The 27 Parables of Jesus

List of the Parables of Jesus

The parables of Jesus are found in the three synoptic gospels (Matthew, Mark, and Luke) and the Gospel of Thomas. We will be studying 27 of the parables found in these texts. In our examination of these stories, we'll consider their literary form and placement within each gospel and the ways scholars of the New Testament and early Christianity have analyzed these texts.

New Testament scholars believe that Mark's gospel was used as a source by both Matthew and Luke, so their versions of each parable can be usefully compared to the Markan version to see their editing [or redaction] of the Markan source (though it also possible that they had access to another source in addition to Mark). But New Testament scholars also recognize that all of the parables were shaped prior to Mark by years of oral transmission among followers of Jesus and communities of the earliest church -- from Aramaic-speaking communities of Galilee into the Greek-speaking world/s of the Mediterranean, where early Christian apostles preached the gospel message they had heard.

Their activities of preaching, studying, worshipping, and learning together radically shaped the ways the parables were heard and told. In turn, the gospel writers we refer to as Mark, Matthew, Luke, and Thomas also reshaped the ways the parables were told and interpreted. In this course, we'll examine the parables as parts of these gospel texts, but we will also consider their life as parabolic stories both before and after the writing of the gospels through which we encounter them. Most important, we shall consider our own contexts as scholars and interpreters of the parables.

The parables are listed below in four groups: first, those that are found in the Gospel of Mark and other gospels; second, those that are found in Matthew (and sometimes in Luke and Thomas), but not in Mark; third, those that are found in Luke (and sometimes in Thomas), but not in Mark or Matthew; fourth, those that are found only in Thomas. See also the Table of Parables and their parallels.

PARABLES OF THE GOSPEL OF MARK AND THEIR PARALLELS

1. THE PARABLE OF THE SOWER

• Mark 4:1–20, Matthew 13:3–23, Luke 8:5–15, Thomas 9

2. THE PARABLE OF THE SEED GROWING SECRETLY

• Mark 4:26-29 [unique to Mark]

3. THE PARABLE OF THE MUSTARD SEED

• Mark 4:30-32, Matthew 13:31-32, Luke 13:18-19, Thomas 20

4. THE PARABLE OF THE TENANTS

• Mark 12:1-11, Matthew 21:33-46, Luke 20:9-18, Thomas 65

5. THE PARABLE OF THE BUDDING FIG TREE

• Mark 13:28-32, Matthew 24:32-36, Luke 21:29-33

6. THE PARABLE OF THE FAITHFUL SERVANT

• Mark 13:33-37, Matthew 24:42, Luke 12:35-48, Thomas 21, 103

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PARABLES OF MATTHEW NOT FOUND IN MARK

7. THE PARABLE OF THE WHEAT AND TARES

• Matthew 13:24-30, Thomas 57

8. THE PARABLE OF THE LEAVEN

• Matthew 13:33, Luke 13:20-21, Thomas 96

9. THE PARABLE OF THE HIDDEN TREASURE

• Matthew 13:44, Thomas 109

10. THE PARABLE OF THE PEARL

• Matthew 13:45-46, Thomas 76

11. THE PARABLE OF THE NET

• Matthew 13:47-50, Thomas 8

12. THE PARABLE OF THE LOST SHEEP

• Matthew 18:12-14, Luke 15:3-7, Thomas 107

13. THE PARABLE OF THE UNMERCIFUL SERVANT

• Matthew 18:23-35 [unique to Matthew]

14. THE PARABLE OF THE LABORERS IN THE VINEYARD

• Matthew 20:1-16 [unique to Matthew]

15. THE PARABLE OF THE TWO SONS

• Matthew 21:28-31 [unique to Matthew]

16. THE PARABLE OF THE WEDDING FEAST/BANQUET

• Matthew 22:1-14, Luke 14:15-24, Thomas 64

17. THE PARABLE OF THE TEN VIRGINS

• Matthew 25:1-12 [unique to Matthew]

17b. THE PARABLE OF THE TALENTS

• Matthew 25:14-25:30

PARABLES OF LUKE NOT FOUND IN MARK OR MATTHEW

18. THE PARABLE OF THE TWO DEBTORS

• Luke 10:30-37 [unique to Luke]

19. THE PARABLE OF THE GOOD SAMARITAN

• Luke 10:30-37 [unique to Luke]

20. THE PARABLE OF THE RICH FOOL

• Luke 12:16-21, Thomas 63

21. THE PARABLE OF THE LOST COIN

• Luke 15:8-10 [unique to Luke]

22. THE PARABLE OF THE PRODIGAL SON

• Luke 15:11-32 [unique to Luke]

23. THE PARABLE OF THE UNJUST STEWARD

• Luke 16:1-8 [unique to Luke]

24. THE PARABLE OF THE RICH MAN AND THE BEGGAR LAZARUS

• Luke 16:19-31 [unique to Luke]

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PARABLES OF THE GOSPEL OF THOMAS WITHOUT PARALLELS

25. THE PARABLE OF THE CHILDREN IN THE FIELD

• Thomas 21a

26. THE PARABLE OF THE WOMAN WITH THE JAR OF MEAL

• Thomas 97

27. THE PARABLE OF SLAYING THE POWERFUL WITH A SWORD

THE PARABLE OF THE UNJUST STEWARD Luke 16:113

                               

                             

Question: "What is the meaning of the Parable of the Unjust Steward / Shrewd Manager (Luke 16:1-13)?"

Answer: The Parable of the Unjust Steward can be found in Luke 16:1–13. The text can be broken down into two parts: the parable (verses 1–8) and the application (verses 9–13). Luke 16:1 identifies that Jesus is speaking to His disciples, but there is a suggestion that His audience is mixed—disciples and Pharisees. Luke 16:14 states that the Pharisees “heard all these things and ridiculed [Jesus].” We also see in verse 1 that Jesus “also” said to the disciples; the “also” would suggest that this parable is connected to the previous three in Luke 15 and that the audience was a mixed crowd of disciples and Pharisees.

It is important to know to whom Jesus is addressing this parable. The parable is for the benefit of the disciples, but there is also a not-so-subtle critique of the Pharisees, as was evident in Luke 15. Verse 14 is Luke’s commentary on the motivation of the Pharisees, and in verse 15 we see our Lord condemn their motives. And what was the Pharisees’ motivation? They were those who were “lovers of money” and who “justify themselves before men” and who exalted that which was an “abomination before God.”

With that as a backdrop, let’s look at the parable. It’s a fairly simple, if somewhat unorthodox, parable from Jesus. The story is simple, but the setting is unusual. In most of Jesus’ parables, the protagonist is either representative of God, Christ, or some other positive character. In this parable the characters are all wicked—the steward and the man whose possessions he manages are both unsavory characters. This should alert us to the fact that Jesus is not exhorting us to emulate the behavior of the characters but is trying to expound on a larger principle.

The parable begins with a rich man calling his steward before him to inform him that he will be relieving him of his duties for mismanaging his master’s resources. A steward is a person who manages the resources of another. The steward had authority over all of the master’s resources and could transact business in his name. This requires the utmost level of trust in the steward. Now, it may not be apparent at this point in the parable (but is made more evident later on), but the master is probably not aware of steward’s dishonesty. The steward is being released for apparent mismanagement, not fraud. This explains why he is able to conduct a few more transactions before he is released and why he is not immediately tossed out on the street or executed.

The steward, realizing that he will soon be without a job, makes some shrewd deals behind his master’s back by reducing the debt owed by several of the master’s debtors in exchange for shelter when he is eventually put out. When the master becomes aware of what the wicked servant had done, he commends him for his “shrewdness.”

In His application of the story in the remaining verses, Jesus begins by saying, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8). Jesus is drawing a contrast between the “sons of the world” (i.e., unbelievers) and the “sons of light” (believers). Unbelievers are wiser in the things of this world than believers are about the things of the world to come. The unjust steward, once he knew he was about to be put out, maneuvered to put others’ debt to himself. He did so by cheating his master (who more than likely was cheating his customers). He made friends of his master’s debtors who would then be obligated to care for him once he lost his job.

What does this have to do with believers being wise about the life to come? Let’s look at verse 9: “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.” Jesus is encouraging His followers to be generous with their wealth in this life so that in the life to come their new friends will receive them “into eternal dwellings.” This is similar to Jesus’ teaching on wealth in the Sermon on the Mount where Jesus exhorts His followers to lay up treasures in heaven (Matthew 6:19–21).

The term unrighteous (or worldly) wealthseems to strike readers the wrong way. But Jesus is not saying that believers should gain wealth unrighteously and then be generous with it. “Unrighteous” in reference to wealth can refer to 1) the means in acquiring wealth; 2) the way in which one desires to use the wealth; or 3) the corrupting influence wealth can have that often leads people to commit unrighteous acts. Given the way in which Jesus employs the term, the third explanation seems the most likely. Wealth is not inherently evil, but the love of money can lead to all sorts of sin (1 Timothy 6:10).

So, the principle that Jesus is trying to convey is one of a just steward rather than an unjust one. The unjust steward saw his master’s resources as a means for his own personal enjoyment and advancement. Conversely, Jesus wants His followers to be just, righteous stewards. If we understand the principle that everything we own is a gift from God, then we realize that God is the owner of everything and that we are His stewards. As such, we are to use the Master’s resources to further the Master’s goals. In this specific case, we are to be generous with our wealth and use it for the benefit of others.

Jesus then goes on to expand in verses 10–13 the principle given in verse 9. If one is faithful in “little” (i.e., “unrighteous” wealth), then one will be faithful in much. Similarly, if one is dishonest in little, he will also be dishonest in much. If we can’t be faithful with earthly wealth, which isn’t even ours to begin with, then how can we be entrusted with “true riches”? The “true riches” here is referring to stewardship and responsibility in God’s kingdom along with all the accompanying heavenly rewards.

The climax of Jesus’ application is verse 13: “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (see also Matthew 6:24). If God is our Master, then our wealth will be at His disposal. In other words, the faithful and just steward whose Master is God will employ that wealth in building up the kingdom of God.
I am your Partner. Rev. I.D Samuel. The Primate. Your faithful partner. Pls share this teaching  with others

JESUS, THE BRIGHT AND MORNING STAR

John, the beloved apostle, was exiled to the island of Patmos. Little did John know that Jesus Himself would pay a visit there. Read the whole account in Revelation 1. As Jesus concludes His discourse with John, He says of Himself, "I, Jesus, have sent my angel to testify unto you these things in the churches, I am the root and offspring of David, and the Bright and Morning Star." (Rev. 22:16) We will explore how He gives brightness and meaning to our lives.

 In Luke we read the story of the first Christmas. Christmas is about the special Gift from God, arriving into the darkness of sin, suppression and suffering. Isaiah's prophecy of Jesus' coming to our world states, "For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, the mighty God, the everlasting Father, the Prince of Peace." (Isaiah 9:7 KJV).

 1. Jesus, the Bright and Morning Star, overcomes darkness (Isaiah 9:2)

JESUS, THE RESURRECTION AND THE LIFE

 “I am the Resurrection and the Life” (John 11:25) is the fifth of the seven ”I am” statements of Jesus. Lazarus was dead. Earlier, Jesus had heard that His good friend was sick, but instead of going to visit Lazarus, Jesus “stayed where he was for two more days” (John 11:6). He explained to His puzzled disciples that the sickness was “for God’s glory, that God’s Son may be glorified through it” (v. 4). After Lazarus died, Jesus began a journey to Bethany, Lazarus’s home. Significantly, when Jesus informed His disciples that Lazarus was dead, He simply said His friend was “asleep, but I am going there to wake him up” (John 11:11). 

Outside Bethany, Lazarus’s sister Martha went out to meet Jesus. “If you had been here,” she said, “my brother would not have died.” Such was her faith in Jesus’ power to heal. Jesus replied by assuring Martha that her brother would rise again. Martha responded again in faith: “I know he will rise again in the resurrection at the last day.” At this point, Jesus makes His fifth “I Am” statement in John’s gospel, “I am the resurrection and the life,” and He follows it with a call to faith: “He who believes in me will live, even though he dies, and whoever lives and believes in me will never die” (John 11:21-24). 

When Jesus said, “I am the resurrection and the life,” He was claiming to be the source of both. There is no resurrection apart from Christ, and there is no eternal life apart from Christ. Beyond that, Jesus was also making a statement concerning His divine nature. He does more than give life; He is life, and therefore death has no ultimate power over Him. Jesus confers this spiritual life on those who believe in Him, so that they share His triumph over death (1 John 5:11-12). Believers in Jesus Christ will experience resurrection because, having the life Jesus gives, it is impossible for death to defeat them (1 Corinthians 15:53-57).

The grieving Martha wished that Jesus had arrived earlier so He could have healed her brother. And when Jesus spoke of resurrection, Martha assumed He was speaking of “the resurrection at the last day.” In both statements, Martha reveals that she considered Time an insurmountable obstacle. In effect, Martha was saying, “It’s too late to help Lazarus (the time is past), so now we must wait (allow more time).”

Jesus shows that neither Death nor time is an obstacle to Him. Outside the tomb, “Jesus called in a loud voice, ‘Lazarus, come forth!’ The dead ma

JESUS, THE POWER AND WISDOM OF GOD

1 Corinthians 1:24

....to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

People today run after two things: miraculous signs and wonders, and knowledge. It was no different in Bible times. The apostle Paul acknowledged that “Jews request a sign, and Greeks seek after wisdom”. (1 Corinthians 1:22)

So when Paul preached Christ crucified as God’s solution to them, the message was “to the Jews a stumbling block and to the Greeks foolishness”. (1 Corinthians 1:23) They didn’t understand how getting a revelation of Jesus and His death could give them the miracles they needed or the wisdom they wanted.

JESUS, OUR BURDEN BEARER

In the midst of excruciating pain, Jesus of Nazareth willingly hung to wooden posts. Below Him, onlookers mocked, while others wept. What a gruesome sight it must have been for those faithful few as they watched the Messiah ("anointed king") die.

We can't presume to truly understand what went through Christ's mind as he hung dying. His spoken words as recorded in the Bible do, however, give believers a glimpse.

Let This Pass from Me

JESUS, THE MIGHTY GOD

Isaiah 9:6: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful, Counselor, Mighty God...”

barn and laid in a feeding trough would be called Wonderful because He would demonstrate the works and mighty deeds of God. He would be Counselor because He is the wisdom of God who counsels, commands and comforts anyone who would come to Him. 

Jesus is “God”.

JESUS, THE LIVING STONE

Scripture Reading: 1 Peter 2:4 (KJV)

Verses 4 to 8 take up the subject of Christ, the stone. In this verse He is introduced as the living stone, to whom we must come.

"To whom coming" 
How important it is to come to Christ. There is no salvation apart from a personal contact with Him. He says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest."

The story is told of a man came who went door to door selling needles and pins and other notions. An elderly lady always bought something from him and as he left he would give me a little paper-back Bible. One day he came again and left her another little Bible. She said to him, "You always give me one of these Bibles and I have been reading them. I noticed it says a lot about the Son of God, but they never say anything about His mother." When she said that, he then said something that touched her deeply. He said, "The Lord Jesus said, Come unto me, but He never said, Go to my mother." This aroused her curiosity; so began reading her Bible even more. She could indeed find where Christ said, "Come unto me, " but she could never find where He said, "Go to my mother." The day soon came when she did come to Christ and was saved.

JESUS, THE ALPHA AND OMEGA

I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come,the Almighty." (Rev 1:8)

This is quite a remarkable statement in the Greek language. The alpha and omega are the first and last letters of the Greek alphabet. From an alphabet you make words, and Jesus Christ is called the "Word of God" - the full revelation and intelligent communication of God. He is the only alphabet you can use to reach God, my friend. The only language God speaks and understands is the language where Jesus is the Alpha and the Omega and all the letters in between. He is the "A" and the "Z," and He is the "ABC."

JESUS, THE TRUE VINE

I am the True Vine” (John 15:1) is the last of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique divine identity and purpose. Jesus said, “I am the True Vine” to closest friends gathered around Him. It was only a short time before Judas would betray Him; in fact, Judas had already left to do his infamous deed (John 13:30). Jesus was preparing the eleven men left for His pending crucifixion, His resurrection, and His subsequent departure for heaven. He had just told them that He would be leaving them (John 14:2). Knowing how disturbed they would feel, He gave them this lovely metaphor of the True Vine as one of His encouragements.

JESUS, GOD AND MAN

Jesus Christ is most definitely God. He created Adam and Eve, the first man and woman, in his image. He is the Creator of the universe. The Bible says, “Through him all things were made; without him nothing was made that has been made” (John 1:3). This includes all the stars, all the original animals and plants, and even the angels (Colossians 1:15-17).

JESUS, THE SON OF GOD

 Why Was Jesus Called the Son of God?

In the New Testament Jesus of Nazareth is referred to as "the Son of God." Jesus was recognized as the Son of God in a number of ways.

God The Father Recognized Jesus

God the Father recognized Jesus as the Son.

He has fulfilled for us, their children, by raising Jesus; as also it is written in the second psalm, "You are my son; today I have begotten you (Acts 13:33).

The writer to the Hebrews said.

For to which of the angels did he ever say, "You are my son, today I have begotten you?" And again, "I will be a Father to him and he shall be a son to me?" (Hebrews 1:5).

Matthew wrote.

While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is my beloved son, with whom I am well-pleased; listen to him! (Matthew 17:5).

The Testimony Of The Angel Gabriel

When announcing the upcoming birth of Jesus to Mary the angel Gabriel said.

The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God (Luke 1:35).

The Confession Of Peter Recognized Jesus

Simon Peter testified that Jesus was the "Son of the living God."

"But what about you?" he asked. "Who do you say I am?" Simon Peter answered, "You are the Christ, the Son of the living God" (Matthew 16:17).

The Acknowledgment Of The Apostle Paul

The Apostle Paul acknowledged Jesus as the Son of God.

Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of a descendant of David according to the flesh (Romans 1:1-3).

The Demons Recognize Jesus

The demons also recognized Jesus as the Son of God.

And suddenly they cried out, saying, 'What have we to do with you, Jesus, you Son of God?' (Matthew 8:29).

The Statements Of Jesus As To His Identity

Jesus referred to Himself as the Son of God.

Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live (John 5:25).

John also records.

But when Jesus heard this, he said, "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it (John 11:4).

Later Jesus said.

Do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God?' (John 10:36).

Jesus Acknowledged His Identity Under Oath

At His trial, while under oath, Jesus admitted to being the Son of God.

And the high priest answered and said to him, 'I adjure you by the living God that you tell us if you are the Christ, the Son of God.' Jesus said to him, 'It is as you said' (Matthew 26:63,64).

The Charge Against Him Was Blasphemy

The charge that was brought to Pontius Pilate is that Jesus claimed to be the Son of God.

The Jews insisted, "We have a law, and according to that law he must die, because he claimed to be the Son of God" (John 19:7).

The religious leaders understood that Jesus was claiming equality with God.

Jesus Is The Son Of God The Father

Jesus is the Son of God the Father.

Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father, in truth and love (2 John 3).

Therefore, it is the united testimony of the New Testament that Jesus was the Son of God.

He Is Not The Only One Called "Son Of God"

Although Jesus is called the "Son of God" we also find this term applied to humans and angels. The term "son of God" is applied to the first man Adam, angels, Israel, those who make peace, and Christians.

Adam Was A Son Of God

Adam, the first man, was called the son of God.

The son of Enosh, the son of Seth, the son of Adam, the son of God (Luke 3:38).

Israel Was God's Son

The Old Testament says that the nation Israel is God's son.

When Israel was a child, I loved him, and out of Egypt I called my son (Hosea 11:1).

Angels Are The Sons Of God

Angels are called "sons of God."

Again there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them to present himself before the Lord (Job 2:1).

Those Who Make Peace Are God's Sons

Those who make peace are called the "sons of God."

Blessed are the peacemakers, for they shall be called sons of God (Matthew 5:9).

Christians Are Called God's Sons

The designation "sons of God" is also used for Christians.

For they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection (Luke 20:36).

In What Sense Are They God's Son?

If human beings and angels can be called, "sons of God," then, in what sense, if any, is Jesus different?

The answer is that Jesus was the unique "Son of God" in that He possesses the same nature as God. Adam was the "son of God" in the sense that he was created directly by God - he did not have a human father or mother. Angels are the "sons of God" in the sense that they were created by God. Israel was symbolically called God's son as were the peacemakers. Believers are "sons of God" or "children of God" by faith in Christ.

Yet to all who received him, to those who believed in his name, he gave the right to become children of God (John 1:12).

Jesus Has Been God's Son For All Eternity

Jesus, however, has been God the Son for all eternity. The Bible says.

No one has ever seen God, but God the one and only, who is at the Father's side, has made him known (John 1:18).

Jesus called Himself the Son of God in a unique sense. A man can only be the son of his Father. Jesus was the "Son of the Highest," and the "Son of God."

He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David . . . The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy child shall be called the Son of God" (Luke 1:32,35).

The Father sent His Son into the world.

For God so loved the world that he gave his one and only Son that whoever believes in him shall not perish but have eternal life (John 3:16).

If the Father of Jesus was God and God alone then Jesus has the same nature as God.

Jesus Is Not The Not Literal Offspring Of God

The title "Son of God" does not indicate Jesus was the literal offspring of His Father. On the contrary, the Bible speaks of Jesus as having existed as God from all eternity.

In the beginning was the word, and the word was with God, and the word was God (John 1:1).

He did not have a beginning as you or I have had. Therefore He is not a "son" in the sense of a literal offspring. He existed before He was born as a babe in Bethlehem.

The Word Son Can Mean "Possessing The Nature Of"

The Bible often uses the word "son" to mean, "possessing the nature of," or, "on the order of." For example we read.

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience (Ephesians 2:1,2).

The "sons of disobedience" are those who by nature are disobedient not a literal offspring of disobedience. In the Old Testament we read of the "sons of the prophets."

By the word of the LORD one of the sons of the prophets said to his companion, "Strike me with your weapon," but the man refused (1 Kings 20:35).

These were not the literal offspring of the prophets but rather those who of the same order as the prophets. The sons of the prophets were not inferior to the prophets but were rather equal to them.

Jesus Has The Same Nature As God

In the same way Jesus possesses the same nature of God. The Bible says.

For in him all the fullness of Deity dwells in bodily form (Colossians 2:9).

John wrote.

And we know that the Son of God has come, and has given us understanding so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life (1 John 5:20).

Therefore He is the Son in the sense that He possesses the same nature as God or is of the same order as God.

Summary

God the Father, the angel Gabriel, His own disciples, the Apostle Paul, and even the demons acknowledge Jesus as the Son of God. Although Adam, angels, Israel, peacemakers, and Christians are all called "sons of God" the Scripture designates Jesus as the unique Son of God. He possesses the same nature as the Father - God. However He is not a literal offspring for He has existed for all eternity. The Bible often uses the word "son" in the sense of "possessing the nature of." Jesus is the "Son" of God in this sense- possessing the nature of God. The title "Son" does not, in any way, suggest the

JESUS, THE SON OF DAVID

                    

Why Was Jesus Called 'The Son of David?'

Because Jesus Christ is the most influential person in human history, it's no surprise that His name has become ubiquitous throughout the centuries. In cultures all over the world, people know who Jesus is and have been changed by what He has done.

Yet it is a mild surprise to see that Jesus wasn't always referred to by His name in the New Testament. In fact, there are many times when people use specific titles in reference to Him. One of those titles is "the Son of David."

Here's an example:

46 Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging. 47 When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!”

48 Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Mark 10:46-48

There are several other examples of people using this language in reference to Jesus. Which begs the question: Why did they do so?

An Important Ancestor

The simplistic answer is that King David—one of the most important people in Jewish history—was one of Jesus' ancestors. The Scriptures make that clear in Jesus' genealogy in the first chapter of Matthew (see v. 6). In this way, the term "Son of David" simply meant that Jesus was a descendant of David's royal line.

This was a common way of speaking in the ancient world. In fact, we can see similar language used to describe Joseph, who was Jesus' earthly father:

20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 21 She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.”

Matthew 1:20-21

Neither Joseph nor Jesus was a literal child of David. But again, using the terms "son" and "daughter" to show an ancestral connection was common practice in that day.

Still, there is a difference between the angel's use of the term "son of David" to describe Joseph and the blind man's use of the term "Son of David" to describe Jesus. Specifically, the blind man's description was a title, which is why the "Son" is capitalized in our modern translations.

A Title for the Messiah

In Jesus' day, the term "Son of David" was a title for the Messiah—the long-awaited Righteous King who would once and for all secure victory for God's people. And the reason for this term has everything to do with David himself.

Specifically, God promised David that one of his descendants would be the Messiah who would reign forever as head of God's kingdom:

“‘The Lord declares to you that the Lord himself will establish a house for you: 12 When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. 13 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. 15 But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will endure forever before me; your throne will be established forever.’”

2 Samuel 7:11-16

David reigned as King of Israel about 1,000 years before the time of Jesus. Therefore, the Jewish people became very familiar with the above prophecy as the centuries passed by. They longed for the coming of the Messiah to restore the fortunes of Israel, and they knew the Messiah would come from David's line.

For all those reasons, the term "Son of David" became a title for the Messiah. While David was an earthly king who advanced the kingdom of Israel in his day, the Messiah would rule for all eternity.

Other Messianic prophecies in the Old Testament made it clear that the Messiah would heal the sick, help the blind to see, and make the lame walk. Therefore, the term "Son of David" had a specific connection to the miracle of healing.

We can see that connection at work in this incident from the early portion of Jesus' public ministry:

22 Then they brought him a demon-possessed man who was blind and mute, and Jesus healed him, so that he could both talk and see. 23 All the people were astonished and said, “Could this be the Son of David?”

Matthew 12:22-23 (emphasis added)

The rest of the Gospels, along with the New Testament as a whole, seek to show the answer to that question was a definitive, "