Matt. 13
THE fact that the series of parables in Matt. 13. consists of seven in number is sufficiently obvious to arrest the attention of a very ordinary reader of the chapter. But it is further to be noted that Mark is commissioned to record an additional parable (that of the secret growth of the seed, Mark 4:26-2926And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. (Mark 4:26‑29)), spoken, (it should seem) on the same occasion but omitted by Matthew, while on the other hand, Mark does not give more than two out of the seven in the first evangelist, but adds that “with many such parables spake he the word unto them as they were able to hear it” (Mark 5:3333But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. (Mark 5:33)). This consideration justifies the thought, if indeed justification of such a thought be in any wise necessary, that the seven parables before us were selected by the Holy Ghost, and so arranged for some specific purpose.
Without illustrating by examples the remarkable prevalence of the number “seven” throughout the Holy Scriptures, it may be helpful to refer to a well-known series in the Old Testament and another in the New.
Under the law, the Israelites were commanded to observe seven feasts in the first seven months of the sacred year (Lev. 23.). Each of these was typical of succeeding events in the national history. The feast of the passover has a reference to the sacrifice of Christ as 1 Cor. 5. conclusively proves. This was immediately followed by that of unleavened bread, typifying the holy state which is the sure result of the shed blood of God's Lamb, true to faith now and universally in a future day. The sheaf of firstfruits undoubtedly points to the resurrection of Christ on the third day; even as the feast of wave loaves, baken with leaven, shadowed forth the day of Pentecost, when the Holy Spirit was outpoured from on high and the church was formed. This feast was in Sivan or the third month, and the fifth feast was not arranged till the seventh month. After this considerable interval the feast of trumpets came at the new moon, with its prophetic reference to that still future and effective summons God shall make to His ancient people. This was quickly succeeded by the day of atonement, in which they were to afflict their souls. It will be duly fulfilled when Israel is restored and shares the results of Christ's death for them. Then shall ensue the millennial joy of which the final feast, that of tabernacles, was the appointed type.
This rapid sketch will suffice to show that the series of feasts of Jehovah was meant to outline a complete cycle of events in the history of God's people, part of which even now awaits fulfillment.
Somewhat analogous are the addresses to the seven churches of Asia (Rev. 2; 3). They present successive phases in the history of the professing church from the decline of heart at Ephesus, through stages of indifference to and abandonment of the truth, on to the lifeless profession at Laodicea. These epistles therefore span the period from the apostolic days until the removal of the true and the destruction of the false church.
By these instances the way is prepared to see in the seven parables of Matt. 13. a representation of the rise, progress, and end of the kingdom. But while this is true, it must be remembered that the Lord delineates the kingdom in that peculiar form which it assumes in consequence of the rejection of Himself the King and during the time of His absence. And this fact is very clearly and definitely conveyed in the former chapters of the Gospel. There it is very carefully shown that Jesus of Nazareth was undoubtedly Israel's Messiah, perfectly fulfilling what God had spoken beforehand by the mouth of His holy prophets. It is likewise shown with equal distinctness that, though He was undoubtedly the Savior Who was to come, and though He wrought many mighty works in proof of the same, the nation refused to own their King; so that the kingdom could not then be manifested in the glory of which the prophets had spoken. The implacable spirit of rejection was displayed by the Pharisees in a most unmistakable way when they ascribed the miraculous power He exhibited to a Satanic origin (Matt. 9:34; 12:2434But the Pharisees said, He casteth out devils through the prince of the devils. (Matthew 9:34)
24But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. (Matthew 12:24)). No manner of sin or blasphemy could exceed this. It struck not only at the Son of man but against the Holy Ghost by Whom He was ever energized. It could not be passed over (Matt. 12:3131Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. (Matthew 12:31)). Accordingly in the succeeding chapter we find that the Lord commenced to teach by means of parables the new form that the kingdom would assume in consequence of this irreconcilable opposition of the Jews.
The parables of Matt. 13 are divisible into two groups, into one of which the first four fall, as having been spoken to the multitudes, in contradistinction to the last three which were spoken privately to the disciples in the house. In the former group the man-ward aspects of the kingdom are portrayed: and in the latter those divine characteristics discernible alone to faith.
In the introductory parable of the sower and the soils, the Lord shows that all depended on the manner of the reception of the word of the kingdom. The sons of the kingdom would be not the natural seed of Abraham, but those who heard the word and understood it (ver. 23). In the other three parables of this group (the wheat and the tares, the mustard tree becoming a great tree, and the leavened meal) the Master unfolds the strange fact that, so far from evil being rooted out of the kingdom by the exercise of inflexible righteousness, it will spring up side by side with good, and eventually so permeate the kingdom as to impart its character to the whole.
The fulfillment of this prophecy, after the Lord went away, may be gathered from the inspired history of apostolic times, and may be observed in the condition of things surrounding us at the present moment. An absolutely pure Christian association is unknown. Evil men and evil principles creep in unawares, so that the Lord's servants are unable to distinguish between the wheat and the tares, and both are growing together until harvest. The poor and despised assembly of God left its first estate and became a prominent worldly power in the earth, thus affording a shelter for the very emissaries of evil that in its early stage were its sworn foes. And not only does this debased state of Christendom arise from an unholy alliance with worldly power, but evil originates from within, going on to leaven the whole lump. So the apostle warned the Ephesian elders, both of the grievous wolves that should enter in, not sparing the flock and also of men that should arise from themselves, speaking perverse things to draw away the disciples after them (Acts 20:29, 3029For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:29‑30)). Deterioration would originate from interior as well as exterior causes.
This then would be the outward aspect of the kingdom as existing upon the earth, subsequent to the Lord's departure and prior to His return when His angels will gather out of His kingdom “all things that do offend and them which do iniquity” (Matt. 13:4141The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 13:41)). Herein it afforded a direct contrast to the prophetic descriptions of the Old Testament. They describe a state of righteousness and peace when the Lord Jesus sits upon the throne of David. Then evil will be subdued; and “truth shall spring out of the earth; and righteousness shall look down from heaven” (Psa. 85:1111Truth shall spring out of the earth; and righteousness shall look down from heaven. (Psalm 85:11)). But until then, as these parables show, evil is seen in closest association with good, even in that which bears the Lord's name.
However, in the succeeding parables spoken to the disciples only, that aspect of the kingdom is given which can be apprehended by faith alone. The natural eye would never discern the truth foreshadowed in the parables of the hidden treasure and the pearl of great price. What appears among men as an indiscriminate and heterogeneous mass is here shown to contain what is valuable and beautiful. At these two parables it is proposed to look more closely (D. V.), on a future occasion. In the last picture the final separation is presented as it affects the good rather than the evil.
THE “body” and the “house” differ manifestly. The church is the house of God, and the body of Christ glorified. God's body it never is nor could be called. “My dead bodies” in Isa. 26:1919Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isaiah 26:19) simply expresses Jehovah's affection for the Jews when restored after so long a death.