From Mathew Henry's Concise Commentary:
Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he ...
The common Christian answer goes straight to the words Jesus spoke in John 8:58
Jesus said to them, "Most assuredly, I say to you, before Abraham was,
This is understood now, and was understood at the time, as Jesus claiming to be God, referring to the the words God spoke to Moses from the burning bush.
This is covered in much greater detail ...
This is a parable, so the fact that "a man of noble birth" is third person is rather irrelevant. It's pretty obvious he's symbolizing someone, probably Jesus.
Context. Verse 11 reads:
As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.
Your Bible is missing the double quotes. Jesus is quoting Isaiah:
Then I heard the voice of the Lord saying, “Whom shall I send? Who will go for us?” “Here I am,” I said; “send me!” And he replied: Go and say to this people:
Listen carefully, but do not understand!
Look intently, but do not perceive!
Make the heart of this people sluggish,
The only way that I have ever had this explained to me which has made any sense was by my Biblical Hebrew professor. Basically, "Unjust manager" can mean, in Aramaic, "manager of the unjust." Basically:
He wasn't unjust, he governed the unjust.
He got caught up in one of his subordinate's scandals
He cut out his commission (the top 20%) of the debt from one ...
As expected, "once saved, always saved" advocates (I'll use "reformed" as shorthand for this) generally agree that both the second and third types of soil represent people who were never saved. Broadly speaking, they make these points:
The four soils represent four types of people or hearts: the unresponsive, the impulsive, the preoccupied, and the well-...
In Luke's gospel, this parable is preceded by the parable of The Lost Son, and in both stories Jesus presents us with a character who has "squandered" money (Squandered - Gk: diaskorpizo appears in both parables). It is worth noting that both characters find mercy, despite their initial actions.
Whereas in The Lost Son parable, it is the warm forgiveness of ...
There's an interesting theory expressed in Appendix Note 4 of J. B. Phillip's translation The Gospels in Modern English (1957). I'll quote some short extracts and summarise the rest.
First, he says that the passage is "well-known for its difficulty of interpretation", then he offers the standard interpretation that the Christian should be "as shrewd about ...
It's interesting that Jesus often ends the telling of a parable with the phrase "He who has ears to hear, let him hear." (Matthew 11:15, 13:9, 43; Mark 4:9, 23; Luke 8:8) During Jesus' life and ministry, much of Jesus' teaching was, indeed, veiled, but only to those who did not have ears to hear. Perhaps those who really wanted to follow Jesus would ...
One thing that seems to distinguish parables from accounts of actual events is the absence of specific names for the people in the parables. In the parables we read, "A sower" (Luke 8), "A rich man" (Luke 12, 15), "A man" (Luke 13, 14), "A Samaritan" (Luke 10).
However, in the account of the Rich Man and the Beggar, we are actually given the name of the ...
In your question, you recognize the inconsistency of the life and teachings of Jesus with the idea that Jesus did not want people to repent and be forgiven.
Indeed, the Bible is very clear that salvation is offered to all the world. Just a few references:
For God so loved the world, that he gave his only Son, that whoever believes in him ...
Narnian's answer covers well the argument for this story being real and not a parable. I will attempt to cover the argument that it is a parable.
The first thing to note is the parable's location among other parables and teachings. Luke 16, where the parable is found, is surrounded by other parables and teachings. It is not part of the historic sections of ...
James E. Talmage discusses this in his book "Jesus the Christ" (read online here)
An excerpt from this chapter:
To the chosen and devoted followers who came asking the Master why He had changed from direct exposition to parables, He explained that while it was their privilege to receive and understand the deeper truths of the gospel, “the mysteries of ...
While it is impossible to account for all OSAS interpretations of of the passage, the most obvious answer is that the unwise virgins were not saved. Remember that certain (purported) proponents of OSAS allow that someone can be (self) deceived about their status as one of the elect.
Consider what Calvin wrote:
Experience shows that the reprobate are ...
Well, for sure is never really possible, but let me give this a shot.
There is no difference between the two words in Greek—just like the English translations you provided. Both use the generic Greek term for house, "oikos." However, it's important to note that the second quotation (Mt. 21) is itself a quotation from Isaiah 56:7. In Hebrew, the word for ...
Christ's parables can be dangerous to interpret outside of the interpretation given in the context. In almost every case there is one thing taught in a parable and everything else is just filler. The term "parable" can be loosely translated "to throw alongside", the idea is that a story is thrown alongside a single truth. In this context the teaching is:
Let us look at Luke 16:8:
8 “The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light.
What I think the parable is really saying is that we should take example of how an even a dishonest manager was able to prepare for future. ...
This is my favourite summary of the parable:
He is no fool who gives what he cannot keep to gain that which he cannot lose.—Jim Elliot (October 28, 1949 journal entry)
It refers to the pivotal verse:
And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.&...
Mark 4:10-20 explains in a little more detail what 4:1-8 recorded. Jesus is explaining to the disciples the purpose of parables as a whole, and we see that he uses the Parable of the Sower again to describe the people that the disciples will encounter.
18And others are the ones sown among thorns. They are those who hear the word, 19but the cares of the ...
First off I'd like to state that this is, in my opinion, clearly not a parable because the Bible does not state it as one like it does in these many citations:
If Jesus was speaking of reality then 'The End' had technically already come. Is this correct?
So, to answer this ...
The basic idea is that when Jesus spoke in parables, they were great in drawing people with open hearts to him while driving those with hard hearts into deep confusion. Parables were a common mode of teaching among the Rabbis, but Christ used them in such a way that heaven shined down upon the most mundane every day practices of life. He also used them ...
I would like to expand the short hint given by David Stratton on John 8:58
The Law of Moses(Torah) commands to stone to death anyone who misuse or blaspheme the Name of God.
Leviticus 24:13-16 (NIV) Then the Lord said to Moses: “Take the
blasphemer outside the camp. All those who heard him are to lay their
hands on his head, and the entire assembly ...
Jesus' message is a pretty simple one, although we can glean a deeper lesson from it by paying attention to every word in his message. In modern parlance, Jesus' message could be paraphrased, loosely, as follows:
Get your own act together before criticizing someone else.
A mote is a speck of dust. A beam is a log or a piece of lumber used in constructing ...
(I know the question says good answers will have references from published commentaries; I may look for some later when I get the chance to go to my college library, but for now this answer will be my explanation of the kind of perspective I have heard.)
Those who believe in the perseverance (or preservation) of the saints or eternal security of salvation, ...
I think the problem is the initial understanding of what the soil and seeds are.
Mark 4:14 (NIV)
The farmer sows the word
This verse implies that the seeds are the gospel. However, if we look at the next sentence, there appears to be a contradiction:
Mark 4:15a (NIV)
Some people are like seed along the path, where the word is sown.
Jesus is being sarcastic.
Read this way, it is consistent with his other preachings. Notice:
I tell you, use worldly wealth to gain friends for yourselves, so that
when it is gone, you will be welcomed into eternal dwellings.
Read that sarcastically. In our current way of speaking, it might be something like:
Go ahead, make friends with rich ...
Wisdom is for the Humble
Psalm 138:6 (NASB) For though the LORD is exalted, Yet He regards the lowly, But the haughty He knows from afar.
Proverbs 3:34 (NASB) Though He scoffs at the scoffers, Yet He gives grace to the afflicted. (quoted in James 4:6 and 1 Peter 5:5)
Matthew 11:24-30 (NASB) At that time Jesus said, "I praise You, Father, ...
Jesus was saying that the Kingdom of God has a huge effect on whatever it interacts with. That is, the effect is disproportionately large in comparison to what we mortals perceive the Kingdom of God to be.
The Kingdom of God refers to more than just Heaven. The Kingdom of God also includes his people, many of whom are still here on Earth.