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Parables of the Kingdom (Mysteries of the Kingdom of the Heavens) Matthew 13
Preface
This study of the parables of the “kingdom of the heavens,” an expression used extensively by Christ during His earthly ministry will draw from various theological sources. Five of which are noted, as follow:
This will be a focused study on the central message of the New Testament, which Christ termed the “word of the kingdom” (Matthew 13:19), a message that dominated His earthly ministry and initially was directed solely to the nation of Israel but eventually to the Gentiles. Regarding this essential message, there is almost nothing in common between Christendom of the first century and Christendom today — whereas it was universally understood and taught throughout the first century Church; it enjoys no prominence in either category in today’s Church, except in a very few isolated cases. But then, as will be seen in one of the briefest parables by Christ (Matthew 13:33), this was to be expected.
And this lack of understanding and teaching of the “word of the kingdom” (also called “gospel of the kingdom”) is no more prevalent in liberal theological circles than it is in fundamental theological circles. In fact, anyone today daring to proclaim this message, which Paul profusely presented within his epistles and referred to as “my gospel” (a message of the “salvation of the soul” that incorporated the kingdom message — Romans 2:16; 16:25; 2 Timothy 2:8), will be fiercely opposed by those in both groups — usually more by the fundamentalists than by the liberals. Today, most within both the fundamental and liberal theological camps are seen described in Revelation 3:17 as “wretched, miserable, poor, blind, and naked.”
Paul’s gospel was a message of “good news” that differed from the “gospel of grace” in that it focused on God’s full redemptive work for man, which was initiated upon man’s fall in Eden, in order that redeemed man could and would eventually be able to fulfill God’s original purpose for his creation, i.e., rulership of (dominion over) the earth. The gospel of grace serves as the foundation stone while the gospel of the kingdom serves as the capstone for the Christian experience. And with God’s redemptive end in view, Paul continued to preach his gospel to Christians throughout the world with the goal of securing as many as possible for the company known as the “bride of Christ” who will co-rule with Christ during the coming millennial kingdom.
Never in the history of the Church has it been more important for Christians to understand that which is revealed in these parables then it is today, for never in the history of the Church has the Word of the Kingdom been more misunderstood and spoken against than it is today.
Christians are in a race — the race of “the faith” — with the corresponding spiritual warfare. And the highest of all possible prizes is being held out for the victors — that of being accorded the privilege of ascending the throne with God’s Son and ruling over the earth as co-heirs with Him for 1,000 years. A Christian can overcome in the race, in the warfare, and occupy one of these positions with God’s Son; or he can be overcome in the race, in the warfare, and fail to occupy one of these positions. This is the message that Satan has fought so hard to destroy.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Gary T. Whipple, the author of the companion volumes, The Matthew Mysteries and Shock & Surprise Beyond the Rapture, has offered the following cogent remarks:
What does Scripture teach? The Old Testament scriptures teach that there is to be a visible, earthly kingdom over which the Son of man is to rule (Daniel 2:23-35; 7:13-14; Jeremiah 23:5; Zechariah 14:9). In the Hebrew language, this rule over the earthly kingdom is called malikut schamayim, or the rule of the heavens (plural) over the kingdom (the kingdom of [the] heaven[s]); and we know that at the time of Jesus’ birth, there was widespread expectation of the coming of the Messiah to set up this kingdom. In the first twelve chapters of Matthew, we saw the kingdom being offered to national Israel, but in the twelfth chapter, we saw them rejecting it. Now, in the thirteenth chapter, we see Jesus prophesying of a new assembly of people; a people who will be called from all nations; a people whom He will call the Church. They will constitute the highest portion of the mysteries of the kingdom, others of their number will become the “bride of Christ,” ruling and reigning with Him in the kingdom. Thus, the kingdom was postponed at the time of the cross for two thousand years, until all the chosen of the Church have been called out by the Holy Spirit. One day Christ will literally and visibly appear the second time with His literal and visible bride to rule over a literal and visible kingdom here on earth for one thousand years.
(The Matthew Mysteries by Gary T. Whipple; words and letters within brackets are included by this writer for clarification)
Satan’s continuing attack on the “word of the kingdom” message, which is a dominate means whereby God through His Word inspires holy living, is due to the fact that he realizes that Christ and His co-heirs are to take the kingdom and rule over the very domain that Satan and his angels rule over today. And Satan seeks to avoid this change of rulership at all costs, the chief of his methods is to corrupt the “word of the kingdom” message within the body of Christ. And succeeding in this, Satan is then able to defeat Christians in their spiritual “race,” i.e., to be disqualified for the prize set before them, which was a major concern of the apostle Paul (1 Corinthians 9:24-27; Philippians 2:16; 3:14; Hebrews 12:1).
It is indeed unfortunate that due to what some call an “illegitimate totality transfer,” which is the arbitrary assignment of a preconceived meaning or interpretation to a word or phrase within Scripture made without prudent contextual consideration; most students of the Word, including the vast majority of ministers and theologians, misinterpret vast portions of Scripture dealing with the general topic of salvation and that which emanates from it. For brevity sake, the reader is referred to www.bibleone.net and to the topical studies entitled “Rule of Three” by this writer and “Salvation — Spirit and Soul” by Arlen L. Chitwood, which may be located in the topical studies section of the website, for a more exhaustive treatment of God’s triune (spirit, soul, and body) redemption plan.
Paul’s gospel was one that centered on the possibility of Christians co-ruling with Christ as His bride during the Messianic Era. It was focused on “soul” salvation (the salvation of the soul [life] achieved by divine good works [works done in the Spirit; not in the flesh] that will be judged and will result in issues and determinations at the judgment seat of Christ, which will have millennial [not eternal] consequences) and not “spirit” salvation (the salvation of the spirit, which is eternal and permanent, based strictly on the work [sacrifice] of Christ on the cross).
Without a proper understanding of the differences between “spirit” and “soul” salvation, well-meaning Bible students and expositors who only see “spirit” (eternal; not Messianic) salvation in the Word always come to one of two incorrect conclusions regarding God’s redemptive message, as follows:
J. Dwight Pentecost, in his book, The Parables of Jesus, list four principles necessary in the interpretation of parables as presented in Matthew chapter thirteen, which follow for the reader’s consideration:
The Kingdom Message (Gospel of the Kingdom)
Initially, upon entering public ministry, the message by Jesus Christ was the same as that of John the Baptist, which was “Repent for the kingdom of the heavens is at hand” (Matthew 3:2; 4:17). This was the gospel of the kingdom and not the gospel of grace (the offer of eternal life based solely on the work [vicarious sacrifice] of Christ on the cross and is apprehended by faith alone in Christ alone). And the proffered kingdom was first offered by John the Baptist, Christ, and the twelve apostles only to the nation of Israel.
This truth is seen in Matthew 10:5-7 (These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel. And as you go, preach, saying, ‘The kingdom of the heavens is at hand.’”) and in Matthew 15:24, 26 (But He answered and said, “I was not sent except to the lost sheep of the house of Israel. . . . It is not good to take the children’s bread and throw it to the little dogs.”).
For centuries, the Church has been confused over the interpretation of the book of Matthew. The major reason is that they have not discerned the difference between the five distinct gospels that are in the Bible (also called five aspects of the gospel of God). These are: the “gospel of the kingdom,” the “gospel of grace,” the “gospel of glory,” the “everlasting gospel,” and “my gospel” (Paul’s gospel). In Matthew, it is the “gospel of the kingdom” that Jesus preached to the Jews.”
Each gospel is but an aspect of the one gospel of God emphasizing a different facet of truth that determines its title. Hence, the good news of God is a multi-faceted truth.
The “gospel of the kingdom” . . . was the good news that the kingdom was about to be established on the earth . . . [which] would have fulfilled the covenant that God had made with David pertaining to his house and his throne; the same covenant that would raise up David’s Seed (Jesus Christ) to sit on his throne and rule over the house of Israel forever (Luke 1:30-33). . . . .
Therefore, when Jesus Christ first appeared in Israel preaching, “Repent: for the kingdom is at hand,” He was officially offering the kingdom to Israel based on their national repentance for [from] disobeying God’s commandments. Israel rejected the offer by refusing to repent and, as a result, crucified Christ. In spite of this rejection, God, in His great love and patience, elected to give Israel a probationary period of time after the crucifixion (about forty years) during which they could repent. This probationary period necessitated that the “gospel of the kingdom” would be preached to national Israel during the same time that the “gospel of grace” was being preached to the Gentiles (up to about A.D. 63).
[The offer of the kingdom to Jews for a probationary period of time is believed to have been given as an answer to Jesus’ dying prayer on the cross, “Father, forgive them; for they know not what they do.”]
During the early Church period, the “gospel of the kingdom” included a different message from that preached before the crucifixion. Before the crucifixion, the gospel of the kingdom called upon national Israel to repent for their disobedience to God’s commandments; after the crucifixion, it called upon them to repent for rejecting and crucifying the Lord Jesus Christ. . . .
During the tribulation period [the last seven years of the preceding dispensation spoken of in Daniel 9:24-27] that follows the rapture, 144,000 Jewish evangelists will be sealed by God to preach to the Gentiles (Revelation 7). They will go throughout the world . . . preaching the [“gospel of grace” and the] “gospel of the kingdom.” Scripture tells us that the end (of this present age) will not come until this gospel is preached in the entire world (Matthew 24:14). . . .
The command to “repent” in the gospel of the kingdom is a national command. That is, the leadership (scribes, Pharisees and other leaders) of Israel were commanded to repent and turn back to God, thus causing the nation to turn back to God.
The gospel of grace tells us that the way of salvation for all men during the Church age is to believe on the Lord Jesus Christ [John 3:16, 18; 20:31; Acts 16:30, 31; Ephesians 2:8, 9]. Repentance is not a part of this gospel. It was first stated in Paul’s letter to the Corinthians [1 Corinthians 15:3, 4]. . . . The cross fulfilled the dispensation of the law and ushered in grace. Fifty days later at Pentecost, the Church began. [Yet the “gospel of the kingdom” continued to be preached to the Jews for a 40 year period of time]. After national Israel was [finally] set aside in A.D. 63 [Acts 28:27, 28], the “gospel of the kingdom” was no longer preached [to the Jews]. Instead, the “gospel of grace” was preached exclusively to the Jews . . . . and the salvation [which was part of the “gospel of the kingdom”] was taken from them [Jews] and given to the Gentiles.
The gospel of glory [2 Corinthians 4:4 — accurate translation being “gospel of the glory of Christ”] . . . is the coming glory of Christ, which will be revealed to the entire universe when He returns to establish His kingdom.
The everlasting gospel [Revelation 14:6] is the only gospel that is to be preached by an angel. The establishing principle of this gospel is that His [God’s] creation is to sanctify and to glorify God as the creator of all things. It will be preached at the closing of this present age during the great tribulation, when men in general will have denied the creative power of the Lord God.
My gospel [was] first used . . . [by Paul] in his letter to the Roman church [Romans 16:25]. Seemingly, he was the only one of the apostles commissioned by God to fully understand its message; therefore, he called it “my gospel.” Later, we will see that Peter, James and Jude also received special wisdom from God that was to enhance Paul’s gospel. This wisdom was known as the “salvation of the soul.” However, they were not given the additional wisdom that Paul had received and, therefore, could not preach it. Peter mentions this wisdom of Paul’s in 2 Peter 3:15b-16, saying that Paul’s wisdom was in all his epistles and that some things of his gospel were hard to understand.
Paul’s gospel, stated simply, tells us that those of the Gentile Church age (saved Jews and Gentiles) will have the right to enter the kingdom, become the bride of Christ and, as a result, become co-heirs with Him when He comes to establish His kingdom over the earth. Those who attain to this high position must earn the right to do so by producing righteous works.
This gospel is contrary to traditional theology, which teaches that all who are saved will automatically become the bride of Christ. However, as one studies the epistles of Paul, especially his prison epistles, it will become evident that this future position is not reserved for those who are just saved, but for those who are “overcomers”; overcomers of the power of sin in their lives, which results in the producing of righteous acts (spiritual works, or fruit); overcomers at the judgment seat of Christ because of the “salvation of their souls.”. . . Jesus was the first one to preach it (Hebrews 2:3), and the writer of Hebrews called it “so great salvation.” Hence, the “great salvation” of Hebrews is the same as Paul’s “my gospel,” and speaks of a future salvation that will be given to those who are privileged to enter the kingdom as the bride of Christ to rule and reign with Him.
(The Matthew Mysteries by Gary T. Whipple; comments within brackets are included by this writer for clarification)
It is important to note that the “mysteries of the kingdom of the heavens” (Matthew 13:33) historically has been interpreted erroneously as the kingdom of God within the heart of a believer. Those who hold such a view are both liberal and amillennial (meaning they do not believe in a literal millennial kingdom age) in regards to their theology. But the kingdom as John the Baptist and Christ preached it, is an integral part of Paul’s gospel and is a representation of the literal kingdom as taught and prophesized in the Old Testament over which the Son of Man (Christ) is to rule (Daniel 2:23-35; 7:13, 14; Jeremiah 23:5; Zechariah 14;9; et. al.). The “mystery” of it is that subsequent to the cross, both Jews and Gentiles, through faith alone in Christ alone, having become “one new man (a new creation) in Christ” will have the right through (based upon) a life of faithfulness in producing righteous works (works of the Spirit and not of the flesh) to become the “bride of Christ” and be co-heirs and co-rule with Him during the Messianic Era.
Man has been, is being, and will be saved for a revealed purpose. There is a revealed goal in view, and, relative to salvation, that goal is always the same in Scripture, regardless of what aspect of man’s salvation is in view. That goal is the same for the whole of man’s salvation — “spirit and soul and body” (1 Thessalonians 5:23). That goal has to do with redeemed man ultimately occupying the position for which he was created in the beginning.
Man, realizing the goal of salvation, must one day hold the scepter. And this will occur after “Man’s Day” has run its course, at the beginning of the Messianic Era.
(This is the manner in which Scripture presents salvation throughout, with the unchangeable foundational pattern set in the opening verses of Genesis.
The inhabited world to come will not be placed in subjection to angels, as the present world [Hebrews 2:5]. This is the message seen throughout Scripture. A new order of Sons is about to be brought on the scene [Romans 8:18-23]. Satan and his angels are about to be replaced by Christ and His co-heirs. And, from a scriptural standpoint, man’s salvation centers on that coming day when this new order of Sons will hold the scepter and rule the earth.)
Man invariably deals with salvation in relation to eternity and going to heaven, while seldom mentioning salvation in relation to the Messianic Era and the “kingdom of the heavens.” Scripture, on the other hand, presents the matter in the latter respect. Scripture invariably deals with salvation in relation to the Messianic Era and the “kingdom of the heavens.” Heaven (the present dwelling place of God) and the ages beyond are mentioned at times, but not relative to salvation in the same sense that man relates them to salvation.
Man is not going to spend either the Messianic Era or the eternal ages that follow in the place known today as heaven. And, in relation to the eternal ages that follow the Messianic Era, God is not going to dwell in this place either. God is going to dwell on the new earth throughout the ages comprising eternity.
And even when Scripture does deal with saved man in heaven (e.g., Christians following death, or Christians following the rapture) matters are always completely consistent with the way Scripture elsewhere deals with saved man. If future time comes into view, reference is made to things surrounding the Messianic Era, not the ages beyond (though in several instances the Messianic Era is connected with and seen as the first of these ages, though separate from them [e.g., Luke 1:33; Ephesians 2:7]).
During the Messianic Era, man will dwell either on a restored earth or in the heavens above this restored earth, with there being a Jerusalem above and a Jerusalem below (capital cities both over and on the earth, with Christians [along with certain Old Testament saints] inhabiting the city above, and Israel inhabiting the city below). During this era, there will be a rule from the heavens over the earth. And this rule, as today, will originate with God in heaven and progress through rulers placed in the heavens in relation to this earth.
Today, this rule progresses from God through Satan and his angels (though rebel rulers), who reside in the heavens above the earth. But during that coming day this rule will progress from God through His Son and His Son’s co-heirs, who will reside in the new Jerusalem above the earth.
A rule of the preceding nature, from the heavens over the earth, must continue during the Messianic Era, for this is the manner in which God established the government of the earth in the beginning. Such a rule must continue as long as the earth remains, which will be until the end of the Messianic Era — to the full end of the seven days, the 7,000 years, set forth in the beginning (Genesis 1:1-2:3).
A rule from the heavens over the earth (one province in God’s kingdom) is not only the way in which God originally established the government of the earth but the way in which He evidently established His government throughout all other parts of the universe as well (all other provinces in His kingdom). And this can never change in relation to any one province, for “the heavens do rule” (cf. Daniel 4:25, 26).
Thus, God’s Son, with His co-heirs, must rule throughout the Messianic Era in exact accordance with the way God established the government of the earth in the beginning. Such a governmental rule will have to continue during this time, for the present earth will not pass out of existence until the end of the Messianic Era (Revelations 21:1-5).
God’s Son, with His co-heirs, will rule over the earth for 1,000 years — the earth’s coming Sabbath, foreshadowed by the seventh day in Genesis 2:1-3 (cf. Exodus 31:13-17; Hebrews 4:1-9). They will rule for 1,000 years to effect order where disorder has prevailed for millennia in one province in God’s universe. And once order has been restored, the kingdom will be delivered up to God the Father, that God might be “all in all [i.e., permeate all, be ‘everything in all things’].”
Then, once order has been restored and the kingdom has been delivered up to the Father, the present heavens and earth will be destroyed. A new heavens and a new earth will be brought into existence, and the new earth will become the place in the new heavens (as the earth today is located at a place in the present heavens) from where universal rule will emanate. God will move His throne to the new earth, the Son will sit with His Father on this throne (called “the throne of God and of the Lamb”), and saved man will exercise power from this throne as well (2 Peter 3:10ff; Revelations 21:1ff; 22:1-5).
(The Spiritual Warfare by Arlen L. Chitwood)
Parables of Matthew 13
Matthew chapter thirteen records seven connected parables that Christ presented at a particular time during His ministry, which follow:
1. Parable of the Sower (vv. 3-9, 18-23) 2. Parable of the Wheat and Tares (vv. 24-30, 36-43) 3. Parable of the Mustard Seed (vv. 31, 32) 4. Parable of the Leaven (v. 33) 5. Parable of Treasure (v. 44) 6. Parable of the Pearl of Great Price (vv. 45, 46) 7. Parable of the Dragnet (vv. 47-50)
Jesus Christ designated/classified these parables as those which pertain to the “mysteries of the kingdom of the heavens” (v. 11). These “mysteries,” which have to do with the same thing that any other mystery in the New Testament has to do with — an unveiling of that which has lain in the Old Testament from the beginning — truth that has its roots one or more places in the Old Testament. These mysteries have their basis in the Old Testament scriptures and were meant to draw from a presumed knowledge of these scriptures by those to whom they were directed.
These were mysteries opened up and revealed by Christ through the use of parables, which form of teaching He previously used sparingly but now began to use extensively at this point in His ministry. The English word “parable” is an Anglicized form of the Greek word parabole, which is a compound word that means “to cast alongside.” By its own definition, a parable is a truth placed alongside of something previously existing, which could only be a previously revealed truth; and therefore, is an additional truth in order to explain the previously revealed truth. This may be confirmed by Christ in his statement (which some claim to be another parable, as does Lockyer) to His disciples in Matthew 13:52 when He finished the seven parables: Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.”
This is why these parables could be understood by the disciples but would be meaningless to numerous others in the nation (vv.10-17). The matter hinged on whether or not the previously revealed truths had been received.
But those rejecting Christ and His message had not received the previously revealed truths. Therefore, they would not be able to understand the parables, for the parables dealt with that which they had previously rejected.
Though these parables form truths placed alongside things revealed in the Old Testament, they, as well, form truths placed alongside things that had been revealed during Christ’s earthly ministry (things completely in accord with Old Testament scripture). And in this respect, though they have their basis in the Old Testament scriptures, they emanate out of things having previously been revealed during Christ’s earthly ministry, particularly things immediately preceding Christ’s departure from the house and His beginning to give these parables by the seaside.
(Mysteries of the Kingdom by Arlen L. Chitwood)
There is much to be said for the symbolism of Christ leaving the “house” to sit by the “sea” (Matthew 13:1). Astute observers of “types” and “symbolism” in Scripture see this as Christ’s initial tangible move of taking the gospel of the kingdom from the nation Israel (“house”) and offering it to the Gentiles (“sea”). And although this writer believes the tangible aspect of this symbolism to be true, he believes the last few verses in the preceding chapter (12) to be the first tangible expression of this movement, to wit:
While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him. Then one said to Him, “Look, Your mother and Your brothers are standing outside, seeking to speak with You.” But He answered and said to the one who told Him, “Who is My mother and who are My brothers?” And He stretched out His hand toward His disciples and said, “Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother.” (Matthew 12:46-50)
It was at this time immediately following the ultimate rejection of Christ and His message by the religious leaders of Israel that those who were genetically closest to Jesus (His Jewish mother and brothers) were described as being on the “outside” seeking to speak to Him. Whereupon Jesus then made it clear that He considered those who do “the will of [His] Father in heaven” to be His “brother and sister and mother.”
The seven parables in Matthew chapter thirteen have to do with Christendom in relation to the “word of the kingdom” (v. 19), i.e., how it is received or rejected during a period of time from the inception of the Church (the “body of Christ”) to the initiation of the millennial kingdom on earth (Messianic Era). And it should be noted that the “word of the kingdom” refers not only to the “fact” of it, but also to its “ramifications,” i.e., qualifications and consequences. The first four parables cover a history of Christendom extending throughout this dispensation (“Church Age” — Pentecost to the rapture of the Church), and the last three continue with events that will occur after this dispensation has run its course, events leading into the Messianic Era.
The first four parables of Matthew 13 were given by Jesus “by the seaside” (verses 1-35). The first four speak of the history of the Church period: whereas, the last three speak of the kingdom (those believers who will be in both the spiritual and physical portion of the kingdom). In speaking to Israel in the first four parables, Jesus never intended for them to understand their meaning. He only spoke to them to fulfill the prophecy of Isaiah 6:9-13 and to be overheard by His disciples, who represent all the saved. This is made clear by Jesus’ answer in Matthew 13:11-17 to His disciples’ question in verse 10. . . . .
The last three parables were given by Jesus in the house to His disciples only. This shows the intimacy of the parable themselves to the saved of the Church period, since they were not even told in the presence of Israel. They needed no interpretation to those who had ears to hear and who heard. Their purpose was to identify the two groups of believers who would enter the heavenly portion of the kingdom, as well as an earthly group who would enter the earthly portion.
(The Matthew Mysteries by Gary T. Whipple)
Why Speak to Them in Parables?
And the disciples came and said to Him, “Why do You speak to them in parables?” He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says: ‘Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them,’ But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.” (Matthew 13:10-17)
The disciples were inquisitive as to why Christ was now speaking to the people of Israel in parables. And His answer was that it was not (now) given to them to understand the mysteries of the kingdom of the heavens, yet this understanding was given to His disciples. And there was reason for this decision at this time in the earthly ministry of Christ.
Christ had been proclaiming the proffered kingdom to the people of Israel from the very start of His ministry. Prior to that, it had been preached by John the Baptist, which eventually led to his imprisonment and cruel death. And due to the religious leaders of the day, the scribes and Pharisees, Christ and the kingdom message had been constantly castigated, which led to widespread disbelief by the people in general. In fact, Christ had issued strong criticism to the religious leaders, saying “But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in (Matthew 23:13).
Christ laid more blame on them (while never excusing the people) for misleading the Israelites as to Himself and the proffered kingdom. This should have never been the case. The people, the religious leaders in particular, had extensive knowledge of the Scriptures (Old Testament) and should have known that Christ and His kingdom message were not only forecast in Scripture but indeed were authentic. Yet they refused to believe and opposed Him and His message at every turn, finally making the unforgivable decision to attribute the miraculous signs (actions) of Christ to “Beelzebub, the ruler of the demons” (i.e., Satan), which was termed by Christ as “blasphemy against the Spirit” and speaking “against the Holy Spirit” (Matthew 12:24, 31, 32). And this was the final straw, which led Christ to eventually withdraw the offer of the kingdom of the heavens from Israel, a nation that would not bear the fruits of it; and offer it to a new entity, a new and “holy nation” (1 Peter 2:9), one which would “bear the fruits of it” (Matthew 21:43).
The disciples of Christ, on the other hand, believed in the Scriptures and therefore had a foundation amiable to the kingdom message; which gave basis for Christ to say, “For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him (Matthew 13:12). They had been attentive to Christ while participating in His earthly ministry. As they received and believed in His teachings, they then qualified for more and deeper truth. But those who had been continuously rejecting Him and the truth of the kingdom would now be shut out.
Therefore Christ would now speak to Israel as to the kingdom message in parables, which due to their lack of foundation (belief) in previous truth, they would not understand. But for those who had the foundation, He promised more revelation to them. In addition He proclaimed a special blessing to those who believed in and continued in learning the mysteries of the kingdom, to wit: “But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Matthew 13:16, 17).
Context of the Parables
Overall Context of Scripture
All things in the New Testament have their root in the Old Testament. Without an understanding of God’s purpose for His creation as revealed in the Old Testament, one cannot understand His purpose and doctrines as revealed in the New. And so it is with the mysteries of the kingdom of the heavens in the book of Matthew. One must first understand the greater context as revealed in the early chapters of Genesis prior to the immediate context in Matthew. And by so doing this, the student of the Word honors a cardinal rule of Scriptural interpretation, that of allowing Scripture to be its own interpreter (1 Corinthians 2:13b).
(It is highly recommended that the reader become thoroughly acquainted with The Study of Scripture by Arlen L. Chitwood, which is a detailed treatment of hermeneutics [interpretive principles, biblical exegesis] and which may be obtained free of charge from www.bibleone.net)
God’s revealed goal upon creating man (Adam & Eve) was to establish a rulership of (dominion over) the earth by man under the leadership of God (Genesis 1:26), which would supplant the rulership of earth by His angels that fell through disobedience in the previous order. This intended purpose for man was obstructed by Satan in the Garden, since as the “god, ruler, and prince of this world” (John 12:31; 2 Corinthians 4:4; Ephesians 2:2) he then had and now has no intention of giving up his dominance over the earth.
Since Adam’s fall, God’s revealed goal has not changed. Just as God restored or renovated (redeemed) a corrupted earth from its original state of perfection (Genesis 1:1), which was the result of Lucifer’s previous fall, in six literal 24-hour days and resting on the seventh (Genesis 1:2-2:4); God will restore (redeem) both man and the earth in six days of a thousand years each (2 Peter 3:8), and will take His rest during the Messianic Era of one thousand years when He establishes a literal, corporeal, physical kingdom on the earth and over which His Son Jesus Christ, along with His bride, will rule from both an earthly and heavenly sphere (in accordance with His prior covenants with Abraham, Isaac, Jacob, and David).
The pattern (type) that God established in regards to His restoration of the earth in the beginning chapters of the Bible is true of the order of events pertaining to the antitype of His redemptive plan for man and earth, which is presented throughout the rest of Scripture (i.e., the coming kingdom discussed in one way or the other throughout several other prophetic books of the Old Testament). Should the reader wish to review a clinically detailed treatment of this subject, he would be wise to obtain and read The Study of Scripture by Arlen L. Chitwood mentioned above.
The book of Genesis is the germ seed of the kingdom; other books of the Old Testament develop the view of the kingdom, and the book of Matthew is the announcement of the kingdom.
Context of Matthew
The following is a main outline of the book of Matthew, taken from Whipple’s book, The Matthew Mysteries:
1. The kingdom is proffered to Israel on the basis of national repentance (Matthew 1-10).
2. Israel refuses to repent (Matthew 11-12).
3. Jesus begins His rejection of Israel and to form His Church (Matthew 13-21).
4. Jesus formally rejects Israel, taking the kingdom from them and giving it to the Church (Matthew 21:43).
5. Jesus prophesies Israel’s punishment during the Church age and the tribulation period (Matthew 24:1-31).
6. Jesus instructs the Church through parables on “how to enter the kingdom” (Matthew 24:32-25:30).
7. Jesus prophesies His judgment of the nations upon His return to establish His kingdom (Matthew 25:31-46).
8. Israel formally rejects Jesus and crucifies Him (Matthew 26:1-27:66).
9. Jesus is bodily raised from the dead, instructs His disciples and ascends into heaven (Matthew 28).
Whereas the gospel of Mark emphasized Christ’s miraculous “works,” the gospel of Luke emphasized Christ’s humanity, and the gospel of John His deity; the gospel of Matthew focused on Christ’s royalty as the promised king — the prophesized King of kings to rule over the earth during the Messianic Era.
In the opening verse of Matthew, God reveals His Son, the Lord Jesus Christ, as the one who will be the future King who will rule over the earth. He also presents Christ’s genealogical credentials and His Messianic titles, the “son of Abraham” and the “son of David.” This was necessary to prove to Israel that He was of the royal line of David and the Promised Seed of Abraham. Thus, His Messianic titles were established in the very first verse of Matthew. In the remaining portion of the first chapter, His full genealogical credentials were recorded from Abraham down through Joseph (Mary’s husband). This is called the royal line although Joseph was not His natural father.
Mary, His natural mother, gave to Jesus the legal line to the throne of David; she was a lineal descendent of Abraham and of David through Nathan. Nathan, David’s other son by Bathsheba, was older than Solomon; so he became the legal heir to the throne and passed the title down to Jesus through Mary. The genealogy of the royal line is listed in Luke 3:23-38 and traces Jesus’ lineage back to Adam and God. It proves that Jesus was the divine man (the Son of man).
Now Jesus Himself began His ministry at about thirty years of age, being (as was supposed) the son of Joseph, the son of Heli (Luke 3:23)
Additionally, in Luke 3:23, Joseph is identified as the “son of Heli,” who was actually Mary’s father and Joseph’s father-in-law, because fathers-in-law were called “fathers” and sons-in-law, “sons.” Also, “as was supposed” would have been more accurately translated “according to law,” thus revealing Jesus as the legal heir of Joseph.
(The Matthew Mysteries by Gary T. Whipple)
The book of Matthew immediately focuses upon Christ as the coming King of the Jews (Matthew 2:2), a prophecy that troubled King Herod greatly and which led him to take action to destroy the newborn Christ (Matthew 2:13). Next, the kingdom of the heavens comes clearly into view when John the Baptist appears in the wilderness of Judea declaring it was “at hand” (Matthew 3:1, 2) — a message directed to the nation of Israel, calling for national repentance, with a view to the Jewish people holding the scepter, with their Messiah, within the heavenly sphere of the kingdom — and baptizing those who responded to this straightforward message.
(God’s intent was to set up a theocracy with man as a participant, a plan that was sidetracked by Adam’s disobedience in Eden but was later extended to the nation Israel. But the Jewish people, having changed their attitude towards and became disobedient to God’s commandments [Isaiah 1:19; cf. Leviticus 26:3ff; Deuteronomy 28:1ff], failed to fully occupy their God-ordained position in the Old Testament theocracy; whereupon, God eventually allowed the nation to be carried captive and scattered among the Gentile nations. The northern ten tribes were carried captive by the Assyrians about 722 B.C. and the southern two tribes were carried into captivity by the Babylonians about 605 B.C., which initiated the “times of the Gentiles.” And a few years later the Shekinah Glory departed from the holy of holies of the temple in Jerusalem, ascending to heaven from the Mount of Olives, marking the end of the Old Testament theocracy. )
And even though there was a remnant of the Jewish nation back in the land, it remained under Gentile dominion. John the Baptist opened to Israel the message of the proffered kingdom, but soon this message of the kingdom resulted in John being cast into prison and, ultimately, in his death. And Jesus, upon hearing of John’s imprisonment, started preaching the “gospel of the kingdom,” while performing miraculous signs — signs having to do with the kingdom that centered on physical healings (Matthew 4:12, 17-25). And later, Christ commissioned His apostles to carry this same message strictly to the nation of Israel (10:5-7). But even though many Jews heeded the call and repented, the nation as a whole refused it.
Events surrounding the offer of the kingdom of the heavens to Israel, beginning with John and continuing with Jesus and the Twelve, reached an apex in Matthew chapter twelve. However, the apex reached was not one of acceptance on the part of the nation. Rather, it was one of rejection.
In this chapter, Christ healed a man on the Sabbath (vv. 9-13), pointing to Israel’s coming healing on the Sabbath (the seventh millennium, the coming Lord’s Day, following the six millennia comprising Man’s Day [cf. Numbers 19:11, 12; Hosea 5:15-6:2; Matthew 17:1-5]). And, following this miraculous sign, “the Pharisees went out, and held a council against Him, how they might destroy Him” (v. 14).
The Pharisees (along with the Scribes) — fundamental, legalistic religious leaders — were, by far, the largest of the religious parties in Israel. And, occupying this position, they sat “in Moses’ seat” (Matthew 23:2), controlling the religious life of the nation.
These controlling religious leaders were the ones who followed Christ about the country, seeking, at every turn, to counter both His message and the miraculous signs He was performing. And, in this chapter they reached an apex in their rejection by not only rejecting the manifested sign of a man being healed on the Sabbath (pointing to Israel’s healing on the Sabbath) but by subsequently holding a council concerning how they might be able to do away with the One having performed this sign.
Then, later in the chapter, Christ healed a man possessed with a demon, who was both blind and dumb (v. 22); and the Pharisees, in their rejection of the manifested signs, reached a terminal point. They attributed the power behind the manifestation of this miraculous sign to Satan (v. 24). And doing this after they had rejected the sign pertaining to Israel being healed on the Sabbath, along with subsequently seeking to do away with Christ, was the final straw.
These signs were being performed through the power of the Spirit (in completely keeping with the way God performs His works [cf. Genesis 1:2b]); and the Pharisees, attributing Christ’s works to Satan, committed what was called by Christ, “the blasphemy against the Holy Spirit” (v. 31).
The Pharisees had previously done the same thing (Matthew 9:34), but here the setting is different. Here it follows their rejecting the sign of the Sabbath and their attempting to do away with the One having performed this sign. Israel’s religious leaders, at this point, had gone beyond what could be allowed. And Christ stated, relative to that which they had done:
“Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.
Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.” (vv. 31, 32).
For all practical purposes the kingdom of the heavens was taken from Israel at this point in Matthew’s gospel, though the announcement was not made until later (Matthew 21:43). And it was at this point in Christ’s ministry that a major change occurred.
The Scribes and Pharisees, immediately after Christ told them that they had committed a sin having far-reaching consequences, had the effrontery to ask Christ for an additional sign (v. 38). They had rejected all of His previous signs, even attributing the power behind the last one to Satan, and now they asked for something that they had previously rejected time after time.
This was little more than a personal affront, further seeking, by any means possible, to discredit the One performing these signs (as they had previously attempted to do). But Jesus, knowing full-well their thoughts, responded with the only sign that would now be given to them — the sign of the prophet Jonah, pointing to His coming death, burial, and resurrection rather than to the kingdom (vv. 39, 40).
Then Christ described the condition in which the nation of Israel, because of the actions of their religious leaders, now found itself.
The men of Nineveh would rise up in judgment and condemn this generation, for they had repented at the preaching of Jonah. And One greater than Jonah was standing in Israel’s midst, calling for the nation’s repentance, but to no avail (v. 41).
The queen of the south would, likewise, rise up in judgment and condemn this generation, for she had come from the uttermost parts of the earth to hear the wisdom of Solomon. And One greater than Solomon was standing in Israel’s midst, One Whom the Jewish people wouldn’t hear (v. 42).
The nation was to be left in a desolate condition, wherein the Jewish people would walk through dry places, seeking rest, and find none. And, should the people comprising this nation persist in their disobedience, particularly relative to any attempt to bring about a change in their state themselves, conditions would only become worse. Their latter end would be “worse than the first” (vv. 43-45; cf. Leviticus 26:18-31).
And this is the setting for Christ’s departure from the house, His going down by the seaside, and His beginning to speak in parables in Matthew chapter thirteen.
(Mysteries of the Kingdom, Arlen L. Chitwood)
The Immediate Context
The context of the parables as stated by Christ focused on the “mysteries of the kingdom” (v. 13); i.e., the “word of the kingdom” (vv. 19, 23) also known as the “gospel of the kingdom” (Matthew 4:23; 9:35), which was about “the kingdom of the heavens” (vv. 24, 31, 33, 45, 47, 52) that Christ initially offered to the nation Israel, but would now be offered to a “new creation” (the body of Christ, i.e., the Church) “in Christ.” And this message centered on fruit bearing with the Messianic Era in view. The parables are specifically about God’s complete dealings with this new group called into existence to bear fruit where Israel had failed. And this being the case, i.e., the fact that fruit bearing is in view, these parables cannot be about those who are “dead in trespasses and sin” and who are completely unable to produce any spiritual fruit (Ephesians 2:1). For first one must be made “alive,” i.e., “passed from death into life” (John 5:24; Ephesians 2:1; Colossians 2:13), and become “in Christ” a “new creation” (2 Corinthians 5:17). Only then can a person, as a child of God, bear fruit for God.
There is nothing in the parables that has to do with the unsaved or their eternal destiny; or, for that matter, anything else concerning them. Everything within these parables has to do solely with the saved (i.e., spirit salvation) and their ability to bear fruit that will have implications at the judgment seat of Christ and with the Messianic Era out ahead, when Christ will sit on His throne in the heavenly Jerusalem and co-heirs will exercise power with Him. All seven parables have to do with the saved alone. It is about “soul,” not “spirit” salvation.
Parable of the Sower (Matthew 13:3-9, 18-23)
(3) Then He spoke many things to them in parables, saying: Behold, a sower went out to sow. (4) And as he sowed, some seed fell by the wayside; and the birds came and devoured them. (5) Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. (6) But when the sun was up they were scorched, and because they had no root they withered away. (7) And some fell among thorns, and the thorns sprang up and choked them. (8) But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. (9) He who has ears to hear, let him hear! (18) Therefore hear the parable of the sower: (19) When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. (20) But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; (21) yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. (22) Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. (23) But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty.
Preface
Wheat was a principal diet during the days of Christ, as it is today, and the procedure of farming it would have been quite familiar to those hearing these parables. The ground was cleared of old growth in preparation for sowing the seed, which caused the entire field to look the same. The soil was not plowed as is done today. Instead of burying the seed, it was scattered by the sower on the surface of the soil. It was then scratched into the soil with a primitive wooden tool. The sowing was finished before the early rains, which caused the seed to germinate. The sower waited through the growing period for the coming of the latter rains, which brought the grain to full fruition and the harvest.
The seed was all good, but the germination (maturing, developing) process primarily depended on the soil and appropriate moisture. As the sower scattered the seed by hand, some would fall on the footpath (wayside) beside the field, which kept it from being subsequently scratched into the soil and thereby making it easy prey for the birds in the area.
Then there was rocky soil that only had a thin layer of soil on top of the underlying rock. The rock would absorb the sun’s heat and cause the seed to germinate unusually fast; and any moisture the soil received would quickly evaporate, which meant that there would be no moisture to sustain the original rapid growth. Therefore the new growth would quickly die.
A third type of harmful soil was that which harbored thorns. Because the field had been purged of the previous year’s growth, the sower would not know that underneath the soil were roots of thorns. Therefore the seeds that grew among the thorns would soon be choked by them.
Yet, some of the seed matured in good ground, which brought forth varying degrees of a bountiful harvest.
Symbols
There are three key symbols within this parable, which if properly understood, will permit one to correctly grasp its meaning. They are:
It is generally agreed that the Sower is Christ (through the agency of the Holy Spirit in this dispensation, i.e., the Church Age [John 16:13]). Chitwood puts it this way:
“The Sower” in the parable (the Greek text has a definite article before “Sower” — a particular Sower) is identified in the explanation to the second parable as the Son of Man, a Messianic title (v. 37; cf. Psalm 8:4-6; Daniel 7:13, 14; Matthew 16:13-16).
(Mysteries of the Kingdom by Arlen L. Chitwood)
Most fundamentalist and liberal expositors of the Word who fail to recognize the contextual setting of this and the other parables of Matthew 13 (which is most of Christendom), see that which is sown as simply the Word of God. They draw this conclusion from the companion texts of this passage (Mark 4:1-20; Luke 8:11) where it states that the “Word” and the “Word of God” is sown. Many, the fundamentalist in particular, assume that it is God’s “salvation by grace” (spirit salvation) message.
On the other hand, there is disagreement between two of the best advocates of the “gospel of the kingdom” message as to the focus within Matthew 13. Whipple sees that which is sown as the word of the kingdom message; whereas, Chitwood believes it to be “individuals” who proclaim the word of the kingdom. Yet, in the final analysis, they both come to the same conclusion regarding the meaning of the parable.
For certain, that which is sown is not the general (complete) “Word of God” or, in particular, the message of “salvation by grace.” And, although this writer has the highest regard for Chitwood, he fails to see Chitwood’s conclusion of that which is sown as being “individuals.”
(Chitwood bases his conclusion on the fact that “the word ‘seeds’ in the text is in italics [v. 4], indicating that it is not in the Greek text, but supplied by the translators” and that “In the second parable there is a sowing of ‘seed.’ ‘Good seed’ [vv. 24, 27] are sown by Christ in the field [which is really the same sowing seen in the first parable], but these ‘good seed’ represent individuals. They are identified as ‘the children [‘sons’] of the kingdom’ in the explanation [v.38].” Chitwood goes on to show that this rendering of what is sown as “individuals” correlates “with the correct rendering of four different verses in the explanation to the four parts of the first parable as well” [latter part of verse 19, beginning of verse 20, beginning of verse 22, and beginning of verse 23; all of which should read some form of “he which was or that was sown”)
As to that which is sown being either the general “Word of God” or the gospel of grace, not only does Christ specifically say that which is sown is “the word of the kingdom” (“in his heart”) in verse nineteen, but it must be reiterated that everything in this parable revolves around two things: (1) the word of the kingdom and (2) fruit-bearing, or barrenness, on the part of those hearing this message. As Chitwood says, “to read salvation by grace through faith into this passage, as so many individuals do, both corrupts and destroys. It corrupts one facet of the good news, the gospel of the grace of God, by bringing things over into this gospel that do not belong there; and it destroys the other facet of the good news, the gospel of the glory of Christ, by removing things having to do with this gospel through misapplying them elsewhere.
As to that which is sown being individuals, it appears to this writer that (1) even though the word “seed” is not in the Greek text (v. 4) and is therefore supplied by the translators of the “authorized” version, it appears (not supplied) in the explanation passage (vv. 20, 22, 23) pertaining to this parable. Furthermore, the two Greek words upon which Chitwood bases his interpretation in the explanation passage (vv. 19-23) are: (1) esti: present active indicative, third person singular of the verb eimi — “to be,” which is the usual verb of existence and which may be translated “he,” “she,” or “it,” depending upon the context (and therefore can be a reference to the word of the kingdom); and (2) speiro: future of spero — “to sow, scatter,” which in the passive, as in verse nineteen, appears to be properly translated as “that which was sown in his heart.”
I am sure that given, as previously stated, the definition of a parable of which Chitwood is a champion (i.e., a parable is a truth placed alongside of something previously existing, which could only be a previously revealed truth; and therefore, is an additional truth in order to explain the previously revealed truth), he bases his interpretation on the link between these two parables as one (the latter) defining the symbols in the other (the previous). And although this writer does not pretend to be anywhere as adept in the original languages as Chitwood or as astute as Chitwood is in overall exegeses; he recognizes that the second parable stems from and builds upon the truth of the first but not necessarily in every symbolic form. Let the reader be the judge.
Taking all into account, it appears to this writer that Whipple has the correct take regarding that which is sown within this parable. And he also covers the matter succinctly, along with that which is sown upon, i.e., four different types of ground, in the following paragraph:
These different grounds represent four different kinds of believers. Contrary to the popular teaching in the Church today, this seed is not the word of salvation; but, according to Christ’s own interpretation, is the word of the kingdom (Matthew 13:19). Therefore, it is the doctrine of the “kingdom of [the] heaven[s]”; the coming, literal, visible kingdom that will be established by Christ when He returns to rule and reign over the earth. Furthermore, as we continue to unravel the mysteries of these seven parables, we will see that this seed (the word of the kingdom) also includes the doctrine of reward for the faithful Christians and the doctrine of the bride of Christ, who will be co-heirs with Him. This first parable, then, teaches fruit-bearing, not initial salvation. The four kinds of ground represent saved people, not lost people. The sower begins His sowing in the first century and continues throughout all the Church period, right up to the rapture of the Church. His method of sowing has always been though the Bible, the Word of God.
(The Matthew Mysteries by Gary T. Whipple; words within brackets by this writer)
Therefore, this writer concludes the following regarding the symbols:
Interpretation
There are four divisions of the parable represented by “that which is sown upon,” i.e., four different types of ground, which in turn represent four different types of true believers, those who have experienced “spirit salvation,” but who personally live their faith in varying degrees of gravity (sincerity, earnestness, seriousness) and who evidence four different responses to the word of the kingdom message. To each type of “ground” (believer), the word of the kingdom message is planted, which then produces four different results, as follow:
These are Christians who are not in the way (the path) where Jesus walks (in the Word). Although saved, there is no depth of doctrine within them upon which the truth of the gospel of the kingdom (gospel of glory) can build. This type of Christian proliferates in local churches and who serves by his own self-efforts (works of the flesh). They see no need to learn more of God’s Word, preferring to sit comfortably in a local church’s routine and ritual. They rest in knowing they are saved, but see no expediency or value in living a holy and pleasing life before God. They view “life after death” as being equal to all Christians, where there will be no more pain and trials and where everyone will be happy forever. Consequently they are blind to the reality of the judgment seat of Christ and its consequences.
They represent a great percentage of Christians within the Church today. While ignoring the word of the kingdom (gospel of glory) they only know the “word of salvation,” i.e., the gospel of grace; and, unfortunately, often misrepresent and corrupt this gospel with “additions” (lordship salvation, repentance as pertinence, requests for forgiveness of sin, praying for Christ to come into one’s heart, etc.) to the one and only scriptural means of apprehending God’s eternal salvation — by faith alone in Christ alone.
Sadly, the fault for this condition will lay even heavier upon the leadership within the Church, i.e., pastors and teachers, both in the local churches and in Bible institutions. In this sense, they follow the path that Israel took when the kingdom message was presented to it during the ministry of Christ. This is expressed most elegantly by Chitwood:
The Jewish people were not only in possession of the written Word of God but were also capable of spiritual perception. They were perfectly capable of understanding this Word. But the religious leaders in Israel (fundamental religious leaders at that — the Pharisees) had misled the people. Resultantly, when the Jewish people heard the message, their reaction was no different than the reaction of those described in the first part of the parable of the Sower.
Thus, the whole of the matter, seen almost two millennia ago in Israel, is exactly the same as that which can be seen in Christendom today. The religious leaders are misleading the people. And this is something that can be seen mainly in so-called fundamental circles (the liberals are so far removed from reality insofar as sound biblical doctrine is concerned that they seldom even fit into the matter).
The final state of Christendom during the dispensation — seen in both the chronology of the first four parables in Matthew 13 and the seven churches in Revelation 2, 3 — is complete corruption and rejection in relation to the Word of the Kingdom. That is, insofar as this message is concerned (the message seen throughout the parable of the Sower), the whole of Christendom (fundamental and liberal segments alike) will be as the church in Laodicea at the end of the dispensation, completely leavened (cf. Matthew 13:33; Revelation 3:14-20).
Those in the Laodicean church, as those in Israel at Christ’s first coming, are seen in possession of the Word of God and capable of spiritual perception. But those in this church are also seen in exactly the same condition as those in Israel, described in Isaiah’s prophecy:
Because you say, “I am rich, have become wealthy, and have need of nothing” — and do not know that you are wretched, miserable, poor, blind, and naked (Revelation 3:17).
Israel, in the nation’s blinded condition, didn’t heed the message; and the Church in its blinded condition is not going to heed the message either. But a number of individuals in Israel did heed the message, and their eyes were opened (cf. Matthew 13:15b, 16; Luke 24:16, 31). And a number of individuals in Christendom too have heeded and continue to heed the message, and their eyes too have been/are being opened (cf. 2 Corinthians 3:14-18; Revelation 3:18).
(Mysteries of the Kingdom by Arlen L. Chitwood)
And it is this type of Christian that when the word of the kingdom message is presented to him, the birds (fowls), which are symbolic of the agents of Satan (v. 19), come and catch away the seed of the gospel of the kingdom before it can take root in his heart (understanding). And, frankly, true believers often act as the “agents of Satan” in this activity, i.e., it is most often other believers who discourage other believers from accepting the word of the kingdom message. Sadly, these “wayside believers” are then left void of the truth that could have produced hope and joy in this life; and, inheritance in the coming kingdom.
These are Christians who, when exposed initially to the word of the kingdom message and who begin to realize that they may obtain rewards at the judgment seat of Christ resulting in a glorious future as the “bride of Christ” during the Messianic Era, receive the doctrine with joy. But for two reasons, they soon relinquish their belief in the gospel of the kingdom:
And due to the shallowness of spirituality in their lives (symbolized by the expression “he has no root in himself” in this parable) the seed of the kingdom message fails to root itself deeply in the soil of the heart. What growth there was in the truth of the kingdom withers away and they bring forth no fruit. This is the Christian who initially experiences excitement over the logic and just plane common sense of the kingdom message as it correlates God’s Word, clarifying many of the seemingly contradictory passages that the believer has previously attempted to understand. But he is unwilling to pay the price necessary to inherit the kingdom (i.e., a life of faithfulness and fruit bearing [divine good works]) and eventually rejects it.
Additionally, many Christians who receive the message with joy are persuaded to also let it go when faced with “tribulations and persecutions” that are directly due to their association with the word of the kingdom message. In Ephesians 3:1-11 the kingdom message (its mystery) is seen as presently being made known “by [lit., ‘through’] the Church” to “the principalities and powers in the heavenly places [Satan and his angels].” And since this message speaks of Satan and his angels being replaced by Christ and His bride for dominion over the earth, a spiritual warfare is seen raging over this (Ephesians 6:10ff). Satan will do all within his power to prevent this future takeover, and he knows that the surest way this may be accomplished is to prevent believers eventually becoming the “bride of Christ” — for as in the “type,” the “first Adam” could not reign without his bride as seen in the early chapters of Genesis; neither can, in the “antitype,” the “second Adam” (Christ) reign without His bride as seen in the New Testament.
Therefore Satan and his minions bring “tribulations and persecutions” into the life of the believer who hears and joyfully understands the message.
And this tribulation or persecution invariably comes from other Christians. Unsaved man out in the world can have nothing to do with all of this. He is “dead in trespasses and sins,” completely incapable of operating in the spiritual realm. And not only does this tribulation or persecution come from other Christians, but many times it comes more specifically from those in positions of leadership, exactly as in Israel when this offer was open to the nation almost two millennia ago (e.g., John 9:22).
The person, through this tribulation or persecution, is “offended [Greek: skandalizo, “scandalized’]” (v. 21). That which he has heard, understood, and accepted is associated with error, cultism, etc. And, because of his lack of maturity in the faith, he is overcome. He simply gives up; he quits; he falls away. And Satan wins the victory in his life.
(Mysteries of the Kingdom by Arlen L. Chitwood)
As Whipple so apply puts it: “The word of the kingdom, which once excited him, withers away because the “ground” is shallow and it can form no root, making it impossible for him to be renewed again unto repentance at the judgment seat of Christ (Hebrews 6:1-6). Saved? Yes! But that is all; a Christian who will arrive at the judgment seat of Christ without any fruit; one who will have no inheritance in the kingdom because he became offended when confronted with tribulations and persecution.”
According to James 1:2-4, temptation is [trails are] necessary to try the faith of Christians, for without its trails and perseverance of those trails, the inheritance of the kingdom (the crown) cannot be given. The apostle Peter tells us the same thing when he speaks of the necessity of the “trial of your faith,” that it might be found unto praise and honor and glory at the appearing of Jesus Christ (1 Peter 1:7). The apostle Paul tells us that we ought to glory in our tribulation, knowing that it works patience; and patience, experience; and experience, hope (Romans 5:3, 4).
(The Matthew Mysteries by Gary T. Whipple; words in brackets by this writer)
These are Christians who hear the word of the kingdom message but because of worldly involvement, they bear no fruit. Luke 8:14 amplifies to some extent by saying they “go out,” which may indicate that for a brief spell they accept the message prior to being overcome by worldly interests and pleasures.
Christians of this type are probably the most common in the Church today, i.e., those who are “just saved” and that’s all. They are carnal, meaning that they are first and foremost involved in the world for its financial profit (“deceitfulness of riches,” v. 22) and pleasures (“pleasures of life,” Luke 8:14). They have failed to heed the stern warning (specifically to Christians) in First Timothy or First John:
But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses. (1 Timothy 6:9-12)
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world — the lust of the flesh, the lust of the eyes, and the pride of life — is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever. (1 John 2:15-17)
Chitwood apply puts it this way:
They fail to heed the Lord’s admonition and warning concerning where Christians are to fix their attention and keep it fixed. Christians, in the race of the faith, are to look “unto Jesus [lit., ‘from, unto Jesus’]” (Hebrews 12:1, 2). They are to look “from” the things of this present world system “unto” Jesus. They are not to look back; they are not to look around; but they are to keep their eyes fixed straight out ahead on the Author and Finisher of their faith.
And Christians are not only to fix their attention on Jesus, but also on exactly the same thing Christ fixed His attention as He endured the sufferings and shame surrounding Calvary. Christ fixed His attention on “the joy that was set before Him” as He “endured the cross, despising the shame [considering the sufferings and shame of little consequence compared to His coming glory and exaltation]” (Hebrews 12:2; cf. 1 Peter 2:21).
Christians are to “escape to the mountain [signifying, the kingdom],” apart from looking back, apart from remaining in the plain (signifying, the present world system). And if they don’t, they will be consumed along with the things in the plain (Genesis 19:17; cf. Genesis 19:26; Luke 9:62; 17:32, 33).
Christians are to fix their attention on the King and His Kingdom — not looking back, not looking around — considering present sufferings (tribulation or persecution), or the things of this world (care of this age, riches, pleasures of life), of little consequence compared to the proffered glory and exaltation lying ahead. And if they don’t, Satan will use one or all of these things in his unceasing efforts to bring about their fall.
(Mysteries of the Kingdom by Arlen L. Chitwood)
And Whipple adds cogent remarks pertaining to the leaders of the faith:
The Word of God gives a strong warning to all pastors who go after the deceitfulness of riches and the care of this world; who make merchandise of their ministry (2 Peter 2:1-3). James 3:1 tells us that the masters (teachers of the Word of God) will receive a double condemnation if they lose their souls at the judgment seat of Christ; and those who cause others to fall with them will literally be cut asunder (bisected) at the judgment seat of Christ (Matthew 24:48-51). The soul will be separated from his redeemed body, and both will be cast into “Gehenna” (the place of fire for the body, and the place of blackness of darkness for the soul) for the millennial age, i.e., one-thousand years.
(The Matthew Mysteries by Gary T. Whipple)
(When closely considered, the above three kinds of unfruitful Christians appear to be only interested in a “fire escape” from hell and with little interest in spiritual maturity through the absorption of God’s Word (God’s only spiritual food), while they maintain their selfish interests in this present world for profit, comfort, and pleasure.)
These are Christians who upon hearing the word of the kingdom message, not only grasp its meaning and Messianic implications, but they also seriously study the Word of God to learn more. And through this process, they become increasingly transformed (i.e., spiritual mature) into the image of Christ, while producing divine good works (spiritual fruit under the leadership of the Holy Spirit) during their lives.
Chitwood sums them up in this fashion:
The fourth part of the parable presents matters after an entirely different fashion. Those sown “into good ground” represent individuals who hear the Word (first part of the parable); they understand the Word and refuse to allow “tribulation or persecution” to deter them as they progress toward maturity in the Word (second part of the parable); and they keep their eyes fixed on the goal out ahead, rather than on the things of this present world system (third part of the parable).
They hear, understand, and grow in the Word. Tribulation or persecution doesn't stop them; and they do not allow themselves to become sidetracked by the “care of this age,” the “deceitfulness of riches,” or the “pleasures of life.” These are individuals who refuse to become entangled “with the affairs of this life,” knowing that a crown lies out ahead for those who “strive lawfully” (2 Timothy 2:4, 5).
Thus, these are individuals who overcome and bring forth fruit. These are individuals who overcome the world (1 John 5:4), the flesh (Romans 8:13; Colossians 3:5), and the Devil (James 4:7; 1 Peter 5:9), rather than being overcome by one or all of the three. And, as a result, they bring forth fruit. They are the only ones who do bring forth fruit among the four groups mentioned, and they bring forth in varying amounts — “some a hundred, some sixty, some thirty.”
These individuals are the only ones who fulfill the purpose for their very existence — bringing forth fruit where Israel had failed, qualifying them to occupy positions with Christ in the coming kingdom of the heavens. These are the ones who will be allowed to ascend the throne with Christ in that coming day, occupying positions exactly commensurate with their fruit-bearing.
Conclusion
This parable demonstrates four different outcomes when the word of the kingdom message is presented to Christians. Unfortunately not all the outcomes are productive, i.e., result in fruit-bearing. The day is coming when Christians (not the lost) will stand before Christ at His judgment seat and answer for the life they have lived subsequent to believing in Him for their spirit salvation (Luke 12:2, 3; 1 Corinthians 3:12-15; 2 Corinthians 5:10; Romans 2:6; 14:10; Colossians 3:24, 25; Revelation 22:12).
At Christ’s judgment seat the salvation of their souls (lit. “life”) will be determined, from which issues and determinations (rewards or none at all) will come forth and last throughout the Messianic Era.
And these consequences will be directly proportional to the individual’s acceptance of the word of the kingdom message; which, when properly understood, has the ability to greatly influence spiritual fruit-bearing (i.e., works under the leadership of the Holy Spirit) during this life. ________________________________________________________________________ Addendum
As mentioned previously, Arlen L. Chitwood interprets the “seed” mentioned in the Parable of the Sower as referring to “individuals.” To be fair to him and his interpretation, I am adding the following correspondence-interchange with him so that the reader may make an informed decision regarding this matter. The interpretive outcome is essentially the same, regardless of what position one may take regarding this symbol of this parable.
Chitwood (4-29-2007)
I noticed that you are writing a rather long article for your website on the parables in Matthew 13. I recall when you placed my book dealing with these parables on your site that you had trouble with my take on the sowing in the first para |