PROPHETIC PARAPLES
The kingdom parables can be divided into three couplets. The parable of the mustard seed and the leaven are similar in structure, and, when properly interpreted, form an antithetic couplet. The parable of the treasure and the parable of the pearl are similar in structure and wording. These form a parallel couplet —the same theme is related to two different entities: the church and Israel. The parable of the wheat and tares and the parable of the dragnet are almost identical in theme and are similarly interpreted by the Lord. These six parables are all introduced with the phrase “the kingdom of heaven is like.” The whole picture presented relates some truth connected with the kingdom of heaven. The two parables not yet discussed (the parable of the sower and the parable of things old and new) omit this introductory phrase. These form the introduction and conclusion to these three couplets of kingdom parables. Jeffrey R. Benson, “The Kingdom Parables of Matthew Thirteen,” Central Bible Quarterly 22, no. 1 (1979): 6. This parable, being the introductory parable, gives the reader insight into the scope of the remaining parables. In Mark 4:13, after reciting the parable of the sower, Christ challenges His disciples, “Do you not understand this parable? And how will you understand all the parables?” Very probably this first parable lays an essential foundation to the understanding of the remaining. This parable is related to the kingdom in this respect: the message is the “Word of the kingdom” and the recipients therefore become “sons of the kingdom” (c.f. Matthew 13:38 Jeffrey R. Benson, “The Kingdom Parables of Matthew Thirteen,” Central Bible Quarterly 22, no. 1 (1979): 7. Furthermore, as already seen, this present age is represented as an age of sowing that word. The present work of the kingdom is one of spreading the Word and producing sons or heirs of the kingdom Jeffrey R. Benson, “The Kingdom Parables of Matthew Thirteen,” Central Bible Quarterly 22, no. 1 (1979): 7. Understanding that the parable of the sower is foundational to the rest of these parables, it should also be noted that the converts of our present dispensation (also described as the wheat in the second parable) are often virtually linked in church thought to the kingdom. These converts of the sown word and the wheat of the next parable are church-age saints. New Testament converts are described as “heirs of the kingdom” in I Corinthians 6:9–10; Galatians 5:21; Ephesians 5:5; II Timothy 4:18; James 2:5; and II Peter 1:11. Thus, the relationship of this present age to the kingdom of God is not to be regarded as “the church,” as “the rule of God in hearts of believers,” but as a time of reaping individuals for a kingdom yet to be established Jeffrey R. Benson, “The Kingdom Parables of Matthew Thirteen,” Central Bible Quarterly 22, no. 1 (1979): 8. THE PARABLE OF THE MUSTARD SEED (13:31–32) (Mark 4:30–32; Luke 13:18–19) 13:31–32. Another parable Jesus presented to the crowd likened the kingdom of heaven to a mustard seed. This seed was in fact the smallest of the garden seeds known. (orchid seeds, though smaller, were unknown in that part of the world.) Also “small as a mustard seed” was a proverb by which people then referred to something unusually small (e.g., “faith as small as a mustard seed,” 17:20). Though its seed is so small, a mustard plant grows to a great height (12–15 feet!) in one season, and is a nesting place for the birds of the air. Jesus did not directly interpret this parable. However, its meaning may be that the sphere of professing followers, sometimes called Christendom, which Jesus mentioned in the second parable, would have a small beginning but would grow rapidly into a large entity. This group could include both believers and unbelievers, as indicated by the birds lodging in the branches of the tree. Other interpreters feel, however, that the presence of the birds is not an indication of evil but simply an expression of prosperity and bounty. 4. THE PARABLE OF THE YEAST (13:33–35) (Mark 4:33–34; Luke 13:20) 13:33–35. In this fourth parable Jesus compared the kingdom of heaven to yeast (leaven) which, when mixed into a large amount of flour, continues to work till all the dough is permeated. Many expositors teach that the yeast here represents evil present in the interval of time between the Advents of the King. In the Bible yeast often represents evil (e.g., Ex. 12:15; Lev. 2:11; 6:17; 10:12; Matt. 16:6, 11–12; Mark 8:15; Luke 12:1; 1 Cor. 5:7–8; Gal. 5:8–9). However, if the yeast in this parable represents evil, the idea would be redundant for evil was already represented by the weeds in the second parable. Therefore some feel that Jesus had in mind here the dynamic character of yeast. The nature of yeast is such that once the process of leavening begins, it is impossible to stop. Perhaps Jesus was implying that those who profess to belong to the kingdom would grow in numbers and nothing would be able to stop their advance. This idea fits with the nature of yeast and makes sense in the flow of these parables. Matthew added (Matt. 13:34–35) that is in keeping with Jesus’ earlier statements (cf. vv. 11–12). By speaking in parables Jesus was fulfilling Scripture (Ps. 78:2) and at the same time was teaching truths not previously revealed. 13:36–43. See comments on these verses under “2. The Parable of the Wheat and the Weeds (13:24–30, 36–43).” 5. THE PARABLE OF THE HIDDEN TREASURE (13:44) 13:44. In a fifth parable Jesus compared the kingdom of heaven to treasure hidden in a field. A man having discovered the treasure, then bought that field in order to have the treasure for himself. Since the Lord did not interpret this parable, a variety of interpretive views are held. In the flow of this chapter, it seems best to understand this to be a reference to Israel, God’s “treasured possession” (Ex. 19:5; Ps. 135:4). One reason Jesus came into the world was to redeem Israel, so that He could be viewed as the One who sold all He had (viz., the glories of heaven; cf. John 17:5; 2 Cor. 8:9; Phil. 2:5–8) in order to purchase the treasure. 6. THE PARABLE OF THE PEARL (13:45–46) 13:45–46. This parable, also not interpreted by the Lord, may be linked with the previous one. The pearl of great value may represent the church, the bride of Jesus Christ. Pearls are uniquely formed. “Its formation occurs because of an irritation in the tender side of an oyster. There is a sense in which the church was formed out of the wounds of Christ and has been made possible by His death and sacrifice” (John F. Walvoord, Matthew: Thy Kingdom Come, p. 105). The merchant who sold everything he had in order to buy the highly valued pearl represents Jesus Christ who through His death provided redemption for those who would believe. These two parables in close proximity—the treasure and the pearl—teach that within the period of time when the King is absent, Israel would continue to exist and the church would be growing. Parables of the Kingdom in Matthew 13 Parables References Meanings 1. The Sower 13:1–23 The good news of the gospel will be rejected by most people. 2. The Wheat and the Weeds 13:24–30, 36–43 People with genuine faith and people with a false profession of faith exist together between Christ’s two Advents. 3. The Mustard Seed 13:31–32 Christendom, including believers and unbelievers, will grow rapidly from a small beginning. 4. The Yeast 13:33–35 People who profess to belong to God will grow in numbers without being stopped. 5. The Hidden Treasure 13:44 Christ came to purchase (redeem) Israel, God’s treasured possession. 6. The Pearl 13:45–46 Christ gave His life to provide redemption for the church. 7. The Net 13:47–52 Angels will separate the wicked from the righteous when Christ comes. 7. THE PARABLE OF THE NET (13:47–52) 13:47–50. Jesus’ seventh parable compares the kingdom of heaven to a net that was let down into the lake so that a great catch of fish was hauled in. The fishermen pulled the full net to shore and sorted out the fish, collecting the good ones in baskets and throwing the bad ones away. Jesus said this sorting represents the angelic separation of the wicked from the righteous at the end of the Age (v. 49; cf. vv. 37–43). This separation will occur when Jesus Christ returns to establish His kingdom on earth (cf. 25:30). Louis A. Barbieri Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 51–52. Now the first key to this parable is found in the fact that it was spoken by Christ after He had dismissed the multitudes and had taken His disciples into the house. This parable, unlike the four which precede it, was spoken to the disciples only. Those disciples must have been perplexed and dismayed at the gloomy picture which Christ had drawn of the form which His kingdom was going to assume in this world after His departure. He told them, or at least He had said in their hearing, that they would go forth and scatter the good Seed broadcast, but, with meager results. The sowing which had been begun by Him was to be continued by them, and He had warned them that, though there should be a broadcast sowing throughout the field, only a fractional portion of the good Seed would take root and bear fruit. Second, He had said that the Devil would turn farmer and over-sow the field with tares. And they were forbidden to pluck them up: the tares and the wheat were to grow side by side until the harvest, and then the tares would be found in such quantities it would be necessary to bind them in "bundles!" Third, He had warned them that His professing cause on earth would develop so extensively and rapidly that it would be like a little mustard-seed growing up into a herb, ultimately becoming a tree, with wide spreading branches; but that the Devil and his agents would find shelter in them; Fourth, He announced that into the meal, which was the emblem of His pure truth, a foreign and corrupting element would be introduced, stealthily and secretly, and the outcome should be that ultimately the whole of the meal would be leavened. Yes, there was every reason for the poor disciples to be perplexed and dismayed. Then the Lord Jesus (it was just like Him), took them apart, and in the Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. parables of the treasure and pearl He spoke words to reassure their hearts. He made known to them that, though the outward professing cause of Christianity upon earth would develop so tragically, yet there will be no failure on the part of God. He tells them there are two bodies, two elect peoples, who are inexpressibly precious in His sight, and that through them He will manifest the inexhaustible riches of His grace and glory—and that, in the two realms of His dominion—on the earth and in heaven. Two distinct elect companies, one the "treasure" hid in the field, symbolizing the literal nation of Israel; the other, the one "pearl," symbolizing the one body which has a heavenly calling, destiny, citizenship, and inheritance. The order of these next two parables is this: "To the Jew first, and also to the Greek." Therefore, the hidden treasure in the field, the symbol of Israel, is given before the pearl, which is the figure of the Church. Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. With this somewhat lengthy introduction, let us take up the parable in detail. "Again, the kingdom of heaven is like unto treasure hid in a field." If scripture is allowed to interpret scripture there will be no difficulty whatever in discovering what this "hid treasure" actually and definitely signifies. Go back to Exodus 19:5, "Now therefore, if ye will obey My voice—it was the house of Jacob, the children of Israel that was addressed—and keep My covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is Mine"—corresponding with "the field" in which the "treasure" is found! Again "For thou art a holy people unto the Lord thy God and the Lord has chosen thee to be a peculiar treasure unto Himself" (Deut. 14:2). The Hebrew in this verse is the same as in Exodus 19:5. Again, "When the Most High divided to the nations their inheritance (that means their earthly portion), when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is His people; Jacob is the lot of His inheritance" (Deut. 32:8): that is. here, on earth, for the context is speaking solely about earthly things—the apportioning of the earth to the nations. Once more: "For the Lord has chosen Jacob unto Himself, and Israel for His peculiar treasure" (Ps. 135:4). These passages have no reference at all to the saints of this present dispensation, or to the church which is the body of Christ, but speak of the earthly Israel according to the flesh. They are God’s treasure on earth, His earthly elect people. Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. "Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man has found." That is the next point, the finding of the treasure. That is so very simple it needs no interpretation. The "man" here is Christ Himself—as the "man" is Christ in verse 24, see verse 37; and in the parable that follows, verse 45. The "finding" of the "treasure" by Christ refers to the days of His earthly ministry. Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. "I am not sent but unto the lost sheep of the house of Israel." Christ, the Man, came to Israel, the Jews. His ministry was confined unto them. The "treasure" was "found"—it was no longer hidden when Christ came here. The Jewish nation was not as it was in the days of Moses in Egypt. The sons of Jacob were in their own land. They had their own temple; the priesthood was still intact. And it was to them, this Man, Christ, came. "Again the kingdom of heaven is like unto treasure hid in a field; the which when a man has found, he hides." There is a distinct step in each clause. He "hides" it. That is the most solemn word in the chapter, with the one exception of the furnace of fire. Remember what was before us in the 12th of Matthew, which furnishes the key to the 13th. In Matthew 12 Christ presented Himself to the Jews and the Jews rejected Him, and because of their rejection He rejected them, pronounced sentence of doom upon them—the evil spirit coming back and taking with him seven other spirits more wicked than himself, "Even so shall it be also unto this wicked generation." Then at the close of the chapter Christ intimated He would no longer acknowledge any bond or tie, any kinship except a spiritual one—"Whosoever shall do the will of My Father": it was Christ severing the link which, according to the flesh, bound Him to Israel. So here in the parable: first we have the treasure hid in the field: that was Israel’s condition at the beginning of their national history in Old Testament times. Second, we have the Man coming to the treasure: that was the earthly ministry of Christ. Third, we have the treasure hid once more: that was Christ’s rejection of Israel. The "hiding" of the treasure referred to the last dispersion and scattering of the Jews throughout the whole earth. And, so effectually has He Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. In the sixth parable, the pearl, you have His heavenly elect people, the one body. But we are told in the parable that "for joy thereof He goes and sells all that He has and buys that field." Turn to 2 Peter 2:1, "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them." These false teachers are reprobates, yet this very verse says the Lord bought them. Many have created their own difficulty there in failing to distinguish between ransoming and redeeming. The Lord has "bought" the world, but He has not "redeemed" the world. There is a big difference between the two things. The first Adam was placed at the head of the world: God said "Have thou dominion over all": and he lost it, he forfeited it; the Devil wrested it from his hands: and the last Adam, as man—"the second Man front heaven"—needed to purchase that which Adam had lost; therefore He bought the field. He has bought the whole world, but He has not redeemed Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. it. Particular redemption is for God’s elect only, but ransoming, purchasing, is much wider. He bought the field—"Denying the Lord that bought them"—-you cannot get away from it. Now, then, He bought the field also because of the treasure that was hidden in it. The treasure in the field is Israel. The man in the parable is Christ. He went and sold all that He had. He who was rich became poor, and bought the field. Now that is mentioned after the re-hiding of the treasure in the field for this reason: the Jews do not enter into the value and the benefits of Christ’s atonement until after this age is over. It is not until the Millennium that Israel will enjoy the benefits of that purchase of His. He bought the field because of the treasure that was in it, and that is why the purchasing of the field is mentioned after the re-hiding of the treasure in it. To summarize. First, we have the treasure hid in the field: that takes us back to the beginning of Israel’s history as a nation. Second, we have the Man finding that treasure; that is Christ coming to this earth and confining His message to the Jews in Palestine. Third, we have the Man hiding the treasure; that is Christ’s judgment upon Israel because of their rejection of Him referring to their dispersion abroad throughout the earth. Fourth, we have the Man purchasing the treasure and the whole field in which it was found, referring to the death of Christ. Now, have you noticed there is a fifth point omitted?—the logical completion of the parable would be the Man actually possessing the treasure that He purchased. He hid it, then He purchased it. Logically, the parable needs this to complete it—the Man owning and possessing the treasure. Why is that left out? Because it lies outside the scope of Matthew 13. This chapter, dealing with the "mysteries of the kingdom of heaven," has to do with the history of Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. Christendom. It describes the cause of Christ on this earth during the period of His absence, and therefore there is nothing in this parable about the restoration of Israel and the Lord possessing His earthly treasure, because that comes after this dispensation is over, after the history of Christendom has been wound up, after the new age has been inaugurated, namely, the Millennium! How perfect is Scripture in its omissions! For passages treating of Christ’s recovery and possession of the treasure see Amos 9:14, 15; Acts 15:17. In due time the Jews shall Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition. the pearl has been purchased by Christ: we are the purchased property of another! You are not your own, but "bought with a price" (1 Cor. 6:20). To what extent is that Divine truth regulating our lives? How far is that fact dominating our daily walk? We are not our own; we belong to Christ! Do we realize that? Are we living day by day as though we realized it? Does our walk manifest it? Not our own—the property of another! Then should we not say, "For me to live is Christ?" Can any of us truthfully say it? "For me to live is Christ?" Is it true that I have only one aim, only one desire, only one ambition; all my efforts concentrated on the honoring, obeying, magnifying of Christ? O my friends, the poor preacher cannot honestly say it. By the grace of God he may say that is his desire. But O how far short he comes of attaining to it in his daily life. May God help all His people to realize in their souls that they are not their own: no longer free, no longer have the right to plan their own life, to say what they Pink, Arthur W.. The Prophetic Parables of Matthew 13 (Arthur Pink Collection Book 43) . Prisbrary Publishing. Kindle Edition.