Tag Archives: Parable

The Secular Judge and the Persistent Widow—An Encouraging Story

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Luke 18:2, A judge. In this parable of the Persistent Widow and the Unjust Judge, Yeshua is using a Hebraic form of reasoning or argument called kol v’khomer where a point is made from a lesser weight to heavier weight. In other words, if premise A is correct, then how much more so is premise B correct?

Giudice - graffiti

In the Jewish religious thinking of the first century, this is one of the seven laws of biblical interpretation of Hillel the Great (ca. 32 b.c. to A.D. 7) who was one of the greatest Jewish religious leaders of Yeshua’s day. In this parable, Yeshua is making the point that if an ungodly, secular judge who cares little about the needs of a widow will grant her wishes because of her persistent pleas for justice against her enemies, how much more will Elohim hear and answer the prayers of his elect saints who have faith in him and cry out to him continually to avenge them of their enemies.

A day of judgment is coming when the scales of justice will be balanced in favor of the saints of the Most High Elohim, the Just Judge of the universe. Certainly Elohim presently attends to the needs of his servants and gives them victory over their enemies in many small ways. But many believers are still suffering greatly at the hands of the wicked who don’t fear Elohim. However, the day is coming when YHVH will move with a mighty hand and universally avenge his servants of all their enemies small and great. Until then, the righteous martyrs continue to cry out asking Elohim, “How long, O YHVH, holy and true until you judge and avenge our blood on those who dwell on the earth?” (Rev 6:10). His answer to them is to wait just a little longer (verse 11), for the great day of YHVH’s wrath, the wrath of the Lamb, which is coming upon the wicked (verse 17) is coming soon. Until then, YHVH promises to never leave nor forsake his servants (Heb 13:5), so be strong in him!

 

An unjust judge vs. the Just Judge of the universe

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Luke 18:2, A judge. In this parable of the Persistent Widow and the Unjust Judge, Yeshua is using a Hebraic form of reasoning or argument called kol v’khomer where a point is made from a lesser weight to heavier weight. In other words, if premise A is correct, then how much more so is premise B correct.

Justice 19981147

In the Jewish religious thinking of the first century, this is one of the seven laws of biblical interpretation of Hillel the Great (ca. 32 b.c. to a.d. 7) who was one the greatest Jewish religious leaders of Yeshua’s day.

In this parable, Yeshua is making the point that if an ungodly, secular judge who cares little about the needs of a widow will grant her wishes because of her persistent pleas for justice against her enemies, how much more will Elohim hear and answer the prayers of his elect saints who have faith in him and cry out to him continually to avenge them of their enemies.

A day of judgment is coming when the scales of justice will be balanced in favor of the saints of the Most High Elohim, the Just Judge of the universe. Certainly Elohim presently attends to the needs of his servant and gives them victory over their enemies in many small ways. But many believers are still suffering greatly at the hands of the wicked who don’t fear Elohim. However, the day is coming when YHVH will move with a mighty hand and universally avenge his servants of all their enemies small and great. Until then, the righteous martyrs continue to cry out asking Elohim, “How long, O Lord, holy and true until you judge and avenge our blood on those who dwell on the earth?” (Rev 6:10). His answer to them is to wait just a little longer (verse 11), for the great day of YHVH’s wrath, the wrath of the Lamb, which is coming upon the wicked (verse 17) coming soon. Until then, YHVH promises to never leave nor forsake his servants (Heb 13:5), so be strong in him!

 

Swimming Upstream

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In Luke 14, Yeshua teaches the virtue of taking the lowly place at a wedding feast, and the priority that should be given to the outcasts and rejects of society (verses 7–14).

Then in the Parable of the Great Supper (verses 15–24), Yeshua shows how the rejected and outcasts make it into the great supper over those who are attached to their materialistic pursuits.

Perhaps these passages are best summed up by the following statement:

YHVH acknowledges as guests in his kingdom only those who acknowledge their own poverty.

Selah. Please pause and reflect on this.

In our modern world (including in much of the church world as well!) where riches, material possessions, physical beauty, outward appearance, sex appeal, head knowledge, power, influence and physical talent are idolized, do you find it hard to focus on, much less embrace, the iconoclastic values that Yeshua promotes in his teachings? For him less is more, you have to die to live, give everything away to become rich, go low in order to be elevated to a position of status, and serve in order to lead.

I see Yeshua’s teachings as revolutionary and against societal currents in every way. Aren’t they as radical now as they were then?

How are we as disciples of our Master Yeshua to swim upstream successfully against the swift current of secular society whose values are so antithetical to those of Yeshua?

 

The Parable of the Fig Tree: An End-Times Prophecy?

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Mark 13:28–31 (also Matt 24:32–35; Luke 21:29–33). Yeshua’s Parable of the Fig Tree. What is the meaning of this prophetic parable as it relates to the end times (or does it even relate to the end times at all)?

Some view the fig tree as a biblical metaphor for Israel (see Hos 9:10). The modern nation of Israel, like the fig tree in the parable, re-sprouted in 1948.

Is Yeshua saying here that the end times leading up to the second coming started with the rebirth of Israel in 1948, and that the generation alive at that time will not pass until the prophecies of the Olivet Discourse are fulfilled? Or is there some other way to view this prophecy? Your thoughts please…