DISCOURSE 3
KINGDOM PARABLES
The True Nature of the Kingdom
Matt 13:1-58
We described the content of the previous
narrative as JEWISH
OPPOSITION AND CONTROVERSY:
Messianic Rejection, and observed that these events came
approximately at the same time as the events described in John 6 when
many of the disci0les were leaving Jesus. Jesus asked his
disciples whether they too were about to leave him. They had
answered that there was no where else to go! The point was that
many of the disciples were disappointed with Jesus' claims of
Messiahship. They did not understand the nature of the kingdom of
God and had anticipated more of a political physical kingdom, whereas
Jesus' kingdom was a spiritual relationship with God.
Structure:
We begin this study by examining the structure of these 7 parables
(grouping things in threes, fives, sevens, and twelves being a favored
rabbinic literary device).
Hagner, Matthew 1-13, p. 362, observes that determining the
structure of this pericope has been a "subject of considerable
debate." Hagner discusses the views of several fine
scholars such as B. Gerhardsson, D. Wenham, and W. D. Davies, and D. C.
Allison Jr., and concludes that although each has much to offer, each
faces considerable difficulty in addressing all of the concerns of
symmetry and focus in the 7 parables. In order to circumnavigate
these, some have concluded that there are in fact 8 parables, thus
giving the structure some symmetry. Hagner correctly concludes
that the structure of the pericope is not the major feature of the
parables, and should not be pressed to aggressively. Problems
remain in each structure proposed by scholars! That there is a
common thread running through the pericope is perhaps better attributed
to the common kingdom theme than to a structural analysis.
Interpreting Parables:
Likewise, Hagner correctly observes that "Allegorizing has been
the bane of parable interpretation over the centuries."
Allegorizing involves finding multiple meanings in a saying or teaching,
much like a fable. However, the parable is not an allegory!
A. Julicher, C. H. Dodd, and J. Jeremias did much to discourage
allegorizing parable, maintaining that the parable has one simple,
central point or lesson. Hagner discusses recent attempts such as
existential hermeneutics, and reader response criticism to read multiple
meanings into the parable. While we recognize the need to find
modern day applications of the parables, this should be left to the
stage of hermeneutics rather than that of exegesis. It is in the
contemporary preaching that one finds application rather than in the
exegesis (determining what the parable means) of the parable.
Grammatico-historical and redaction critical analysis (where the
interpreter pays attention to the original historical and language
analysis of a text) must remain the primary mode of interpretation,
followed by contemporary application to analogous situations.
An excellent study of the New Testament parables is found in Neil R.
Lightfoot, Lessons From The Parables, Baker Book House,
1967. Lightfoot makes the following observations regarding
parables and allegories
| "A failure to recognize that
all the details of a parable are not meaningful has led many
astray in their interpretations. It is important to
distinguish between a parable and an allegory.
An allegory, like a parable, is a story told in order to make a
comparison. In an allegory every detail of the story has
an inner meaning.... But in a parable - and this is the main
difference between a parable and an allegory - each detail is
not significant. The details of a parable are there most
often just to add color to the story." |
There are two fundamental
principles in interpreting a parable:
|
1). First
determine the context of the parable in the light of its origin
and setting in the overall text. How does the parable fit
into the full story or narrative which it is intended to
enlighten. What was going on historically when the parable
was told, and which the teacher was intending to
illustrate? With some attention one can determine what was
going on at the time the parable was told. |
|
2) Second,
determine the central truth or lesson the parable is intended to
illustrate or teach. A parable has only one central lesson
or principle. Maintain the interpretation within that
principle of lesson. Remember that a parable is an
earthly story with a central spiritual truth or lesson. |
The Kingdom Parables of Matthew 13
It is not difficult to determine the nature of the parables in Matt 13,
for in each instance Jesus either relates the parable to the kingdom, or
says "the kingdom of heaven is like ..." or something
similar. These are parable about the kingdom!
But to what does Jesus refer when he refers to
the kingdom?
In Matthew we read about "the
kingdom of heaven" rather than
the "kingdom of God".
Is there any difference between "the kingdom of heaven" and
"the kingdom of God", or "kingdom of Christ?
Matthew does not normally speak or write of the kingdom of God! In
fact, the term is found only 4 times in Matthew, whereas the term
"kingdom of heaven" is found 31 times in Matthew and never in
the other Gospels!
In the other Gospels the term used is kingdom of God, even in passages
where Matthew speaks of "kingdom of heaven"!
Kingdom of God is found 48 times in the other Gospels and only 4 times
in Matthew.
Kingdom of heaven is found 31 times in Matthew and never in the other
Gospels.
What do we conclude from this brief analysis?
1) Matthew favors "kingdom of heaven" over "kingdom
of God"!
2) In fact, Matthew does not like to speak of "kingdom of
God" even when other
Gospels use this term exclusively!
3) As a Jew, and writing for Jews, Matthew appropriately does not
use the term "God"
lest it is used inappropriately. A Jew
would substitute a similar term such as
"heaven" in the place of God.
4) Thus "heaven" is a typical Jewish circumlocution for
"God".
The Meaning of the Term or Concept of
the Kingdom.
The Greek word for kingdom is basileia
- basileia.
Basileia primarily means reign.
Thus when we read kingdom
in the Old and New Testaments we can, and should, safely read reign!
The kingdom of God or
kingdom of heaven therefore means the reign of God or from heaven in
ones life.
The stress is not on a place or a thing, but on a happening!
God through Christ is reigning on ones life.
It is for this reason that both John the Baptist and Jesus called for
people to repent
for the kingdom
(reign) of God
was about to break into human experience in an unusual manner.
Kingdom,
repent, be baptized, and the Holy Spirit are all eschatological kingdom
matters, and call for faith and repentance.
The
Kingdom Parables of Matthew 13
We are now ready
to discuss the kingdom parables of Matthew 13!
The historical setting is important.
Jesus was running into increasing opposition from the Scribes and
Pharisees.
Many of the disciples were leaving Jesus.
They did not understand the nature of his Messianic nature or kingdom.
Many disciples and the Jewish leaders expected a political or physical
kingdom, but Jesus' kingship and kingdom were to be a spiritual rather
than a physical.
Although the disciples of Jesus remained with him, they too needed to
learn about the true nature of the kingdom.
It is possible that some of the disciples were disappointed that many
were leaving Jesus and could not understand why.
Why did Jesus
teach in Parables? Matt 13:10-17
First, we
need to recognize that parable teaching was a favored rabbinic teaching
style. The Jews were familiar with parable teaching.
Second, Jesus explains why he taught in parables.
The crowds surrounding Jesus were expecting some teaching.
Although they were not ready for the deeper matters of the kingdom, or
were unwilling to understand the true spiritual nature of the kingdom,
they still desired to hear Jesus.
Jesus speaks of the "secrets of the kingdom". We could
translate this as the "mysteries" or "deeper things"
of the kingdom. The popular Jewish expectation was of a political
or physical kingdom, but that was not the intention of God and his
kingdom. The kingdom was to be a new relationship with God based on
faith and repentance, not a superficial political kingdom.
The expression "to you has been given to know.." is
interesting! It speaks in a sense of election, and we should not
resist the concept of election and the grace of God in that election,
but then should understand that election is not an individual matter,
but a corporate one. God had chosen Israel as a nation, and the
Jew was included by God's grace in that divine election (for God's
calling of Israel was a matter of divine grace), but the Jew was chosen
corporately, not individually. Thus divine election is a matter of
God's gracious calling, but it is a corporate calling. We are the
chosen elect people of god, but this election is in Christ, corporately.
The disciples had been chosen by God's grace to receive the secrets of
the kingdom based on their faith. Those who refuse to believe in
Jesus cannot understand the nature of the kingdom if they refuse to
receive the king! The disciples had chosen to believe in Jesus,
thus they, through faith, were able to understand the mysteries of the
kingdom.
The force of this saying of Jesus is borne out by Jesus reference to a
well known Jewish proverbial saying, and his reference to Isa 6:9,10,
which follow. In order to appreciate the full meaning of Jesus,
one must set his saying in the context of Isaiah where the prophet is
crying out to a disobedient and stubborn nation. The same thought is
brought out in Paul's reference to Isaiah in Rom 10:17-21 where he draws
on several thoughts in Isaiah, especially Isa 65:1,2:
| I was ready to be
sought by those who did not ask for me; I was ready to be found
by those who did not seek me. I said, "Here am I, here am
I," to a nation that did not call on my name.
I spread out my hands all the day to a rebellious people,
who walk in a way that is not good, following their own devices; |
We find Paul's use of this
text in Rom 10:21to be expressive of god's frustration with Israel:
|
But of Israel he
says, "All day long I have held out
my hands to a disobedient and contrary people." |
Jesus was well aware that
the crowds were willing to hear him but were not willing to hear his
message! His understanding of the mysteries of the kingdom were
not in step with theirs!
The "proverbial" statement, "For to him who has
will more be given...but from him who has not, even what he has will be
taken away..." was one well known in Rabbinic Judaism, and implied
that if one did not take the opportunities presented, the opportunities
would be denied. Since the Jews refused to believe in Jesus, even
the opportunities to believe would be denied.
Jesus' reference to Isa 6:9,10 must be seen in relation to the
calling and commissioning of Isaiah. Read Isa 6:1-13 to get the
sense of Jesus meaning. Isaiah was to preach to the rebellious
Israel even though many would not repent and believe his message.
One must be sensitive to the poetic form of Isa 6 to understand the
nature of the proverbial message it conveys. Israel cannot in its
unfaithful heart see and hear. In this condition for Israel to
turn to God for healing is ludicrous!
In contrast to the stubborn Jews, the disciples had believed.
To them the secret things of the kingdom would make sense. For
this reason, Jesus teaches in parables. The Jews who were looking
for the wrong kind of kingdom would still find some message in Jesus'
teachings in parables (a popular rabbinic form of teaching), but the
disciples who believed would be in a position to receive and accept the
deeper spiritual nature of the kingdom.
Jesus' use of the fulfillment concept of Isaiah's text is what we
call an analogous or typological fulfillment. The situation in Jesus'
day was analogous to that of Isaiah's day.
Hagner, Matthew 1-14, p. 376 adds these interesting and
informative observations that we find helpful in understanding why some
do not accept the message of the kingdom:
| Parables function in a dual
manner. For those who have responded positively to Jesus'
proclamation of the kingdom, the parables convey further insight
and knowledge, while for those who have rejected Jesus and his
message, the parables have the effect of only darkening the
subject further... The object of the knowledge here is called
"the mysteries of the kingdom." ... In short, Jesus
proclaims that the kingdom has come, yet it has come in a secret
or veiled form that does not overwhelm the present order of
things. It thus requires faith and commitment to know and
experience the kingdom in the strange, interim period of the
present. Only people of faith and commitment are given to
know the mysteries of the kingdom of God now manifested on
earth... |
The Parables of Matt 13.
We have already drawn attention to the
fact that these parables are about the
true nature of the kingdom. However, they also relate to
the historical situation Jesus and the disciples were facing.
many are not receiving Jesus' teaching. Some have begun the
journey, but when they saw where it was going, or when it was not going
in the direction they wanted to go, they left. Jesus needed to
explain this unfortunate development to his disciples, hence the parable
of the sower and the ground.
The Parable of the Sower (Matt 13:1-9,
18-23; Mk 4:1-9, 13-20; Lk 8:4-8, 11-15)
This is not a parable about
sowing! It is a parable about
hearing! It is about how
people hear!
Mark (4:3) begins the parable with the words "Listen..."
Luke 8:18 ends the parable with the words "Take heed then how
you hear..."
Matthew adds the Jewish proverbial saying (13:9) "He who has ears,
let him hear..."
and then (13:19) "When anyone hears
the word of the kingdom and does not
understand it..."
The parable is obviously about how one
hears and understands the message of
the kingdom.
Jesus uses the simple analogy of a farmer sowing seed in
Palestine. The seed fell on a variety of soils, some of which were
trodden under foot and hard, some of which was in rocky ground, some
among thorns, some had bee carefully prepared. The point is that
in order for the message of the kingdom to germinate and flourish, the
mind has to be prepared for hearing and understanding the kingdom.
A stubborn ad rebellious heart cannot receive the word.
Underlying the parable is the fact that some people had heard the
message of the kingdom (John the Baptist's and Jesus' preaching), but
were not wiling to accept it. Others had at first listened, but
again their minds and hearts were not in tune with the message.
Others had heard, been excited at the prospect of the kingdom, and had
begun to follow. Unfortunately, for a variety of reasons, they had
lost interest in Jesus and his message. Those disciples who had
been willing to hear, who had prepared their minds and hearts, who had
believed and repented, were able to understand the message which had
brought forth fruit in their faith and lives.
Jesus' disciples needed to know the facts of the kingdom and of those
who might begin and then fall away. Unfortunately, this is a fact
of life, and although disheartening, must be understood.
The major lesson for us today is that we must prepare our minds and
hearts for the word of God before it can take root and grow. We
are reminded of a passage in 1 Thess 2:13:
| " And
we also thank God constantly for this, that when you received
the word of God which you heard from us, you accepted it not as
the word of men but as what it really is, the word of God, which
is at work in you believers." |
The key issue in this
parable is the "responsiveness or non-responsiveness to the message
of the kingdom." Hagner, Matthew 1-13, p. 381 points out that
there are basically tow issues encountered in this parable:
In the first we encounter
the fair-weather disciple who under the pressure of adverse
circumstances immediately abandons faith and commitment.
This person has thought only of the blessings of the kingdom,
having indeed made a simple equation between the enjoyment of
them and being a disciple, and is thus unable to cope with the
reality of continuing evil in the world. The shallowness
of such discipleship underlies the appropriateness of the
metaphor.
In the second instance the response of discipleship is
cut short by the ordinary cares of life ... and the seduction of
wealth .... The pull of the latter remains, of course, a dominant
factor in the modern world with its rampant materialism. We
are thus reminded in this passage of the absolute claim of
discipleship. The word of the kingdom when received
fully and without reservation results in an unqualified,
constant, and abundantly fruitful discipleship.... The
interpretation of the parable thus contains an ongoing challenge
to Matthew's church as well as the Church at the end of the
twentieth century. |
The message for Jesus' disciples was simply this, some will never receive the word, some will
begin and fall away, some will keep on growing. The difference
lies in how they
hear and understand.
Do not expect the
same from everyone, for not everyone is willing to hear and understand!
The Parable of
Wheat and Tares (13:24-30, Mk 4:26-29).
This parable, like the sower, receives additional attention and
explanation by Jesus (Matt 13:36-43).
The parable is also similar to the kingdom parable of the dragnet (Matt
13:47-52).
This is a parable explaining that in the kingdom, because of human
fallibility and weakness, one
can expect a mixed crop!
Satan is also busy working on human minds! He also plants seeds,
sometimes of false teaching, sometimes of doubt. Whatever the
case, a mixed crop results within the kingdom.
The temptation for the disciple is to intervene and attempt to pluck out
the "false crop". Disciples must refrain from this since
disciples are not in a position to determine all of the circumstances
involved!
The parable
emphasizes that the judgment of crops (a persons faith) is beyond the
disciple and must be left to the reaper himself (Jesus, the Son of Man).
Jesus explains in
Matt 13:36-43 that it is the Son of Man and his angels who will do the
reaping and judgment. The language indicates an eschatological
judging at the end of time (the close of the age 13:40).
This reminds the disciple that one can judge a person too soon!
The Grain of
Mustard Seed (Matt 13: 31,32; Mk 4:30-32; Lk 13:18,19).
In ancient times among both the Rabbis and general Gentile philosophical
world, the mustard seed was considered "the smallest of
seeds". the size of the mustard seed would have been well
known among the Jews hearing Jesus' parable. The size of the
mustard seed and the slow growth it brought was an excellent metaphor
for the humble beginnings of the kingdom. whereas the Jews
expected a triumphant arrival of the kingdom and expulsion of the
Gentile enemy, that is not how the kingdom of God works!
The Messiah came not to a princely house, but to the house of a lowly
carpenter! On scholar accordingly speaks of the
"marginal" nature of Jesus birth!
The beginnings of the kingdom were in fact small! Twelve Apostles
and about 120 other believers (Acts1).
However, given time and permitting the working of God in the lives of
believers, the kingdom, in spite of its humble beginnings, slowly
matures and results in significant growth. The mysterious growth
of the kingdom is the working of God's grace and power in human lives,
not the result of human intervention and work!
The meaning of the parable for Jesus' disciples was simple. The
kingdom begins small, but given time will grow into something
significant. Do not expect too much too soon!
The lesson for the Church today is likewise one of encouragement and
warning! Give the seed of the kingdom time, give people time to
grow, give God time to work in people's lives.
There is also a significant lesson and warning for the church today
regarding triumphalism (expecting the church to burst in and be great by
human standards). The church will always be made up of humans
"who are not yet there"! We are experiencing the work of
God in our lives and are growing, but we have a long way to go! It
is only when we reach the end, the eschatological goal of the Christian
age, when we will be fully triumphant! We are experiencing many
wonderful victories over Satan and the world, but there remain yet many
battles to be fought, much weakness to be revealed. However, the
final victory has been secured by Jesus death and resurrection, will be
fully revealed at the end. Matthew's
church needed to hear this message as keenly as did Jesus' disciples in
those early days of the kingdom. But so do we today, 2000 years
later.
The Parable of the
Leaven (Matt 12:33-35; Lk 13:20,21).
This brief parable
whose images would be well known to the disciples and Jesus' audience
that day, repeats much of the same message as the mustard seed. Baking
bread was an everyday experience in ancient days, especially among the
Jews. It was well known that leaven spreads throughout the loaf,
but the maturing of the leaven and its leavening power take time.
Hurry the process and you end up with a lump of hard bread that is
useless and inedible. Give the leaven time and it produces a
wonderful loaf of bread.
So it is with the message of the kingdom. Do not expect too much
too soon! Interfere with the process of slow leavening and growth
and you end up with a catastrophe! So it is in people's
lives! Give the power of God time to work in people. Do not
expect too much too soon!
The Wheat and the
Tares Explained (Matt13:36-43)
This pericope
develops much the same thought as the parable of the wheat and
tares. The message is simple! Do not interfere with the
growth in the kingdom. Judging is not the role of the
disciple! The mission of discipleship is planting, not
reaping! Jesus will take care of the reaping and do a far better
job that we!
The message would have been especially meaningful to the disciples who
must have been disappointed that many did not believe and receive Jesus,
and that many were leaving. Likewise, the message must have been
meaningful to Matthew's disciples who now found themselves in a Gentile
and hostile world that "deserved judgment"! Perhaps the
meaning is just as powerful today in church life when members are far
too prone to judge others, and in many cases write them off!
The Hidden
Treasure (Matt 13:44) and Pearl of Great Price (Matt 13:45)
We consider these two parables together since they are similar in
meaning and application. The message is simple! The kingdom
is of inestimable value, and those who find it are greatly enriched!
However, the richness of the kingdom is not out on the surface to be
seen by all. It takes a discerning (believing) eye to understand
and find the richness of the kingdom. Furthermore, these parables
teach that one must search to find the "mystery" or richness
of the kingdom.
Perhaps the most significant message of these parables is that when one
finds the richness of the kingdom, one must be prepared to "sell
all" to gain the kingdom! Matthew will develop this point
later when he narrates Jesus' encounter with the rich young ruler (Matt
19:16-30). These parables also fit in with the theme of radical discipleship,
the willingness to give up everything for the sake of gaining the
kingdom.
Many of the disciples in Jesus' day were not willing to pay this price,
so when they learned the radical nature of the kingdom, they left!
Matthew's church had recently learned this lesson (the flight from
Jerusalem at the destruction of the city). These parables are
meant to encourage Matthew's church as they are reminded of the
inestimable value of the kingdom. Today, in our materialistic
world where we value things by material value, we need reminding of this
lesson. The
riches of this world are not to be compared with the richness of the
kingdom of Christ.
The Dragnet (Matt 13:47-52)
This parable is
reminiscent of the parable of the wheat and tares, for it emphasizes
judgment. The
kingdom of God involves judgment!
It was for this reason that John the Baptist and Jesus demanded
repentance in view of the arrival or breaking in of the kingdom.
The concept of the
eschatological kingdom and eschatological judgment reminds us of the radical
nature of the kingdom!
Jesus sets this
parable in the context of the end of the age by emphasizing that the
angels will come to separate the evil from the righteous and throw the
evil into the fire of judgment (typical Jewish and rabbinic images of
the final judgment).
It is a sobering
thought that one's attitude toward Jesus and his kingdom involves final
judgment!
The Conclusion to the Kingdom Parables (Matt 13:51, 52)
This little pericope is thought of by some to be an 8th parable.
However, perhaps it is best seen as a concluding statement to all the
preceding kingdom parables.
The thought is in the form of a proverbial saying.
The scribe, being the learned scholars of the Law, should have been
trained for the purpose of revealing the "mysteries" of the
kingdom. However, the scribes of Jesus day were blinded by their
reaction to Jesus and the nature of his message and kingdom. Like
the good householder, they should have been revealing the good things of
the law and the richness of the kingdom. Unlike
them, Jesus has revealed the richness and mysteries of the kingdom, both
the old thoughts of the kingdom, and the new ideas and thoughts of the
kingdom.
KINGDOM SUMMARY
We are reminded
that these kingdom parables come at a crucial point in Jesus' ministry!
First, we are reminded that many disciples were turning back
because the kingdom offered by Jesus did not meet their expectations and
desires. The radical call to discipleship and the radical nature
of the spiritual kingdom were too much for them.
Second, the parables were of extreme importance for Matthew's
church since they had just given up all for the kingdom and needed
encouragement that their decision was worth while. They needed reminding
also that it was not their prerogative to begin judging their Gentile neighbors,
for God could also work his power in the life of the Gentiles and bring
them into his kingdom. Judging is not the prerogative of
disciples. Making disciples by teaching the message of the kingdom
is the ministry of disciples. Judging belongs to the Son of Man
and his angels!
Third, all disciples need to be reminded that growth in the
kingdom is by the power of god, and not human endeavor. Disciples
need to give the seed of the kingdom time and space to mature. The
kingdom begins small in human hearts, but nurtured and sustained by
God's power and grace, matures slowly into something beautiful and
useful.
Finally, we are reminded that the kingdom does involve radical
decision and eschatological judgment. One cannot escape the
kingdom and its message by walking away! There will be an
eschatological judgment, and men will be judged by their reaction to the
message, the kingdom, and the king!
THE FORMULA (Matt
13:53-58).
As in each of the
other four blocks of discourse or teaching material in Matthew, Matthew
concludes the discourse with a formulae that closes the discourse and
leads into the next narrative section.
| And when Jesus had finished
these parables, he went away from there.... |
We have already commented on
the nature of these formula in Matthew's Gospel. They focus
attention on the radical nature, the meaning of, the ministry of, and
the focus of discipleship in the kingdom.
In this discourse, the focus has been on the true nature of the
kingdom, and matters that disciples should know regarding the kingdom.
When Jesus had finished teaching these parables he went away from that
place, and came to "his own country" (Nazareth) where the
people were amazed at his teaching but were reluctant to follow him
because they felt they knew him too well! After all, was this not
the carpenter's son. The "marginal" nature of Jesus'
birth and upbringing did not meet with the triumphalism of their
messianic expectation! The evidence of his power was there for all
to see, but "seeing they did not see"! Because of their
lack of faith Jesus did few of his powerful in Nazareth. It was
not because they simply did not believe, it was because they would not
believe!
Sometimes prejudice
obscures faith!
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