Christian confidence. The gospel describes, so to speak, of two classes of confidence: one, the confidence in salvation and forgiveness, and this is fruit of faith, as was said in chapter VIII; the other is that by which Christians may trust in the providence and care of God in all the circumstances of their lives. Christian confidence is not just a simple hope but the certainty that God cares for us, and that everything that happens is ordered to our well-being. We find in the gospels that Jesus taught this, and it is also a teaching in the other books of the New Testament.

Jesus teaches trust. Jesus taught trust in Him and in His Father on several occasions; the Sermon on the Mount was one of them. Here is a summary of what Jesus said then: Do not worry about your life, what you will eat or what you will drink; not about your body, what you will put on.... Which of you by worrying can add one cubit to his stature?... So why do you worry about clothing... Therefore do not worry, saying, What shall we eat? or What shall we drink? or What shall we wear?... Do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble (Matthew 6:25, 27, 28, 31, 34).

Do not worry, do not be anxious, do not be nervous. We can observe in the previous quote how Jesus repeats do not worry several times, which means, don't be anxious, don't be nervous. What Jesus teaches there is that we should put all our trust in God, with the certainty that He will take care of us. It is different to work for our sustenance, than to be anxious and worried for tomorrow; we should do the former, and then we shouldn't be anxious for tomorrow. Jesus has said clearly that God will take care of us.

The need of food and clothing. Regarding food Jesus offers the example of the birds (v. 26); they certainly work daily to get food, but in the last instance it is God who feeds them. We should learn from them both things: to work, and to feel secure about our own sustenance. Regarding clothing, Jesus used the example of the lilies of the field (v. 28). God dresses them with beauty, even if their lives are ephemeral; if God takes such care of the lilies, how will He take care of those who cry out to Him as Father. Jesus gave these teachings right after teaching the Our Father (v. 11). Jesus said: After all these things the Gentiles seek. For your heavenly Father knows that you need all these things (v. 32). The message is: trust in Him.

"Seek first the kingdom of God." Jesus establishes the priorities for Christians: Seek first the kingdom of God and His righteousness, and all these things shall be added to you (Matthew 6:33). To seek the kingdom of God and His righteousness is to follow the gospel, to obey Jesus' commandments and to imitate His examples. We see every day how the words of Jesus are fulfilled in the lives of many believers; however, we must recognize that there are many Christians who do not have what they need for their living, even being faithful to the gospel; for these, the promise of Jesus is not fulfilled here on earth but in eternity.

The caring of God. Jesus taught the caring of God for all believers when He said: Do not fear those who kill the body but cannot kill the soul... But the very hairs of your head are numbered (Matthew 10:28, 30). Jesus assures His disciples with these words, that their Father really cares for them even in minimal details. What could be more insignificant than a hair? however, the very hairs of your head are numbered; that is why we should never be afraid. The believer may trust in God in all the circumstances of his life.

The apostles appropriate the message of Jesus. Without intending to extend this subject, as an example let us remember what Peter says: Humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you (1 Peter 5:6-7). Let us entrust to God all our anxieties and worries, because God, at the time that He knows is best, will take care of us.

Confidence, in the message of Paul. It would be too much to quote here the doctrine of Paul about Christian trust; rather, see the Step by Step, Vol III, about Paul and his message. But let us quote at least some passages. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus (Philippians 4:6-7). Do not be anxious for anything; that is the same message of Jesus; be confident, and the peace of God will guard you in Christ Jesus. What is promised here is peace, not a specific outcome.

Everything contributes to the well-being of the believer. Paul repeats the message of the gospel: everything that happens to the believer contributes to his well-being. Paul says: We know that all things work together for good to those who love God (Romans 8:28). This rule does not have exceptions: everything that God disposes is for the good of the believer, even if sometimes the reasons are unknown to us. That is why Paul says that, regardless what happens to him, he won't lose, he won't be ashamed: According to my earnest expectation and hope that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death (Philippians 1:20).

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The gospel demands an answer. The gospel is a call demanding an answer; this was explained when we talked about the acceptance of the gospel of the kingdom, chapter VIII. Jesus invites, calls, and wants an answer; Jesus wants us to follow Him. However, not everybody is called to follow Jesus on the same path; He didn't accept in His group some that wanted to be with Him (Luke 8:38-39; Mark 5:18-19). Everybody should follow Him obeying His commandments, and some by obedience to His counsels too.

The wealthy young man. Matthew says that a young man came to Jesus and asked Him: What good thing shall I do that I may have eternal life? (Matthew 19:16). Jesus based His answer on the second part of the commandments of the Decalogue, from the fifth to the ninth commandment (Deuteronomy 5:16-20). As the young man insisted on knowing what was still lacking since he had kept all these things from his youth (19:20), Jesus said to him: If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me (Matthew 19:21). This passage concludes saying that the young man went away sorrowful, for he had great possessions (v. 22).

The most perfect way. In the previous narrative Jesus asked the youth to give away all the material things he had, give to the poor, and then follow Him. To give away everything is not just the physical act of leaving everything, but the motivating act of love of God and of neighbor; without this, to give up everything is worthless. Paul says that, though I bestow all my goods to feed the poor... but have no love, it profits me nothing (1 Corinthians 13:3). Regarding the reward promised by Jesus to those who follow Him, He said that they will have a treasure in heaven, that is, the eternal life.

Love Jesus above all. The love of Jesus should be above all; this is mandatory for every Christian, not a simple advice. Jesus said: He who loves father or mother more than Me is not worthy of Me; and who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me (Matthew 10:37-38). Luke, in the parallel passage, says: If anyone does not hate... (Luke 14:26); but these words must be interpreted with the meaning of, if anyone loves more his father or mother, etc. What Jesus teaches here is that nothing should be preferred to Him; He must be above all; and if sometimes we have to choose whether to please father or mother, or to please Him, we must please Him.

Call to perfection. Jesus makes a call to evangelical perfection when He says: If anyone desires to come after me, let him deny himself, and take up his cross, and follow me (Matthew 16:24; Luke 9:23). Deny himself does not mean to despise his/her own person, but rather to put God above everything. To take the cross is to be ready to suffer like Him and with Him.

Only one thing is needed. In the answer Jesus gave Martha, He clearly expressed His doctrine about the way a disciple must follow Him. As she was distracted with much serving, she approached Jesus and asked Him if He did not care that her sister had left her to serve alone. Jesus answered her: Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her (Luke 10:39-42). According to Jesus' words, Martha was involved in duties of service more than she should be; Jesus said that she was worried and troubled.  Jesus praised Mary's attitude, which was better.

Jesus condemned sectarianism. Mark and Luke mention that somebody was casting out demons in Jesus' name, and the apostles forbade him, because he didn't follow them (Mark 9:38-41; Luke 9:49-50). Jesus said to them: Do not forbid him... for he who is not against us is for us (Luke 9:50; Mark 9:40). A great teaching for those exclusive churches which think they are the only true churches, and reject all others; and for those individuals who are intolerant with those who think differently from them. Jesus teaches the apostles that what counts is not to be part of the group, but to be faithful to Him.

Jesus condemns authoritarianism. As James and John asked Jesus for the privilege of sitting at His side in His kingdom, the other ten apostles began to be greatly displeased with them. Jesus took that opportunity to teach them that they should be servers of one another, not arrogant nor dominant or authoritative. Jesus said: Those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you, but whoever desires to become great among you shall be your servant, and whoever of you desires to be first shall be slave of all (Mark 10:42-44; Matthew 20:25-27; Luke 22:25-26). Any comment is superfluous: authoritarianism does not have room in the church of the Lord. The sad thing is that those who abuse their authority do not see themselves as such.

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To sin against the Holy Spirit. We shouldn't pass over the gospels without looking at such a serious sin as the sin against the Holy Spirit, of which Jesus Himself says that is the only sin that will not be forgiven. When Jesus was accused by the Pharisees that He was an accomplice of Satan, and that with the power of Beelzebub He cast out the demons, Jesus not only showed them that that was contradictory because —He said,— if a kingdom is divided against itself, that kingdom cannot stand (Mark 3:24; Matthew 12:25; Luke 11:17); but He said on that occasion: Every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men (Matthew 12:31; Mark 3:28-29).

Which is the sin against the Holy Spirit. The text does not say expressly which that sin is, but we can see by the context that it is to attribute to the demons what is really an act of God. If a believer would be afraid of having committed that sin, that would be the best proof that he/she did not commit it. We should also be careful not to point to anybody as a sinner against the Holy Spirit; that judgment belongs only to God. Again, churches and individuals must be careful not to condemn others as satellites or instruments of demons; perhaps those who condemn are closer to sin against the Holy Spirit, than those who are condemned.

The sin of scandal. The word scandal, skandala in Greek, means things that induce somebody to sin; Jesus pronounces Himself against those who scandalize; Jesus says: Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown in the sea (Mark 9:42; Matthew 18:6; Luke 17:1-2). Whoever tries to separate anybody from his faithfulness to Jesus Christ, is guilty of scandal.

To take it seriously. Jesus took very seriously anything that lead to sin, and therefore, after talking about scandal, He came to the point of saying that it would be better for you to cut off your hand or cast out your eye, rather than to be an occasion of sin; that is what we read in Mark 9:43-47 and in Matthew 18:8-9. These are metaphors or comparisons to ponder the seriousness of sin, and they should not be taken literally; God does not want that we mutilate our bodies as Origines —who was a father of the church in the third century— thought.

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Meaning of the word parable. Parable in English comes from the Greek word parabole, which is composed of para, which means beside, or compared to, and ballo, which means to cast. Thus parable is a comparison between two things. Parables are used to teach, and that was the way Jesus used them. The only place where there are parables in the New Testament is in the gospels, and these are Jesus'.

Method of the teachings of Jesus. Marks says that Jesus did not speak to them without a parable; and when they were alone, He explained all things to His disciples (Mark 4:34). Matthew agrees that was a fact, at least for a while (Matthew 13:10, 11). The meaning of His parables was not always clear to His listeners but, as we read in Mark, He explained everything to His disciples. Even with the explanations of Jesus, the parables could be interpreted in different ways, and therefore there is not unanimity regarding the meaning of the parables.

Classification of the parables. The parables could be classified in different ways. In the list that follows, the so called "parables of the kingdom" are first, because Jesus usually began by saying, the kingdom of heaven is like...; some of the parables were explained in Step 36. The rest of the parables come afterwards, classified by themes. We adopt, basically, Bruce's classification in The Parabolic Teachings of Christ, but we introduce some variations and additions. (See The New International Dictionary of the Bible, Pictorial Edition, 1988, pgs 750, 751, Douglas and Tenney, Editors. The Parabolic Teachings of Christ, 1904, pp 8ff.)

1. The Sower, Mt 13:3-8; Mk 4:4-8; Lk 8:5-8
2. The Wheat and the Tares, Mt 13:24-30, 36-43
3. The Mustard Seed, Mt 13:31-32; Mk 4:30-32; Lk 13:18-19
4. The Leaven, Mt 13.33; Lk 13:20-21
5. The Hidden Treasure, Mt 13:44
6. The Merchant of Pearls, Mt 13:45-46
7. The Dragnet cast into the Sea, Mt 13:47-50
8. The Growing Seed, Mk 4:26-29

1. The Workers in the Vineyard, Mt 20:1-16
2. The Talents, Mt 25:14-30
3. The Minas (or Pounds), Lk 19:11-27
4. The Obligation of Service, Lk 17:7-10

1. The Friend at Midnight, Lk 11:5-8
2. The Judge and the Persistent Widow, Lk 18:1-8

The Good Samaritan, Lk 10:30-37

1. The Last Place at the Great Supper, Lk 14:7-11
2. The Pharisee and the Publican, Lk 18:9-14

1. The Unjust Steward, Lk 16:1-9
2. The Rich Fool, Lk 12:16-21
3. The Wedding Feast, Mt 22.1-14; Lk 14:15-24
4. The Rich Man and Lazarus, Lk 16:19-31

1. The Lost Sheep, Mt 18:12-14; Lk 15:3-7
2. The Lost Coin, Lk 15:8-10
3. The Prodigal Son, Lk 15:11-32

The Creditor and the two Debtors, Lk 7:41-43

1. The Ten Virgins, Mt 25:1-13
2. The Faithful and Unfaithful Servants, Lk 12:42-48; Mt 24:45-51
3. The Watchful Servants, Mk 13:34-37
4. Watchfulness at the Coming of the Lord, Lk 12:35-40

1. The Two Sons, Mt 21:28-32 2. Father demanding Fruits of the Vineyard, Lk 20:9-18; Mt 21:33-34; Mk 12:1-12
3. The Barren Fig Tree, Lk 13:6-9; Mt 21:18-22; Mk 11:12-14, 20-24
4. The King who made a Wedding for his Son, Mt 22:1-14
5. The Servant who did not Forgive, Mt 18:23-25

1. The Revealed Light, Mk 4:21; Lk 8:16; Mt 5:15-16
2. Parable of the Tower, Lk 14:28-30
3. Parable of the King going to Make War, Lk 14:31-33
4. Parable of the Salt, Lk 14:34
5. Parable of the Fig Tree, Lk 21:29-33; Mk 13:28-29; Mt 24:32-33

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