The Parables of Matthew 13.

[Iosias]

The seven parables of Matthew 13, called by our Lord, "mysteries of the kingdom of heaven", taken together, describe the result of the presence of the Gospel in the world during the present age, that is, the time of seed sowing which began with our Lord's personal ministry, and ends with the "harvest". Briefly, the result is mingled tares and wheat, good fish and bad, in the sphere of Christian profession. It is Christendom.

The Sower: The figure marks a new beginning. To labour in God's vineyard Israel, is one thing, to go forth sowing the seed of the word in a field which is the world, quite another. One fourth of the seed takes permanent root, but the result is "wheat"; or "children of the kingdom" . This parable is treated throughout as foundational to the mysteries of the kingdom of heaven. It is interpreted by our Lord Himself.

Tares and wheat: This parable is also interpreted by our Lord. Here the "good seed" is not the "word," as in the first parable but rather that which the word has produced namely: the children of the kingdom. These are, providentially "sown," that is, scattered, here and there in the "field" of the "world". The "world" here is both geographical and ethnic -- the earth-world, and also the world of men. The wheat of God at once becomes the scene of Satan's activity. Where children of the kingdom are gathered, there "among the wheat". Satan "sows" "children of the wicked one," who profess to be children of the kingdom, and in outward ways are so like the true children that only the angels may, in the end, be trusted to separate them. So great is Satan's power of deception that the tares often really suppose themselves to be children of the kingdom. Many other parables and exhortations have this mingled condition in view (for example). Indeed, it characterizes Matthew from Chapter 13 to the end. The parable of the wheat and tares is not a description of the world, but of that which professes to be the kingdom. Mere unbelievers are never the children of the devil, but only religious unbelievers are so called.

Mustard seed: The parable of the Mustard Seed prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning (Act 1:15); (Act 2:41); (1Cor 1:26) to a great place in the earth.

Leaven: Constitutes a warning that the true doctrine, given for nourishment of the children of the kingdom would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself

Hid treasure: Our Lord is the buyer at the awful cost of His blood and Israel, especially Ephraim the lost tribes hidden in "the field," the world, is the treasure. Again, as in the separation of tares and wheat, the angels are used.The divine Merchantman buys the field (world) for the sake of the treasure beloved for the fathers' sakes, and yet to be restored and saved. The note of joy is also that of the prophets in view of Israel's restoration.

Pearl: The true Church, "one body" formed by the Holy Spirit. As Israel is the hid treasure, so the Church is the pearl of great cost. Covering the same period of time as the mysteries of the kingdom, is the mystery of the Church.

Drag-net: The parable of the Net (Greek, "sagēnē", "net") presents another view from that of the wheat and tares of the mysteries of the kingdom as the sphere of profession, but with this difference: there Satan was the active agent; here the admixture is more the result of the tendency of a movement to gather to itself that which is not really of it). The kingdom of heaven is like a net which, cast into the sea of humanity, gathers of every kind, good and bad, and these remain together in the net and not merely in the sea, until the end of the age. It is not even a converted net, much less a converted sea. Infinite violence has been done to sound exegesis by the notion that the world is to be converted in this age. Against that notion stands our Lord's own interpretation of the parables of the Sower, the Wheat and Tares, and the Net.

Such, then, is the mystery form of the kingdom. It is the sphere of Christian profession during this age. It is a mingled body of true and false, wheat and tares, good and bad. It is defiled by formalism, doubt, and worldliness. But within it Christ sees the true children of the true kingdom who, at the end, are to "shine forth as the sun." In the great field, the world, He sees the redeemed of all ages, but especially His hidden Israel, yet to be restored and blessed, Also, in this form of the kingdom, so unlike that which is to be, He sees the Church, His body and bride, and for joy He sells all that He has and buys the field, the treasure, and the pearl.

Edited from the 1909 Scofield Reference Bible

 

[Iosias]

How do you interpret these parables?

 

[RVincent]

Please don't get me wrong, I like what you posted.

"There are eight Parables in Matt. 13, and not seven, as is usually held. The first four are given to the multitudes, "out of the house". the last four are given to the Disciples within the house.

The Parables themselves, apart from their respective contexts, may be thus exhibited:

Matt. 13:3-52.​

A B 3-9. The Sower. The seed sown broadcast in public.

C 24-30. The Tares. Good and bad together. Separated at the end of the age

D 31, 32. The Mustard Seed. One tree.

E 33. The Leaven. Hid in the meal.
E 44. The Treasure. Hid in a field.
​

D 45, 46. The Goodly Pearls. One Pearl.​

C 47-50. The Drag-net. Good and bad together. Separated at the end of the age.
​

A B 52. The Scribe. The treasures shown to those in the house in private.

"The Four Parables outside the house, spoken to the multitudes, seem therefore to call for an exoteric interpretation; while the four spoken within the house call for an esoteric interpretation.

In this case, the first four would find their interpretation in the three proclamations of John the Baptist, the Lord Jesus, and "them that heard Him" (see Ap. 95); the Leaven and the Tares showing the secret cause of the failure which led to the postponement of the Kingdom, while the Mustard Tree would exhibit the external consequences.

The latter four would find their interpretation in "the secrets of the kingdom of heavens" (Ap. 114), showing that notwithstanding the apparent (outward) failure, God, all the while, has His hidden purpose concerning the Remnant, His peculiar treasure hidden : the earthly calling, in the field (which is the world), and "the heavenly calling", "in the house"; and the end of the age would exhibit the one "pearl of great price" : the Remnant, according to the Election of Grace, on the one hand, and the "good and bad" receiving their awards, on the other."

From App 145, Companion Bible.

 

[Iosias]

"The Four Parables outside the house, spoken to the multitudes, seem therefore to call for an exoteric interpretation; while the four spoken within the house call for an esoteric interpretation.

In this case, the first four would find their interpretation in the three proclamations of John the Baptist, the Lord Jesus, and "them that heard Him" (see Ap. 95); the Leaven and the Tares showing the secret cause of the failure which led to the postponement of the Kingdom, while the Mustard Tree would exhibit the external consequences.

The latter four would find their interpretation in "the secrets of the kingdom of heavens" (Ap. 114), showing that notwithstanding the apparent (outward) failure, God, all the while, has His hidden purpose concerning the Remnant, His peculiar treasure hidden : the earthly calling, in the field (which is the world), and "the heavenly calling", "in the house"; and the end of the age would exhibit the one "pearl of great price" : the Remnant, according to the Election of Grace, on the one hand, and the "good and bad" receiving their awards, on the other."

From App 145, Companion Bible.

I must say that I dislike the Bullinger interpretation in that regarding the Parable of the Sower he reads far too much into it. And ignores the fact that the Sower is revealled to be Christ and His messengers by none other than Christ Himself.

What does exoteric interpretation mean? What does esoteric interpretation mean?

The following is Scroggie's view which I find intresting:

NEW Things
1.The seed and the soils: The Proclamation of the Kingdom.
2. The wheat and the Darnel: false Imitation in the Kingdom.
3. The Mustard tree: Wide, visible Extension of the Kingdom.
4. The leaven in the meal: insidious Corruption of the Kingdom.

OLD Things
5. The Treasure: The Israelitish Nation.
6. The Pearl: The Jewish remnant during the tribulation.
7. The drag-net: The judgement of the Nations at the end of the Tribulation

Although I would say that the Treasure is The Jewish remnant during the tribulation. and the Pearl is the True Church because the Sea represents the Gentiles and the Pearl comes out of the sea i.e. Gentiles and therefore must refer to the Church.

 

[TheScottsMen]

I must say that I dislike the Bullinger interpretation in that regarding the Parable of the Sower he reads far too much into it. And ignores the fact that the Sower is revealled to be Christ and His messengers by none other than Christ Himself.

What does exoteric interpretation mean? What does esoteric interpretation mean?

The following is Scroggie's view which I find intresting:

NEW Things
1.The seed and the soils: The Proclamation of the Kingdom.
2. The wheat and the Darnel: false Imitation in the Kingdom.
3. The Mustard tree: Wide, visible Extension of the Kingdom.
4. The leaven in the meal: insidious Corruption of the Kingdom.

OLD Things
5. The Treasure: The Israelitish Nation.
6. The Pearl: The Jewish remnant during the tribulation.
7. The drag-net: The judgement of the Nations at the end of the Tribulation

Although I would say that the Treasure is The Jewish remnant during the tribulation. and the Pearl is the True Church because the Sea represents the Gentiles and the Pearl comes out of the sea i.e. Gentiles and therefore must refer to the Church.

The Church of grace I believe was not revealed during Christ earthly ministry, but through his heavenly ministry through Paul. With this in mind, Christ came to setup the Kingdom and thus was preaching the Kingdom Gospel which has no reference to the grace Gospel which was given to Paul by revelation by Jesus Christ.

 

[RVincent]

Esoteric means "intended for or understood by only a particular group". That is why it is spoken to the disciples only within the house. Cp. Matt. 13:11.

Exoteric means "not confined to an inner circle of disciples or initiates", thus it was spoken to the multitude.

You said that he, "ignores the fact that the Sower is revealled to be Christ and His messengers by none other than Christ Himself."

But he said, "the first four would find their interpretation in the three proclamations of John the Baptist, the Lord Jesus, and "them that heard Him".

Unless I misunderstand you.

 

[Iosias]

The Church of grace I believe was not revealed during Christ earthly ministry, but through his heavenly ministry through Paul. With this in mind, Christ came to setup the Kingdom and thus was preaching the Kingdom Gospel which has no reference to the grace Gospel which was given to Paul by revelation by Jesus Christ.

I have some sympathy with this view point but I do believe that the Ministry of Christ changed whilst he was on earth. For example in Matthew 11:20 "Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:" and Scofield states (correctly) "The kingdom of heaven announced as "at hand" by John the Baptist, by the King Himself, and by the twelve, and attested by mighty works, has been morally rejected. The places chosen for the testing of the nation, Chorazin, Bethsaida, etc. having rejected both John and Jesus, the rejected King now speaks of judgment. The final official rejection is later. (Matthew 27:31-37)."

On Matthew 12 Darby notes "At length the rejection of the nation, in consequence of their contempt of the Lord, is plainly shewn, as well as the cessation of all His relations with them as such, in order to bring out on God's part an entirely different system [shewn in the Mysteries of the kingdom of heaven within Matthew 13], that is to say, the kingdom in a particular form. Thus this last chapter is the great turning-point of the whole history." We find Matthew 12:18 "Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles." wherein judgement referring to "the "whole system of truth;" the law of God in general; the purpose, plan, or "judgment" of God about human duty and conduct" (Barnes) and Scofield notes "This too is most significant. The rejected King of Israel will turn to the Gentiles. In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ."

So I must conclude that the Church of grace was indeed revealled (but not necessarily understood) within the Gospel of St. Matthew. Matthew 16:18 being a good example.

 

[Iosias]

You said that he, "ignores the fact that the Sower is revealled to be Christ and His messengers by none other than Christ Himself."

But he said, "the first four would find their interpretation in the three proclamations of John the Baptist, the Lord Jesus, and "them that heard Him".

Unless I misunderstand you.

What I mean is that John the Baptist is not included in the interpretation of the parable.

 

[RVincent]

I see. Sorry, my bad.

I think Bullinger includes John the Baptist because his message is the same as Christ and the others during the First of The Three Commissions. They were all to proclaim "repentance and remission of sins". (Cp. Luke 24:47. and Matt. 3:1-2; 4:17. Mark 1:14-15; 6:12. etc.)

I suppose that I should say, I don't agree everything Bullinger says, but I like his work.

 

[@@Paul@@]

So, Did John the Baptist AND Jesus Christ preach the same message?

 

[RVincent]

Read the book!

 

[TheScottsMen]

I'm still trying to figure out where you get the grace message was revealed to anybody in the four gospels? Christ came to usher in the Kingdom, he lived the Kingdom life and preached the Kingdom message, the dispensation of grace had no part in that current stewardship.

 

[Iosias]

I'm still trying to figure out where you get the grace message was revealed to anybody in the four gospels?

And you are not the only one!

 

[Iosias]

Here is Scofield:

The Four Gospels


The four Gospels record the eternal being, human ancestry, birth, resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man. They record also a selection from the incidents of His life, and from His words and works. Taken together, they set forth, not a biography, but a Personality.

[font=Arial, Helvetica, sans-serif]These two facts, that we have in the four Gospels a complete Personality, but not a complete biography, indicate the spirit and intent in which we should approach them. What is important is that through these narratives we should come to see and know Him whom they reveal. It is of relatively small importance that we should be able to piece together out of these confessedly incomplete records (John 21:25) a connected story of His life. For some adequate reason -- perhaps lest we should be too much occupied with "Christ after the flesh"-- it did not please God to cause to be written a biography of His Son. The twenty-nine formative years are passed over in a silence which is broken but once, and that in but twelve brief verses of Luke's Gospel. It may be well to respect the divine reticencies. [/font]

[font=Arial, Helvetica, sans-serif]But the four Gospels, though designedly incomplete as a story, are divinely perfect as a revelation. We may not through them know everything that He did, but we may know the Doer. In four great characters, each of which completes the other three, we have Jesus Christ Himself. The Evangelists never describe Christ--they set Him forth. They tell us almost nothing of what they thought about Him, they let Him speak and act for himself. [/font]

[font=Arial, Helvetica, sans-serif]This is the essential respect in which these narratives differ from mere biography or portraiture. "The words that I speak unto you, they are spirit, and they are life." The student in whom dwells an ungrieved Spirit finds here the living Christ. [/font]

[font=Arial, Helvetica, sans-serif]The distinctive part which each Evangelist bears in this presentation of the living Christ is briefly note in separated Introductions, but it may be profitable to add certain general suggestions. [/font][font=Arial, Helvetica, sans-serif]The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books. [/font]

[font=Arial, Helvetica, sans-serif]For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27,44,45) One of His last ministries was the opening of their understandings to understand the Old Testament. [/font]

[font=Arial, Helvetica, sans-serif]Therefore, in approaching the study of the Gospels the mind should be freed, so far as possible, from mere theological concepts and presuppositions. Especially is it necessary to exclude the notion--a legacy in Protestant thought from post apostolic and Roman Catholic theology--that the church is the true Israel, and that the Old Testament foreview of the kingdom is fulfilled in the Church. [/font]

[font=Arial, Helvetica, sans-serif]Do not, therefore, assume interpretations to be true because familiar. Do not assume that "the throne of David" ( Luke 1:32) is synonymous with "My Father's throne" (Revelation 3:21) or that "the house of Jacob" (Luke 1:33) is the Church composed both of Jew and Gentile. [/font]

[font=Arial, Helvetica, sans-serif]The mission of Jesus was, primarily, to the Jews (Matthew 10:5,6; 15:23-25; John 1:11) He was "made under the law" (Galatians 4:4) and was a "minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" (Romans 15:8) and to fulfil the law that grace might flow out.[/font]

[font=Arial, Helvetica, sans-serif]Expect, therefore, a strong legal and Jewish colouring up to the cross. (Matthew 5:17-19; 6:12; cf ; Ephesians 4:32; Matthew 10:5,6; 15:22-28; Mark 1:44; Matthew 23:2) The Sermon on the Mount is law, not grace, for it demands as the condition of blessing (Matthew 5:3-9) that perfect character which grace, through divine power, creates (Galatians 5:22,23) [/font]

[font=Arial, Helvetica, sans-serif]The doctrines of grace are to be sought in the Epistles, not in the Gospels; but those doctrines rest back upon the death and resurrection of Christ, and upon the great germ- truths to which He gave utterance, and of which the Epistles are the unfolding. Furthermore, the only perfect example of perfect grace is the Christ of the Gospels.[/font]

[font=Arial, Helvetica, sans-serif]The Gospels do not unfold the doctrine of the Church. The word occurs in Matthew only. After His rejection as King and Saviour by the Jews, our Lord, announcing a mystery until that moment "hid in God" (Ephesians 3:3-10) said, "I will build my church." (Matthew 16:16,18) It was, therefore, yet future; but His personal ministry had gathered out the believers who were, on the day of Pentecost, by the baptism with the Spirit, made the first members of "the church which is his body" (1 Corinthians 12:12,13; Ephesians 1:23)[/font]

[font=Arial, Helvetica, sans-serif]The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers (1 Corinthians 12:12,13; Ephesians 1:3-14,20-23; 2:4-6; 1 Peter 2:11) [/font]

[font=Arial, Helvetica, sans-serif]The Gospels present Christ in His three offices of Prophet, Priest and King. As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His person that which makes him the unique Prophet. Of old, God spoke through the prophets; now He speaks in the Son. (Hebrews 1:1,2). The old prophet was a voice from God; the Son is God himself. (Deuteronomy 18:18,19)[/font]

[font=Arial, Helvetica, sans-serif]The prophet in any dispensation is God's messenger to His people, first to establish truth, and secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King. [/font]

[font=Arial, Helvetica, sans-serif]The sphere and character of Christ's Kingly Office are defined in the Davidic Covenant (2 Samuel 7:8-16) and refs, as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom. (Isaiah 11:2-5; Jeremiah 23:5,6; 33:14-16) The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and glory of Messiah. (1 Peter 1:10-11) The New Testament shows that these are separated by the present church-age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled (Luke 1:30-33; Acts 2:29-36; 15:14-17) just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming. (Acts 3:25; Galatians 3:6-14). [/font]

[font=Arial, Helvetica, sans-serif]Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible." (Psalms 10:16; 1 Timothy 1:17). But the church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom (2 Timothy 2:11,12; Revelation 1:6; 3:21; 5:10; Romans 8:15-18; 1 Corinthians 6:2,3) Christ's priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor. (Hebrews 5:1,2; 8:1-3)[/font]

[font=Arial, Helvetica, sans-serif]So Christ, on the cross, entered upon his high-priestly work, offering Himself without spot unto God (Hebrews 9:14) as now He compassionates His people in an ever-living intercession (Hebrews 7:23). Of that intercession, John 17 is the pattern. (John 17:1-26).[/font]

[font=Arial, Helvetica, sans-serif]Distinguish, in the Gospels, interpretation from moral application. Much in the Gospels which belongs in strictness of interpretation to the Jew or the kingdom is yet such a revelation of the mind of God, and so based on eternal principles, as to have a moral application to the people of God, whatever their position dispensationally. It is always true that the "pure in heart" are happy because they "see God," and that "woe" is the portion of the religious formalists whether under law or grace.[/font]

[font=Arial, Helvetica, sans-serif]Especial emphasis rests upon that to which all four Gospels bear a united testimony. That united testimony is sevenfold: [/font]

• [font=Arial, Helvetica, sans-serif]In all alike is revealed the one unique Personality. The one Jesus is King in Matthew, Servant in Mark, Man in Luke, and God in John. But not only so; for Matthew's King is also Servant, Man, and God; and Mark's Servant is also King, and Man, and God; Luke's Man is also King and Servant, and God; and John's eternal Son is also King, and Servant, and Man.The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired. [/font]
• [font=Arial, Helvetica, sans-serif]All the Evangelists record the ministry of John the Baptist. [/font]
• [font=Arial, Helvetica, sans-serif]All record the feeding of the five thousand. [/font]
• [font=Arial, Helvetica, sans-serif]All record Christ's offer of Himself as King, according to Micah. [/font]
• [font=Arial, Helvetica, sans-serif]All record the betrayal by Judas; the denial by Peter; the trial, crucifixion, and literal resurrection of Christ. And this record is so made as to testify that the death of Christ was the supreme business which brought Him into the world; that all which precedes that death is but preparation for it; and that from it flow all the blessings which God ever has or ever will bestow upon man. [/font]
• [font=Arial, Helvetica, sans-serif]All record the resurrection ministry of Christ; a ministry which reveals Him as unchanged by the tremendous event of his passion, but a ministry keyed to a new note of universality, and of power. [/font]
• [font=Arial, Helvetica, sans-serif]All point forward to His second coming.[/font]