Lesson 31 — The Kingdom of Heaven and the Kingdom of God

1. 1 THE KINGDOM OF HEAVEN AND THE KINGDOM OF GOD AND THE PARABLES

THE KINGDOM OF HEAVEN AND THE KINGDOM OF GOD AND THE PARABLES

THE KINGDOM OF HEAVEN AND KINGDOM OF GOD

We believe the following study is the scriptural teaching of the two terms in the heading above in their relation one to the other.

The Greek word for “kingdom” is basileia, meaning “a realm,” or “a region governed by a king.” In the last few centuries, some countries once known as kingdoms have become republics, for the reason that they no longer have a king and, instead, are governed by the people. There can be no kingdom apart from a king. While it is true that without a king a country remains the same, has the same people, the same cities, the same mountains and rivers, etc., it is no longer a kingdom.

1. 1 THE KINGDOM OF HEAVEN Matthew 3:2Matthew 4:17Matthew 5:3, 10Matthew 7:21Matthew 8:11Matthew 10:7Matthew 11:11-12Matthew 13:11, 24Matthew 16:19Matthew 18:1, 3Matthew 19:12, 14Matthew 20:1Matthew 22:2Matthew 23:13-14Matthew 25:1. These are all the passages in the Bible where this expression, the kingdom of Heaven, is found. It is noticeable that all these references are found in Matthew. The reason for this fact is that this gospel presents Christ as Jehovah’s King. Mark’s gospel presents Christ as Jehovah’s Servant. Luke presents Christ as Jehovah’s Man, and John presents Christ as Jehovah’s Anointed One, or the Divine One—God manifested in the flesh.

The word “Heaven” in all the above passages is in the plural, and the phrase “kingdom of Heaven” literally means “the kingdom from the heavens.” It is a dispensational term and refers to the Messiah’s kingdom on the Earth. It is not from or out of this world. The sovereignty comes from Heaven, because the King is from there John 18:36. It was to this end He was born, and this was the first subject of His ministry Matthew 3:2Matthew 4:17.

The main subjects of the gospels are four: first, the proclamation of the kingdom Mark 1:14-20Luke 4:14–5John 1:35–4; second, the proclamation of the king Mark 1:21–8Luke 5:12–9John 5:1–6; third, the rejection of the king Mark 8:31–10Luke 9:22–18John 7:1–11; fourth, the rejection of the kingdom Mark 11:1–14Luke 19:1–22John 11:54–17.

And not only was the kingdom rejected, but the further proclamation of it was also rejected Matthew 22:2-7Acts 1:6-7Acts 3:19-26. Thereafter the earthly realization of the kingdom was postponed, and is now in abeyance until the return of the King from glory Acts 3:20Revelation 19:11-21. The parables of the kingdom of Heaven set forth below reveal the postponement of the kingdom and what will take place during the time of the present rejection of the King and of the kingdom. Regardless of different beliefs about other doctrines, we know that the literal kingdom has not yet been set up and that it will not be until the second coming of Jesus Christ. Satan is still the ruler of this world system, and he will continue to be until Christ comes to eject him from the Earth and restore dominion to man, as explained in Rev. 19:11-21; 20:1-10; Zech. 14:1-5; Mt. 24:29-31; 25:31-46; 2 Thess. 1:7-10; 2:7-12; Jude 14; Isa. 63:1-5; Dan. 2:44-45; 7:9-14, 18, 27; Lk. 1:32.

The kingdom of Heaven is not now the literal reign of Heaven over the Earth, but is the sphere of profession, or the professing Christian world, as is clear in each of the parables dealt with below. This sphere of profession in the Dispensation of Grace covers that part of the world called Christendom. It now takes in good and bad, or any one who professes to be a child of the future kingdom (Mt. 13).

In the next dispensation, the Millennium, the kingdom of Heaven ceases to be the sphere of profession and becomes the real, literal kingdom of the Son of Man, which was rejected at the beginning of this age. Then it will take in the good and the bad, but Christ will be ruling with a rod of iron to put all enemies under His feet, whether they profess to be real sons of the kingdom or not 1 Corinthians 15:24-28. The kingdom of Heaven is the kingdom foretold by the prophets for the purpose of re-establishing the kingdom of God over the rebellious part of the universe so that God may be all-in-all as in the beginning.

1. 1 THE KINGDOM OF GOD (Mt. 6:33; 12:28; 19:24; 21:31, 43; Mk. 1:14, 15; 4:11, 22, 30; 9:1, 47; 10:14, 15, 23, 24, 25; 12:34; 14:25; 15:43; Lk. 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 12:31; 13:18, 20, 28, 29; 14:15; 16:16; 17:20, 21; 18:16, 17, 24, 25, 29; 19:11; 21:31; 22:31; 22:16, 18; 23:51; Jn. 3:3, 5; Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23, 31; Rom. 14:17; 1 Cor. 6:20; 6:9, 10; 15:24, 50; Gal. 5:21; 1 Cor. 4:11; 2 Thess. 1:5; Rev. 12:10).

This term, the kingdom of God, means the sovereignty of God over the universe and includes and embraces the kingdom of Heaven and all other realms in the whole universe. It is moral and universal and has existed from the beginning and will know no end. The kingdom of God existed even before the creation of the Earth. The angels and other spirit-beings were in this kingdom when the Earth was created Job 38:4-7. The kingdom of Heaven could not have existed then, for there was no Earth for the kingdom from the heavens to rule. The term “kingdom of God” is used 72 times; the “kingdom of Heaven” 33 times. Colossians 1:132 Peter 1:11Revelation 11:15

II. The Usage of “the Kingdom of Heaven” and “the Kingdom of God”

There is so much controversy over whether there is a difference between these two kingdoms, or not, that a study of them here will be beneficial. This controversy over the question has come from the fact that both expressions are used in parallel passages. For example, compare Mt. 11:11 with Lk. 7:28 and Mt. 13 with Mk. 8; Lk. 8 and 13.

The usage of the two terms in parallel passages may be explained as follows: The kingdom of Heaven is a lesser term than the kingdom of God. It is the earthly sphere of the universal kingdom of God, and in this respect the terms have almost all things in common. Therefore, in an earthly sense, everything that is or could be spoken of the kingdom of Heaven could be spoken also of the kingdom of God, for the kingdom of Heaven is the earthly sphere of the kingdom of God. On the other hand, there are some statements made of the kingdom of God in this age that could not possibly be spoken of the kingdom of Heaven. When the two terms are used in parallel passages they refer to this age only, for the kingdom of Heaven during this age has been changed from a literal kingdom to the sphere of profession, because of the rejection of the King who will be the earthly King of the kingdom of Heaven when it is finally set up in the next age.

III. General Contrasts Between the Two Terms

IV. Entrance into the Two Kingdoms

A word of explanation may be necessary to make clear the technical difference in entrance into the two kingdoms. The kingdom of God on Earth now is mainly spiritual and in a sense includes only those who are willingly subject to the will of God. It takes in those who are not willingly subject to God in the same sense that any kingdom includes rebels. God’s purpose in establishing the kingdom of Heaven and sending His Son with an expeditionary force from Heaven is to put down rebellion in this earthly part of the universal kingdom of God. After this is done, the kingdom of Heaven is submerged into the kingdom of God, and God becomes supreme over all as before rebellion started in the universe. As in any kingdom, during the rebellion rebels could not be considered a part of the kingdom or subjects of the king they are rebelling against, until they become reconciled or submissive again. When the Messiah puts down all rebellion and every enemy is destroyed, then everyone in the universe, except the rebels who are confined to external Hell, will be willing subjects of God. God becomes all-in-all as before the rebellion. The Son becomes subject to the Father, but continues to reign with the Father forever and ever Isaiah 9:6, 7Daniel 7:13, 14Luke 1:32-35Revelation 11:151 Corinthians 15:24-28.

Both the professed sons and the true sons of God are in the kingdom of Heaven in this age, and these with the rest of the universe are in the universal kingdom of God, but God recognizes only the true sons of God as being in the kingdom of God. This is why one must be born-again in order to become a willing subject of God and a part of His Kingdom John 3:1-8Romans 8:1-13. One does not have to be born-again to be recognized as a part of the kingdom of Heaven in this age, for it is the sphere of profession (Mt. 13), but one must be born-again in order to be a true subject of God and have a part in the kingdom of Heaven in the next age Matthew 5:3, 5Matthew 18:3.

In conclusion, it may be stated that the kingdom of Heaven is the kingdom that God gives to His Son and the glorified saints. It is the one promised to David which will become universal over all other kingdoms in the Earth. It is called “my kingdom” Luke 22:50John 18:36. It was so recognized by the disciples Matthew 20:21Luke 23:42. It is the kingdom God has prepared for the righteous since the foundation of the world Matthew 25:34. It is the one that was first announced by John the Baptist Matthew 3:2-3 and by Christ and the apostles Matthew 4:17Matthew 10:7 as being “at hand,” but it was rejected and is now in abeyance until the return of the King. Then it will be established as a separate kingdom from Heaven for the purpose of re-establishing the kingdom of God on Earth forever.

THE KINGDOM OF HEAVEN PARABLES

The subject of parables is one of the most important subjects of the Bible. A right understanding of them is all-important, because we have so many false teachings based upon a wrong interpretation of them. The average person in Christendom thinks that parables do not mean anything, and many thousands of people are in the habit of denying plain truth by saying, “That is just a parable,” as if a parable did away with truth instead of teaching it. The following is a brief study of parables and their interpretation:

A parable (from the Greek word parobollo, signifying “to throw by the side of for the sake of comparison”) is a story in which a comparison is made between some moral, spiritual, or literal truth and some human event or fact of nature. It is a story or comparison taken from real life and from nature to illustrate some truth in another form than the literal statement of the truth. Or, the parable may be for the purpose of concealing truth from uninterested hearers and revealing it to interested ones. It is simply an illustration to make clear and to throw light upon truth by giving an example and a comparison of it.

The more common word for “parable” would be “illustration.” If modern readers of the Bible would substitute the word “illustration” for “parable” it would clear up many confusions for them. They know the simple meaning and usage of an illustration, but the devil has so mystified the word “parable” to Bible readers that multitudes think of parables as having a spiritual, supernatural, mystical, and magical meaning beyond human comprehension. Many people actually think that because the word “parable” is in the Bible it does not mean there what it does outside the Bible. In other words, the average person has been so blinded to the true meaning and purpose of Scripture that he thinks that because a word or a statement is in the Bible it has altogether a different meaning from what it would have if found in another book, or when used by man outside the Bible. This is one of the greatest tricks of the devil to sidetrack men from truth. He gets men to think that because some word is in the Bible it automatically is different in meaning than the same word would be outside the Bible. Christians must wake up to this fallacy if they are to get a simple and correct knowledge of the Bible.

The words in the Bible mean exactly the same as they do in other books. They are not to be spiritualized, interpreted, changed, or otherwise understood differently from their plain, common meaning outside the Bible. Why should people start changing the meaning of words when they are seen in Scripture? Why should they spiritualize and make symbolic and figurative the truths of the Bible that are expressed in plain human words when they would not think of doing this if they found the same expressions outside the Bible? This foolish practice alone is enough to awaken people to the fact that demon-spirits are in existence and that all such practice is propagated by these evil spirits, who seek to make the Bible so mystical and confusing that multitudes will not even try to understand it. If the word “parable” is going to scare the reader of Scripture, or if he is tempted to be confused by this word, let him substitute the word “illustration” and then use plain common sense and understand a parable as simply an example, or a comparison of the truth conveyed.

All parables of the New Testament are simple illustrations and should be understood as such. All of them are interpreted for us that need any interpretation at all. These interpretations form the right basis of a true understanding of all the others. In fact, all parables are either interpreted for us, or the points illustrated are so clearly stated in the parables themselves that there cannot possibly be any misunderstanding of them, if we will be honest enough to accept what the Bible itself says.

The parables of the Old Testament are prophetic sayings of plain truth that are understood in themselves. In Num. 23:7-12, 16-26; 24:1-10, 15-25 we have several parables, which are plain statements of prophecy and blessing concerning Israel. Each of these parables was clearly understood even by the heathen king, Balak. They are so clear in themselves that no statement of interpretation is necessary. In Job 27:1 and 29:1 the complainings of Job are called parables. These are also clear in themselves as to the true meaning. In Ps. 49:4 the song for the sons of Korah is called a parable. In Ps. 78:2 it is foretold of the Messiah opening His mouth to utter parables or truths that had been kept secret from ancient times. The mention of “dark sayings” in this passage does not mean that parables are hard to understand, but that they were hidden previously and are now made clear, as is interpreted in Mt. 13:35. Naturally, things that were kept secret from the foundation of the world could not be understood until they were revealed. Since their revelation they cannot be “dark sayings” and mysteries, for they are clearly explained by the greatest of all teachers.

A few parables are found in the prophets. In Ezek. 17:1-10 the prophet calls his message to Israel a riddle and a parable. The king of Babylon is likened to a great eagle taking the best branches of the cedars of Lebanon, referring to Nebuchadnezzar taking captive the best people of Israel. The king of Egypt is compared to another great eagle in whom Israel trusted for help, but God says that it will do no good. This parable is interpreted in Ezek. 17:11-24; so there cannot be any misunderstanding of the meaning of this parable. In Ezek. 24 there is another prophetic parable which is also explained in the same chapter. In most of the Old Testament places where “parable” is used it could have been translated as “proverb,” for it comes from the Hebrew word mashal and means “a pithy saying,” usually of a metaphorical nature, “an adage,” “byword,” or “proverb.” These, however, are all explained so that they are as clear as the New Testament parables. The idea of riddle or proverb is clear in Prov. 26:7, 9; Ezek. 20:49; Mic. 2:4; Hab. 2:6.

In certain New Testament parables this is also the true sense, as is clear in Mt. 15:11-20; Mk. 3:23-27; 7:14-21; Lk. 5:26-39; 6:39. These are all entirely clear and are either explained in themselves or explained by the context. The parables that we shall study below are the ones that pertain mainly to the course of this age and to Christian living and which are much used in teaching false doctrines.

II. The Nature of Parables

Parables are extended similes, confined, however, to the realm of reality. The stories relate true facts and experiences of human life and nature which make true illustrations and comparisons of the thoughts to be conveyed or illustrated. The parables themselves are not the truths intended to be conveyed, but are mere illustrations of them. The parable or illustration is one thing, and the truth illustrated by it is entirely a different thing. When the parable has served its purpose in making clear the truth illustrated, it has no further use in teaching doctrine, as we shall see in Point IV below.

III. The Purpose of Parables

1. To set forth moral, spiritual, and eternal truth in attractive form.

2. To stimulate the interest of the hearers Matthew 13:10-17, 352 Samuel 12:1-14.

3. To administer reproof without giving rise to resentment 2 Samuel 12:1-14Luke 7:36-50.

4. To convey the truth to sincere listeners and conceal it from others for the purpose of testing them Matthew 13:10-17, 34.

IV. Rules Governing the Interpretation of Parables

1. Note the occasion when uttered and why uttered.

2. Note the point conveyed or illustrated.

3. Always distinguish between the illustration and the point illustrated.

4. Note the historical background of the parable.

5. Consider the illustration itself and be able to define the meaning of its words.

6. Guard against fanciful interpretations.

7. Do not spiritualize the details of illustrations.

8. Do not base doctrines upon the details of illustrations. They are necessary to make the story to illustrate the truth intended to be conveyed. The story is to be taken as a mere literal illustration of a truth. When the truth illustrated is made clear the illustration has served its purpose and has no further meaning—no more than do details of illustrations outside the Bible.

9. The point made by a Bible illustration is always clear in the parable itself and in parallel passages on the subject, being evident:

(1) At the beginning Luke 18:9Luke 11:11.

(2) At the close Matthew 25:13Luke 16:9.

(3) At both places Matthew 18:21-35Matthew 19:27-20.

(4) In parallel passages Luke 15:3-7.

(5) By the general scope Luke 13:6-9Luke 15:11-32.

(6) By the doctrine illustrated. (The kingdom of Heaven parables should be understood as illustrating different phases of truth concerning the kingdom of Heaven, while others should be understood as illustrating individual experience, etc.)

10. Understand the parables in the light of their context. Any interpretation that is inconsistent with the truth illustrated must be rejected.

The following kingdom of Heaven parables reveal the course of the Dispensation of Grace dealt with in Lesson Nineteen. Each parable brings out a separate phase of truth concerning the course of this age, which is always clear in the parable itself. Many of these parables are interpreted wrongly as we shall see. The parables and the central truths they illustrate are as follows:

1. The Sower—Classes of hearers in the kingdom of Heaven Matthew 13:3-8, 18.

2. The Tares and Wheat—Mixture of good and bad in the kingdom of Heaven Matthew 13:24-30, 36.

3. The Mustard Seed—Abnormal growth of the kingdom of Heaven Matthew 13:31-32.

4. The Leaven—Truth about the kingdom of Heaven corrupted Matthew 13:33.

5. The Hidden Treasure—Israel in the kingdom of Heaven Matthew 13:44.

6. The Pearl of Great Price—the Church in the kingdom of Heaven Matthew 13:45-46.

7. The Dragnet—Separation of the good and bad in the kingdom of Heaven at the end of this age Matthew 13:47-50.

8. The Scribe—Mixture of old and new truths by the members of the kingdom of Heaven Matthew 13:52.

9. The Unmerciful Servant—Mercy and forgiveness between the members of the kingdom of Heaven Matthew 18:21-35.

10. The Laborers in the Vineyard—Selfishness rebuked and humility in service required of members of the kingdom of Heaven Matthew 19:27–20.

11. The Householder—Transfer of the kingdom of God from Israel to the Gentiles Matthew 21:23-46.

12. The Marriage Feast—Individual preparation for eternity and the necessity of humility in life and conduct Matthew 22:1-14.

13. The Pounds—Postponement of the kingdom of God Luke 19:11-27.

14. The Fir Tree—Nearness of the second coming. Matthew 24:32-33.

15. The Goodman of the House—Readiness in view of the second coming. Matthew 24:43-44Luke 12:39-40.

16. The Faithful and Evil Servants—Faithfulness in view of the second coming. Matthew 24:45-51Luke 12:42-48.

17. The Ten Virgins—Watchfulness in view of the second coming. Matthew 25:13.

18. The Talents—Diligence in view of the second coming. Matthew 25:14-30.

VI. The Kingdom of Heaven Parables Interpreted

1. 1 The Parable of the Sower Matthew 13:3-8, 18

The parable of the sower and the parable of the tares and wheat are both explained by our Lord, who gives us the true basis for the interpretation of parables. It is important to keep in mind the difference between the illustration and the truth illustrated. If this is done consistently with each parable we shall be safe-guarded against the numerous errors that many have fallen into.

(1) The kingdom of Heaven is “like.”

(2) The sower illustrates the Son of Man Matthew 13:24, 37.

(3) The seed illustrates the Word of the kingdom Matthew 13:19.

(4) The four kinds of ground illustrate four classes of people who hear the Word of the kingdom Matthew 13:19-23. These four classes are determined by the attitude they take concerning the preached Word of the kingdom. This does not divide humanity into four equal classes, nor does it teach that only one-fourth of humanity will be saved, as taught by some.

A. The seed sown on wayside ground being eaten by the fowls illustrates a class of people who hear the Word of the kingdom and refuse to obey it because of indifference and lack of understanding. The devil immediately catches away the Word sown in the heart lest it should germinate and bring forth fruit 2 Corinthians 4:4.

B. The seed sown on stony ground, which immediately sprang up because it did not have much depth of Earth, illustrates a class of people who receive the Word with joy. But they are shallow in their experience and the seed, because of lack of preparation in the ground, cannot go deep enough to take root to stand. In time of trouble and persecution, such persons are offended. They stumble and reject the Word as quickly as they receive it Matthew 18:62 Timothy 3:13.

C. The seed sown on thorny ground, which was choked by the thorns and became unfruitful, illustrates a class of people who hear the Word and permit it to be choked by a love for the world, the cares of life, and the deceitfulness of riches, so that it becomes unfruitful Romans 12:1-32 Timothy 4:10James 4:1-71 John 2:15-17.

D. The seed sown on good ground, which brought forth fruit illustrates a class of people who hear the Word and permit it to have free course and bring forth fruit, some an hundredfold, some sixtyfold, and some thirtyfold. This class puts forth an effort to understand the Word and to get out of the personal life all the hindrances symbolized by the hard, stony, and thorny ground. The words “hundredfold,” “sixtyfold,” and “thirtyfold” do not teach degrees of Christians, but degrees of fruit-bearing by Christians and that depends upon the quality of ground in which the seed is sown and the effectiveness of care and cultivation John 15:1-16. There is only one kind of Christian, and that is the “hundred percent” kind represented by the wheat of the next parable. While the ground itself produces degrees of fruit, the wheat itself cannot be part wheat and part tare Matthew 6:24Matthew 7:13-29Hebrews 12:141 John 3:8-10.

1. 1 The Parable of the Tares and Wheat Matthew 13:24-30, 36

(1) The kingdom of Heaven is “like” Matthew 13:24.

(2) The sower illustrates the Son of Man Matthew 13:24, 37.

(3) The “good seed” illustrates the true children of the kingdom of Heaven. The tares illustrate the professed children of the kingdom who are, in reality, the sons of the devil, who sowed them among the wheat Matthew 13:25, 38. The wheat being in the ground first shows God’s plan concerning the kingdom—that only good shall be in it and that every one who professes to be a child of God should really be one. An enemy sowed tares among the wheat, causing a mixture of good and bad in the same field. Thus the kingdom of Heaven now takes on a new aspect and should rightly be understood as “the sphere of profession, “Christendom,” or “the kingdom of Heaven in mystery.”

The word “tares” (Greek, zizania, which occurs only in Mt. 13:25, 36) is not the same as the darnel of the naturalists, but zewan as known in Palestine today. While growing it looks like wheat, but when full grown the ears are long and the grain is black. Each grain of the zewan must be removed before grinding the wheat, or the bread is bitter and poisonous. Tares show their true color as they ripen. Verse 26 shows that the tares could not be detected until the fruit began to appear Matthew 7:15-20. The enemy “went his way” in confidence that the seed would grow of its own nature. Should not this be our confidence in the good seed?

(4) The field illustrates the world of men Matthew 13:38.

(5) The tares and the wheat both grow side by side in the same field, which is the will of the householder, until the harvest Matthew 13:37-40. Both saved and unsaved who profess to be children of the kingdom will mingle together in this world until the end of the age. A real Christian, to get away from sinners and hypocrites, would have to get out of the world 1 Corinthians 5:9-11.

(6) The harvest illustrates the separation of the wicked among the just at the end of this age when the Messiah comes to reign Matthew 13:39-43Matthew 25:31-461 Thessalonians 5:1-112 Thessalonians 1:7-10Zechariah 14:1-21. It does not illustrate the rapture of the Church before His coming as ruler of this world.

(7) The reapers illustrate angels who will separate the wicked from the good when Christ comes Matthew 13:39-43Matthew 24:31, 51Matthew 25:31-462 Thessalonians 1:7-10.

The expression of “the end of the world” means “the end of the age.” At this time the kingdom of Heaven ceases to be the sphere of profession and becomes the literal kingdom of Heaven, or the reign of the Messiah over all the kingdoms of this world Revelation 11:15Daniel 7:13-14, 18.

(8) “Then shall the righteous shine forth in the kingdom of their Father” Matthew 19:28Matthew 25:31-46Revelation 5:10Revelation 20:1-10.

1. 1 The Parable of the Mustard Seed Matthew 13:31, 32Mark 4:31

The popular interpretation is that the Church from a small beginning becomes large enough so that the nations are enveloped and sheltered. But this cannot be the true meaning at all.

(1) The kingdom of Heaven (not the Church) is “like” Matthew 13:31.

(2) The kingdom of Heaven, like a mustard seed, has a small beginning and grows rapidly to an abnormal size so that it becomes a tree sheltering things that it was not intended to shelter. The mustard seed is mentioned in Mt. 13:31; 17:20; Mk. 4:31; Lk. 13:19; 17:6. In all these passages the minuteness of the seed is referred to, while in the first three the large size of the herb growing from it is mentioned. Several varieties of mustard have notably small seeds and under favorable conditions grow in a few months into tall herbs—ten to twelve feet high. The rapid growth is always a striking fact. Among the rabbis a grain of mustard was a common expression for anything minute, a meaning which explains our Lord’s phrase, “faith as a grain of mustard seed” Matthew 17:20Luke 17:6.

(3) The “birds” are the same that devoured the seeds by the wayside in the parable of the sower. They are demon powers headed by the devil. This parable illustrates rapid and abnormal growth of the kingdom of Heaven from an insignificant beginning to a great place in the Earth, from being poor, little known, and separate from the world to being a great worldly institution, and the habitation of wicked men and demon powers Matthew 13:4, 19Revelation 17:1-18Revelation 18:2. This parable emphasizes the truth of the parable of the tares and wheat—that God’s purpose was to have only wheat in the field and that the kingdom of Heaven should be made up of only good people, but an enemy sowed tares and changed the true aspect of the kingdom to an abnormal condition of a mixture of good and bad.

1. 1 The Parable of Leaven Matthew 13:33Luke 13:20-21

The popular interpretation of this parable is that the Church (the woman) takes the gospel (leaven) and introduces it into the world (three measures of meal) till the whole world is converted. This cannot be the true meaning at all, as we shall see.

(1) The kingdom of Heaven (not the Church) is “like” Matthew 13:33.

(2) Leaven (sour dough) is always used in a bad sense in Scripture, as meal is in a good sense. Therefore the common interpretation of leaven converting the world is the exact opposite of the true interpretation of the leaven corrupting the meal. Note the use of leaven in Scripture:

In the Old Testament leaven is used to portray the evil nature of the sinner Leviticus 2:11Leviticus 6:17Leviticus 10:12. These last three passages refer to leaven being forbidden in certain sacrifices. Only in one sacrifice was it used Leviticus 7:12-13 and here it signifies that though the believer has made peace with God through the work of another (Christ), there are still human traits and selfishness in him which must be continually purged by growth in grace.

In the New Testament leaven is used in four ways: first, the leaven of the Pharisees which was external religion, legalism, and hypocrisy Matthew 23:14-28Luke 12:1; second, the leaven of the Sadducees, which was skepticism as to the supernatural and the teachings of the Scriptures on resurrection, angels, and spirits Matthew 22:23-39Acts 23:8; third, the leaven of the Harridans, which was materialism, a mixture of religion and worldliness, a political religion Mark 8:15; fourth, the leaven of both Pharisees and Sadducees as to their evil doctrines and practices Matthew 16:11-12Matthew 23:14, 16. See also 1 Cor. 5:6-8; Gal. 3:9 where leaven is contrasted with truth.

(3) A woman is a common symbol of evil in the moral or religious sphere. In a bad ethical sense a woman always symbolizes something wrong or out of place religiously Zechariah 5:7, 8Revelation 2:20Revelation 17:1-18.

(4) The three measures of meal illustrate Christ as the bread of life and the Word of God Matthew 4:4John 6:47-63John 1:1.

The parable illustrates how the kingdom of Heaven would become like leaven which a woman uses to corrupt Christ and His teachings. Both Christ and the Word of God are being corrupted today by the false church and its teachings. These teachers dominate the realm of profession and use it to deceive people by exalting their own words above the Word of God and their own leaders above Christ; by making the people feel that their church is infallible and that obedience to it and its dogmas is better than obedience to civil governments and by many comparable doctrines contrary to the Bible, thus corrupting the truth through the realm of profession.

1. 1 The Parable of the Hidden Treasure Matthew 13:44

The common interpretation is that Christ is the hidden treasure and that man is the sinner, who must give up the world to find Christ. This is not the truth illustrated by this parable, for Christ is not hidden in the field (the world), neither does the sinner buy the world in order to get Christ.

(1) The kingdom of Heaven is “like” Matthew 13:44.

(2) The treasure illustrates Israel in the kingdom of Heaven, not Christ, who is never called a treasure, as Israel is Psalms 135:4Exodus 19:5Malachi 3:17.

(3) The treasure is hidden or lying in the world in the sense that Israel’s testimony as witnesses for God is veiled Romans 9:1–11.

(4) The man is Christ as in all the preceding parables Matthew 13:34, 37John 1:11, 12.

(5) The field is the world as in all preceding parables Matthew 13:38. The treasure was not in the world when the devil took possession of it. When Christ came to seek the treasure it was hidden in the world. Christ found the treasure Matthew 10:6Matthew 15:24Matthew 23:37-39Acts 13:46, and with joy upon finding it Hebrews 12:1-3 bought it by purchasing the field Romans 8:17-252 Peter 2:1. The treasure, though found, remains hidden in the field until the man (Christ) takes possession of the field at His second coming. Then the treasure as well as the field will be his Ephesians 1:14Romans 11:25-28Luke 21:24Romans 8:17-25.

(6) Christ “selleth all” and buys the field Philippians 2:6-82 Corinthians 8:91 Peter 1:18-19John 11:51.

(7) His joy in giving all for the field is experienced in view of the glorious restoration of all things and the treasure, Israel, exalted and made a blessing to all nations as originally planned Hebrews 12:2Luke 1:32-35Isaiah 9:6-7.

1. 1 The Parable of the Pearl Matthew 13:45-46

The common interpretation is that Christ is the pearl of great price and that the sinner gives up all to get Him. This is the wrong interpretation, as we shall see:

(1) The kingdom of Heaven, not Christ, is “like” a pearl. Christ is not in the “realm of profession,” which should always be understood in connection with things on Earth. The mystery of the kingdom of Heaven here is that of the true Church. The parable of the treasure exemplifies Israel in relation to the kingdom of Heaven. In that parable Israel is pictured with an earthly calling and hid in the world so that it had to be bought in order to get the treasure, but in this parable the pearl is bought without buying the world, for the calling of the Church is heavenly. The sons of God (the wheat) are the true children of the kingdom and make the present Church, but the sons of the devil (the tares), who profess to be children of the kingdom, are also in the “sphere of profession,” endeavoring to counteract God’s purpose in the kingdom. This parable emphasizes the fact that the Church is not the kingdom of Heaven. It is only a part of the kingdom of Heaven.

(2) The man illustrates Christ, as in all the preceding parables Matthew 13:3, 24.

(3) The pearl illustrates the true Church that Christ gave all for in order to buy it and redeem it to Himself Ephesians 5:25-31.

(4) The great price illustrates the treasure of Heaven that God had to give in order to get the human race redeemed from the devil John 3:16John 6:51John 10:11, 18John 19:301 Corinthians 6:201 Peter 2:24Revelation 5:6, 9Revelation 12:11.

Pearls are sometimes formed by the introduction of a foreign body, possibly a grain of sand, into the muscular structure of an oyster, which secretes a substance about the sand, layer after layer, until a beautiful pearl is formed. This is a wonderful picture of the gradual formation of the body of Christ 1 Corinthians 10:171 Corinthians 12:12-28Ephesians 2:14-22Ephesians 4:11-16Ephesians 5:25-31.

1. 1 The Parable of the Dragnet Matthew 13:47-50

Christ interprets this parable as he interpreted each of the first two; so there is no possibility of a wrong interpretation.

(1) The kingdom of Heaven is “like” Matthew 13:47.

(2) The net illustrates the kingdom of Heaven or realm of profession gathering both good and bad from the sea of humanity. The good and bad remain in the net until the end of the age, when they are separated. This parable shows that not all in the kingdom of Heaven will be converted, much less the whole world, as taught by many.

(3) The separation of the evil ones from the good ones takes place at the end of the age, as in the parable of the tares and the wheat Matthew 13:30, 40. The destiny of both classes in both parables is the same.

The parable of the tares and wheat teaches a mixture of good and bad, as well as the purpose and origin of the bad, while this parable teaches that this mixture will continue until the end and that the enemy who caused the bad would be defeated and that the bad will be cast away. The main truth illustrated by this parable is the universal aspect of the sphere of profession. Wherever the net is cast it gathers both classes of people regardless of who they are or what they may be in life and conduct.

1. 1 The Parable of the Scribe Matthew 13:52

The scribe in this parable is the individual follower of Christ, who is sufficiently instructed in the things of the kingdom of Heaven to have a treasure of knowledge of things both new and old. He is “like” an householder which has treasures both new and old to bring out for the benefit of those in need. This illustrates the mixture of old and new truths in the members of the kingdom of Heaven, which enables them to be ready for all emergencies in instructing others in the things of the kingdom of Heaven. Both old and new truths are good. Both are necessary and helpful if the disciple is to be a workman unto God, needing not to be ashamed, rightly dividing the Word of Truth in the realm of profession.

1. 1 The Parable of the Unmerciful Servant Matthew 18:21-35

(1) The kingdom of Heaven is “like” Matthew 18:23.

(2) This parable deals with the conduct of the members of the kingdom of Heaven in relation to one another. The purpose of the parable is to answer Peter’s question of verse 21, “How oft shall my brother sin against me, and I forgive him? till seven times?” Jesus answered, “I say not unto thee, Until seven times: but, Until seventy times seven.” Then He gave the illustration of the king and his servant to teach Peter that all members of the kingdom of Heaven must be merciful and forgiving or they would not be forgiven. “Seventy times seven” is 490 times a day, twenty times an hour or once every three minutes that we must forgive those who sin against us and ask our forgiveness. If the disciples said, “Lord, increase our faith,” when Christ told them that they would have to forgive their brother seven times a day Luke 17:3-5, what might they have said on this occasion when He told them they must forgive 490 times a day?

(3) The story illustrates what God would do if a child of His would not from his heart forgive his brother Matthew 18:35. This verse is the sole truth being illustrated by the example of this particular king and his servant. Just as this king did not have mercy on his servant whom he had forgiven a debt of 10,000 talents ($19.2 million in silver—$290.85 million in gold), after the same servant would not forgive his fellow servant a debt of one hundred pence (about $17.00), so God will not have mercy on those in the kingdom of Heaven who will not forgive men from their hearts.

1. 1 The Parable of the Laborers Matthew 20:1-14

This parable is a simple oriental story of a householder hiring laborers in his vineyard. The details should not be stressed unduly in this parable any more than in any other, nor should they be used as the basis of doctrines. They are merely the necessary details to make the story to illustrate the truth intended to be conveyed. The “penny” does not mean “salvation,” for not all in the kingdom of Heaven are saved, as is proven by the parables of the tares and wheat and the dragnet. Salvation is a free gift, and God does not agree to give us salvation for working for Him, nor does He withhold it from us until we receive rewards for our work Romans 5:15-21Ephesians 2:8-9. The different hours do not mean different periods of this dispensation, for all these hours were just the hours of one day in one particular lifetime, as is clear from this parable. Neither could they illustrate certain periods in this age, as the meaning which concerns every single generation could not be applied to certain periods of this age only. The pay-hour could not illustrate the Judgment Seat of Christ, when saints are to be given rewards for their works, for there will be no murmuring and dissention in Heaven at this judgment. Contentious and selfish people will never be at that judgment, much less receive rewards there. These and many other errors are based upon the details of this parable, which are out of harmony with the purpose of this parable and the truth illustrated by it, as well as being out of harmony with many other plain passages on the teaching we have previously discussed.

(1) The kingdom of Heaven is “like” Matthew 19:30Matthew 20:16.

(2) The occasion of this parable is given in Mt. 19:27-30. It was given to answer Peter’s question. “We have forsaken all and followed thee; what shall we have therefore?” Matthew 19:27. Peter wanted to know how much and what kind of wages anyone would get if he worked for God as the disciples were doing. Jesus then gave this story of a particular householder hiring laborers to work in his vineyard. He went out at dawn to hire laborers. The custom was for laborers to collect at certain places ready for work in the surrounding fields if hired. All hours of the day they would stand around such places, waiting to be hired.

In this particular story the householder hired all the first lot for one penny a day, which was the Roman silver denairus, worth about seventeen cents of our money, but of four to six times the purchasing power. It was the basis of the common transactions of the day, as the dollar is with us. It was a good price for a day’s work and more than the daily pay of a Roman soldier. Later he went out at the third hour (9:00 AM), the sixth, the ninth, and the eleventh hours (12:00, 3:00, and 5:00 PM) and finding others idle, agreed to give them what was right. This particular man was good-hearted and gave all a penny, regardless of how long they had worked. The first ones complained because they had worked longer. The goodman of the house frankly told them that he had done no wrong, but had done as he had agreed.

Jesus rebuked Peter for having the wrong motive in service and taught him by this story that God was just and good and would fully reward all service of those who retain the right spirit of humility and have the true motive of service. God wants willing service from all, without thought of wages or rewards Romans 14:10-121 Corinthians 3:11-151 Corinthians 9:16-272 Corinthians 5:10-12.

(3) The central truth illustrated by the parable is found in Mt. 19:30. It is repeated again at the end of the parable Matthew 20:16. It is a change of place between the first and the last, yet not a universal change, for “many that are first shall be last.” The first ones were first in magnitude and extent of their work, but became last because of the spirit in which it was performed. Spirit and motive only, not calling and nationality, have to do with this change. It is not as is commonly taught that the first (the Jews) shall be last and that the last (the Gentiles) shall be first, but “everyone that exalteth himself shall be abased; and he that humbleth himself shall be exalted” Matthew 18:3, 4Matthew 23:12Luke 14:11Luke 18:14.

Many are called to God’s work, but few retain that temper of spirit, that humility and entire submission to God, which will, in the end, cause them to be rewarded. Often those who are first in time, opportunity, education, and length of preparation, are last in usefulness and success. Time is not the only element in service. An act of swift, intelligent, and brave service has saved whole armies and even nations and has merited a higher reward than a lifetime of ordinary service. The short life and work of Jesus is an outstanding example of this truth. These sayings apply to individual Jews and Gentiles, but never as a whole to either class. (Compare Mt. 19:29.)

1. 1 The Parable of the Householder Matthew 21:33-46

The common interpretation is that the vineyard illustrates Israel as in Ps. 80:15; Isa. 5:1-7, but this cannot be, as we shall see. A word does not necessarily refer to the same thing whenever it is mentioned in different passages, as it may be translated from different original words Leviticus 25:3John 15:1-16.

(1) The householder illustrates God the Father, who sent His Son into the world to redeem mankind Matthew 21:37John 3:16John 15:1.

(2) The vineyard illustrates the kingdom of Heaven part of the kingdom of God, which was intrusted to the Jews, planted by God with the rich and fruitful vines of the knowledge of God, His commandments, the institutions of religion, and His revealed Word Matthew 21:43Mark 12:1-9Luke 20:9-19Romans 3:1-2Romans 9:1-5.

(3) The hedge illustrates God’s watchful care and provision for the protection of the kingdom, so that it would be free from the intrusion of wild beasts which would spoil the vines and destroy the fruit.

(4) The winepress illustrates all the institutions and means of blessing for the human race. Winepresses were hewn out of solid rock. They usually consisted of two or three vats, each a little higher than the other, with troughs from one to the other. The grapes were put in the top vat, which was always the biggest, and two or more persons, with naked feet and legs, would jump up and down, crushing the grapes. The juice flowed into the next vat and from it would be drawn off into the next, or into vessels, leaving the dregs in the vats.

(5) The tower illustrates the place of dwelling where the workers of the vineyard could find rest and recreation and a place to store the fruit. These towers in literal vineyards were sometimes forty to fifty feet high, affording a place for the watchman to see the vineyard and protect it.

(6) The husbandmen illustrate Israel who had charge of the vineyard to render unto the householder the fruit in due season Matthew 21:45-46. There were two kinds of leases that could be had in the East. The tenant paid a money rent to the proprietor, or else he agreed to give the owner a definite amount of the produce, whether the harvest had been good or bad. Such leases were given by the year or for life; sometimes the lease was even hereditary, passing from father to son. The latter kind of lease is no doubt referred to in this parable.

(7) The householder going away illustrates the long period that God permitted the nation to be ruled under the guidance of kings and prophets through the law Acts 13:17-43.

(8) The time of the fruit illustrates the seasons that God expected results from the Jews in extending the kingdom among other nations and doing those things required to bring the knowledge of God to others.

(9) The servants illustrate the Old Testament prophets, priests, and teachers, whom God sent to get the Jews to render to Him the fruit of the kingdom Matthew 23:37-39Hebrews 11:32-40.

(10) The son of the householder illustrates the Son of God, who was sent to the lost sheep of Israel Matthew 10:6Matthew 23:37-39John 1:11John 3:16Acts 2:22-36.

(11) The maltreatment of the servants and the son illustrates the bitter hatreds and backslidings of Israel against God from the time in Egypt to the crucifixion of Christ. This is plainly recorded in 1 Ki. 18:13; 22:24-27; 2 Ki. 6:31; 21:16; 2 Chron. 24:19-22; 36:16; Jer. 37:1–38:28; Mt. 23:37-39; Acts 7:52; Heb. 11:36; Lk. 4:29; Jn. 8:37, 59; 10:31-39; 19:14-30.

(12) The scheme of the husbandmen to seize the inheritance illustrates the reason for their rejection of the Messiah. They sinned against light. If Jesus was the Messiah and if He was introducing the kingdom of God, the whole spirit of which was different from theirs, then they would lose their places as rulers, as teachers, as men of influence, as well as their authority over the people and their chief business. They were so connected with a system and with wrong ideas, principles, and customs, which must pass away with the reign of the Messiah, that if Christ prevailed they must Fall. They imagined that if they could destroy Christ, they could continue in their possession of the inheritance. They killed that they might possess, but killing was the shortest road to entire loss. Every possible method of leading them to right conduct had been exhausted; so judgment must Fall. They pronounced their own judgment Matthew 21:40, 41.

(13) The destruction of the husbandmen refers to the cutting off of Israel and the destruction of their city and nation Matthew 23:37-39Matthew 24:2Luke 21:20-24Acts 13:44-49Acts 18:6Romans 11:1-33.

(14) The central truths illustrated are stated in Mt. 21:42-44. The Jews at last saw the application of the parable and immediately went out unconsciously to fulfill it. There are three main truths illustrated by this story:

1) The stone which the builders rejected, the same is become the head of the corner Matthew 21:42Psalms 118:22, 23Acts 4:111 Peter 2:7. The cornerstone on which the superstructure rested was the most important stone in the building. The primary meaning in the Psalm about the rejected stone was taken from the great cornerstone that the builders of Solomon’s Temple left out because they did not understand the head architect’s plans. Afterward this stone was found to be that on which the completeness of the structure depended—on which the two walls met and were bonded together. The Messiah of these Jews was compared to this stone. Christ warned them not to make the same mistake that the builders of the Temple had made.

2) The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof Matthew 21:43. This refers to the cutting off of Israel from being the ministers and people of God to carry out God’s purpose of evangelizing the world Acts 13:44-52Acts 18:6Romans 11:1-33. The Gentiles have been the propagators of the gospel throughout this Age of Grace.

3) “Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder” Matthew 21:44. This saying means that the individual who humbles himself and falls on the stone for mercy shall receive mercy and shall become broken in heart and spirit Isaiah 57:15Isaiah 66:1-2Psalms 34:18Matthew 5:3-7, but if he hardens himself against God, he shall receive judgment without mercy. The stone in this verse is the same as in verse 42. It refers to Christ, who is pictured as a stone, in Scripture, in a threefold way:

A. To Israel He is pictured as a stumbling stone and a rock of offence, because He came as a lowly servant instead of a great world-monarch Isaiah 8:14Romans 9:32-331 Corinthians 1:231 Peter 2:8.

B. To the Church He is pictured as a foundation stone and the head of the corner 1 Corinthians 3:11Ephesians 2:20-221 Peter 2:4-5.

C. To the nations He is pictured as a smiting stone of destruction Daniel 2:34, 44Luke 21:24Revelation 16:14Revelation 19:11-21.

Israel stumbled over Christ; the Church is built upon Christ; and the nations will be broken by Christ.

1. 1 The Parable of the Marriage Feast Matthew 22:1-14

This parable is not to be confused with the parable of the great supper in Lk. 14:16-24. A comparison will show the difference. Neither of these stories is an illustration of the Marriage Supper of the Lamb of Rev. 19:1-10. If they were illustrations of the Marriage Supper they would both say, “the Marriage Supper of the Lamb is like . . .” but that is not the case. These passages are illustrations of the kingdom of Heaven in this age and not of some supper in Heaven at the end of the age.

(1) The kingdom of Heaven is “like” Matthew 22:2.

(2) The certain king making a marriage (marriage feast) for his son illustrates God, who has made possible the blessings of the kingdom and the gospel to all John 3:16Romans 8:321 Corinthians 2:9.

(3) The Jews were the first ones invited, but they would not come Matthew 10:5-7Matthew 15:21-28John 1:11-13. The occasion for this parable was the rejection of Christ by the Jews as in the parable under discussion Matthew 21:42-46.

(4) The servants sent out were Christ, the apostles, the seventy, and the early ministers of the Church. All went first to Israel, but met with no response as far as the nation was concerned. They were persecuted and killed until the city was destroyed and Israel was scattered Matthew 24:2Luke 21:20-24Acts 2:22-24Acts 7:54-60Acts 8:1-8Acts 13:44-49.

(5) “All things are ready” illustrates the time for the Jews to accept their Messiah and the time for the fulfillment of the promise made to their fathers concerning the kingdom.

(6) They made light of it Acts 13:45-49Acts 18:6Matthew 23:37-39.

(7) At the rejection of the Jews by God, because they would not accept the invitation to partake of the blessings, God began to invite all kinds of people, as in the parables in Mt. 13.

(8) The man without the wedding garment illustrates the ones in the kingdom of Heaven in this age, or during their lifetime, who fail to prepare for eternity, or for their place in the literal kingdom of Heaven, when it is set up at the return of Christ Matthew 18:1-4John 3:3-8Revelation 19:7, 8. This life is the only time men have to put on that righteousness of the saints in order to get into the real, literal kingdom.

(9) This negligent man was commanded to be put in the same furnace of fire in which the tares, bad fish, and all the wicked were commanded to be put at the end of this age Matthew 13:37-43, 49Matthew 24:51Matthew 25:31-46Revelation 20:11-15.

(10) The central truth which the story illustrates is stated in verse 14. It is the same truth the parable of the laborers in the vineyard illustrates. “For many are called, but few are chosen,” or “whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” Luke 14:11Luke 18:14. The difference in the two parables is that the one story illustrates the importance of humility in service, while this one illustrates the importance of preparation in this life to be chosen of God and accepted when we shall see Him.

Jesus was teaching these Jews who desired His life and who rejected Him as their Messiah that they were not worthy of the blessings that He had in store for them, that the Gentiles and individual Jews who accepted the invitation would be blessed with the things that the Jewish nation rejected, and that there must be a preparation made before they would be admitted into the presence of God. The necessary preparation was to put on the wedding garment or change their raiment. It was the custom in the East for royal guests to put on garments provided, else they would be excluded from the feasts. A rejection of the garment provided was taken as an insult and a total disregard for the one who provided the garment. It was an avowal that the guest denied the authority and despised the power of the one providing the raiment. This was exactly true of the Jews who refused the teaching of Christ, which was able to make them wise unto salvation.

1. 1 The Parable of the Pounds Luke 19:11-27

This parable illustrates the postponement of the kingdom of God, or literally the Kingdom-of-Heaven aspect of the kingdom of God. Jesus offered Himself as the King of the Jews and had announced the kingdom of Heaven was at hand Matthew 4:17. He was rejected by the Jews; so it became necessary to postpone the kingdom until His second coming Matthew 11:20-24Matthew 23:37-39Matthew 27:25. The occasion of this parable of the pounds was that some thought Christ would immediately set up His kingdom Luke 19:11. He then showed them that He would have to go away and come again before the kingdom would be established.

(1) The nobleman illustrates Christ, who was going into a far country to receive for Himself a kingdom and to return Luke 19:12Daniel 7:13-14.

(2) The nobleman giving pounds to his servants, saying, “Occupy till I come,” illustrates the responsibility Christ places upon His servants until His second coming Luke 19:13Matthew 16:28Matthew 28:19-20.

(3) The subjects of the nobleman rejecting him illustrates the rejection of Christ by the Jews Luke 19:14Matthew 23:37-39Matthew 27:25.

(4) The nobleman returning with power to reign illustrates Christ’s return in glory to set up His kingdom and deal with His enemies Luke 19:15, 27Matthew 24:37-51Matthew 25:31-46.

(5) The judgment of the servants by the nobleman illustrates Christ’s judging and rewarding His servants at the second coming. Some servants are going to have greater authority in the kingdom of Heaven than others, and this will be determined upon the basis of faithfulness and work accomplished for God Luke 19:15-19Matthew 16:28Matthew 25:31-46.

(6) The rejection of the servant that did not gain anything for his lord illustrates the rejection of the wicked and slothful servants, as we shall see in parables 14-18 dealt with in Lesson Forty-four Luke 19:20-25Matthew 24:37-51.

(7) The pound taken from the wicked servant and given to a faithful servant illustrates the law of increase—that which is used increases Luke 19:26Luke 6:382 Corinthians 9:6-10.

1. 1 Parables of Matthew 24–25

These are the parables of the fig tree, the goodman of the house, the faithful and evil servants, the ten virgins, and the talents. They will be dealt with in Lesson Forty-four in the exposition of Mt. 24–25.