|
Vertical Divider
|
|
|
Vertical Divider
|
|
Vertical Divider
|
Chapter 10 - Parables for the Eternal Church |
|
Vertical Divider
|
|
Vertical Divider
|
During His earthly ministry, Jesus Christ revealed to His disciples that a new age was fast approaching. During the impending age, the authority of God, expressed by the presence of His kingdom, would be unveiled on earth in a manner unlike ever before. Consequently, it would no longer be demonstrated visibly through the earthly nation of Israel. Instead, the authority of God during the new age would be manifested invisibly on earth from the eternal realm through instrumentation of a heavenly body, the real New Testament church. Jesus introduced the impending age in the "kingdom of heaven" parables.
|
|
Vertical Divider
|
|
|
Vertical Divider
|
By the first century A.D., the nation of Israel had been waiting for the advent of their messiah for nearly a millennium. They had long believed that his arrival would constitute the glorious fulfillment of a divine promise.
The Jewish people understood that the arrival of their promised Messiah was to be accompanied by the origination of the kingdom of God on earth. As a consequence of its arrival, they would experience the blessing of kingdom citizenship, deliverance from centuries of hardship and suffering, victory over their enemies, restoration to national prominence and lavish prosperity (cf. Isaiah 2:2-4; 4:2-6; 9:6-7; 11:1-12:6; 16:5; 27:12-13; 30:18-26; 32:16-20; 33:20-24; 35:5-10; 44: 21-23; 51:3; 52:1-10; 55:12-13; 56:6-8; 60:1-14; 61:10-11; 62:1-12; 65:17-25; Jeremiah 3:17; 23:3-8; 31:1-40; 33:9-26; 50:19-20; Ezekiel 11:14-20; 20:40-41; 28:25-26; 34:25-31; 36:8-15, 24-38; 37:1-25; 40:1-43:27; 44:1-46:24; 47:1-48:35; Joel 2:18-32; 3:17-18; Amos 9:11-15; Micah 4:1-8; Zephaniah 3:9-20; Zechariah 8:1-8; 10:8-12; 14:9-11; et al.). In the fullness of time, Messiah Jesus indeed came to earth. However, His arrival did not fulfill the expectation of Jewish leadership. They had presupposed from the scriptures that the advent of their messiah and His kingdom would occur with great fanfare, accompanied by a demonstration of heavenly power and might (cf. Isaiah 9:6-7; 11:1-16; 52:1-10; etc.). For a number of reasons, including His humility, the leadership of first-century Israel failed to recognize Jesus as the Messiah. Therefore, they made a conscious choice to reject Him. The Jewish disciples of Christ were stunned by His rejection. During His earthly ministry they had been privileged to learn the true identity of Jesus. Thus, the disciples had presumed that His acceptance by the nation of Israel and its leadership was a certainty and the advent of His kingdom on earth was imminent (Luke 19:11b; Acts 1:6). As a result, the rejection of Christ was devastating. For His disciples it was the cause of great fear and dismay. Kingdom of Heaven Aware of their apprehension, Jesus provided a description of the impending age. He referred to it as the “kingdom of heaven” or literally the “kingdom of the heavens.” Jesus clarified that the new manifestation of the kingdom on earth would not be visible as in the past but invisible. The phrase “kingdom of the heavens” is found only in the New Testament book of Matthew (32x). It is translated from the Greek, “basileia ho ouranon.” As previously indicated, the primary emphasis of the Greek word basileia (kingdom) is the authority of a king.[1] Thus, the phrase “kingdom of the heavens” is first indicative of the authority exercised by a king. The Greek word translated into the English word “heavens” is ouranon. It is derived from the root word ouranos (oo-ran-os') and used variously in the New Testament in reference to the atmospheric sky, the night sky distinguished by visible astronomical objects, and the abode of God and the angels. Ouranos is first suggestive of “the vaulted expanse of the sky with all the things visible in it” and, second, by extension, “the region above the heavens, the seat of an order of things eternal and consummately perfect, where God dwells and the other heavenly beings.”[2]Louw and Nida add that ouranos refers to “the supernatural dwelling place of God and other heavenly beings.”[3] Kittel further clarifies that ouranos “is sometimes thought to be used as a substitute for God.”[4] Literally speaking, the phrase “basileia ho ouranon” or “kingdom of the heavens” could refer to the authority of a king exercised over the atmospheric sky or the night sky. Relative to the specific context of usage in the book of Matthew, however, the phrase should be understood as a reference to the authority of God manifested on earth from His heavenly abode or the eternal realm (cf. Daniel 4:26; 37 where it is stated that “Heaven rules” and God is referred to as the “King of heaven”). As indicated, the “kingdom of heavens” is not synonymous with the “kingdom of God.” They can be distinguished from one another as follows: |
|
Vertical Divider
|
|
|
Vertical Divider
|
Kingdom Distinctions
Many similarities exist between the "kingdom of the heavens" and the "kingdom of God". Nevertheless, there are differences that cannot be ignored: |
|
Vertical Divider
|
|
|
Vertical Divider
|
Messianic Usage
During His earthly ministry, Jesus used the phrase the “kingdom of the heavens” in the form of a proclamation (Matthew 3:2; 4:17; 5:3; 5:10; 5:19; 5:20; 7:21; 8:11; 10:7; 11:11; 11:12). Serving as a warning, He proclaimed that the “kingdom of the heavens” was “at hand” (eggízoe - eng-id'-zo; near) (Matthew 3:2; 4:17; 10:7). The incarnate Christ offered the Jewish people the privileged opportunity to submit to the authority of God and witness again the initiation of the kingdom of God on earth. He warned them that if they did not submit to His offer, the period known as the “kingdom of the heavens” was imminent (Matthew 3:2; 4:17; 10:7). The fundamental consequence of the introduction of the “kingdom of the heavens” would be twofold. First, the Jewish people would no longer be able to recognize the authority of God on earth. It would become invisible to them. Second, God would manifest His authority on earth through the elect of the Gentile nations. Foreknown by God, the nation of Israel did not heed the warning proclaimed by Christ. On the contrary, they rejected both Jesus and His offer. As a result, the impending age, described as the “kingdom of the heavens,” was soon introduced on earth. After His rejection, Jesus continued to use the phrase the “kingdom of the heavens” (cf. Matthew 13:11; 13:24; 13:31; 13:33; 13:44; 13:45; 13:47; 13:52; 16:19; 18:11; 8:31; 8:41; 8:23; 19:12; 19:14; 19:23; 20:1; 22:2; 23:13; 25:1). He did so to clarify to His disciples that the authority of God manifested on earth would not cease after His rejection. It would most certainly endure. However, as forewarned, the authority of God manifested on earth during the impending age would be revealed in a manner that was secretive to the Jewish people. |
|
Vertical Divider
|
Mystery
During the preceding Israelite Age, God had revealed Himself to the world through the nation of Israel. His authority had been manifested visibly to Israel through chosen leadership, law, tabernacle, temple, oracles, etc. Relative to their disobedience to covenantal law, however, the nation of Israel incurred the judgment of God. As a result, He departed from their midst and His authority manifested on earth became unrecognizable to the Jewish people. It marked the beginning of the Gentile Age. The first-century rejection of the Messiah by Jewish leadership ensured that the authority of God manifested on earth from the eternal realm would continue to be unrecognizable to the Jews during the impending age. According to the prophecy of Isaiah, they would “Keep on listening, but…not perceive; keep on looking, but…not understand” (Isaiah 6:9; Matthew 13:14). They would not have the privilege of knowing the mysteries (NIV – secrets) of the authority of God manifested on earth during the age to come (Matthew 13:11). Kingdom of Heaven Parables Jesus unveiled the mysteries of the impending age to His disciples in parabolic form (Matthew 13:1-50, 18:23-25, 20:1-16, 22:1-14, 25:1-30). It allowed Him to disclose the truth to them while hiding it from the Jewish nation that had chosen to reject Him (Matthew 13:11-12). Despite His rejection, Jesus assured His disciples that God would not end the reign of His authority. Instead, His presence on earth would remain. Jesus described the authority of the Father manifested on earth during the impending Church Age in the seven “Kingdom of Heaven” parables (Matthew 13:1-52). They clarified how the message of divine authority would be presented and cultivated on earth during the Church Age and revealed the angelic and human response. |
|
Vertical Divider
|
Parable of the Sower
Matthew 13:3-9, 18-23 (Presented to a large crowd.) “Behold, the sower went out to sow; and as he sowed, some seeds fell beside the road, and the birds came and ate them up. Others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. But when the sun had risen, they were scorched; and because they had no root, they withered away. Others fell among the thorns, and the thorns came up and choked them out. And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty. He who has ears, let him hear” (Matthew 13:3-9) Jesus provided the explanation to His disciples as follows: “Hear then the parable of the sower. When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty” (Matthew 13:18-23). |
|
Vertical Divider
|
|
|
Vertical Divider
|
In this parable, Jesus is the “sower.” The “seed” is identified as the “word” or “message” of the kingdom (vs. 19; cf. Luke 8:11). Thus, the “Parable of the Sower” clarified that the authority of God would be identified on earth during the impending age by the sowing of a message.
Jesus Christ is not only the “sower” but that which is sown. He is the “seed,” the embodiment of the “message of the kingdom” from the heavens. As the living “Word of God,” Jesus is the source of communication from God to mankind (Revelation 19:13; cf. John 1:1-2, 14; 1 John 1:1-2). He is the “Good News” (cf. Mark 1:1; Romans 1:1-6; 3:21-31; et al). The “Parable of the Sower” further reveals that the authority of God communicated through the Good News of Jesus Christ would no longer be recognized outwardly and visibly as in the past. Instead, it would be sown during the impending age inwardly and invisibly in the heart of those willing to receive it (vs. 19). As a result, the “Parable of the Sower” described the different types of people that would exist during the impending Church Age: |
|
Vertical Divider
|
|
|
Vertical Divider
|
According to the “Parable of the Sower,” the message of the authority of God manifested on earth, the Gospel of Jesus Christ, would not be valued by all. As evidenced by the measure of spiritual fruitfulness, only a minority would genuinely hear the message and “take it to heart.”
|
|
Vertical Divider
|
Parable of the Wheat and the Tares
Matthew 13:24-30, 13:36-43 (Presented to a large crowd.) "The kingdom of heaven may be compared to a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. But when the wheat sprouted and bore grain, then the tares became evident also. The slaves of the landowner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' And he said to them, 'An enemy has done this!' The slaves said to him, 'Do you want us, then, to go and gather them up?' But he said, 'No; for while you are gathering up the tares, you may uproot the wheat with them. Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn’” (Matthew 13:24-30). Jesus explained the parable of the “Wheat and Tares” to His disciples as follows: “The one who sows the good seed is the Son of Man, and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. ‘Then the righteous will shine forth as the sun’ in the kingdom of their Father. He who has ears, let him hear” (Matthew 13:37-43). |
|
Vertical Divider
|
|
|
Vertical Divider
|
Jesus is the “Son of man.” During the impending age, He would sow “good seed” in His “field” (vs. 37). The “field” is the world (vs. 38). The “good seed” is identified as the “sons of the kingdom.” Thus, the “good seed” refers to all human beings who would be receptive to the “Good News” and thereby choose a state of submission to the authority of God during the impending age (vs. 38).
The “sons of the kingdom” would encounter opposition from an adversary identified as the “wicked one” and “the devil” (vss. 38-39). He would sow “bad” seed amongst the good. The bad seed is identified as the “sons of the wicked one” (vs. 38). As used in this parable, “sons” is a Semitic idiom that describes those who “belong to or are characterized by the ‘of’ that follows it.”[1] Thus, the “sons of the evil one” or “devil” are subordinate fallen angels. The “evil one” and his “sons” would offend the authority of God by causing “stumbling blocks” for the “sons of the kingdom” and provoking lawlessness on earth. According to the “Parable of the Wheat and Tares,” the devil and his “sons” would be forced to discontinue their spiritual opposition to the plan of God at the end of the impending age. “The Son of Man will send forth His angels, and they will gather out of His kingdom [the realm of His authority] all stumbling blocks (Greek: skandalon –‘enticement to unbelief’[2]; ‘one who causes someone to sin’[3]), and those who commit lawlessness.” The devil and his “sons” will then be thrown “into the furnace of fire” (vs. 42). As a consequence of their judgment, “the righteous will shine forth as the sun in the kingdom of their Father” (Matthew 13:43). |
|
Vertical Divider
|
Parable of the Mustard Seed
Matthew 13:31-32 (Presented to a large crowd.) “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that ‘the birds of the air’ come and ‘nest in its branches’” (Matthew 13:31-32). |
|
Vertical Divider
|
|
|
Vertical Divider
|
Like the growth of a mustard seed, the recognition of the authority of God manifested on earth would grow organically during the impending age. It would start from humble beginnings and grow to great size despite spiritual opposition (“the birds of the air” cf. Matthew 13:4; 19).
|
|
Vertical Divider
|