6 cf. 24:14)

Focus – productivity in the life of a Jew

Productivity was evidence of a repentant heart ready to receive and enter the Kingdom





“Sower” – Jesus (or any communicator of the Gospel of the Kingdom)

“Seed” – the Gospel of the Kingdom

“Ground” upon which the seed fell – those who heard



The Parable of the SowerKeys to Interpretation

“Wayside hearer” – heard the Gospel of the Kingdom, but did not accept it (Matt 13:19)

“Stoney place” – heard the Kingdom message, immediately received it, but wilts under adversity and pressure (Matt 13:20-21)

Thorny ground that choked out the initial growth – those who heard the Kingdom message, but who allowed the cares of the world to keep them from being spiritually productive (Matt 13:22)

“Good ground” – those who accept the Kingdom message and bear varying degrees of spiritual fruit (Matt 13:23)



The Parable of the SowerKeys to Interpretation

Point of the Parable: The preaching of the Kingdom Gospel will not result in the conversion of the entire nation of Israel.

Only some will accept the Kingdom message and become spiritually productive.

Secondary application to the present Age



The Parable of the Wheat & Tares (Matthew 13:24-30, 36-43)





The “man who sowed good seed” – Jesus (13:24 cf. 13:37)

The “field” – the world (13:38)

The “good seeds” – the sons of the Kingdom (13:38)

The “tares” – the children of Satan (13:38)

The “enemy” – Satan (13:39)

The “harvest” – the judgment associated with Messiah’s Coming at the end of the Age (13:39)





The “reapers” – the angels who come with Christ at His 2nd Advent (13:39 cf. 24:31)

The “tares” are gathered by the angels and burned (13:40-41)

The “tares” are cast into the “furnace of fire” where there is “wailing and gnashing of teeth” (13:42)

This judgment is called the “baptism of fire” elsewhere (see Matt 3:11)





Distinction between the Parable of the Sower and the Parable of the Wheat and Tares – sowing of the Gospel vs. sowing of people

Distinction between the Parable of the Sower and the Parable of the Wheat and Tares – differing levels of production vs. production not an issue for salvation

To have “good seed” to produce the “wheat” requires that that “wheat seed” was sown (see the Parable of the Sower)

The “good seed” falls upon receptive soil (the hearts of men ready for the Gospel of the Kingdom)





Production of fruit is NOT the criteria by which a person enters the millennium or is cast into hell

The wheat is taken into the Kingdom because it is wheat, not because it has produced wheat fruit

The tares are cast into hell because they are tares, not because they did not produce wheat fruit



The Parable of the Mustard Seed (Matthew 13:31, 32)





The Kingdom of Heaven is compared to a grain of mustard seed

The “grain of mustard seed” – the Gospel of the Kingdom

The man who sowed in his field – the sower is Jesus Christ (or anyone who spreads the Gospel of the Kingdom) as in the Parable of the Sower

“Birds” – represent the prosperity of the Kingdom (a tree large enough to support birds was prosperous and healthy – see Psa 104:12; Ezek 17:23; 31:6; Dan 4:12, 21)





Abnormal growth of the mustard seed into a tree – the Gospel of the Kingdom which is preached (sowed) during the Tribulation grows into a great tree (the Kingdom)

Point of the Parable – Even though the Messianic, Millennial Kingdom has insignificant beginnings in the small seed of the Gospel of the Kingdom, it grows to great proportions

There is rapid expansion of the Kingdom after the events of the Tribulation and 2nd Advent of Jesus

All who enter it and dwell in it will experience blessing associated with it



The Parable of the Leaven (Matthew 13:33-35)





Dough – not mentioned – is Israel

Leaven – the Gospel of the Kingdom acted upon by the Holy Spirit

The principle of the parable – a little leaven has a dramatic effect upon the whole of the dough with which it interacts





Point of the Parable – the kingdom grows disproportionately in relation to its insignificant beginnings.

Point of Comparison – the Parable of the Mustard Seed addresses the extent of the Kingdom’s growth; the Parable of the Leaven addresses the source or impetus for its growth

Leaven does not always represent evil (Lev 7:13; 23:15-18)

The context – Jesus’ clarification of the nature of the Kingdom



The Parable of the Hidden Treasure (Matthew 13:44)



The Parable of the Hidden Treasure (Matthew 13:44)


The hidden treasure – Israel as a small nation among the nations of the world (Ex 19:5; Psa 135:4)

The “field” – the people or nations of the world (among whom true Israel was dispersed)

The “man” making the purchase – Jesus

The Cross was where Jesus sold all that He had (1st – He gave up His presence in heaven and 2nd His earthly, physical life)

Jesus paid the price for the entire field in order to obtain the treasure (Israel)



The Parable of the Pearl of Great Price (Matthew 13:45, 46)



The Parable of the Pearl of Great Price (Matthew 13:45, 46)


The point – same as the Parable of the Hidden Treasure – the Messianic Kingdom is of extreme value to our Lord

The “merchant” – Jesus

The “pearl of great price” – believers who enter the Messianic Kingdom

To “sell all that he had” and purchase the pearl – Jesus’ death on the Cross



The Parable of the Dragnet (Matthew 13:47-50)




Point of Contrast – the Parable of the Wheat and the Tares focuses upon the coexistence of believing and unbelieving Jews during the Tribulation

The Parable of the Dragnet focuses upon the situation that will exist when the judgment associated with the 2nd Advent





The dragnet cast into the sea – the judgment associated with the 2nd Advent

The some of every kind – believing and unbelieving Jews and Gentiles

The good gathered into vessels – Tribulation believers who enter the Kingdom

The bad thrown away – unbelievers who are cast into hell to await the GWTJ

Angels attend Christ at His 2nd Advent to assist Him in executing judgment (Matt 25:31)





The end of the age (v. 49) is the end of the Age of Israel

Things new and old (v. 52) refers to truth concerning the kingdom in the “Old” Hebrew Scriptures which was given fresh insight by Jesus in these parables




Other Prophetic Parables



Parables on Readiness for the Coming of the Son of Man

The Parable of the Faithful Servants (Luke 12:35-38)

The Parable of the Thief (Luke 12:19-40)

The Parable of the Watchful Owner and the Wise Steward (Luke 12:42-48 cf. Matt 24:45-51)



Parables on Readiness for the Coming of the Son of Man

The first two parables illustrate the importance of constancy of faith in the life of the Jew who is anticipating the Kingdom

Constancy of faith to the Jew of Jesus’ day meant to live as if entrance into the kingdom was “near at hand”

Being blessed equated to entrance into the Kingdom




The Parable of the Faithful Servants

The girded waist and the burning lamps are illustrations of readiness

A lamp was used at night for illumination

The second watch – 9 p.m. to midnight

The third watch – midnight to 3 a.m.

(Luke 12:35-38)




The Parable of the Thief

The purpose of the parable – to emphasize the necessity for the servants to be ready

The servants – Jewish believers who anticipate the Kingdom and who are representatives of the master of the house

(Luke 12:39-40)




The Parable of Watchful Owner and the Wise Steward

Contrasts the faithful and wise steward with the unfaithful and unwise steward

The purpose – to stress the need for faithfulness on the part of those who witness the signs of the Kingdom

Luke’s account ends differently than Matthew’s account

(Luke 12:42-48; Matthew 24:42-51)




The Parable of the Postponed Kingdom (a.k.a. The Parable of the Minas)

(Luke 19:11-28; Matthew 25:14-30)




The phrase “do business till I come” (v. 13) – Jesus’ return would not be immediate

The return would only be after “a certain nobleman” (Jesus) went away to a far country (heaven) to receive a kingdom (v. 12)

The Kingdom would not be received until after a delay for a period

The period of delay – the time between His ascension and 2nd Advent

(Luke 19:11-28; Matthew 25:14-30)





The principle that Jesus taught in verses 15-27 – reward in the Kingdom is related to one’s service in life

The “mina” or “talent” represents the spiritual heritage and responsibility of the Jew (cf. Rom 9:3-5; 11:11-36) in the last days of the Age of Israel

(Luke 19:11-28; Matthew 25:14-30)




The Parable of the Wicked Vinedressers (a.k.a. The Parable of the Vineyard)

(Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19)



The “vineyard” - the nation of Israel had been carefully prepared by God to be His fruitful vineyard (Isa 5:1-7) & become the hub of God’s Kingdom on earth

The “hedge” and the “tower” – figures representing God’s protection over Israel

The “vinedressers” to whom the vineyard had been leased – the religious leaders of Israel

The “fruits of the vineyard” – repentance manifested in the behavior of the Jews






The “servants” – prophets and God’s messengers sent in advance of His Son

The “Son” of the landowner – Jesus

The coming of the Owner of the vineyard – God the Father execution of judgment, specifically in context, through the 2nd Advent of His Son

The “nation” bearing the fruits of the Kingdom – the future generation of Jews who respond in faith and accept the Son






The Parable of the Marriage Feast

(Matthew 22:1-14 cf. Luke 14:15-24)



The “king” (v. 2, 7, 11 & 13) – God the Father

The “son” (v. 2) – Jesus

The “marriage” (v. 2) – the uniting of all believers on earth under the rule of the Messiah in association with the events surrounding the 2nd Advent of Jesus

The “servants” (v. 3, 4) – the prophets and Jesus’ disciples who proclaimed the Messiah’s arrival, but who were rejected by the religious people of Jesus’ day (Matt 21:33ff)


The Parable of the Marriage Feast(Matthew 22:1-14 cf. Luke 14:15-24)



The “armies” (v. 7) – angels that will attend Jesus’ 2nd Advent and defeat His foes (Matt 24:31; Rev 19:14)

The “murderers” (v. 7) – unbelievers, specifically unbelievers of the Tribulation, who persecute believers, even to death (Rev 20:4)

The “wedding garment” (v. 11) – the righteousness of God possessed by every believer as a result of trusting in Christ





The man without the wedding garment (v. 11) – the unbeliever within the Age of Israel (specifically the Tribulation) who is discovered during the period that the goats and sheep are being identified (Matt 25:32)

The “outer darkness” (v. 13) – the abode of all unbelievers awaiting the GWTJ (Rev 20:11-15)





The Parable of the Ten Virgins

(Matthew 25:1-13)



The marriage customs of our Lord’s day must be considered

The “bridegroom” – Jesus at His Coming to establish the Kingdom

The “wise” virgins represent those Jews who will be prepared for the Lord’s delay

The “foolish” virgins represent those Jews who will not be prepared for the Lord’s delay


The Parable of the Ten Virgins(Matthew 25:1-13)



Preparation is an outward representation of inward faith (or lack thereof) in the Gospel of the Kingdom

The foolish Jew prior to the 2nd Advent will assume things will continue as they always have been

The wise virgins were not selfish – they just want to be faithful to the bridegroom


The Parable of the Ten Virgins(Matthew 25:1-13)

the church of the servant king pastor-teacher: steve ellis presented during the arkansas winter...

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