Matt. 13 The parable of the wheat and tares has been much used to the same intent, forbidding, as is judged, the thought of our meeting the Lord in the air till the end of the age, or the time of the judicial cleansing of the earth.
I take leave to look at it, therefore, a little particularly, desiring to remember that the word is the teacher, and we are only to learn. At the close of chap. 12 our Lord had looked on the apostate condition of Israel, and found all there ready for judgment. In the figure of the unclean spirit returning to dwell in the desert house, he gives notice of the matured state of evil in Israel (12:45), but then in the course of the next chapter (13) another thing shows itself; that He is only leaving one scene of apostasy for another—that He is to find apostasy or corruption in that dispensation, called “the kingdom of heaven,” as He had just found it in Israel (i.e. in the field of the world, as well as in the house of the Jew). Being disappointed of all fruit in Israel, He becomes a sower again—a sower of good seed; but His ground soon yields Him a mingled crop of wheat and tares. This is the first impression, I believe, to be received from this chapter.
But, of course, there is much more, for the Lord goes on to give the history of the two kinds of seed in a general way, onward to the harvest. Thus, as to “the tares,” He presents them under two figures of the “mustard seed” and the “leaven.” As to the “wheat” they also appear in two characters, the “treasure” and the “pearl.” The quality and value of the two kinds of seed are thus, as in figures, taught us; and at the close, in the parable of the drag-net, the separation of the two is declared, or the putting apart forever the tares and the wheat, the good and the bad fish, the children of the kingdom and the children of the wicked one. I therefore quite allow that this chapter deals with the history of Christendom, but as surely judge that in this history of the dispensation, the Lord does not design to fill out the whole scene, or give every feature in the picture—quite according to the divine method. I have already noticed certain details in a great, grand subject, remaining untold for awhile, or reserved for a more due season—as the great Teacher Himself says, “I have yet many things to say unto you, but ye cannot bear them now.” The taking of the saints into the air, to meet their descending Lord, before He reach the earth in judgment, was a part of the great mystery which might well have been reserved for a season beyond the time of Matt. 13. And it appears from the clearest testimony of the passage itself that it was so reserved, and advisedly passed without notice, because in this parable of the wheat and the tares the removal of the “children of the wicked one” is made the first action, “gather ye together first the tares, and bind them in bundles to burn them.” The judgment of the wicked is made the first act in the proceeding here contemplated; and we all know and acknowledge that it will be prior to the manifestation of the saints in the kingdom, but as surely ulterior to the ascension of the saints into the air. That is, the wicked will be cleared away by the judgment before the righteous shine forth in the kingdom, but not before they meet their Lord in the air. This is of common consent among us. We may differ as to the length of the interval, but we may assume it to be a point of common consent that the meeting the Lord will precede the cutting off the ungodly, or the burning of the tares. And this determines the suggestion that the Lord has passed by the rapture in the circumstances of this parable. And accordingly He speaks of the harvest as the shining of the saints in the kingdom. This is language which also verifies the same suggestion. The rapture into the air, and the shining or manifestation of the kingdom are not the same action, as the house of the Father and the kingdom of the Father are not formally the same place. I may therefore conclude that the strict language of the parable (if we try its value by the rule of strict literal exactness) compels us to say that the taking of the saints into the air is advisedly passed by.
And I may just add that the word, “let both grow together until the harvest,” had more of a moral character than has been given to it. It was said to check the impatient thought of present judgment. The Lord's word was rather to the heart and conscience of His mistaken servants—happy, by the way, to see they were spoken of as servants, though mistaking. May we have increased grace and wisdom from Himself.
Luke 19:12-2712He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16Then came the first, saying, Lord, thy pound hath gained ten pounds. 17And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18And the second came, saying, Lord, thy pound hath gained five pounds. 19And he said likewise to him, Be thou also over five cities. 20And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25(And they said unto him, Lord, he hath ten pounds.) 26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. (Luke 19:12‑27). It has been observed that this parable gives us to know that the saints of the heavenly places are to continue here in the place of service till the Lord come back—or that when He returns to the earth He will find them at their work. My observation on Matt. 13 may generally, I believe, apply to this. For such a construction of the parable, as the above conclusion gives it, I have no doubt, is too literally exact. For it is plain that the Lord had no design by this parable to instruct us fully in all the mysteries of His absence in the distant country. For much more, as we know, awaited Him then, than the getting Himself a kingdom; and more was to attend on His return than the rewards of His servants and the excision of His enemies. In this parable, therefore, He does not design to tell the whole secret, but He set Himself to correct the thought that the kingdom of God was immediately to appear. And He gives such a view of the mystery as fully answers that end. It is the kingdom He is treating of, for it was the kingdom, and its time of appearing, that the thoughts of the multitude were now upon. The rewards of that kingdom, and the clearing the scene of it of the rebel citizens, He anticipates and teaches; and if these things, if these features in the mystic picture are all that are taught, there is something omitted, just as in the preceding case of the wheat and tares. The Lord postpones the kingdom to His absence in the distant country and return here. That is most sure, and the rewards of His servants wait for that kingdom most certainly also. But we all consent, on the testimony of many scriptures, that ere His feet again touch the scene of His kingly power, He will have met His saints in the air. And therefore to say that He is to find them at work here is too precise. I am sure from these samples of a certain character of interpretation that it errs in a too literal exactness from not duly considering the purpose of the Spirit in the given scripture. If the purpose be moral, designing to affect the conscience or move the heart, and I read it as if it were prophetic or historical, designing to teach mysteries, I shall miss my way through it. If, for instance, I read Psa. 105, 106, as a piece of history, or as purposing to give me merely God's dealings with Israel, and Israel's dealings with God, I should say, and contend for it too, that in the land of Egypt the plague of darkness came before that of frogs, and that in the wilderness the sin of Korah preceded the sin of the golden calf. But this would all be error, and great historical inaccuracy, though strict interpretation and accuracy as to the Psalm The moment however, I discover that the Spirit's purpose in these Psalm is not historical but moral, to convict the conscience of the Jew, and not merely to remind him of the history of his nation; then instead of being stumbled by this inaccuracy, I am delighted with all, and admire it; for I find in it the language which is spoken among ourselves every day. For when we refer to past events for the purpose of illustrating some moral lesson, or enforcing some duty, we feel warranted in not observing strictly the times or other mere circumstances of such events; whereas, were we proposing to convey historic information about them, integrity, as well as a desire to accomplish our purpose, would make us careful of every circumstance. I strongly feel this, and discern in it God's most perfect as well as most precious word. For He speaks to us, blessed be His name for it, in our well known language, and not with the voice of a barbarian, nay, with the wisdom of the schools of man. But accuracy of a certain character (human or scholastic, and not scriptural or divine, I am sure) spoils all this, and robs the soul of the mind of God. I suggest this, as it occurred to me while considering the conclusion drawn from the parable in Luke 19. But as to the parable itself, I might again say that we cannot, I surely judge sustain such a conclusion; because, as I observed, we must all admit that the Lord has passed by some of the action in the scene of His second advent, designing principally, if not merely, to correct the thought of an immediate kingdom here on earth. He passes by the act of our meeting Him in the air, before He comes to share the kingdom with us, which is as clearly declared in another scripture as that He will have a kingdom in the earth is declared here. For I cannot but assume it to be a truth of common consent, that the meeting in the air will go before the kingdom, or even judgment on the earth. I assume that none of us will suppose that the Savior will have come here and parceled out the honor and authorities of the kingdom among His faithful servants, and then go back in order to come again to meet them in the air according to another scripture. Our meeting Him in the air must be before He touches the earth.
2 Thess. 1. This chapter has been much used to affirm the thought that the saint cannot possibly be removed from the present scene of trial till the Lord return to the earth in judgment. I do not wonder at the influence which it has had to such an end. I own that it appears to have much that favors it, and let me say, that I have never, even in thought, held lightly those dear brethren who have adopted the opposite view on the great and interesting question I am considering in this paper. I have not, for a moment, with a disparaging thought, wondered at them, or felt that they had nothing to say for themselves, or judged them as not duly reverencing God's word—never for a moment. I have not, I may say, even been tempted to such thoughts of them. But still I am to “prove all things,” and not be divided either by my respect or love for them. I do not think, then, that the support, which they have derived from this chapter, is more than apparent or superficial. The apostle is speaking of judgment or recompense. Tribulation, he says, is to be recompensed to the one, and rest to the other; and that, too, on the same day, at the one great discerning moment, the hour of the Lord's return to the earth in flaming fire.
This is the teaching of the chapter. I read it as giving me the great action of awarding or recompensing righteously after this manner, between the persecuted and their oppressors, between the saints and those who have been tormenting them. But this is a different action from that of taking the saints into personal rest. To be recompensed with rest is not the same thought as to be taken into rest. I believe, moreover, that other scriptures forbid me to confound them. 1 Thess. 4, for instance, shows the saints taken into rest, and that, too, before the Lord comes to the earth in flaming fire. In that chapter the apostle exhibits Him on His way from heaven to the air; in this chapter, (2 Thess. 1) the same apostle—the same Spirit let me rather say—exhibits them coming to the earth. The voice of the archangel and the trump of God attend Him to the air; flaming fire and angels of power accompany Him to the earth. But none will say that the saints have not been actually or personally borne into rest by their ascension into the air to meet their Lord. Nay, to more than to simple rest does that journey conduct us; for all admit that Rev. 19, the marriage of the Lamb, is a scene in heaven after the saints have ascended, but before the Lord comes in judgment, and that is something more than mere rest, as all our hearts ought easily to know. So that it is plain to me that we must (let me say) with a little more exactness read this chapter, and take care not to confound personal and recompensed rest; and then we shall join in our judgment. For I fully grant that the saints will not get rest adjudged to them till the revelation of Jesus in power, or the great “day of the Lord,” when He will clear the earth of all things that offend, and share the honors of the kingdom with His faithful ones. And I may say that Rev. 11:1818And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. (Revelation 11:18) is another expression of this. But our meeting Him in the air would be a moment of displayed or recompensed rest and reward.
And what affirms this distinction between rest personal and recompensed is the apostle bringing himself into the scene. “Rest with us” he says. For none of us doubt that the apostle at this moment is in actual or personal rest, though he himself thus tells us that he has not received the kind of rest which he is speaking of in this chapter. By way of illustration, I might say that nothing is more common in the affairs of life than circumstances after this pattern. How many maltreated persons are brought into actual rest and security, ere the case can be brought to trial, and the injured party be publicly vindicated, and the offender punished! It is of the righteous thing with God the apostle speaks, and the exhibition of that righteous thing. It is the kingdom of God, and judicial rest and tribulation as between two parties. But the air, when the saints alone meet their Lord, could present no such character as this. And though it may detain me over this scripture a little longer, I must add another thought. When the Lord was instructing his disciples in Matt. 24 or Luke 21, He warns them of coming troubles, such as the beginning of “sorrows,” and “the great tribulation.” But here to the Thessalonians the apostle does not speak of coming, but of present, troubles. According to which I see this plain distinction, that the Lord (Matt. 24; Luke 21) guards His disciples against the words “the time draweth near,” or against any promise of immediate rest, on this ground, that ere He should come for their relief, they must pass through sorrows. But, on the contrary, the apostle (2 Thess. 2) guards the disciples against similar words— “the day of Christ is at hand (or present)” —on this ground, that ere the Lord should come for judgment, they would be gathered to Him. advisedly separating the “coming” from the “day,” linking our gathering to Him with the “coming” and His judgment of the earth with the “day,” the same words (παρουσία and ήμέρα) being severally used here (2 Thess. 2) as before in 1 Thess. 4:15,15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. (1 Thessalonians 4:15) and in chap. 5:2. I do not at all say that the coming and the day are always thus distinguishable: I believe not, the purpose of the Spirit not requiring it. But here the distinction is marked, and intended, I believe, to be so. And I cannot but think that the “coming” and “gathering” are made the ground of stability and comfort to the saints in 2 Thess. 2:1,1Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, (2 Thessalonians 2:1) and not merely introduced as a subject concerning which the apostle is about to treat. But I add no more.
Matt. 24 I am aware that we have been much condemned for not seeing another witness against our thoughts in the prophecy of this chapter, and for not receiving all the words of it fully to ourselves. The whole of the moral application of this grand prophetic word I desire to let in with full power upon our hearts and consciences, for, I doubt not, it all belongs to each of us. “What I say unto you, I say unto all—watch.” But I cannot judge that the saints now gathering for heaven are in the prophecy itself. I judge that those whom this chapter contemplates as being killed (ver. 9) will surely be borne by a glorious resurrection to heaven as well as the saints from amongst the Gentiles now gathering. But the preserved ones of this chapter, I believe, are preserved for the earth, like Noah in his day. For it is flesh that is saved, (ver. 22,) and the heavenly people have no interest in the saving of flesh. “Flesh and blood I cannot inherit the kingdom of God.” And after we have received the clearest instruction on this—that it is in the air that we are next to see the Lord, (1 Thess. 4,) would the words “he is in the desert,” or “he is in the secret chambers,” have seducing or deceiving attractions for us? How must we have surrendered all the light of such teaching ere we could listen to such reports! I cannot think that the Lord is anticipating us, or the present election from the Gentiles, in this prophecy. And I surely grant He is not addressing His words, and instructions, and warnings, to the Jews considered in their present unbelief, I know not how such a thought could have risen for a moment. I judge that He is looking at that remnant in Israel, who, in coming days, are to be separated from the apostate or unbelieving nation. Scripture largely speaks of such a people, and let me add, largely speaks of their state of soul, describing it, I believe, as being much more advanced in knowledge of God and His truth, than many among us (beloved ones as they are) apprehend, but who are still to be His Israel on the earth, which, in connection with Matt. 24, I might notice a little further. Thus, I believe, it is His earthly people who are not to see Him till they say, “blessed is He that cometh in the name of the Lord.” And what intelligence there is in that cry! For it is the rejected stone, the rejected Christ, which is welcomed back in those words; and this tells us that they who utter it must be acquainted with the mystery of the death of Jesus.
And what witness does Psa. 79 bear to their condition? The preserved remnant in that psalm look to their being's people on the earth; they have no heavenly expectations, but they are able to appreciate their martyred brethren, and in a great sense identify themselves with them. And how do they, in the very next, (Psa. 80,) express their trust in the man at God's right hand as all the hope of their wasted vineyard? And must not such language be that of precious and intelligent faith? That there is a man in heaven (blessed thought! while the pen writes it down) to whom alone the expectant possessors of God's fruitful hill in Canaan are looking! All this is very strong in forming my thoughts on the spiritual condition of the elect remnant in these coming days. And again, I ask, is not “if ye will not believe, surely ye shall not be established” the standing oracle? And upon it must they not believe ere they can be established? An oracle, too, that connects itself expressly with the name and revelation of Immanuel, (see Isa. 7,) as Peter attaches the hope of Israel and the expectations of the earth on Israel's repentance and conversion. (Acts 3) And what could that required repentance and conversion be, but the believing that testimony which Peter was then delivering? I am not saying that heavenly portion of the remnant may not be distinguished by larger attainments both in knowledge and in devotedness. But I believe there will be but one remnant, so to speak, in those days—one in the general character, I mean, of their moral or spiritual state; and martyrdom will be the distinct feature of the heavenly portion of them, of which Rev. 14:1313And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. (Revelation 14:13) and 20:4, are, I judge, further witnesses. The dwelling together of Abraham and Lot at the same time and in the same land, the former being in principle a heavenly man, and the latter an earthly, may help us, as by analogy, to apprehend this. Abraham may have been more advanced and more devoted, I grant it. But, in a great sense, they were morally one. Lot was a righteous soul in God's account, in the heart of a Sodom world. I do therefore judge that there will be a people in Israel by and by, whose position will be in the earth, but whose hearts and consciences the Spirit will have been dealing with before Jesus manifests Himself personally. They look on His wounds under the Spirit of grace in Zech. 12; 10, but personally and actually He does not stand in the land till 14:3. These things and others of like character are strong on this point.
And in this connection I may notice Dan. 7 also, which links itself much, I believe, with this Matt. 24 For there again, the abominable desolator, under the symbol of “the little horn,” is spoken Of as one that is to shed the blood of the heavenly saints. This I entirely admit, and those martyred heavenly saints I identify with those killed according to our present chapter. (ver. 9.) But Daniel, in a very decided way, passes over the present dispensation. For those heavenly saints of his are only in connection with the little horn. But we know full well, and we ourselves are the witnesses of it, that there are heavenly saints before that time, whose history, consequently, Daniel never even touches. This, however, does not disturb or annul anything found in Daniel. Surely not: that could never be. Scripture cannot be broken. But in company with Daniel's words we are to read other words. That is, we are to remember, “It is written again,” as I have observed before. And we have to look to other words of God, beyond those by Daniel, for the full history of the heavenly saints. Dan. 7:25,25And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. (Daniel 7:25) Matt. 24; 9, and the prophetic part of the Apocalypse, treat only of a portion of these, and such as are connected with Israel, and the coming day, or time of the end. But I will add no more to this.
(To be continued.)