In today's lesson, we use Jesus' parable of the Ten Virgins (Matthew 25:1-13) as a tool to review the book of Exodus.
 
The parable of the Ten Bridesmaids is about redemption and reflects the story of Exodus and the common Rabbinic interpretations of Exodus found in the first century.

As with Jesus' other parables, we must pay close attention to the symbols and what they represent. 

Understanding these symbols is the key that unlocks the meaning that not only applies to that first-century context but to our own lives.

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Matthew 13:24-31 is commonly referred to as the Parable of the Weeds or the Parable of the Tares. 

In today's video, we will look at the plant that underlies the parable and how knowing the characteristics of that plant gives us a greater understanding of the parable. 

When Jesus tells a parable, he is precise with his details.

​We must learn to look at the characteristics of those details to see how they are pointing toward the overall message.

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Parables are used when trying to communicate something unknown or difficult. The use of a parable allows the listener to enter into the drama themselves and evaluate how they might behave or with whom they identify. 

The parable of the Pharisee and the Tax Collector is a masterful piece of storytelling as it causes all of us to react in a particular manner.  Using this parable, Jesus challenges us all to examine our capacity to judge those around us. 

The parable's setting is specific to a first-century Jewish audience who could have easily placed themselves into the drama.

It is set at the sacrifice (tamid) that occurred daily at 3 PM at the temple in Jerusalem. This sacrifice was significant in the faith of all Jews, whether in Israel or throughout the diaspora. 

The daily afternoon sacrifice also becomes a key theme throughout Luke's Gospel and the Book of Acts. 

Join me as we explore the many details of this incredible parable and how it still speaks to the deepest part of our humanity today. 

To help you with your studies, please see the lesson plan below: 

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This video is the second in a two-part series covering the Rich Man and Lazarus, found in Luke 16:19-31. 

If you haven't seen part one, I recommend watching that first as it lays the foundation for today's lesson. Part one can be found here. 

In this second video, we look at the Biblical and cultural references that point to the corrupt priesthood that Jesus includes in the story. 

Join me for the second half of this remarkable parable. 

​To help you with your studies, see the lesson plan and parable notes below:

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​Throughout the Gospels, Jesus repeatedly conveys a warning to those who find themselves in power but wield that power incorrectly.

The message of those ‘in power’ vs. those ‘out of power’ is particularly focused in Luke’s gospel. More than Matthew, Mark, and John - Luke emphasizes that those in power must take responsibility to act on behalf of the poor and disaffected. 

Into this motif comes the parable of the Rich Man and Lazarus (Luke 16:19-31).

The parable is a masterpiece of storytelling. Jesus uses a framework that would be familiar to his listeners in his first-century Israeli culture (see here or here – are the examples cited most by scholars). 

The familiar folklore surrounds two common themes:
     
    1. The theme of a “role reversal” or a reversal of fortunes – Rich v. Poor. 

    2. The living receiving a message from beyond the grave as a warning. 

Jesus then adapts these common themes to his message and imbues it with references from the Old Testament and cultural thinking from first-century Judaism. 

These combine to create a pointed warning for those in charge - “repent,” or you will lose your inheritance.  

Join me for this two-part series as we explore this parable.  

​To help you with your studies, see the lesson plan below:

​This video is the second installment in a two-part series that examines the Parable of the Wicked Tenants (Mark 12:1-12).

In this segment, we will explore Psalm 118:22-24, with a particular focus on the phrase "the stone the builders rejected." We will delve into how Jesus identifies Himself as that very "stone."

Furthermore, we will consider a Rabbinic saying that sheds light on a statement found in both Matthew (Matt. 21:44) and Luke (Luke 20:18).

The Rabbis express:

  "If a stone falls on a pot, woe to the pot.
   If a pot falls on a stone, woe to the pot.
   Either way, woe to the pot!"

If indeed Jesus is this stone, then those upon whom it descends face great peril.

Stones from the Temple Mount thrown down by the Romans in 70 AD. 

For more photos of the area known as Robinson's Arch at the Temple Mount in Jerusalem - Jerusalem Robinson's Arch

Class Handout: 

Reference Material:

Brad Young, Jesus the Jewish Theologian -  has an extended discussion of this parable and the connections to Jewish thought. 

The parable of the Wicked Tenants (Mark 12:1-12) is a masterful weaving together of Old Testament passages. 

Jesus directs this message towards the religious leaders - the priests and the teachers of the law. 

With Psalm 2 as a backdrop, Jesus integrates Isaiah 5 and Psalm 118 in a way that conveys two things:

      1. Jesus' identity as the Messiah (the Christ).
      2. the actions of the religious leaders in opposing him. 

By the reaction of the religious leaders, they knew the parable concerned them. 

​The confrontation in Mark 12 takes place here at the temple mount in Jerusalem.

A Faith Lesson from this parable is that religious leaders everywhere should be wary of themselves turning into the "tenant farmers" and restricting the fruit of the kingdom through their own actions. 

Let us all - especially those in leadership - take this message to heart.

Class Handout: 

Reference Material:

The first book is by Kenneth E. Bailey. If you want to understand more about Jesus and the Eastern Culture as well as a number of his parables, this book is a must-read.
Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels

The second book is by Brad Young and explores many of Jesus' parables through a Rabbinic perspective: The Parables: Jewish Tradition and Christian Interpretation

See also: Jesus the Jewish Theologian by Brad Young
​
The final book is best if you're further down the road in your studies. The book is a compilation of Rabbinic Parables, but the authors do not spend time going through Jesus' parables. 

They Also Taught in Parables: Rabbinic Parables from the First Centuries of the Christian Era by McArthur and Johnston. ​

The Parable of the Mustard Seed is one of the most well-known and widely discussed of Jesus’ parables.

Perhaps its simplicity is what has captured our imagination.

The parable itself is only two verses long, and yet, the brilliance of its allusions keeps the discussion alive after nearly two-thousand years.

In the final analysis, the parable of the mustard seed – along with the parable of yeast (covered in Introduction to Parables part I) – paint a dynamic picture of the kingdom of God.

The kingdom of God is a dynamic force. It requires only a small amount to get started. And yet, from that small amout, it permeates all areas of life. 

Once the kingdom of God begins to advance, no man can stop it.  

We are called to be "kingdom builders." Our job is to plant the seeds where we can. 

Like the mustard seed - our seeds can be small. Yet, through the power of the Holy Spirit, those small seeds grow into a magnificent tree that the kingdom to flourish. ​

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Reference Material:

The first book is by Kenneth E. Bailey. If you want to understand more about Jesus and the Eastern Culture as well as a number of his parables, this book is a must-read.
Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels

The second book is by Brad Young and explores many of Jesus' parables through a Rabbinic perspective: The Parables: Jewish Tradition and Christian Interpretation

​
The final book is best if you're further down the road in your studies. The book is a compilation of Rabbinic Parables, but the authors do not spend time going through Jesus' parables. 

They Also Taught in Parables: Rabbinic Parables from the First Centuries of the Christian Era by McArthur and Johnston. ​

We've all come across Jesus' parables. Some of these stories have been revisited time and again throughout our lives.

But haven't we all, at some point, finished reading a parable and wondered, "What exactly did that mean?"

In the ancient Near Eastern culture, storytelling techniques like parables and fables were cornerstones of communication. Jewish Rabbis and their audiences eagerly anticipated teachings being shared through captivating stories that sparked their imaginations.

By narrating a simple parable, listeners could easily recall the teachings about God as they went about their day. Seamlessly intertwined with Biblical references, these stories highlighted profound truths about God, His kingdom, and our role in it. As these tales are passed down, the embedded truths resonate more deeply over time.

Lesson Plan: 

Reference Material: 

There are many good books on parables. I will provide a reference to three.

The first book - mentioned in the video - is by Kenneth E. Bailey. If you want to understand more about Jesus and the Eastern Culture as well as a number of his parables, this book is a must-read. Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels

The second book is by Brad Young and explores many of Jesus' parables through a Rabbinic perspective: The Parables: Jewish Tradition and Christian Interpretation

The final book, which I mention in the video, is best if you're further down the road in your studies. The book is a compilation of Rabbinic Parables, but the authors do not spend time going through Jesus' parables. 

They Also Taught in Parables: Rabbinic Parables from the First Centuries of the Christian Era by McArthur and Johnston.