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TOPIC: Pink, Arthur - The Prophetic Parables of Matthew 13 (Other Topics in this Collection)
SUBJECT: 00b Introduction
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Introduction.
The thirteenth chapter of Matthew (Mat_13:1-26, Mat_13:27-58) opens with these words "The same day went Jesus out of the house, and sat by the seaside." This statement clearly looks back to the preceding chapter, where the Holy Spirit has traced for us the various steps in Israel’s rejection of their King. At the beginning of Matthew 12 we find the Pharisees challenging the disciples of Christ because they had plucked the ears of corn on the Sabbath day, which is followed by the Lord’s vindication of them. Next we are told, "Then the Pharisees went out, and held a council against Him, how they might destroy Him" (v. 14). This is the first time that we read of anything like this in Matthew’s Gospel.
Next in Mat_12:22-24 we are told, "Then was brought unto Him one possessed with a demon, blind, and dumb; and He healed him, insomuch that the blind and dumb both spake and saw." Up to that point this was the most remarkable miracle that the Lord Jesus had performed, in fact, it was three miracles in one. Such an impression was produced upon those who witnessed it that we are told, "and all the people were amazed, and said, Is not this the Son of David ?"—not "is not this the Son of God ?" but "the Son of David," i.e., the Messiah Himself. Following this we are told, "But when the Pharisees heard it, they said, This fellow doth not cast out demons, but by Beelzebub the prince of the demons"—there they committed the sin for which there was no forgiveness.
Following our Lord’s sentence upon the Pharisees for their unpardonable blasphemy, we are next told, "Then certain of the scribes and the Pharisees answered, Master, we would see a sign from Thee" (Mat_12:38). His response was that the only sign which should be given to that evil and unfaithful generation should be that of "the sign of the prophet Jonah"—i.e., that after three days in the place of death the Servant of God should come forth and go unto the Gentiles. Following this, the Lord solemnly pronounced the coming judgment of Heaven upon that wicked generation, so that their last state should be worse than the first (Mat_12:43-45).
The chapter closes by telling us that while Christ yet talked to the people one said unto Him, "Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee." in reply, He asked, "Who is My mother? and who are My brethren?" Then He stretched forth His hand toward His disciples and said, "Behold My mother and My brethren! For whosoever shall do the will of My Father which is in Heaven, the same is My brother and sister, and mother" (Mat_12:46-50). This was a severing o£ fleshly ties: it denoted the Savior’s break with Israel: it announced that henceforth He would only own as His kinsmen those who did the will of His Father which was in Heaven.
It will thus be seen that the opening words of Matthew 13 supply the first key to the interpretation of what follows. The parables of this chapter were spoken by Christ "the same day" as when the Pharisees had taken council together to destroy Him, as when they had committed the unpardonable sin, as when He had pronounced solemn judgment upon the Nation, and as when He had severed the fleshly ties which united Him to the Jews and had intimated that henceforth there should be a people united to Him by spiritual bonds. Thus the relation between Matthew 12 and Matthew 13 is that of cause to effect; in other words, Matthew 12 makes known the cause which led up to Christ’s acting as He did in the thirteenth chapter: that cause was Israel’s rejection of their King and His rejection of them. His action in Mat_13:1 was indicative of a great dispensational crisis, it was an anticipation of what is found developed at length in the books of Acts—God, temporarily, turning away from the Jews and turning unto the Gentiles.
"The same day went Jesus out of the house, and sat by the seaside," The "house" is the place of ordered relationship and natural ties. This was now left, Jesus "went out" of it! Symbolically, it was a confirmation of His own words at the close of Matthew 12: the link which had bound Him to the Jews was now severed. Christ’s next act was to take His place by the seaside. This also had a deep symbolical significance for those who had eyes to see. The "sea" speaks of fallen man in the restlessness and barrenness of nature, of man apart from God, and thus of the Gentiles (F. W. G.). If the reader will turn to Dan_7:1-2; Rev_17:15, etc., he will there find this figure defined.
"And He spoke many things unto them in parables" (Mat_13:3). This marked a new departure in Christ’s method of teaching. The first twelve chapters of this Gospel will be searched in vain for any parables. Hitherto Christ had instructed the people in plain language, using simple terms of speech; but now His message was veiled and His meaning hidden. This explains what we are told in the tenth verse: "And the disciples came, and said unto Him, Why speakest Thou unto them in parables?" The disciples were surprised: not being accustomed to this form of teaching, they were at a loss to account for it here. The Lord’s answer to their question confirmed what we have said on verse 1. His answer is recorded in verses Mat_13:11-15 : our Lord’s quotation there of the solemn words from Isaiah 6 supplied further proof that the Nation had rejected their King. In consequence of this rejection He had taken a place of distance from them, as this new form of teaching plainly evidenced. It is a principle exemplified all through the Scriptures that, wherever parables or symbolic utterances were employed they are addressed to a people estranged from God—hence the absence of them in the Epistles.
Turning once more to Mat_13:11, we find here the second important key which unlocks the contents of our present chapter. The Lord Himself there designates the seven parables "mysteries of the kingdom of heaven." But before we proceed further let it be pointed out that the word "kingdom" does not primarily refer to territory. Webster’s first meaning of this word is "royal authority, sovereign power, rule, dominion." The term "kingdom" refers, directly, not to territory but authority, not to a locality but to sovereignty. Let us borrow a simple illustration. France was once a "kingdom," but today it is a "republic." Yet there has been no territorial change: the country is the same, and it is inhabited by the same race of people. It is no longer a "kingdom" for the simple reason that it no longer acknowledges the sovereign authority of any king; instead, it is governed by the public, and is therefore a "republic." The public are the rulers, authority being vested in those whom they elect to office. Thus it will be seen from this simple illustration that the term "kingdom" looks not to a localized sphere of territory, but refers to the form of its government and speaks of the sovereignty of its ruler. Therefore the "kingdom of heaven" is not heaven itself, but a people who own the sovereign authority of heaven.
Further proof of what has been said above will be found in the Savior’s words to Peter as recorded in Mat_16:19: "And I will give unto thee the keys of the kingdom of heaven." "Keys" speak of two things: they are the symbol of authority and they are for the purpose of opening something and giving admission and access. When I give to some person the key to my house he has the right of authority to enter it. In Rev_1:18 Christ is spoken of as having "the keys of death and hades," which means that He has complete authority over them. Now to Peter were "given" the keys of the kingdom of heaven, a delegated authority being in view. In the book of Acts the meaning of the Lord’s words to Peter are made plain.
In the second chapter of the Acts we find Peter using those "keys" on the day of Pentecost—opening the door of the kingdom to the Jews. In Acts 10 we find Peter using those "keys" again—giving admission to the Gentiles into the kingdom. It is very striking to weigh the details in the last mentioned: the particular Gentiles referred to were Cornelius and his household. Now in Acts 9 we read of the conversion of Saul of Tarsus, and, as we know, he was the apostle to the Gentiles. Yet, when the Lord appeared to Cornelius and told him to send for one of His servants, it was not Paul but Peter that was invited, for it was the latter and not the former who held the "keys"! That which Peter gave admission into was not heaven nor was it the Church, but the sphere of Christian profession. Thus the language of Mat_13:11 assures us that the parables which follow have respect unto Christendom, i.e., that sphere where the authority of heaven and the sovereignty of Christ are professedly owned. Before leaving Mat_16:19, we may add that a successional and vested right in "St. Peter’s keys" is a manifest absurdity; for this reason: Peter left the door of the kingdom wide open!
The eleventh verse of Matthew 13 supplies yet another key, in the word "mysteries of the kingdom of heaven." In Scripture the term "mystery" signifies a Divine secret made known by the Holy Spirit. This is confirmed by what is told us in verse 35, namely, that Christ was here uttering "things which have been kept secret from the foundation of the world." Thus, in these parables, Christ was making known that which was outside the scope of O.T. prediction, something which God had not made known to Israel through the prophets. This needs to be carefully noted, for it refutes the popular interpretation of these parables.
There are many who regard the parables of Matthew 13 as containing predictions of the ushering in of the Millennium: those of the Mustard-tree and the Leaven are regarded as being parallel with the promise that "the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea." But that statement is found in Isa_11:9: that was no "secret" in O.T. times! Therefore, none of the parables in Matthew 13 can be treating of the same subject as Isa_11:9, or what is stated in verse 35 would not be true. No; Matthew 13 deals with something nowhere revealed in the O.T.; it is an entirely new revelation.
The number of parables here, seven, intimates that they furnish a complete outline or setting forth of something, and that something is the History of Christendom. What is in view in the first four parables is the sphere of human responsibility, and hence it is a picture of failure that is presented to us. In the first, only one out of the four castings of the good Seed yields any fruit. In the second, the crop as a whole is spoiled by the mingling of the tares among the wheat. In the third, the little mustard-seed develops into a great tree, whose branches afford shelter for the agents of Satan. In the fourth, the three measures of meal are, ultimately, completely corrupted by means of the leaven surreptitiously introduced into them.
Look where you will in Scripture, and it is the same: whenever God has committed anything to man as a responsible creature, he has failed. God placed Adam in Eden on the ground of human responsibility and he fell. God gave to Noah the sword of magisterial authority and he failed to govern himself. God gave to Israel the law, and they broke it: before Moses came down from the mount they were worshipping the golden calf. God instituted priesthood in Israel, and Aaron and his sons were duly consecrated to their office; but on the very first day, two of them offered strange fire and judgment fell upon them. God instituted kingship in Israel and failure was written large upon this. God endowed Nebuchadnezzar with power, but he became so bloated with self-importance that he made an image to himself and demanded that all should worship it. Nor has the Christian profession proven any exception. "Grievous wolves shall enter the flock after my departure," said the apostle Paul (Acts 20), and they did. The evil introduced by Satan at the beginning of this dispensation has never been eradicated, nor will it be till the harvest-time. Instead of things getting better, they will get worse—until Christ spews out (Rev_3:16) the whole system which bears His name. But, blessed be His name, there is no failure with God. In spite of man’s failure and Satan’s opposition, He has been slowly but surely working out His eternal purpose. Act_15:18 declares, "Known unto God are all His works from the beginning of the world," and a clear proof of this is given us in the unmistakable fulfillment of the prophetical parables of Matthew 13.
The seven parables of Matthew 13 divide into four and three, which is the usual division of a septenary series. The first four were spoken to the multitude on the seashore, the last three to the disciples inside the house. Hence, the first four give us the external view in the history of Christendom, while the last three portray that which is more internal and spiritual. The first four are arranged in two pairs: the first—the wheat and the tares—giving us individual aspects; the second pair—the mustard-tree and the corrupted meal—set forth the corporate view. Again: the first parable shows us a sowing, while the fifth and sixth show the resultant crop. The second parable also shows us a sowing, while the third and fourth give us the resultant crop. If it is asked, Why is the "crop" of the second sowing given before the harvest from the first? the answer is, It is ever the order of Scripture to give us first that which is natural, then that which is spiritual. In our next article we shall take up the parable of the Sower.
N.B.—For not a little in this chapter we are indebted to the writings of the late F. W. Grant.
Next in Mat_12:22-24 we are told, "Then was brought unto Him one possessed with a demon, blind, and dumb; and He healed him, insomuch that the blind and dumb both spake and saw." Up to that point this was the most remarkable miracle that the Lord Jesus had performed, in fact, it was three miracles in one. Such an impression was produced upon those who witnessed it that we are told, "and all the people were amazed, and said, Is not this the Son of David ?"—not "is not this the Son of God ?" but "the Son of David," i.e., the Messiah Himself. Following this we are told, "But when the Pharisees heard it, they said, This fellow doth not cast out demons, but by Beelzebub the prince of the demons"—there they committed the sin for which there was no forgiveness.
Following our Lord’s sentence upon the Pharisees for their unpardonable blasphemy, we are next told, "Then certain of the scribes and the Pharisees answered, Master, we would see a sign from Thee" (Mat_12:38). His response was that the only sign which should be given to that evil and unfaithful generation should be that of "the sign of the prophet Jonah"—i.e., that after three days in the place of death the Servant of God should come forth and go unto the Gentiles. Following this, the Lord solemnly pronounced the coming judgment of Heaven upon that wicked generation, so that their last state should be worse than the first (Mat_12:43-45).
The chapter closes by telling us that while Christ yet talked to the people one said unto Him, "Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee." in reply, He asked, "Who is My mother? and who are My brethren?" Then He stretched forth His hand toward His disciples and said, "Behold My mother and My brethren! For whosoever shall do the will of My Father which is in Heaven, the same is My brother and sister, and mother" (Mat_12:46-50). This was a severing o£ fleshly ties: it denoted the Savior’s break with Israel: it announced that henceforth He would only own as His kinsmen those who did the will of His Father which was in Heaven.
It will thus be seen that the opening words of Matthew 13 supply the first key to the interpretation of what follows. The parables of this chapter were spoken by Christ "the same day" as when the Pharisees had taken council together to destroy Him, as when they had committed the unpardonable sin, as when He had pronounced solemn judgment upon the Nation, and as when He had severed the fleshly ties which united Him to the Jews and had intimated that henceforth there should be a people united to Him by spiritual bonds. Thus the relation between Matthew 12 and Matthew 13 is that of cause to effect; in other words, Matthew 12 makes known the cause which led up to Christ’s acting as He did in the thirteenth chapter: that cause was Israel’s rejection of their King and His rejection of them. His action in Mat_13:1 was indicative of a great dispensational crisis, it was an anticipation of what is found developed at length in the books of Acts—God, temporarily, turning away from the Jews and turning unto the Gentiles.
"The same day went Jesus out of the house, and sat by the seaside," The "house" is the place of ordered relationship and natural ties. This was now left, Jesus "went out" of it! Symbolically, it was a confirmation of His own words at the close of Matthew 12: the link which had bound Him to the Jews was now severed. Christ’s next act was to take His place by the seaside. This also had a deep symbolical significance for those who had eyes to see. The "sea" speaks of fallen man in the restlessness and barrenness of nature, of man apart from God, and thus of the Gentiles (F. W. G.). If the reader will turn to Dan_7:1-2; Rev_17:15, etc., he will there find this figure defined.
"And He spoke many things unto them in parables" (Mat_13:3). This marked a new departure in Christ’s method of teaching. The first twelve chapters of this Gospel will be searched in vain for any parables. Hitherto Christ had instructed the people in plain language, using simple terms of speech; but now His message was veiled and His meaning hidden. This explains what we are told in the tenth verse: "And the disciples came, and said unto Him, Why speakest Thou unto them in parables?" The disciples were surprised: not being accustomed to this form of teaching, they were at a loss to account for it here. The Lord’s answer to their question confirmed what we have said on verse 1. His answer is recorded in verses Mat_13:11-15 : our Lord’s quotation there of the solemn words from Isaiah 6 supplied further proof that the Nation had rejected their King. In consequence of this rejection He had taken a place of distance from them, as this new form of teaching plainly evidenced. It is a principle exemplified all through the Scriptures that, wherever parables or symbolic utterances were employed they are addressed to a people estranged from God—hence the absence of them in the Epistles.
Turning once more to Mat_13:11, we find here the second important key which unlocks the contents of our present chapter. The Lord Himself there designates the seven parables "mysteries of the kingdom of heaven." But before we proceed further let it be pointed out that the word "kingdom" does not primarily refer to territory. Webster’s first meaning of this word is "royal authority, sovereign power, rule, dominion." The term "kingdom" refers, directly, not to territory but authority, not to a locality but to sovereignty. Let us borrow a simple illustration. France was once a "kingdom," but today it is a "republic." Yet there has been no territorial change: the country is the same, and it is inhabited by the same race of people. It is no longer a "kingdom" for the simple reason that it no longer acknowledges the sovereign authority of any king; instead, it is governed by the public, and is therefore a "republic." The public are the rulers, authority being vested in those whom they elect to office. Thus it will be seen from this simple illustration that the term "kingdom" looks not to a localized sphere of territory, but refers to the form of its government and speaks of the sovereignty of its ruler. Therefore the "kingdom of heaven" is not heaven itself, but a people who own the sovereign authority of heaven.
Further proof of what has been said above will be found in the Savior’s words to Peter as recorded in Mat_16:19: "And I will give unto thee the keys of the kingdom of heaven." "Keys" speak of two things: they are the symbol of authority and they are for the purpose of opening something and giving admission and access. When I give to some person the key to my house he has the right of authority to enter it. In Rev_1:18 Christ is spoken of as having "the keys of death and hades," which means that He has complete authority over them. Now to Peter were "given" the keys of the kingdom of heaven, a delegated authority being in view. In the book of Acts the meaning of the Lord’s words to Peter are made plain.
In the second chapter of the Acts we find Peter using those "keys" on the day of Pentecost—opening the door of the kingdom to the Jews. In Acts 10 we find Peter using those "keys" again—giving admission to the Gentiles into the kingdom. It is very striking to weigh the details in the last mentioned: the particular Gentiles referred to were Cornelius and his household. Now in Acts 9 we read of the conversion of Saul of Tarsus, and, as we know, he was the apostle to the Gentiles. Yet, when the Lord appeared to Cornelius and told him to send for one of His servants, it was not Paul but Peter that was invited, for it was the latter and not the former who held the "keys"! That which Peter gave admission into was not heaven nor was it the Church, but the sphere of Christian profession. Thus the language of Mat_13:11 assures us that the parables which follow have respect unto Christendom, i.e., that sphere where the authority of heaven and the sovereignty of Christ are professedly owned. Before leaving Mat_16:19, we may add that a successional and vested right in "St. Peter’s keys" is a manifest absurdity; for this reason: Peter left the door of the kingdom wide open!
The eleventh verse of Matthew 13 supplies yet another key, in the word "mysteries of the kingdom of heaven." In Scripture the term "mystery" signifies a Divine secret made known by the Holy Spirit. This is confirmed by what is told us in verse 35, namely, that Christ was here uttering "things which have been kept secret from the foundation of the world." Thus, in these parables, Christ was making known that which was outside the scope of O.T. prediction, something which God had not made known to Israel through the prophets. This needs to be carefully noted, for it refutes the popular interpretation of these parables.
There are many who regard the parables of Matthew 13 as containing predictions of the ushering in of the Millennium: those of the Mustard-tree and the Leaven are regarded as being parallel with the promise that "the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea." But that statement is found in Isa_11:9: that was no "secret" in O.T. times! Therefore, none of the parables in Matthew 13 can be treating of the same subject as Isa_11:9, or what is stated in verse 35 would not be true. No; Matthew 13 deals with something nowhere revealed in the O.T.; it is an entirely new revelation.
The number of parables here, seven, intimates that they furnish a complete outline or setting forth of something, and that something is the History of Christendom. What is in view in the first four parables is the sphere of human responsibility, and hence it is a picture of failure that is presented to us. In the first, only one out of the four castings of the good Seed yields any fruit. In the second, the crop as a whole is spoiled by the mingling of the tares among the wheat. In the third, the little mustard-seed develops into a great tree, whose branches afford shelter for the agents of Satan. In the fourth, the three measures of meal are, ultimately, completely corrupted by means of the leaven surreptitiously introduced into them.
Look where you will in Scripture, and it is the same: whenever God has committed anything to man as a responsible creature, he has failed. God placed Adam in Eden on the ground of human responsibility and he fell. God gave to Noah the sword of magisterial authority and he failed to govern himself. God gave to Israel the law, and they broke it: before Moses came down from the mount they were worshipping the golden calf. God instituted priesthood in Israel, and Aaron and his sons were duly consecrated to their office; but on the very first day, two of them offered strange fire and judgment fell upon them. God instituted kingship in Israel and failure was written large upon this. God endowed Nebuchadnezzar with power, but he became so bloated with self-importance that he made an image to himself and demanded that all should worship it. Nor has the Christian profession proven any exception. "Grievous wolves shall enter the flock after my departure," said the apostle Paul (Acts 20), and they did. The evil introduced by Satan at the beginning of this dispensation has never been eradicated, nor will it be till the harvest-time. Instead of things getting better, they will get worse—until Christ spews out (Rev_3:16) the whole system which bears His name. But, blessed be His name, there is no failure with God. In spite of man’s failure and Satan’s opposition, He has been slowly but surely working out His eternal purpose. Act_15:18 declares, "Known unto God are all His works from the beginning of the world," and a clear proof of this is given us in the unmistakable fulfillment of the prophetical parables of Matthew 13.
The seven parables of Matthew 13 divide into four and three, which is the usual division of a septenary series. The first four were spoken to the multitude on the seashore, the last three to the disciples inside the house. Hence, the first four give us the external view in the history of Christendom, while the last three portray that which is more internal and spiritual. The first four are arranged in two pairs: the first—the wheat and the tares—giving us individual aspects; the second pair—the mustard-tree and the corrupted meal—set forth the corporate view. Again: the first parable shows us a sowing, while the fifth and sixth show the resultant crop. The second parable also shows us a sowing, while the third and fourth give us the resultant crop. If it is asked, Why is the "crop" of the second sowing given before the harvest from the first? the answer is, It is ever the order of Scripture to give us first that which is natural, then that which is spiritual. In our next article we shall take up the parable of the Sower.
N.B.—For not a little in this chapter we are indebted to the writings of the late F. W. Grant.