(Matthew 13) 1. The “Mysteries of the Kingdom.”
“Art thou a king, then?”
“Thou sayest that I am a king.”
And, yet, while, for Christians, there is thus and can be no debate regarding this, concerning the nature and manner of this kingdom there has been very great date. It is with this that we have first of all to do, before we can take up the details of the parables before us in this 13th chapter of Matthew’s Gospel.
Let me first of all, then, refer to a verse in Revelation, the consideration of which would, I believe, answer many of the questions, and put an end to much of the perplexity, which so many have with regard to this matter. It is in the promise to “him that overcometh” in the address to Laodicea: “To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne.” (Rev. 3:2121To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21).)
It is the Lord Jesus that speaks, as we are well aware; and He speaks plainly of two thrones wherein He sits. In the one He sits already. The authority belonging to it He already exercises. In the other it seems implied that He does not yet sit, and we shall see in a short time that this is the actual truth; it is a throne He waits for, not yet fills.
The one is His Father’s throne, the seat of Divine omnipotence and authority; and although as man, and as the One who has overcome in the mighty conflict in, which He has been engaged, He is set down there, yet only as One who is a Divine being could He do so. No creature could fill or share the throne of God Himself.
But then there is another throne He can share with others. This He calls here “His own throne” — a throne He fills as man, distinct from the throne of God. It is in this way that the eighth Psalm, as quoted and explained in Heb. 2, speaks of Him. “For unto angels hath He not put in subjection the world to come, where of we speak. But one in a certain place testified, saying, What is man, that Thou art mindful of him? or the son of man that Thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor, and didst set him over the works of Thy hands; Thou hast put all things in Subjection under his feet.” This is distinctly then man, as the apostle testifies, set over the “world to come.” And in whom has this wonderful language its fulfillment? Why, as he further explains it, in the occupation by the Lord Jesus of that throne for which he waits: “But now we see not yet all things put under Him; but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and hour.” He it is to whom all this applies. He is crowned with glory and honor; and site in His Father’s throne; He has not yet all things put under Him as roan, but that will be in the world to come.
Thus Scripture is abundantly clear and precise; and it is everywhere consistent. That Christ is now a King, has now a kingdom, it everywhere maintains; but that kingdom, into which we are “translated,” is the “kingdom of God’s dear Son,” as the epistle to the Colossians teaches (chapter 1:13): while that which will be set up upon the earth in days to come is uniformly called the “kingdom of the Son of man,” —a plain refence to Daniel’s vision (chapter 7:13), and to that eighth Psalm already spoken of.
The term used in this 13th chapter of Matthew, “the kingdom of heaven,” is one also taken from the book of Daniel (chapter 5:26), and there applied to the government which God exercises at all times over the earth. Here in Matthew, however, it is plainly not that constant rule which has been always exercised by the Most high over the affairs of men, but a heavenly kingdom in the hands of Christ as King. Thus John the Baptist proclaimed it as “at hand” — a kingdom coming, but not come. So too, the Lord Jesus afterward. Nor was it till after His work was finished, and He was risen from the dead, that He assumed openly the power of it, as when He said, “All power is given unto Me in heaven and in earth” (Matt. 28:1818And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 28:18)). He had overcome, and then sat down upon the throne of the kingdom.
“The kingdom of heaven” embraces both the kingdoms already, mentioned: both that in which the Lord Jesus sits as King upon the Father’s throne, and that coming one, in which He will take the throne as Son of man, and share it with the “overcomers” of the present time. To apply another Scriptural designation of these two things, it includes both the “kingdom and patience of Jesus Christ,” (Rev. 1:99I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. (Revelation 1:9)), and also his kingdom and glory” (1. Thess. 2:12). In the one case, the king is absent from us, and we suffer. In the other, they that have suffered, shall reign with Him (2 Tim. 2:1212If we suffer, we shall also reign with him: if we deny him, he also will deny us: (2 Timothy 2:12)).
This leads us to the expression, “the mysteries of the kingdom of heaven.” The parables of the 13th of Matthew according to our Lord’s words there, treat of these “mysteries.” And what that means is immediately explained to us by the evangelist where he says, (vss. 34, 35): “All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them; that it might be fulfilled which was spoken by the prophet saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.” These things kept secret until then, but then uttered in these parables, are therefore the “mysteries” of the kingdom of been.
It was not that the kingdom itself was a mystery. It had not been kept secret that Christ should reign. All the prophets had borne witness to that. But if they had spoken of it, it was nevertheless but of one part of it that they had spoken. It was the “kingdom and glory” only, and not the “kingdom and patience.” It was the triumphant and manifested kingdom, not that of an absent King, where the true subjects suffered, and the truest most. In a word, it was the kingdom of the future which they spake of, and not the kingdom of the present.
In that kingdom of the future, the kingdom of the Son of man, all Israel’s hopes and promises are to be fulfilled. And when, under the peaceful scepter of the One “whose right it is,” all nations shall be gathered to the name of the Lord, it will be to Jerusalem they will be gathered. “At that time they shall call Jerusalem the throne of the Lord it and all nations shall be gathered to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of, their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land, that I have given for an inheritance to your fathers.” (Jer. 3:17, 1817At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. 18In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. (Jeremiah 3:17‑18).)
Words could scarcely be more simple, more decisive. Have they been fulfilled in any age or period of, the past? No, assuredly. They wait then their fulfillment in the-future. For the meantime, and during the whole going forth of the gospel, as concerning the gospel, they are enemies” (Rom. 11). Such is the portion of the mass of Israel then, till the present sowing of the gospel seed is over, and the “time of harvest,” which the second parable in Matt. 13 speaks of, shall have come.
The opening of Matthew’s gospel gives us the reason of Israel’s condition at the present time. The second chapter, in which the Gentiles announce “the King of the Jews” at Jerusalem, and all Jerusalem is “troubled” at the news, is already full of significance. Then in the third chapter, the Baptist proclaims the nearness of the kingdom, and bids the people prepare the way of the Lord, just ready to appear among them. He comes, and is borne witness to as the Son of God declares the character of those “blessed” ones to whom the kingdom belongs (chapter 5-7); and finally manifests Himself as the One in whom dwells all the power needed to bring in full blessing for man, — complete deliverance from all that burdens and oppresses him. Disease is driven away by a touch or a word; devils are cast out; winds and waves controlled; sin itself, the cause of all the sorrow everywhere, He is there to meet, the “Son of man has power on earth to forgive sins.” The King is there — God’s King, present according to promise and prophecy of centuries gone by. The kingdom of heaven is indeed at hand.
And man — Satan’s poor drudge and captive, — bound with the chain of his sins in Satan’s hands — how will he welcome the deliverance with what gladness and thankfulness of heart will he hail the Deliverer? Alas, we know too well, He did not. And thus, side by side with this display of matchless power and grace, these two chapters (Matt. 8 and 9) give us his rejection of the God-appointed Prince and Saviour. The more the glory of his person is displayed, the more emphatic only that rejection is. Foxes have holes and birds of the air have nests, and the Son of man hath not where to lay His head. They pray Him to depart out of their coasts. And when He gives the manifest proof of being the One they needed, the One who could minister the only effectual help, by forgiving sin itself they say in their hearts, “This man blasphemeth.”
The beginning of the end is there reached. From thence, although neither was His love checked, nor His purpose thwarted, the path of the Son of man —
— “uncheered by earthly smiles,
Led only to the Cross,”
Spite of all, He will be gracious; will call the publican to follow Him, and sit down openly with publicans and sinners. And, if the new wine will not do in the old bottles of Judaism, He must have other bottles.
In chapters 10 the formal call is given to the nation to prepare for the kingdom nigh. Israel is summoned; not Samaritans, nor Gentiles. But He warns His messengers, as One who foresaw all, what they might expect at the hands of men. For He sent them forth as lambs in the midst of wolves; and the Prince of peace had brought a sword. That was their fitting portion as His followers, for the disciple is not above his Master, nor the servant above his lord. And they had already called the Master of the house Beelzebub.
And now the children of the kingdom are to be cast out. In chapters 11, 12, we have the rejection of the people for their unbelief. The Baptist had come in the way of righteousness and called them to repentance. Himself had come in the way of grace, with tidings of joy and of deliverance. They had neither lamented when the one mourned, nor entered into the joy and gladness of the other. Publicans and sinners, the poor and despised ones of the people, alone had welcomed either.
Thus the highest privileges turned to their deepest condemnation. It was woe to Chorazin., woe to Bethsaida, Capernaum lifted up to heaven, should be cast down to hell. It would be more tolerable for Tyre and Sidon in the day of judgment than for them.
In chapters 12 He continues the same strain of judgment, interrupted, indeed, characteristically by the frequent turning aside to the mercy which He so much better loved. But they should have no sign now but the sign of Jonas the prophet, for the Son of man must die. But while Nineveh repented at the preaching of Jonah, they would not at one greater than he. And it would be to them, from whom the former spirit of idolatry gone out, but like a house garnished, swept, but empty of a tenant, ready for the devil to come back and take possession of it again in greater power than ever. So would it be to that wicked generation.
While he was yet speaking to the multitude, there took place that which gave added significance to His warning words. His mother and His brethren stood without, seeking to speak with Him. But when one told Him of it from the crowd, “He answered and said unto him, that. Told Him, Who is my mother? and who are my brethren? And He stretched forth His hand toward. His disciples, and said, Behold my mother, and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother and sister and mother.”
Significant words, which contain the germ of much that has been developed since. Christianity, ignoring the national distinctions of Judaism, gathered first actually out of the world this brotherhood of His disciples. The mighty change which was impending is here therefore foretold. It is the One who, “as concerning the flesh,” came of Israel, disowning that fleshly relationship, That which was spiritual alone was to be recognized.
Thus the kingdom, if it was to be now set up, must take, another shape from that which it took in the eyes of the prophets of old. There were “mysteries,” about it to reveal: “things kept secret from the foundation, of the world;” “parables” indeed to the judicially blinded Jews, but full of deep significance and value for those of whom He could say, “But blessed are your eyes, for they see, and your ears, for they hear. For verily I say unto you that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them” (13:16, 17). What deep interest should words like these in our Lord’s mouth, give us in these disclosures of things so long hidden, — so full of blessing in their design to those who now have given to them the privilege of hearing them!
These “mysteries of the kingdom” are the things concerning it as set up in the present time, Israel hiving rejected their King, and being (for the, time) themselves rejected the word of the gospel carried forth to sow new fields outside the Jewish enclosure with that indeed laid waste, its hedge taken away, and its wall broken down (see Isa. 5) “The field is” thus “the world”, (verse 38); the seed-sowing restricted by no limit of people or of country. The word is “the word of the kingdom,” and wherever it springs up, the kingdom is. But the king is absent. Christ is dead, risen, and gone to God. The world has not known Him; and the princes of it have crucified the Lord of glory. Satan is still over all, its demonstrated “prince” and “God.” Thus the word of the kingdom is, sown in unkindly soil, and springs up under the eye of watchful enemies. Power is not openly put forth against them. It is the “kingdom and patience,” not the “kingdom and glory” yet. Hence a strange and varied struggle of evil with the good, until the Son of man sends forth His angels, and gathers together out of His kingdom all things that offend, and them which do iniquity. With this the “mysteries of the kingdom” end; for many a prophet has told the story of the days that then ensue when, at last, He whose right it is, shall take unto Him His great power and reign.
(To be continued.)