“The kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.”—Matt. 13:47-50.
This parable is very simple. In the Old Testament the people had been compared to fishes of the sea, and the same large net is referred to, called a “drag.” (Hab. 1:14, 15.) It is the large net, called in Cornwall and elsewhere a seine, which covers a large space, and is then drawn to the shore, with the fish enclosed.
The gospel’ is the net, it gathers good and bad. It must be noticed, that the bad are not discovered until the net is drawn to the shore. The thought is not that the gospel finds some good, and some bad (though, of course, some are morally better than others); but, at “the end of the age,” some are found to be bad, though, of course, they were known to God to be that before.
Our Lord gives His own interpretation: “The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.”
The reader is referred to the parable of the Wheat and the Tares, to see how this gathering the good into vessels, and casting the bad away, falls in with our looking for our Lord from heaven. In that parable, the wicked being among the good is pointed out as the direct work of Satan; here it results from the gospel being sent forth, far and wide, as a draw-net is spread in the sea. Doubtless, Satan here is also busy, as we see in the parable of the sower. There he caught the seed away; here he is just as successful, when he allows his own to enter the gospel net, though really remaining his. Alas! how solemn to know that many gathered by the gospel into the various associations of Christians—it may be to attractive preachers, or to take part in a lifeless ritualism, anything, indeed, that will lull an uneasy conscience—but who are “wicked,” and who come not to Christ, whose blood alone can cleanse from every stain.
The parable is, in short, a faithful picture of Christendom, and depicts the solemn doom of all who will be found gathered by the sound of the gospel to that which bears the name of Christ. But the just—made just only by the transforming power of God—will be safely gathered into His vessels. Not one can be overlooked, or forgotten. To His name be all the praise!
The Pharisee and the Publican.
“Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.”—Luke 18:10-14.
We are told what was the occasion of this parable being given; it was spoken “unto certain which trusted in themselves that they were righteous, and despised others.”
The prayer of the Pharisee is full of “I:” it was what he was, and what he did. He thanked God? it is true; but not a word of what God had done for him; indeed, not a word that he needed God to do anything for him. No, he prayed “with himself.”
The publican, on the contrary, had not a word to say in his own favor. He felt, as well as owned, what he was. He stood afar off; he was not worthy even to look up unto heaven; but he smote upon his breast, owned he was a sinner, and cried for mercy.
The result was, that the publican went to his house justified rather than the Pharisee. The teaching is not primarily the way of salvation, though the sinner took his true place, and went to his house justified; but it was spoken to those who justified themselves, and despised others; and thus our Lord says at the close, “Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.” These were, and are now, the principles of the kingdom of God. The two states are vividly portrayed in the first Adam exalting himself, and falling; and our blessed Lord humbling Himself, and being exalted.
It is to be feared that there are many in this day who answer to the Pharisee; they may, indeed, use very different language, but it is exalting self in some way, which can only end in shame and perdition; while the humble believer, who can take a low place, will surely be exalted by-and-by.
There are one or two points, however, that need to be guarded. A sinner has not now to call upon God with the thought of moving Him to be merciful. God is waiting to be gracious, and has sent His ambassadors, entreating men to be reconciled, and to accept salvation, full and free. But, as we have said, this is not the interpretation of the parable. On the other hand, redemption has now been accomplished, and a Christian is brought into close association with Christ, and is told to come boldly to the throne of grace; and he should surely take the place God has given him as a son and as a saint, and not be content to be classing himself habitually with “miserable sinners.” Still, he is a debtor to mercy all through his course, and in no way can talk, as the Pharisee did, of his good deeds. “Though I be nothing,” is the true language of a Christian, and he has also Christ Himself as his example. He made Himself of no reputation, and is now exalted to the highest heavens. See Phil. 2:5-11.
Alas how prone we are to like a little reputation! Surely many of us have yet to attain to counting ourselves as nothing, and making ourselves of no reputation; but “he that humbleth himself shall be exalted.”