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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 parable.
This Writer (5-1-2007)
I said I would keep you informed on my position regarding the Parable of the Sower, as to my view of the "seed" which is sown. I've read your evaluation of the Greek (words/grammar) that is used in Matthew 13:19; and from a purely Greek grammatical case, it appears that "that which is sown" may apply to either an "individual" or the previously mentioned "Word of the kingdom." It is of course notable that certain Greek expositors translate (use) a "personal pronoun" as "that which is sown" in various types of ground.
The only thing that kept coming back to me was the wording: “sown in his heart.” For whatever the reason, spiritual or otherwise, I believe, at least to me, it (this wording) appears to be the key to understanding (1) what exactly is the “seed” that is sown; and (2) what exactly is represented by the types of ground in which the seed is sown.
My thought-process goes like this. There is no doubt that the Sower (Christ) sows seed in various types of ground (13:4-8); although the words used for the placement of the seed in the soils are “fall” or “fell.”
Then in 13:19 Christ is quite specific in saying that “what was sown” refers to “something” that was sown or planted in an individual’s “heart (or mind).” And “that which is sown” in the individual’s heart appears to be clearly the “Word of the kingdom” (13:19a). I just can’t get away from the thought that the phrase, “anyone hears the Word of the kingdom,” is parallel (the same as) the phrase, “what was sown in his heart.” In brief, the “hearing” is the “sowing.”
And, if this is the case, then the different types of ground (soil) mentioned in the parable would be the different types of “heart” (or “states of mind”) in which “that which is sown” is “sown.”
Therefore, I still come to the conclusion that the seed is the “Word of the kingdom,” which is sown in (i.e., being heard by) various types of believers, i.e., believers with different states of mind and thereby react to the Word (of the kingdom) in different ways.
In my mind, this does not violate the meaning of the “seed” in the Parable of the Wheat and Tares as “individuals.” I believe the truth is carried forward and is built upon in the second parable (Wheat and Tares) — e.g., your argument that the first is “preventing” and the second is “stopping”— but, this doesn’t necessitate the typology to be the same, i.e., “seed” can refer to one thing in the first (“Word”) and another thing in the second (“individuals”).
But since I highly respect your expertise in doctrinal exposition, I will revamp my treatment of this parable to better represent your position, as opposed to my outlook on the manner, and let the reader decide. One thing for sure, whichever position one takes, the final outcome (interpretation of the different types of believers to which this parable refers) remains the same (as I see it). ______________________________________________________________________________
Parable of the Wheat and Tares (Matthew 13:24-30; 36-43)
(24) Another parable He put forth to them, saying: The kingdom of heaven is like a man who sowed good seed in his field; (25) but while men slept, his enemy came and sowed tares among the wheat and went his way. (26) But when the grain had sprouted and produced a crop, then the tares also appeared. (27) So the servants of the owner came and said to him, “Sir, did you not sow good seed in your field? How then does it have tares?” (28) He said to them, “An enemy has done this.” The servants said to him, “Do you want us then to go and gather them up?” (29) But he said, “No, lest while you gather up the tares you also uproot the wheat with them. (30) Let both grow together until the harvest, and at the time of harvest I will say to the reapers: First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.” (36) Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, “Explain to us the parable of the tares of the field.” (37) He answered and said to them: “He who sows the good seed is the Son of Man. (38) The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. (39) The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. (40) Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. (41) The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, (42) and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. (43) Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!
Preface
The symbolism in this parable is the same as in the previous parable, that of a sower sowing seeds in the field; although, it does expand upon and add to the teachings of the first parable. The tares of biblical times referred to by Christ in this parable most likely were the “darnel” plant, a weed the seed of which is scarcely distinguishable from wheat-seed. During the period of germination and initial growth it is impossible to distinguish between the wheat and the weeds. Not until harvest can it be determined which is which. This is because in the initial stage of growth, the weeds resemble wheat. It is not until heads of grain begin to appear in the wheat plants that one can determine if weeds have been sown, for weeds do not produce grain.
This parable, along with all the other parables within Matthew chapter thirteen, deals with the mysteries of the kingdom. They have to do with spiritual fruit-bearing, which is directly proportional with a person’s understanding and acceptance of the word of the kingdom message, i.e., the good news (gospel) that a person life, if led by the Holy Spirit (Romans 8:14) to bear fruit, will result in the “salvation of his soul” at the judgment seat of Christ and favorable consequences during the Messianic Era. Of course, accompanying the bright side of the “kingdom message” is a dark side (Romans 8:5-8, 13). For those believers who take their Christian lives insincerely and fail to produce fruit, their souls (lives) will be lost at Christ’s judgment seat; which essentially means they’ll have a thousand years of bleak existence during the kingdom age, yet they will be eternally saved so as by fire (1 Corinthians 3:12-15; Revelation 21:4).
Although the central focus in this parable of the wheat and tares centers on fruit-bearing (v. 26), it does not cover fruit-bearing from the same broad spectrum seen in the previous parable. Rather, continuing the thought from the previous parable, the parable of the wheat and tares limits itself to one realm. It limits itself to that part of the parable of the Sower that deals with “good ground believers,” who brought forth fruit (cf. vv. 8, 23, 24, 26). Those failing to bring forth fruit as seen in the first three parts of the previous parable cannot be viewed as “good seed” in this parable. The parable of the wheat and tares centers on those bearing fruit from the previous parable in order to reveal something additional, something not revealed in the parable of the Sower.
The parable of the wheat and tares centers on those bearing fruit from the previous parable in order to reveal the method of Satan’s attack against them. In this respect, this parable moves a step beyond that revealed at the end of the parable of the Sower. This parable continues with the same thought but then reveals a concentrated attack against those individuals bearing fruit. It reveals the exact method that Satan uses as he goes about seeking to stop that which is occurring.
Satan seeks to prevent fruit-bearing through a number of means (revealed in the first three parts of the parable of the Sower). And, throughout the dispensation, he has been successful in his confrontation with the vast majority of Christians. He has succeeded in preventing most from bearing fruit.
But the preceding has not been true of all Christians. Many have been victorious over Satan’s methods and schemes. They have overcome the world, the flesh, and the Devil. And, as a result, they have brought forth and continue to bring forth fruit. And it is these Christians, the ones bearing fruit, that Satan is seen directing his attack against in the parable of the wheat and tares, seeking to stop that which is occurring.
(Mysteries of the Kingdom by Arlen L. Chitwood)
This parable has only fruit-bearing and Messianic verities in view. And with this in mind, there is a real difference in the way Whipple and Chitwood interpret the parable. And this writer admits that in this parable, he mostly takes side with Chitwood over Whipple. Nevertheless, he will endeavor to present both Chitwood’s and Whipple’s view, when contrary to his, so that the reader may decide.
One prominent difference between Chitwood and Whipple is that, along with this writer, Chitwood sees the parable (vv. 24-30) and its explanation by Christ (vv. 37-43) as one connected whole; whereas, Whipple sees two divisions in it, the second contained in Christ’s explanation of the parable (i.e., vv. 41-43).
One other item of note, which is brought forth by Chitwood in detail in his book, is that due to the use of the Greek word translated “like” in this parable and the five subsequent parables, i.e., the verb form homoioo in this parable and the noun form homoios in the next five, conveys the meanings: (1) the kingdom of the heavens has become like or it became like in the parable of the wheat and tares; and (2) then it continues like in the remaining five parables. This then, according to Chitwood, establishes a chronological continuity of thought after this fashion as one moves through these parables, something that must be recognized if the parables are to be properly understood.
And finally, it must be remembered that the “kingdom of the heavens” is a realm, which, in relation to earth refers to “the rule of the heavens over the earth.” Satan and his angels presently rule from a heavenly sphere over the earth. And this heavenly sphere is that realm in which Christ and His co-heirs will reside during the coming age when they rule from the heavens over the earth, once Satan and his angels are cast out. The realm itself doesn’t change. Only certain things about the kingdom can change (e.g., the message about the kingdom).
This can be seen in the offer of the kingdom to Israel by John, Jesus, and the Twelve. The kingdom of the heavens was “at hand (‘had drawn near’)” as seen in Matthew 3:2; 4:17; 10:7. The realm itself hadn’t drawn near. The realm remained unchanged. But the prospect of Israel moving into and occupying that realm, based on national repentance, “had drawn near,” i.e., was being offered (cf. Matthew 6:33; 11:12; 21:43). And exactly the same thing is in view through the use of the expression, “the kingdom of the heavens,” introducing the second through seventh parables. It’s not the realm of the kingdom of the heavens that has become like and continues like that is described in these parables. Such would be impossible. Rather, it is the proclamation and offer of the kingdom of the heavens (referred to on both sides of these six parables) that has become like and continues like that which is described in the parables.
Symbols
As this writer sees it, there are eight symbols used in this parable:
As in the previous parable, Jesus Christ explained the parable and identified most of the symbols listed above. And to most of these symbols both Whipple and Chitwood, along with this writer, agree. Those on which we agree follow:
· The Sower — Jesus Christ (the “Son of Man,” a Messianic title — v. 37; cf. Psalms 8:4; Daniel 7:13, 14; Matthew 16:13-16). · The field — the world (and it should be noted that Christ used the Greek word kosmos, rather than aion (“age” as in v. 40), which is also translated “world” in the King James Version of the Bible. · The enemy — Satan. · The reapers — angels.
Whereas both Whipple and Chitwood agree that the good seed are “sons of the kingdom” (as does this writer, since, of course, this is the phrase used by Christ in His explanation, v. 38), there is disagreement as to whom is referred to by this phrase. Also, since the seed in this parable refer to specific individuals, Chitwood believes this is further clarification for the “seed” in the previous parable (of the “Sower”), which also should be interpreted as “individuals.” Of course he basis this interpretation on his concept of linkage among the seven parables in Matthew 13, claiming that each succeeding parable further adds to the previous one. This writer, while believing this also as it applies to the truth (focus) of the parables, does not agree that it applies to the symbolism employed in each parable. Which is to say that the “seed” in the first parable (of the “Sower”) refers clearly to the word of the kingdom message, wherein the second parable (of the “Wheat and Tares”) the word “seed” is then used by Christ to actually refer to “individuals,” i.e., “sons of the kingdom.”
Whipple believes the good seed in this parable of the wheat and tares to be “all believers of the Church period.” In this interpretation he sides with many “traditional” fundamentalists (e.g., Rice, Lockyer, Pentecost, etc.) in their interpretation of this parable. On the other hand, Chitwood (and this writer) understands that this parable’s focus remains the same as the previous parable (i.e., linkage) but which includes an additional truth. Both parables deal with the word of the kingdom and “fruit-bearing.” This being the case (context), both Chitwood and this writer understand the sons of the kingdom to be those individuals represented by the fourth part of the previous parable, the “good ground believers.” These are individuals who, although having not yet received their “inheritance” and becoming “sons;” are led by the Holy Spirit in behaving as “sons” in their understanding, acceptance, and support of the word of the kingdom message in their lives.
The “good seed” sown by the Lord out in the world are specifically referred to by the expression, “the children [‘sons’] of the kingdom.” And, beyond that, the title used to identify the Sower is “the Son of Man,” a Messianic title.
The significance of their identification as “sons” lies in the fact that Christians are not presently “sons of God,” though here called “sons” (for a reason). Christians are presently “children of God,” awaiting the adoption into sonship.
Note how Paul dealt with this matter in Romans 8:16-23:
“And if children, then heirs: heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together…
…even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (vv. 17, 23b; see complete text).
But even in this chapter in Romans, as also in Galatians chapter four (where the adoption is mentioned again [v. 5]), reference is made to Christians being “sons” in a present sense, preceding the adoption (Romans 8:14; Galatians 4:6, 7). And these instances would correspond to the way in which the matter is handled in Matthew chapter thirteen.
“Sonship” implies rulership. Only sons can rule in God’s kingdom. . . .
Prior to ascending the throne with Christ, Christians must first be adopted. And this is what Romans chapter eight and Galatians chapter four are about. Children (the Christians’ present standing) are in no position to rule. Only sons (the Christians’ future standing) can rule. And sonship is seen in both Romans and Galatians in relation to adoption and inheritance (all future).
The matter can be illustrated quite easily from Romans. The verses leading into Romans 8:14 (the verse presenting Christians as “sons”) deal with Christians either living after the flesh or putting to death the deeds of the flesh. Then verse fourteen deals with individuals being led by the Spirit of God (contextually, individuals, under the leadership of the Spirit, putting to death the previously mentioned deeds of the flesh), and these individuals are said to be “the sons of God.” But, the verses immediately following specifically state that Christians are presently “children of God,” awaiting the adoption into sonship (vv. 16, 17, 23).
Contextually, verse fourteen, referring to Christians as “sons,” can be understood only one way. This verse would have to be understood in the sense that Christians presently being led by the Spirit of God are the ones who will be manifested as the sons of God in that coming day, occupying positions as joint-heirs with Christ in His kingdom (vv. 17, 19).
That is the subject of the whole passage. And exactly the same thing can be seen through the use of the expression, “sons of the kingdom,” in Matthew13:38, for that is the subject of the whole passage there as well.
The “sons of the kingdom” are the good seed, the ones bringing forth fruit. They, as the ones in Romans 8:14 (actually, the “sons” both places are the same), are the ones who will be manifested as the sons of God, in the kingdom, in that coming day.
Not all Christians are being referred to in Matthew 13:38 by the expression, “sons of the kingdom.” Nor are all Christians being referred to in Romans 8:14 by the expression “sons.” The specific reference in Matthew is to those Christians bringing forth fruit, and the specific reference in Romans is to those Christians following the leadership of the Spirit.
And, again, the two are the same. Fruit-bearing cannot be realized apart from following the leadership of the Spirit; and following the leadership of the Spirit will invariably result in fruit-bearing.
It is the Son of Man who sows Christians out in the world, with a view to fruit-bearing, which is with a view to the kingdom. Everything points ahead to the kingdom — the Son of Man (the Sower, described through the use of a Messianic title), the sons of the kingdom (those sown, described through the use of an expression portending rulership), and fruit-bearing (a bringing forth, with a view to the kingdom).
(Mysteries of the Kingdom by Arlen L. Chitwood)
Christ leaves the men who slept to speculation, as does Chitwood. This writer believes the expression may refer to those who understand the word of the kingdom message, some of whom may be “church leaders,” male or female. The Greek word translated “men” in this parable is anthropos, which in the New Testament often represents both genders of the human race.
Whipple believes the men who slept to be the same as the good seed, i.e., “all believers of the Church period.” And he believes the time-frame within the Church age in which these men “slept” was the “third century under Romanism” and “throughout the Dark Ages until the time of the Reformation,” a period of “thirteen centuries of sleep.”
The tares, as described by Christ, are “the sons of the wicked one,” to this all agree. But this expression is interpreted differently by Whipple and Chitwood (and the writer). According to Whipple the tares are “counterfeit Christians.” In this he means individuals who profess Christ but, having never been “born again (from above),” do not posses Him. Whipple remarks in length about Satan ever being an “imitator.”
He describes how Satan: (1) “has an imitation gospel whose foundation rests upon the works of men; men who also worship angels and saints. Galatians 1:7-9 clearly tells us that this is an abomination to God”; (2) “has placed imitation ministers in the pulpits of churches . . . 2 Corinthians 11:13-15”; (3) “has an imitation righteousness founded on works (Romans 10:3, 4)”; (4) “has an imitation church, so cleverly disguised that much of the world is fooled into thinking and calling it ‘the Church’”; and (5) “will produce an imitation Christ after the true Church has been raptured … the antichrist … Satan’s masterpiece of deception.”
Whipple goes on to say:
With this revelation of truth, the writer is convinced that our Lord, in this parable, is pointing to the Roman Catholic Church as the fountainhead of all false systems. They purposely draw and deceive millions of people with their external religious trappings, which are symbolized by the purple flower produced by the darnel. They promise the bread of life when, in reality, their fruit is poisonous to the genuine wheat. Even the color of the flower of the darnel is that chosen to represent the papacy. Note that in past coronations of popes, they were all dressed in scarlet and “purple.”
(The Matthew Mysteries by Gary T. Whipple)
But the writer of this study agrees with Chitwood regarding the tares, i.e. “the sons of the wicked one,” as in the following interpretation from Chitwood:
The “tares” though present the other side of the picture. As previously shown, the tares present Satan’s efforts to stop fruit-bearing, to put a stop to that presently occurring, in the various places where it is occurring.
And, as also previously shown, Satan is seen carrying on his activities on two fronts: 1) He is seen seeking to prevent Christians from bringing forth fruit (described in the first three parts of the parable of the Sower), and 2) he is seen seeking to stop Christians from bringing forth fruit (described in the parable of the tares, forming a commentary on the fourth part of the parable of the Sower).
If Satan can prevent Christians from bringing forth fruit, the matter will be settled at that point, and a continued work will be unnecessary. But, if he can’t prevent Christians from bringing forth fruit, then he has to stop them.
It is here that he is revealed sowing tares. He sows them right in the midst of Christians bearing fruit, and this is done with one goal in mind. It is done in an effort to stop, through any means possible, Christians who are bearing fruit from continuing to bear fruit. . . .
Exactly who are those whom Satan sows among fruit-bearing Christians in an effort to stop them from bearing fruit? The answer is easy to ascertain.
These parables were given by Christ at His first coming, at a time when the kingdom of the heavens was being offered to the nation of Israel; but these parables had to do with events beyond that time, occurring during a time when the kingdom of the heavens would be offered to a separate and distinct entity, the one new man “in Christ.” And, whether during that time when the kingdom was offered to Israel, or during that time when the kingdom would be offered to the one new man “in Christ,” any realization of the offer was contingent on one thing — fruit-bearing (Matthew 21:18, 19, 43).
Israel failed to bring forth fruit. And note who was responsible for the nation’s failure in this realm. It was the religious leaders of that day, mainly the Scribes and Pharisees, seated “in Moses’ seat,” who controlled the religious life of the nation (Matthew 23:2)
They were the ones who followed Christ about the country seeking, at every turn, to speak out against the Messenger and His message. They were the ones directly responsible for the nation’s rejection of the King and kingdom. They had “shut up the kingdom of the heavens against men [‘in the presence of men’]” (Matthew 23:13). And for this reason they experienced a rebuke and condemnation at Christ’s hands unlike that experienced by any other religious group in Israel (vv. 14ff).
Bringing this over into Christendom, whom would Satan use during the present dispensation to either prevent or stop fruit-bearing relative to the kingdom? In the light of the past offer to Israel, there is only one possible answer. It would have to be the same as that seen in Israel when the same offer was open to the nation almost 2,000 years ago.
It was Jewish religious leaders then, and the counterpart would have to be Christian religious leaders today. Those outside the nation — the unregenerate world — had nothing to do with the matter then; nor can those outside the Church — the unregenerate world — have anything to do with the matter today. It was those within that Satan used in Israel in the past, and it is those within that he uses in the Church today (cf. Matthew 15:1ff; 16:1ff; Acts 20:29, 30).
(Mysteries of the Kingdom by Arlen L. Chitwood)
Most fundamentalist and liberals (through the means of “illegitimate totality transfer) are only able to interpret the expression “sons of the wicked one” as individuals who are lost and not as individuals who have placed their faith in Christ. In their minds, to ascribe to Satan ownership of (i.e., influence over) a true believer is unthinkable. Yet, there is ample proof that this can be the case. Note the following comments from Chitwood:
But how could Christians be identified by the expression, “sons of the wicked one” (Matthew 13:38)? Note several references in Scripture relative to Israelites acting in similar capacities and the answer will become apparent. In John chapter eight, Jews who had believed on Christ (v. 31), who were acknowledged by Christ to be “Abraham’s seed” (v. 37), were also said, because of their works, to be of their “father the devil” (vv. 39-44). In Matthew chapter sixteen, Peter, because he stated relative to Christ’s sufferings, death, and resurrection on the third day, “Far be it from You, Lord; this shall not happen to You!,” was associated directly with Satan. Jesus said to Peter — not to Satan, but to Peter — “Get behind me, Satan” (vv. 21-23; cf. John 6:70). Then in Matthew 23:15, the Scribes and Pharisees — those having “shut up the kingdom of the heavens” (v. 13) — were said to have made one of their proselytes “twofold more the child of hell [lit., ‘twofold more a son of Gehenna’]” than themselves. Their sonship, because of that which they had done, was associated with Gehenna (the place of refuse) rather than with the kingdom.
With all these things in mind — seeing a counterpart in Israel to that existing in Christendom — viewing the expression, “sons of the wicked one,” in Matthew 13:38 as a reference to the saved, not the unsaved, would, contextually, be the only natural way in which the matter could be viewed. And, that this is the correct way to view this part of the parable can be shown through other means as well.
(Mysteries of the Kingdom by Arlen L. Chitwood)
And lastly, there is the matter of the servants of the Owner. The assumption is that the Sower and the Owner are one and the same; although, Christ does not stipulate this in His explanation of the parable. Whipple makes this association, as does Chitwood. This writer agrees that they are one and the same. Thereby, the servants of the Owner are those individuals who are Christians and Christian leaders, all of whom are faithfully bearing fruit in accordance with the word of the kingdom message.
Therefore, this writer concludes the following regarding the symbols:
· The Sower — Jesus Christ (the “Son of Man,” a Messianic title — v. 37; cf. Psalms 8:4; Daniel 7:13, 14; Matthew 16:13-16).
· The field — the world (and it should be noted that Christ used the Greek word kosmos, rather than aion (“age” as in v. 40), which is also translated “world” in the King James Version of the Bible.
· The good seed — “sons of the kingdom,” i.e., Christians who are bringing forth fruit in accordance with the word of the kingdom message.
· The men who slept — Christians who understand and accept the word of the kingdom message, probably those in leadership positions within the Church.
· The tares — “sons of the wicked one,” i.e., Christian (believers) religious leaders.
· The servants of the Owner — Christians and Christian leaders, all of whom are faithfully bearing fruit relative to the word of the kingdom message.
· The enemy — Satan.
· The reapers — angels.
Interpretation
The parable contains four actions:
Little needs to be said regarding the sowing of the good seed. This simply represents Christ sowing in the Church age (dispensation) “sons of the kingdom”; i.e., individual Christians in the world who are faithful in fruit-bearing in relation to their understanding, acceptance, devotion to, and representation of the word of the kingdom message. These are individuals within the Church that are “good ground believers” (as in the previous parable), who actively attempt to avoid the spiritually carnal state by keeping their focus on Christ and who are not sidetracked by the attractions (riches, pleasures, sins) of this world.
The next issue addressed in the parable is Satan’s sowing of the “sons of the wicked one” who are Christian leaders (pastors, teachers, etc.) who not only do not understand the word of the kingdom message, but also actively oppose it. Their theology is not only shallow and incomplete; it is also highly corrupted, particularly as it relates to God’s full redemptive plan (spirit, soul, and body salvation) and purpose (“gospel of the kingdom”). They not only fail to bear fruit relative to the kingdom, they also hold in contempt and disrepute the word of the kingdom message (i.e., all that it entails)and those who bear fruit relative to the kingdom.
Satan sows the tares “while men slept,” and his purpose for sowing them is best explained by Chitwood:
Now, put all of this together for the complete picture of something that has been occurring throughout the dispensation, which has gone almost completely unrecognized. This parable has to do, not with how Satan seeks to prevent fruit-bearing (that was seen in the first three parts of the previous parable, the parable of the Sower), but with how Satan seeks to stop fruit-bearing — something not seen in the previous parable, or really not seen in the same fashion in any of the subsequent parables.
This parable reveals Satan’s attack against a select group of Christians. It reveals his attack against fruit-bearing Christians. And it is among these Christians that Satan goes about seeking to counter God’s plans and purposes through sowing that which resembles wheat, though it is not wheat.
Satan knows that fruit-bearing is that which God requires of those who are to ascend the throne with His Son in that coming day (cf. Matthew 21:18, 19, 43; Hebrews 6:7-9). And he will, first of all, do everything within his power to prevent Christians from bearing fruit (seen in the first three parts of the parable of the Sower). But, when Christians begin bearing fruit (seen in the fourth part of the parable of the Sower), then he will do everything within his power to stop them from bearing fruit. And it is among the latter group of Christians — those bearing fruit — that Satan is seen sowing counterfeits (in relation to fruit-bearing, individuals producing counterfeit fruit [Matthew 7:15-20]).
(Mysteries of the Kingdom by Arlen L. Chitwood)
As the grain in the field matures, the “servants of the Owner” take notice of the tares. They approach the Owner and upon learning “An enemy has done this,” they pose the following question, “Do you want us then to go and gather them up?” To this question the Owner answered, “No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers: ‘First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.’”
And this is the attitude that Christ would have each fruit-bearing Christian to understand pertaining to those whom Satan has sown in the midst of them with the purpose of stopping fruit-bearing relative to the kingdom. Those who are standing in the way with their antagonism toward Christians who bear fruit in relation to the kingdom are to be left alone!
Those standing in the way of one’s interest in having a part with Christ in His kingdom are to be dealt with after only one fashion. They are to be left ALONE! “Leave them ALONE!” (Matthew 15:14). Simply ignore them, continue doing that which the Lord has called you to do, and let the Lord take care of the matter in His Own time.
(Mysteries of the Kingdom by Arlen L. Chitwood)
They are to be left alone because they will be suitably dealt with at the “end of the age.” Christ explained it this way:
The harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Matthew 13:39b-43)
It is here that Whipple splits the parable into two sections, verses 41-43 being a second work by the angels of separating faithful and faithless Christians at the judgment seat of Christ. As Whipple states it,
We have no biblical authority to connect verse 40 with verse 41. In verse 40, the Lord made an emphatic statement that was concise and complete. The tares in the world are finished; they died in the fires of God’s wrath during the great tribulation period while standing in the field. We have no right to interpret verse 41 through 43 as a repetition of verse 40, or as a commentary on verse 40. The words of verse 40 are final words. All that was to be said about the tares was said. This ends the thought and the subject, and we are not to carry it over into verse 41.
(The Matthew Mysteries by Gary T. Whipple)
Whipple sees this “second section” of the parable as God’s angels separating the two classes of believers, those who were fruit-bearing Christians and those who were not. It is presumed that Whipple has to make this distinction to be consistent with his doctrinal commentary on other passages within the New Testament that include the phrase “wailing and gnashing of teeth,” which is a term applicable to the state of fruitless believers (a verdict pronounced at the judgment seat of Christ) during the Messianic Era.
But this writer, as does Chitwood, sees no second division in this parable. In fact, it appears that the verses 41-43 is a passage that naturally flows from the statement in verse 41; and, in fact, does provide clear commentary on it. Again, it must be remembered that eternal verities are not being dealt with in this parable. Rather, the subject is fruit-bearing, with a view to the kingdom. Both the wheat and tares are seen being judged and subsequently dealt with at the same time and place. And the Lord’s dealing with both after this fashion is with a view to entrance into or exclusion from the kingdom.
Whipple sees verses 41-43 as issues and determinations at the judgment seat of Christ, as does Chitwood and this writer. In explaining the “gathering out” of this passage, Whipple gives the following commentary:
These, however, are not of the world, but of the kingdom. Notice that they are gathered out of the kingdom not because of unbelief, but because of their works of iniquity (efforts of the flesh). Since the kingdom has its official beginning when Jesus enters into His Kingship, and a king and judge are one in the same, then the judgment seat of Christ has to be within the boundaries of the kingdom. . . . then this must be a detailed picture of the rapture and the separation of the wheat before it is stored in the barn (verse 30). This, then, is a picture of the judgment seat of Christ.
(The Matthew Mysteries by Gary T. Whipple)
And as to the statement “and will cast them into the furnace of fire. There will be wailing and gnashing of teeth” (v. 42), Whipple has this to say (to which this writer agrees):
This verse is an excellent description of the testing of the Christian’s works at the judgment seat of Christ. The furnace of fire is not the “lake of fire,” where the lost will go, but is a description of the all consuming fire of God at the judgment seat. . . . Matthew 13:42 speaks of the heavenly furnace; a furnace that will be located in heaven at the judgment seat of Christ. . . .
All Christians must appear at the judgment seat in their raptured, redeemed bodies to be judged for the things done in their bodies after they were saved, whether good or bad (2 Corinthians 5:10); for all things must be tested in the heavenly furnace. If the Christian’s works (wood, hay, stubble) are burned up in this baptism of fire (Matthew 3:11c), he will suffer loss (be disinherited from the kingdom); yet, he will still be saved. If his works (gold, silver, precious stones) survive this fire, he will receive a reward (1 Corinthians 3:11-15). . . .
In the final portion of our text (Matthew 13:42b), we read that there will be “wailing and gnashing of teeth.” Most Christians believe that this expression speaks of the suffering in hell of the lost. But this cannot be, since this expression in God’s Word is always found in the context of the judgment seat of Christ or the outer darkness (Matthew 22:13; 24:51; 25:30; Luke 13:28). Confusion arises from this because of the popular pulpit, which does not believe that rewards must be attained. They teach that every Christian will automatically receive crowns and they will throw them back at the feet of Jesus. However, the scripture used (Revelation 4:10) has been grossly misinterpreted. The four and twenty elders do not represent the Church, but angelic rulers of the universe, under God, who will joyfully relinquish their rulership when Jesus Christ becomes Heir of all things (Hebrews 2:5).
It is true that the eternal council of the Godhead has predetermined the position of every child of God in the eternities (kingdom of the Father), and that all sorrow, pain, sickness, and death will be wiped away. But the judgment seat of Christ is not heaven; it is the place of induction into and assignment of position in the kingdom of heaven. . . . This startling realization of being assigned the position of subject rather than sovereign, or of being cast into the outer darkness or the blackness of darkness rather then automatically inheriting the kingdom will bring wailing and gnashing of teeth to the disinherited Christian. The apostle Paul, in his use of the phrase suffer loss in 1 Corinthians 3, backs this up with the use of the Greek word zemioo, which means to injure, to experience detriment, to be cast away, to receive damage. It is plain that a lost man cannot suffer loss in the same way, since he has nothing to lose.
(The Matthew Mysteries, by Gary T. Whipple)
Conclusion
This parable, along with the other parables of Matthew 13 has only Messianic verities in mind. It is not about “spirit salvation;” instead, its focus is on “soul salvation.” The day is coming for every Christian when he or she will stand before Christ at His judgment seat. There the Christian will be able to review in detail all that he or she has done in both thought and deed while on earth. Fruit-bearing alone will be in view.
For those who have accrued fruit of “gold, silver, and precious stones” (divine good works accomplished under the leadership of the Holy Spirit), there will be a reward and inclusion into the “bride of Christ,” to be co-heirs and co-rulers with Christ during the Messianic Era.
But for those who have no “qualifying fruit” but only works of “wood, hay, and straw” (human good works accomplished under the influence of the flesh), there works will be consumed in Christ’s judgment fire; and, even though the they will still be saved (insofar as eternity is concerned), they will suffer loss (banishment into the “outer darkness,” i.e., the darkness on the outside, where there will be “weeping and gnashing of teeth” — a colloquial expression in biblical times meaning the experience of great grief).
Then the righteous will shine forth as the sun in the kingdom of their Father.
Until that time, it is not for Christians to become enmeshed in the affairs of those Christians around them who seek to stop the testimony and fruit-bearing relative to the kingdom message. These imitation Christians are to be left alone, allowing God to eventually bring them to a proper justice.
He who has ears to hear, let him hear! ________________________________________________________________________Addendum
There has been some question regarding the verse that states, “The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness (v. 41). The point being that it appears that the kingdom has already been established prior to the angelic gathering at the “harvest,” which is at the “end of the [Church] age” (vv. 39, 40); whereupon, this then seems to create an apparent conflict with the determination that the kingdom will be established subsequent to the decisions made at the judgment seat of Christ (which event follows the rapture of the Church).
To this observation Arlen L. Chitwood makes the following comments, to which this writer agrees:
Chitwood (14-30-2007)
On gathering out of His kingdom, you might think along the lines that the kingdom will be given to the Son by the Father before the overthrow of Gentile world power, along with the overthrow of Satan and His angels, the removal of their crowns, etc. (Daniel 7:13, 14; Revelation 11:15).
Thus, at the time of angelic activity connected with Christ's return (e.g., Matthew 24:29-31), though before the actual establishment of the kingdom (which will apparently occur at the end of the days in Daniel 12:11, 12 — the 75 extra days following the Tribulation), the kingdom will already belong to the Son and can be referred to as "His kingdom" at this time.
The removal of the Church at the end of the dispensation will occur before the beginning of the Tribulation. The event marking the beginning of the Tribulation is the ratifying of the covenant in Daniel 9, not the removal of the Church. The judgment of the Church prior to this period is seen, for example, in the chronology of the first six chapters of the book of Revelation.
Also, in this same chronology, it appears that events surrounding the judgment seat will occur and be completed before the Tribulation begins on earth. In other words, it appears that full attention is given to the Church until God's dealings with the Church are completed (the present dispensation, followed by the judgment seat events), with God then turning and giving full attention to Israel and the nations. ________________________________________________________________________
Parable of the Mustard Seed (Matthew 13:31, 32)
Another parable He put forth to them, saying: “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.”
Preface
Keeping in mind that all 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); 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.
There is an evident divinely designed interrelationship between the first four parables in Matthew thirteen. The parable of the Sower introduces the theme, and the succeeding three parables simply build, after a successive fashion, on that theme.
Starting with the second parable (“Wheat and Tares”) as each parable expands upon (adds to) the meaning of the previous parable; the parable of the “mustard seed” continues with the same theme set forth in the parable of the “wheat and tares.” The focus is on fruit-bearing, as well as Satan’s continuing activity as he seeks to stop Christians from bearing fruit.
It is most unfortunate that the majority of expositors follow an incorrect interpretation of this parable, i.e., that in it our Lord predicted the great, complete, and ultimate success of His kingdom in this age. They incorrectly express the idea of the kingdom’s growth from a very small beginning to ultimate universality, heralding the glorious success of the gospel in the world.
The truth is that the Bible teaches just the opposite. The Bible teaches that Christianity (and here the term refers to the biblical faith) will not generate until it covers the whole earth. Rather, it will degenerate until it is hardly noticed upon the earth. On the other hand religion in the guise of Christianity, along with other religions will proliferate upon the earth until all religions combines into one false religion during the last days.
Christianity is not a religion; it is a union or relationship with a Person, Jesus Christ. Likewise, the Church (body of Christ) is an organism; not an organization. But the trend from “Christianity to religion” and “organism to organization” has continued to infect and progressively corrupt the Church from its inception to this day.
The parable of the “mustard seed” is simply a commentary on the previous parable (“Wheat and Tares”), providing additional illumination regarding the use of tares by Satan in his efforts to stop the “sons of the kingdom” from producing fruit.
Symbols
Contrary to the first two parables, Christ gives no explanation for the symbols (types) that He uses in this parable, which are five: (1) mustard seed, (2) man, (3) field, (4) tree, and (5) birds. And expositors vary quite remarkably in their interpretation of this parable as a whole, i.e., its meaning, including the meaning of the various symbols used in it.
The mustard seed, which Christ described as “the least of all the seeds,” (v. 32; Mark 4:31) has been cause for concern for many who know from familiarity with the proverbial mustard seed that there are other seeds much smaller (if in fact Christ was referring to its size). This difficulty was demystified upon one of Pentecost’s visits to Israel, as he reports:
The guide took us to what appeared to be a tree some ten to twelve feet high and removed a seed pod. When he opened it, we saw the familiar mustard seed. Then the guide put that seed in the palm of his hand and crushed it with his thumb. What appeared to be a smudge of black dust spread out of the crushed seed. This dust was identified by the guide as the seed of the mustard. What we familiarly refer to as mustard seed is really a container for a multitude of seed.
But perhaps a better explanation is that Christ was using a popular Jewish idiom. The diameter of a mustard seed was viewed as the smallest that is measurable and the weight of a mustard seed was seen as the smallest amount that could be weighed by using a balance. Thus Christ was emphasizing a small and insignificant beginning.
(The Parables of Jesus by J. Dwight Pentecost)
It is also significant that the mustard seed is used symbolically as a figure of overcoming faith by Christ in Matthew 17:20. According to horticulturist, this seed will grow just about anywhere and under most any condition; therefore, Christ did not refer to its size in Matthew 17 (also in Luke 17:6). Rather, He was referring to its nature, i.e., a nature that will overcome all obstacles.
As to what the mustard seed symbolized in this parable, this writer agrees with Chitwood.
The mustard seed in the parable represents, not individuals per se, but an entity made up of individuals — the good seed, the sons of the kingdom from the previous parable. And a natural or unnatural growth of the mustard seed would represent a natural or unnatural development of those comprising the seed.
(Mysteries of the Kingdom by Arlen L. Chitwood)
In essence, the mustard seed refers to the body of Christ (the Church), i.e., when it existed in its purest form made up of fruit-bearers of the first parable (“Sower”), also called “sons of the kingdom” in the second parable (“Wheat and Tares”).
The man in this parable would be the same as the One sowing in the first two parables, i.e., Christ Jesus (through the third Person of the Trinity, the Holy Spirit, during the Church Age).
The field (Luke 13:19 refers to it as “garden”) in this parable belongs to the “man,” which would be the entire earth (i.e., the world created by Christ (John 1:3, 10; Ephesians 3:9; Colossians 1:16; Hebrews 1:2; Revelation 4:11).
The tree (Luke 13:19 says “large tree”) in this parable refers to the abnormal growth of the mustard plant (into a “tree” rather than a bush) resulting from the efforts by Satan in the sowing of tares, as described in the second parable (“Wheat and Tares”), in order to stop the “sons of the kingdom” from bearing fruit. And to understand how the symbol of a “tree” is used in Scripture, one may review its use in Daniel 4:10-12; 20-22; wherein Samuel likened the proud Assyrian Nebuchadnezzar to a giant cedar tree, which symbolized Assyria’s earthy greatness and worldly prominence (a world power).
To understand that which is in view, note the symbolism of a tree in Scripture. A “tree” is used in Scripture to symbolize a national power. In Judges 9:8-15, which relates the oldest known parable in the world, “trees” are seen symbolizing nations that had sought to elect a king to reign over them. Daniel, in his prophecy, refers to the vision of “a tree in the midst of the earth,” which “reached unto heaven.” And this “tree” is said to symbolize the kingdom of Babylon (Daniel 4:10-12, 20-22).
Israel is referred to in Joel’s prophecy by a “fig tree” (1:7). And Christ not only referred to Israel through the symbolism of a “fig tree” during His earthly ministry but He also referred to the surrounding Gentile nations through the symbolism of “all the trees” (Matthew 21:18, 19; 24:32; Luke 21:29).
There can be no question concerning Scripture using “trees” in a symbolic sense to signify national powers. And, remaining within the confines of the symbolism that Scripture itself provides, there can, as well, be no question concerning that which is in view through the mustard seed germinating and eventually becoming a tree.
The teaching, through the symbolism given, is clear. That represented by the mustard seed germinated and became a national power — something that it was not supposed to become at all during the present dispensation, something reserved for the coming dispensation. It became a national power during the time Satan ruled within the kingdom of the heavens; it became a national power within the present kingdom of Satan.
And any thought of Christians exercising power in the world was to be reserved for a future day, a time after Satan had been put down and Christ had taken the scepter; power of this nature was to be exercised solely within the future kingdom of Christ.
(Mysteries of the Kingdom by Arlen L. Chitwood)
The birds in this parable would have the same meaning as that of the birds in the first parable (“Sower”), i.e., agents of Satan. This is also seen in “the place of first mention” in Scripture, where in Genesis 15:11 Abraham had to drive away the fowls from the prescribed sacrifice that was necessary to establish the Abrahamic covenant (a covenant of grace, see Romans 4:1-5).
To recap, the symbols of this parable have the following meanings:
Interpretation
This parable, continuing the theme from the second parable (“Wheat and Tares”), presents the effectiveness of the tares (teachers of false doctrine) planted by Satan among the midst of the “sons of the kingdom” in order to stop fruit-bearing.
This work of Satan — producing an unnatural growth, resulting in barrenness — could only have been accomplished through one means. It could only have been accomplished through the promulgation of false doctrine. It could only have been accomplished through Satan placing false teachers in the midst of fruit-bearing Christians, leading them away from the truth of the Scriptures, leading them away from an adherence to the faith. And this is exactly the way Scripture elsewhere reveals that the matter occurred.
There are multiplied warnings numerous places in Scripture concerning false teachers who would arise and teach “perverse things,” particularly relative to the faith, the Word of the Kingdom. And these false teachers would arise, not from the world, but from within Christendom itself. These false teachers would arise from the ranks of Christians, in the Churches (Acts 20:29-32; cf. 1 Timothy 4:1-3; 2 Timothy 2:8, 18; 3:7, 8; 4:1-4; 2 Peter 2:1ff; Jude 3ff).
As it was surrounding Christ’s first coming and the offer of the kingdom of the heavens to Israel, so would it be surrounding Christ’s second coming and the offer of the kingdom of the heavens to Christians. Jewish religious leaders were responsible for that which happened in the past dispensation surrounding the proffered kingdom at Christ’s first coming, and Christian religious leaders are responsible for that which is happening during the present dispensation surrounding the proffered kingdom and Christ’s second coming.
The religious leaders in Israel followed Christ about the country and sought, at every turn, to speak against that which was being seen and heard. Christ’s ministry centered around supernatural signs, which pointed to that which Israel could have — supernatural healing, supernatural provision — if the nation would repent. But the religious leaders would have no part in the matter; and they misled the people, resulting in the nation’s rejection of the proffered kingdom and the subsequent crucifixion of the nation’s King.
And the situation relative to the proclamation of the Word of the Kingdom throughout the present dispensation has been no different. Christians down through the years have been misled, not by those in the world, but by their own religious leaders. Scripture is very clear on this matter.
(Mysteries of the Kingdom by Arlen L. Chitwood)
The message promulgated at the start of the Church Age (dispensation) centered on the faith, the saving of the soul, the Word of the Kingdom. This was the message that Paul referred to as “my gospel” (Romans 16:25), “our gospel” (2 Corinthians 4:3), and “the glorious gospel of Christ [lit., ‘the gospel of the glory of Christ’] (2 Corinthians 4:4). This was the message that Paul had been called to proclaim to Christians throughout the Gentile world (Acts 9:15; Galatians 1:11, 12, 16; 2:7); and which he and others, during the first few decades of the Church Age, “preached to every creature under heaven” (Colossians 1:5, 6, 23). And it is this message surrounding the proffered kingdom that was preached and understood by Christians everywhere, resulting in their natural spiritual development.
It was within a setting of this nature that Satan sowed tares among the wheat, seeking to prevent a natural growth and development of the seed that had been sown; and success in preventing this natural growth and development would, in turn, over time, ultimately result in a barren condition of the plant.
Now, note the problem that Satan faced at the beginning of the dispensation. He faced countering a message that was being proclaimed and received throughout Christendom. Christians who had received the true message were developing after a proper fashion (growing from immaturity to maturity), with a corresponding fruitfulness.
To counter the true message, Satan simply placed individuals proclaiming a false message in the midst of those Christians who had received the true message. Then, over time, the false message progressively did its damaging work, accomplishing its purpose.
This false message, once received, resulted in an improper development in Christendom (an improper growth from immaturity to maturity). And, developing after an improper fashion, a corresponding barrenness ensued.
And that is how Scripture reveals that Satan stops fruit-bearing. He places individuals with a false message relative to the kingdom among those bearing fruit for the kingdom. The false message takes root, growth becomes progressively unnatural, and fruit-bearing is stymied. Then, the false message continues to take hold until the point is reached where growth becomes so unnatural that fruit-bearing can no longer exist.
(Mysteries of the Kingdom by Arlen L. Chitwood)
The tares referred to in the second parable (“Wheat and Tares”) that are sowed among the “sons of the kingdom” and which have such great success in accomplishing Satan’s will as seen in this parable are apostates; which, contrary to popular opinion, are not lost individuals who merely “professed” Christianity but were (and are still today) true Christians who fell away from the “Word of the Kingdom” message. Chitwood goes into this in length in the following:
Both Peter in his second epistle and Jude begin their epistles by exhorting Christians to strain every muscle of their being in the present race of the faith (2 Peter 1:2-11; Jude 3); and that necessitating this exhortation, in both epistles, is the presence of false teachers in their midst (2 Peter 2:1ff; Jude 4ff).
These are the same false teachers to which Paul referred, who would arise among Christians, take truths concerning the Word of the Kingdom, and distort and twist these truths (Acts 20:30, 31); and these are the same false teachers to which Christ had previously referred in the parables in Matthew 13, who would produce an unnatural growth among fruit-bearing Christians.
These are the apostates that Scripture extensively warns Christians about — a type individual identified by the meaning of the word itself. Our English word, “apostasy,” is simply an Anglicized form of the Greek word apostasia. This is a compound word comprised of apo (‘from’) and stasis (‘to stand’). The word means “to stand away from”; and the word refers to a person standing away from a place in which he had previously stood.
The apostasy in view has to do with “the faith” (cf. 2 Timothy 2:18; 3:8; Jude 3). Thus, true apostates relative to the faith can only be individuals who had, at one time, received the message concerning the faith; but then, at a later time, they departed from an adherence to this message. These are individuals who had initially heard, understood, received the truth, but then apostatized. They “stood away from” the truth. They turned from the truth, began to speak out against the truth, and, in the process, taught that which was untrue.
These are the type individuals referred to in Paul’s warnings in both Acts and his epistles, as well as Peter’s and Jude’s warnings in their epistles. These are the type individuals — those quite familiar with the matter that they were speaking against — whom Satan knew that he could use the most effectively, whom Satan knew that he could use to do the most damage.
Thus, Satan simply began to place individuals of this nature in the midst of those Christians bringing forth fruit. And they began to “draw away disciples” after themselves (Acts 20:30). They began to reproduce after their kind, resulting in fruit also after their kind, an “evil fruit” (Matthew 7:15-20; cf. vv. 13, 14, 21-23).
Aside from Paul’s identification of these individuals in Acts 20:30 — “of your own selves shall men arise, speaking perverse things…” — note Peter’s identification of them in 2 Peter 2:18-20:
For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error.
While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage.
For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning.
Note particularly the word “knowledge” in verse twenty. These individuals had escaped the “pollutions of the world” through the “knowledge [Gk. epignosis, ‘mature knowledge’] of the Lord and Savior Jesus Christ.” They had come into a mature knowledge of the things in view — things surrounding the Word of the Kingdom. And having come into a mature knowledge of these things, they turned from these things and began to teach perverse, contrary things.
That these were saved individuals is evident, for an unsaved person cannot even come into a rudimentary knowledge of these things (1 Corinthians 2:14 [gnosis, the regular Greek word for “knowledge” appears in this passage]), much less the mature knowledge seen in 2 Peter 2:20. Thus, the text can only have to do with saved individuals turning from the central message of that day, distorting and twisting the truth as they taught false doctrine relative to the Word of the Kingdom.
Satan used this type individual — after this manner, during the opening decades of the Church’s existence — to do his bidding, to stop Christians from bearing fruit. And though the ones whom Satan used were also Christians, they were doing the works of Satan; and doing works of this nature, they were identified with Satan, referred to as “tares,” “sons of the devil” (ref. Chapter 4 of this book).
The teaching of the apostates is spoken of as “damnable heresies [lit., ‘destructive heresies’ or, ‘heresies that lead to destruction’]” (2 Peter 2:1). And the destruction in view has nothing to do with salvation by grace through faith, with the Christians’ presently possessed free gift of eternal life.
Eternal life is not even in view. The destruction has to do solely with the Word of the Kingdom, the subject matter at hand. The apostates taught heresy of a nature that led Christians to a destructive end relative to the proffered kingdom.
Numerous statements are given concerning the teaching and action of the apostates (cf. 2 Peter 2:1-3, 10ff; Jude 4, 8ff). But one thing in Peter’s second epistle stands out above everything else. There is a septenary structure to Peter’s second epistle, with a particular reference to and emphasis upon Christ’s return within this structure (1:16-18; 3:4-8).
The apostates are seen “walking after their own lusts [‘desires’ — desires that would be soulical (‘their own desires’), not spiritual (that which the Lord would desire)]” (3:3; cf. 2:18). And, within this type walk, they are seen proclaiming a message that would strike at the heart of all sound Biblical teaching surrounding Christ’s return and the Messianic Kingdom:
“Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation” (3:4).
Then the verses that follow (vv. 5-9) — answering the apostates false message through referring to events beginning with the opening verses of Genesis — make matters very clear that the heart of the apostates’ message had to do with denying Christ’s return at the end of six thousand years, with attendant destruction on the one hand and attendant blessings on the other. They had willingly allowed the things surrounding this entire panorama of teaching to escape their attention, and they are seen infiltrating the ranks of fruit-bearing Christians everywhere, seeking to promulgate their false doctrine.
The misleading, destructive doctrine proclaimed by the apostates is seen taking numerous forms. But the foundation upon which all their false teaching rested is seen taking only one form. All their false teaching is seen resting on a totally perverted form of the true foundation set forth in Genesis 1:1-2:3 — the God-established foundation upon which all subsequent Scripture rests.
They, in all the various forms that their false teaching took, sought to do away with two things: 1) the septenary structure of Scripture as set forth in the beginning, in Genesis 1:1-2:3, and 2) teachings surrounding Christ’s return within the framework of this septenary structure (at the end of six days, at the end of 6,000 years).
Then, building on a totally perverted foundation of this nature, the apostates sought to spread all types of destructive heresies relative to the various facets of the Word of the Kingdom among fruit-bearing Christians. And, over time, as seen in the parable of the mustard seed, they were quite successful.
The mustard seed germinated and grew, not in a normal manner, but in an abnormal manner; and, over time, it became something that it was not supposed to become at all. It became a tree. And not only did it become a tree, but the false teachers took up residence in the branches of the tree, continuing their destructive work from within.
Proper growth can come only from that which has not been corrupted (1 Peter 2:1, 2). And the converse of that is equally true. Only improper growth can result when corruption has occurred. Thus, to bring about improper growth, the false teachers simply proclaimed a corrupted form of the only thing that God had provided for the nourishment and well-being of the spiritual man. And through so doing, they went back to and began with the very heart of the matter — the foundation itself, in the opening two chapters of Genesis.
It was the work of the apostates that brought about the conditions seen in the parable of the mustard seed. A corrupted and improper diet of spiritual food resulted in a corrupted and improper growth; and a growth of this nature, over time, ultimately resulted in barrenness. Then the false teachers simply took up residence within that which they had produced, assuring that conditions would remain in a corrupted and barren state.
(Mysteries of the Kingdom by Arlen L. Chitwood)
The sum total of the above is that after almost two millennia, the “Word of the Kingdom” message, which was prevalent in the beginning of the Church Age, is seldom ever heard in Christian circles today. And because of this, the high majority of today’s Christians have little to no understanding of truths surrounding the coming kingdom and its glorious (or dire) ramifications pertaining to their lives. Therefore, today, Satan has little need for apostates to infiltrate the ranks of Christians. In fact, it appears that Satan would undoubtedly be hard-pressed to find very many true apostates.
A person, first of all, would have to come into an understanding of the Word of the Kingdom before he could apostatize. And those having a conversant-knowledge of this message today — the only ones in a position to apostatize — are few and far between.
That which exists in Christendom today is the aftermath, the end result, of Satan sowing tares among the wheat, of Satan bringing about an abnormal growth of the mustard seed. In general, in relation to the Word of the Kingdom, because of that which has occurred in the past, a corrupted Christendom presently exists. Those occupying the pulpit are silent on the subject, and those occupying the pew, accordingly, know little to nothing about the subject.
And, should the subject ever emerge — as it sometimes does — those occupying the pulpit are usually quick in their attempts to squelch the message. This message encompasses things that are out of line with the training that they received in the theology schools of the land; and they, accordingly, view the message after an erroneous fashion.
In this respect, the effectiveness of the false teachers at the beginning of the dispensation is evidenced by two things near the end of the dispensation. It is evidenced by 1) the condition of the Church in general and 2) the condition of Christian leadership in particular.
(Mysteries of the Kingdom by Arlen L. Chitwood)
But then looking at the parable from another point-of-view, Christendom has degenerated from an organism that reflected “the faith” in its beginning to the combination of church and state in an idolatrous organization that embraces the cult of the “worship of the mother and child” that had its beginning in the days of Nimrod, the founder of Babel, and Semiramis, his wife, and Tammuz, her son; in addition to many other heretical institutions that are familiar within Christendom today. Of such, Gary T. Whipple observes the following:
“The cult of the worship of mother and child spread throughout the whole earth. She was worshiped by the offering of a wafer (a little cake) to her as ‘queen of heaven.’ And there was always forty days of Lent, of weeping over the destruction of Tammuz before the feast of Ishtar, at which time his resurrection was celebrated” (Dr. W.A. Chriswell, Expository Sermons on Revelation, p. 183, Zondervan Publishing House, Grand Rapids, Michigan, 1969). The temples of this idolatrous system were known as Taus, and its faithful worshipers always made the sign of the Tau with their hands (the letter “T”). Their worship consisted of altars, sacrifices, vestments, magic and mystic languages. Their priestesses practiced prostitution, which drew the masses. Later on, they also began an order of vestal virgins, the real slaves of their religion (nuns). “The secret of the Babylonian mystery (the Magism) was to be found in priestly ablutions and in sacramental rites and rituals, in the dedication of virgins to the gods, in purgatorial fires, and in a thousand other things that are familiar to us today.” (Dr. W.A. Chriswell, same as prior reference). The real power of this secret religious system was in the practice of confession. Before a member could be initiated into the cult, he had to confess to the priest the secrets of his life. The priest then had him in his power. This practice (the confession of sins in a confession box) is also the secret power of the Roman Catholic Church of today.
(The Mysteries of the Kingdom by Gary T. Whipple)
Whipple goes on to document how such cult practices became part and parcel of the Roman Catholic Church of today, and how in the early days of Christendom, the State engulfed Christianity through various rulers as Constantine (A.D. 323) and bishops of the church at Rome, e.g., Damasus. And in addition to the Roman Catholic Church, which represents a substantial percentage of “Christians,” Christendom has expanded to include countless other idolatrous and heretical cults today. The “tree” has truly grown in a most unnatural and grotesque way.
Conclusion
Whereas the Church had its beginnings in truth, specifically the teachings of the gospel of the kingdom, and with Christians who were energized by such truth and were maturing spiritually and bearing fruit; it gradually became corrupted by the tares of Satan, apostates who rejected the kingdom message and its ramifications, to the point of eventually and unnaturally growing into a world power in which the agents of Satan find solitude, rest, and encouragement.
That which ultimately occurred was caused by the apostates. Their attack was not centered upon the entity itself (as was Rome’s attack) but upon that which brought the entity to a fruit-bearing stage. They went back to that upon which the entity was fed and nourished, introducing corruption and destruction at this point.
And the end result was exactly as Christ had foretold. The mustard seed germinated, took an abnormal growth, and became a tree. The abnormal growth, over time, ultimately resulted in barrenness; and Christians found themselves occupying a position that they were not supposed to occupy during the present dispensation at all. They found themselves associated with Gentile world power within the present kingdom of Satan.
And this is a position from which Christianity has never recovered. Down to the present day, though Rome has long since passed off the scene, Christians can still be found involving themselves in activities associated with the tree of Matthew 13:32. They can be seen on every hand involving themselves in the present government after all types of fashions, attempting to exert some type power in the present kingdom under Satan.
But this is simply not the day when Christians are to rule and reign. That day lies in the future, after Christ has taken the kingdom and Christians have been placed in positions of power and authority.
The entire present system is in its death-throes and is to be destroyed by Christ when He returns. Christians having works associated with the present system will one day see their works suffer the same fate that the system is about to suffer. Such works will be destroyed, burned “in fire” at the judgment seat; and even though these Christians will be “saved; yet so as by [‘through’] fire” (1 Corinthians 3:11-15), they will be left with nothing of value in relation to the coming kingdom of Christ.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Parable of the Leaven (Matthew 13:33)
Another parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.”
Preface
This parable is the last of the four parables that Christ gave outside the house. And in keeping with the definition of a parable, which is additional truth placed alongside previous truth to elucidate previous truth, and since contextually all the previous parables (previous truth) given by Christ (i.e., “Sower,” “Wheat and Tares,” and “Mustard Seed”) dealt with the means Satan used and is using to first prevent and then to stop fruit bearing in Christians (“sons of the kingdom”), which is by corrupting Bible doctrine, specifically, the Word of the Kingdom message; this parable can only further explain the end-result of this corrupting process.
The symbolism of making bread, a staple in the Jewish economy then and now, was well known by those to whom Christ was speaking. He knew that they could easily see the truth depicted by its imagery as it further explained truth pertaining to the “word of the kingdom” message, i.e., the Kingdom Message.
At some point one may inquire why the Kingdom Message is so important for Christian’s to understand. How is it so significant relative to other doctrinal truths? After all, don’t church’s and denomination, both liberal and fundamental, teach some form of ethical behavior? Don’t fundamental evangelicals by-and-large teach “sanctification?” And the answer to each question is “yes.”
The problem is that although these “churches and denominations” that encompass all of Christendom today teach the necessity of living an ethical life; they most always present the teaching attired in some form of legalism (i.e., self-effort in accordance with Mosaic Law) and in a cloud of ambiguity, i.e., with no definitive reason for doing so and with no concrete end-purpose in view. Christians, who are constantly fed by “milk” doctrines from the pulpits of the land, understand that they are to “bear fruit,” but they are never fed the “meat” doctrine of the means by which one can truly bear acceptable fruit or of the word of the kingdom message, which is the only gospel (good news) continually presented by the apostle Paul and others in the New Testament that defines concretely the reason for living a holy life (of “fruit bearing”), that provides effective motivation to do so, and that reveals God’s end-purpose for those who do.
Most Christians who only are aware that they have been “saved from hell,” and will “go to heaven,” have little if any “fear of the Lord,” which is the “beginning of wisdom” and leads to “knowledge of the Holy One” which is true “understanding” (Proverbs 9:10). Such is the strongest and most legitimate basis (motivation) for true “fruit-bearing.” One would think that gratitude would be sufficient, but this doesn’t prove to be true in the churches throughout the world. Human nature necessitates that one must see something tangible in order to induce behavioral modification.
It is only when the believer becomes acutely aware of the word of the kingdom message, and all its ramifications, that he is then able to lay hold of the concrete reality of his future evaluation (of his fruit) at the judgment seat of Christ, which can have very beneficial or dreadful results during the Messianic Era. It is only by understanding the Kingdom Message, which was the apostle Paul’s primary ministry to believers, that a believer is able to have and to maintain purpose for bearing fruit, i.e., living a holy life “in the Spirit,” which always has the future kingdom in view.
In other words, it is the only doctrine in God’s Word that gives the believer a concrete reason for and meaning in living daily for Christ. It is the only doctrine that clearly makes the believer aware that there are genuine and approaching consequences for his actions. It makes a holy life “real;” not just some vague behavioral agenda. It is analogous to the organs, tendons, ligaments, and muscles (“meat doctrines”) attached to the skeletal framework (“milk doctrines”), which completes the physical body.
But more than all of the above and although the word of the kingdom message is prominent throughout His Word and shunned by Christendom today, it is the one doctrine provided specifically by our Lord that defines God’s revealed purpose for those who have placed their faith in His Son and which when understood leads to true spiritual maturity. To believe God in this respect is to please and honor Him.
And this parable, along with the three that Christ presented prior to it, is specifically about the word of the kingdom message and particularly how it will be affected by Satan’s efforts throughout the dispensation, which eventually results in its end-time condition within Christendom.
It is most unfortunate that most expositors of the Word, both liberal and fundamental in kind, misinterpret this parable to teach exactly the reverse of its meaning. They do grave injustice to God and His Word by affirming that it teaches how the Gospel, slowly but surely, is to permeate society until the whole world is converted by, and to, Christ. They accomplish this ignoble feat by misreading the use of the symbolism that Christ employed in the parable. And they reach their conclusion even in light of many passages of Scripture that clearly teach that the world will not eventually be converted and turn to God, but will steady deteriorate spiritually.
If the “popular” view is true, then there is a contradiction between this parable and the “popular” view of the parable of the wheat and tares, in which the tares are destroyed instead of being evangelized. This would also be a contradiction to God’s purpose for visiting the Gentiles “to take out of them a people for His name” (Acts 15:14), which means that not all of the world will be saved. And if the “popular” view is correct, then grave confusion and ambiguity exists regarding the use of the symbol of “leaven” throughout God’s Word. More on this will follow.
Symbols
There are only three symbols mentioned in this parable; and to rightly understand them is to understand the truth of the parable. They follow.
Leaven played a great part in Israel’s bread-making, their laws and rituals, and their religious teaching. Leaven consisted of a portion of fermented dough that was kept over from the previous day’s baking. This fermented lump of dough was then added to the flour and kneaded along with and in it in the making of a new loaf of bread. The purpose of adding leaven (yeast) to bread was to cause a fermentation process, which would expedite the expansion process within the whole. It changed and puffed up the bread from within.
To affirm that leaven can mean either good or bad, is to violate its symbolic usage by the Holy Spirit throughout the Bible. Although Christ could use some symbols to represent different things, such as with the “seed” in the first two parables (this writer’s opinion), there are some symbols that never change in God’s Word, “leaven” being one of them. It is invariably used to signify that which is bad, corrupt, and unsound. Leaven is uniformly symbolic of that which disintegrates, breaks up, corrupts, as the following biblical usage proves. It also symbolizes something that is “carried over from that which is before.”
Leaven, in its negative form, is first mentioned in Genesis 19:3, which revealed that it was a common commodity and was the appropriate food for doomed, wicked Sodom. In this verse Lot could not use leavened bread to feed the visiting angels, because “nothing common or unclean” could pass over their lips. In Exodus 12:15-20, the divine command to the children of Israel was that they were to eat unleavened bread for a period of seven days and that they were to put away leaven out their houses, “for whosever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.” In Exodus 34:25 God excluded leaven from blood offerings. In Leviticus 2:11 it was forbidden to burn any leaven or honey “in any offering to the LORD made by fire.” Here leaven is associated with honey, which is symbolic of internal pride (Proverbs 25:27).
In the Levitical law, though the priests were forbidden to use leaven in their rituals, in two instances, instructions in the Mosaic economy stated that leaven was to be included in offerings (Leviticus 7:13; 23:17 [as a type of the “old nature” or “man’s sin”]); and Amos, centuries later, mentions an offering that was to include leaven as well (4:5). But in all three of these instances where leaven was to be included, other offerings of “blood sacrifices” are also mentioned (two specific and the other inferred) to atone for man’s sins.
To the Jews, leaven was a symbol of evil. The words, leaven and unleavened, occur 71 times in the Old Testament, and 17 times in the New. In every instance leaven denotes that which is evil, with the only “distinctly descriptive” exception being in this parable by Christ; therefore, the only logical conclusion, which Christ knew his audience would understand, is that here too leaven referred to that which is corrupt, i.e., evil.
In the light of both the context and corresponding Scripture elsewhere, leaven could only have been included in these offerings to show man’s sin. Leaven was included to show corruption within, as an offering without leaven was used to show purity within.
This can be illustrated by referring to God’s command surrounding the second of the festivals in Leviticus 23 — the festival of unleavened bread. Beginning with the day immediately following the death of the firstborn and the application of the blood (the first festival), the Israelites were commanded to refrain from eating anything containing leaven for “seven days,” for a complete period of time (Leviticus 23:5, 6).
This pointed to God’s truth surrounding the fact that those who had appropriated the blood were then to keep themselves pure for a complete period of time, for the entire duration of their lives that followed. This was true for the Israelites at the time these festivals were instituted, it was true for the Israelites down through the centuries, and it remains true for Christians today. It has been and it remains true for God’s people throughout all time (1 Corinthians 5:6-8).
And within the continuing symbolism shown by these feast days, God instituted a day of atonement. This was the sixth of the seven festivals, and it had to do with shed blood to atone for man’s sins — the sins of those who had previously applied the blood of the paschal lambs (which was immediately followed by God’s command to not partake of that containing leaven). The Day of Atonement had to do with a covering provided for the failure of those having previously applied the blood of the paschal lambs to keep themselves pure, their failure to continuously keep themselves separated from that containing leaven.
And exactly the same thing can be seen today through viewing the Christians’ present state in the world and Christ’s present high priestly ministry in the heavenly sanctuary. Christians have applied the blood of the Paschal Lamb and have been commanded to keep themselves pure. But Christians, possessing a body of death, as the Israelites in the past dispensation, experience failure; and, as in the camp of Israel, provision is made for failure. Christ is presently ministering in the heavenly sanctuary, on the basis of His Own blood on the mercy seat, for Christians who sin.
Cleansing though is not automatic. Rather, it is conditional. Cleansing is dependent on the Christian acknowledging his sins.
“If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9; cf. Hebrews 4:13-16; 9:23ff; 10:19ff; 1 John 2:1, 2).
In the light of the way in which leaven is always used in the Old Testament, Christ could use the word in a symbolic sense — as He did in Matthew 13:33, and in Matthew 16:6 — and His disciples would know exactly what was meant. Or, also in this respect, Paul could use the word in this same symbolic sense in his epistles — as he did in 1 Corinthians 5:6-8, and in Galatians 5:9 — and the recipients of these epistles would also know exactly what was meant.
But an added feature about the way leaven is used in Matthew 13:33 is the context leading into the use of this word. The context alone reveals how this word is to be understood. And exactly the same thing can be seen where leaven is used elsewhere in the New Testament. Every place this word appears, the context always clearly shows the word being used only one way — to show corruption and deterioration — in complete keeping with its Old Testament usage.
In Matthew 13:33, the context leading into the use of this word has to do with fruit-bearing and with the method Satan uses to stop Christians from bearing fruit. The preceding two parables reveal Satan introducing false doctrine, with a progressive corruption and deterioration following. And the parable of the leaven simply reveals the conclusion of the matter.
According to the parable of the leaven, the message surrounding the proffered kingdom during the present dispensation would, near the end of the dispensation, become completely leavened. Corruption introduced at the beginning of the dispensation would progressively permeate the whole of Christendom until that having to do with the proffered kingdom would be completely corrupted. This is how, according to this parable, the dispensation would end.
(Mysteries of the Kingdom by Arlen L. Chitwood)
The leaven has been working for over nineteen centuries, and it will continue its corrupting influence until all of Christendom has been leavened. The completion of this leavening process will be at the end of this present age (dispensation of grace, or Church Age). And this appears to be today. The latter days in Christendom, prophesied in Scripture, will be marked not by great revival or worldwide conversion to Christianity, but by the complete absence of sound scriptural doctrine pertaining to the word of the kingdom message, along with its ancillary truths, which will result in apostasy.
The question is whether the woman is essential or incidental to the meaning of this parable. The majority of expositors seem to neglect her presence and part, perhaps because naturally bread-making at home was a woman’s task (as it was man’s work in the field to sow seed). Chitwood appears to take no stand regarding this symbol, whereas Whipple takes the following view:
By letting scripture interpret itself, we will clearly see that the woman represents the Roman Catholic Church, while the three measures of meal represent the three-fold doctrine of Christ, i.e., the word of salvation, the word of power and the word of the kingdom. As the woman hid the leaven in the meal until all was leavened, Romanism hid the doctrine of works (legalism) in the three-fold doctrine of Christ until all was leavened. . . . As the third [parable] reveals the institution, the fourth shows the teaching of that institution. When we connect the tares in the second parable to the great tree in the third and to the leaven in the meal of the fourth, we get an unmistakable picture of the apostatizing of the church period. When the tares were sown in the fourth century, the leaven was placed in the meal and the nature of the mustard bush was changed to that of a tree. When the Lord returns He will find tares, a great tree, and the true doctrines of Christ leavened and puffed up, filling the earth, but not much wheat.
(The Matthew Mysteries by Gary T. Whipple)
Although this writer doesn’t particularly agree with Whipple’s view of the Roman Church as being the main focus of these parables, it most definitely had and has a major part in the corrupting influence to which they address.
According to Lockyer, the Bible uses the figure of a woman, symbolically, in a three-fold way: (1) as a kingdom (Isaiah 47:5), (2) as a city (Jeremiah 6:2; see Isaiah 3:26; 51:17, 18; Ezekiel 24:6, 7), and (3) as a church, both true (Galatians 4:26; see Psalm 45:10, 13; Isaiah 54:1, 6; Revelation 12:1, 6, 17) and false (Zechariah 5:7; Revelation 2:20).
Throughout the Old Testament woman are treated in both a good and evil light. But at the risk of sounding “sexist,” this writer can find nowhere in Scripture where Christ chose woman to preach His Word.
In the parable the “Woman” hid the leaven in the meal. The Lord, however, did not commit His Gospel into the hands of women of whom there were none among the Twelve or among the Seventy which He commissioned and sent forth. Certainly, regenerated women have their part to play in the furtherance of His cause. Schofield has the note that, “A woman, in the bad ethical sense, always symbolizes something out of place religiously” (Revelation 2:20; 17:1-6). It is somewhat significant that women have had much to do with the founding of false religious cults like Christian Science, Theosophy, Spiritism, Unity, Seventh Day Adventism, etc. Then, has not the modern church been somewhat feminized? Whether by women, personally, or as a woman symbolizing an apostate church, souls have been corrupted from the simplicity that is in Christ, and the whole system of revealed truth has been vitiated by her.
(The Parables of the Bible by Dr. Herbert Lockyer, R.S.L., F.R.G.S)
Yet there are numerous examples of holy women throughout God’s Word; and although this writer cannot subscribe to women preachers or teachers of men in the Church (1 Timothy 2:12; 1 Corinthians 14:34), he believes they have just as significant a role as men in God’s plan of redemption. And, he further believes they will have just as significant a role as men in the “bride of Christ” and ruling and reigning with Christ within the messianic kingdom (Galatians 3:26-29).
Having said this, the symbolism of a woman in this parable, a propagator of that which is false or corrupt, can only be seen as an entity of individuals (or, as Christendom as a whole) whose satanic role is to introduce false doctrine into the body of Christ — false doctrine designed primarily to corrupt the word of the kingdom message until the state of its corruption becomes complete at the end of the Church Age (dispensation).
In this sense, the woman can be seen somewhat like “that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols,” which was identified in the local church of Thyatira in Revelation 2:20.
Whereas Whipple sees the “three measures of meal” as representing the three-fold doctrine of Christ, i.e., the word of salvation, the word of power, and the word of the kingdom; this writer concurs more with Chitwood’s assessment, as follows.
“Three” is the number of divine perfection. This number shows divine perfection within that which is in view. “Three measures of meal” — three measures of ground grain, used to make bread — are in view. The reference is to the Word of God (Matthew 4:4; cf. Isaiah 55:1, 2), though not the Word in a general sense. Rather, the reference, contextually, is to the Word in a specific sense, a specific part of the Word, a specific teaching in the Word.
The subject at hand has to do with the Word of the Kingdom. It has to do with how the message surrounding the coming kingdom of Christ would begin to be proclaimed in Christendom and how this message would progressively change because of something (a foreign substance) placed within the message (vv. 19-24, 31, 33).
The reference to leaven placed in the three measures of meal, as previously shown, is simply a reference to that introduced in the preceding two parables. It is a reference to taking that which is false and placing it within that which is divinely perfect. It is a reference to a corrupting agent being placed within the divinely perfect God-breathed Word.
And, again, it is that part of this divinely perfect revelation having to do with the Word of the Kingdom that is in view. Satan simply began placing those proclaiming a false message about the kingdom among those bearing fruit for the kingdom. The false message took root and began to spread, resulting in corruption and deterioration.
Then, continuing the explanation in the third parable, because of this false doctrine, a completely unnatural spiritual growth in Christendom followed. The mustard seed in this parable is seen germinating and growing into a tree — something that it wasn’t supposed to become at all.
And not only did it grow after this fashion, but its growth was so unnatural that those responsible for this growth were able to find a home within that which they, through corruption, had created.
And that is contextually what continues in view — the only thing that can continue in view — by Christ using the symbolism of a woman taking leaven and hiding it in three measures of meal. This, in keeping with the definition of a parable, is simply additional truth placed alongside of previous truth to help explain the previous truth. It is additional truth placed alongside the preceding two parables to help explain these parables.
(Mysteries of the Kingdom by Arlen L. Chitwood)
God has forbidden the placing of leaven in meal (Leviticus 6:14-17). And since meal is made from crushed wheat and wheat is sown by the Sower in Matthew 13:3 (the Lord Jesus Christ [Matthew 13:37; John 12:24]), which has to do with doctrine, the three measures of meal, contextually, can only point to doctrine emanating from the triune God pertaining in particular to the “Sower,” “sons of the kingdom,” and “the word of the kingdom.”
Interpretation
Taking the symbolism, as described above, into account, this writer sees the following explanation by Chitwood in Mysteries of the Kingdom as both accurate and concise:
Understanding the parable of the leaven is simple. This parable has to do with a progressive, continuing deterioration. It has to do with a corrupting agent [false doctrine] placed within that part of God’s divinely perfect revelation referred to as “the word of the kingdom.” And it has to do with this corrupting agent working “till the whole [the message surrounding the coming kingdom of Christ]” has become corrupted.
Conclusion
And this writer can add nothing further to the conclusion by Chitwood, which follows:
The reason for the state in which Christendom presently finds itself is shown by these parables, with the parable of the leaven depicting the end of the matter. This parable shows a progressive deterioration until the point of total corruption has been reached.
Near the end of the dispensation, when the Word of the Kingdom has been completely corrupted, that which Jesus foretold in this parable will be fulfilled. In those days, at that time, the true message surrounding the coming kingdom of Christ will not be — it cannot be — heard throughout the churches of the land.
The move in Christendom from conditions depicted by the church in Ephesus to conditions depicted by the church in Laodicea, seen in Revelation chapters two and three, will then be complete. The Church will not only have left its “first love” (Revelation 2:4), but the Church will be brought into a state described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17b).
And one need only look around today to see this exact state of affairs existing in Christendom — in fundamental and liberal circles alike. In relation to the Word of the Kingdom, one segment is just as leavened as the other. In relation to the Word of the Kingdom, exactly the same conditions exist in both. Neither proclaims this message, and neither will have anything to do with it.
This is the one thing that both the fundamentalists and the liberals (as they are known and referred to) have in common today. Neither will proclaim nor have anything to do with the central message Christians are to hear.
When Christ was on earth the first time, there were two main religious parties in Israel — the Pharisees and the Sadducees (the fundamentalists and the liberals of that day). These two religious parties were worlds apart in their theology, but they were one in their attitude toward the message surrounding the proffered kingdom. Neither would have anything to do with it.
And exactly the same situation exists in Christendom today, immediately preceding Christ’s return. There are two main divisions among Christians — the fundamentalists and the liberals. These two religious groups are worlds apart in their theology, but they are one in their attitude toward the proffered kingdom. Neither of them will have anything to do with it.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Parable of the Treasure (Matthew 13:44)
Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field.
Preface
This parable and the two that follow, unlike the first four, were given by Christ after He had left the seashore and reentered the house (v. 36). As stated earlier in this study, Christ’s departure from the “house” was emblematic of Christ taking the gospel of the kingdom from the nation Israel (“house”) and offering it to the Gentiles (“sea”). The first four parables center on the word of the kingdom message during the Church Age (dispensation) — a period of strenuous attacks by satanic forces to prevent and to stop the Kingdom Message and its maturing effect upon believers in Christ. These attacks were (and are today) of various corrupting influences (individuals and doctrine) aimed at the “meat” doctrines of the Word of God. And the Church Age will end as far as the proclamation of and adherence to the word of the kingdom message, according to the fourth parable, in a completely leavened state (v. 33), a condition depicted by the church of Laodicea, i.e., wretched, and miserable, and poor, and blind, and naked (Revelation 3:17).
This is simply a description of conditions that Christ had called attention to some sixty years prior to the time John wrote the book of Revelation: “…when the Son of Man comes, shall He find faith [‘the faith’] on the earth?” (Luke 18:8b). And the manner in which the question is worded in the Greek text designates a negative answer. The Son of Man will not find “the faith” being taught throughout the churches of the land at the time of His return.
The Word of the Kingdom, taught universally throughout the first century Church at the beginning of the dispensation, will be completely absent in teachings throughout the Church at the end of the dispensation. Instead, in some quarters, that more closely aligned with the “doctrines of demons” will be taught (1 Timothy 4:1-3; ref., Chapter 7). The working of the leaven throughout the dispensation will have gradually wrought this change.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Whereas the first four parables represent conditions and events during the present (Church) dispensation, the last three represent conditions and events beyond this period of time. These parables have to do with events occurring after the Church is removed (raptured) from the earth and after God resumes his national dealings with Israel. This is revealed symbolically by Christ leaving the “seashore” and reentering the “house.”
These last three parables could not have been given by the seaside, as the previous four had been. God will have completed his work of removing “a people for his name” from among the Gentiles (which “the seaside” symbolized) at this point in the parables. And these three parables had to be given back inside the house because it is also at this point in the parables that God will have resumed His national dealings with Israel (Acts 15:14-17).
This is why Christ reentered the house prior to giving these closing three parables. The Church will have been removed into the heavens at the close of that dealt with in the first four parables, and God will have resumed his dealings with Israel once again prior to that dealt with in the last three parables. Thus, Christ had to reenter the house prior to giving these closing three parables, for Israel will once again be in view.
(Mysteries of the Kingdom by Arlen L. Chitwood)
But even though the events in these parables are specifically connected to Israel and cannot be realized apart from God’s resumption of His dealings with His covenant people, these parables also involve the Church in the heavens and the continuance of events from the preceding four parables, with a view to the Messianic Era.
Since all seven parables have to do with the “kingdom of God (i.e., the heavens)” being taken from Israel and “given to a nation [the Church] bearing the fruit of it” (Matthew 21:43; 1 Peter 2:9), the last three parables (as the first four), have to do with the Church (body of Christ) even though the Church at this time will no longer be on earth. But, as previously stated, these parables also involve God having resumed His national dealings with Israel once again, for events depicted by these parables cannot be brought to pass apart from such dealings.
The reader should be aware of the false, but popular, interpretation by modern day theologians of this parable. Whipple has the following to say regarding this.
The popular view interprets this parable (the hid treasure) and the next (the pearl of great price) to mean that salvation is found when the buyer of the field finds the treasure and the merchant finds the pearl. It fallaciously teaches that both parables are figures of a sinner finding salvation. The only difference is that the man in the field “accidentally” finds it, while the merchant “seeks” to find it. As plausible as this sounds, this false interpretation, if believed, will actually destroy the truth of the plan of salvation. Consider these six points: (1) Man never seeks salvation (Romans 3:11), God seeks man (John 15:16). (2) Man does not find the Lord, since the Lord is not lost; the Lord finds the lost man (Luke 15:4). (3) Salvation is not hid in the world, but is separate from the world. (4) When one is saved he does not hide his salvation in the world, but lets it shine that the world may see it. (5) A man cannot purchase salvation for it is a free gift; and he cannot sell all that he has to purchase it, for he has nothing to sell. (6) He cannot purchase the field to obtain salvation, for the field is the world (Matthew 13:38).
(The Matthew Mysteries by Gary T. Whipple)
Symbols
As in the prior parable of the leaven, Christ did not interpret the meaning of the symbols used in this parable of the treasure. But since this parable follows and is related to the previous parables and since it represents truth placed along side prior truth for its further elucidation, two of the symbols (the “man” and the “field”) may easily be determined. And a third symbol (the “treasure”) may be ascertained when comparing other scriptural passages (1 Corinthians 2:13) with it.
And then there are four symbolic statements, which are (1) the finding of the treasure and (2) the fact of hiding (something) by the man, (3) the “selling of all” the man’s has (which may be understood through inductive reasoning), and (4) the purchase of the field.
The man in the parable is the same Person as the One who does the sowing in the parables of the sower, the wheat and tares, and the mustard seed. He is Jesus Christ.
The field is the same as the field in the parable of the wheat and tares, which Christ interpreted as the “world” (v. 38). And this would include all of mankind, to include the material world other than mankind.
As for the treasure, Chitwood and Whipple both agree that it represents Israel; although, Whipple further restricts its interpretation.
Chitwood: “through comparing scripture elsewhere, the “treasure” can only be identified as Israel (Exodus 19:5, 6; Psalm 135:4).”
Whipple: “the ‘treasure’ represents all the Old Testament saints of Israel (the national seed of Abraham), including the remnant who will be saved at Christ’s second coming.”
Whipple sees further clarification of the “treasure” in Christ’s statement at the end of the parables, as follows:
Jesus further identifies the “treasure” in Matthew 13:52, when He says: “Therefore every scribe instructed concerning the kingdom of heaven is like a man who brings out of his treasure things new and old.” Our Lord calls the treasure a repository from which the man (Jesus) takes things “new” and “old.” In light of this truth, the treasure represents all the saved members of Israel. The things “old” represent the peculiar treasure taken out of saved Israel; i.e., those of Israel who will gain a portion of the spiritual kingdom of heaven. The things “new” represent the Church [i.e., the bride of Christ], the New Testament saints also taken out of the treasure, who will gain the highest privilege in the spiritual kingdom of heaven. We recognize this because both groups come out of the treasure, both are of the seed of Abraham (Romans 4:11, 12; Galatians 3:29), and the Church has the apostles (Israelites) as its foundation.
(The Matthew Mysteries by Gary T. Whipple)
Whipple defines the “treasure,” as all the saved of Israel who believed God’s Word relative to the coming Seed of Abraham, i.e., Jesus Christ (Galatians 3:16), mentioned in the Abrahamic Covenant (a covenant of grace). But in accordance with Matthew 13:52, in which “things new and old” are brought “out” of the “treasure;” the things represented by the designation “old” would be those saved Israelites who had also proved faithful to God by complying with the laws of the Mosaic Covenant (a covenant of works) and were therefore recognized by God as His “peculiar [special] treasure,” by producing “fruit” for the kingdom. These then would be the restrictive number of Israelites who would inherit the heavenly (spiritual) aspect of the kingdom.
And in this sense, this “peculiar treasure” of “saved and obedient” Israelites will correspond with Christians who have achieved spiritual maturity through the understanding and application of “meat” doctrines, i.e., word of the kingdom truths, of God’s Word and therefore bear fruit “in the Spirit” (not “in the flesh”), which will culminate at the judgment seat of Christ with Millennial verities in view.
These Christians who have achieved spiritual maturity (and therefore bear fruit) will be the “bride of Christ,” which will be taken from the “body of Christ” (all the saved), the “new” of Matthew 13:52, who will co-reign and co-rule with Christ from the heavenly (spiritual) aspect of the coming kingdom.
The following is an attempt to summarize Whipple’s position regarding the “treasure” versus the “peculiar treasure,” and their relation to the Abrahamic Covenant and the Mosaic Covenant. For Whipple’s detailed treatment, it is suggested that the reader access the reproduction from Whipple’s book entitled “Parable of the Hid Treasure” from the topical section of www.bibleone.net.
The identities of the treasure (Jacob) and the things “old” (Israel), coming out of the treasure, are clearly seen in Psalm 135:4 — “For the LORD has chosen Jacob [the treasure] for Himself, Israel for His special treasure.” Although Jacob was in effect “saved” at Bethel (Genesis 28:12-22) by believing God’s Word regarding the promised land and coming Seed of Abraham (Galatians 3:16) and thereby became God’s “treasure”; he continued to live “in the flesh” (under the power of the sin nature) for twenty-one years. Therefore, “Jacob,” as God uses it in the above verse, represents the national seed of Abraham, Isaac, and Jacob who, by grace, were saved by believing in the coming Promised Seed (Christ) and God’s promises of the millennial land. It speaks of salvation only and corresponds to the “carnal Christian” of 1 Corinthians 3:1-3. “Jacob” denotes his spiritual posterity in only the physical portion of the kingdom — the millennial land.
But 21 years later, near the brook of Jabbok, Jacob wrestled with God until his spirit was broken (indicating a change from living “in the flesh” to living “in the Spirit”) so that God could bless him and change his name to “Israel,” thereby becoming God’s “peculiar treasure” (Genesis 32:22-32). Therefore, “Israel,” as used by God in the above verse, represents the peculiar treasure of the house of Jacob, those who were not only saved, but obeyed God’s voice and kept His commandments. It speaks of the salvation of the soul and corresponds to the “spiritual Christian” of 1 Corinthians 2:15, 16. Its meaning is “he will rule as God,” or the “prince of God,” and it denotes his spiritual posterity in the spiritual portion of the kingdom.
God further revealed this division of Israel coming out of Jacob in Exodus 19:5, “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special [peculiar] treasure to Me above all people; for all the earth is Mine.” At this time, after their exodus from Egypt, the children of Israel were already God’s treasure, through the Abrahamic Covenant; but at the beginning of the Mosaic Covenant, they also had the right to become His peculiar treasure. The expression peculiar treasure used to identify the new nature of Jacob (Israel) four hundred years before was now used to identify those of the children of Israel who would inherit the spiritual portion of the kingdom under the Mosaic Covenant. God used this expression to distinguish between the Jews who were merely children of Jacob (saved only, with rights to enter the earthly portion of the kingdom) and the Jews who were the children of Israel (saved with an inheritance into the spiritual portion of the kingdom) — compare Psalm 78:5, 71. One was the treasure; the other, the peculiar treasure.
Exodus 19:5 and Psalm 135:4 indicate that “Jacob” (all believing Israelites) was saved under the Abrahamic Covenant of grace into the physical portion of the kingdom (later known as the kingdom covenanted to David). And “Israel” (believing Israelites who further heard God’s voice, obeyed and kept His commandments) was chosen out of Jacob, under the Mosaic Covenant, to be saved into the spiritual portion of the kingdom (later known as the kingdom of heaven). Hence, Jacob is the treasure; Israel is the peculiar treasure. This corresponds to Christians of the Church Age. Some have been saved by grace (salvation of the spirit) but continue to live “in the flesh,” while others reach ever greater degrees of spiritual maturity through the word of the kingdom message, are living “in the Spirit,” and are being saved into the kingdom (salvation of the soul). The first group is known biblically as the body of Christ; the second is the bride of Christ.
Under the “Abrahamic Covenant,” God saved Abraham and his national seed by grace through faith in the promise of God concerning the coming Seed of Abraham, Jesus Christ (Galatians 3:16), and His promise of the millennial land. The covenant of grace was not conditional on any works of Abraham or his seed — only on their faith in God’s Word (Romans 4:1-5). Once they were saved, they could not lose their salvation, though they could become apostates (fall away from God). There were those who did not believe God concerning these promises, and they died in their sins as lost men. The report of the “rich man and Lazarus,” in Luke 16, is one example.
Under the Mosaic Covenant God elected into the spiritual portion of the coming kingdom all the believers (under the Abrahamic Covenant) who obeyed His voice and kept His commandments. Old Testament believers who did not continue to obey His voice and keep His commandments became apostates and lost the privilege of entering the spiritual portion of the kingdom. Since the Mosaic Covenant (unlike Abraham’s covenant of grace) was a covenant of works, it was a conditional covenant. In Exodus 19:5, God placed conditions upon the children of Israel that they must keep to enter the spiritual portion of the kingdom.
Salvation under the Mosaic Covenant was the same as a Christian’s “salvation of the soul.” It was not a “free gift apart from works” (Ephesians 2:8, 9). Israel was already saved when God gave them conditional promises under the Mosaic Covenant. By faith Israel had already applied the blood of the Passover lamb (a type of Christ) in Egypt and was saved from the death angel (a type of salvation); by faith, they crossed the Red Sea on dry ground (Hebrews 11:29); they were under the cloud and passed through the sea and were all baptized unto Moses in the cloud and in the sea (1 Corinthians 10:1-4). No, it was a covenant of works to produce obedience to God’s voice — not for salvation, but for the inheritance in the spiritual portion of the kingdom.
(Partial summary from The Matthew Mysteries by Gary T. Whipple)
The first symbolic statement is finding the treasure, which in keeping with the thematic material of the book of Matthew and the immediate context, would refer to Christ’s ministry (offer of the kingdom) to the nation Israel.
The second symbolic statement is the fact that the man hid something in the field. And here there is variance between Chitwood, who holds to the “treasure” being hid back into the field; and Whipple, who believes the word “hid” refers back to the “man” (Christ”) who hid Himself from the treasure (Israel).
Frankly, both interpretations come to the same conclusion, i.e., Israel being set aside relative to the offer of the kingdom — “the kingdom of God will be taken from you [Israel] and given to a nation bearing the fruits of it (Matthew 21:43).
The third symbolic statement) is the “selling of all” the man’s has. And this would be a reference to Christ’s finished work on the cross of Calvary, “who for the joy that was set before Him endured the cross” (Hebrews 12:2).
The fourth symbolic statement is the “purchase of the field.” This refers to Christ purchasing (or taking back) the world, which has its foundation in His sacrifice on Calvary (i.e., the selling of all that He had) and its realization in His opening the seven seal scroll (the “title deed” to earth) of Revelation chapter five.
But note that Christ, following His finished work at Calvary, didn’t purchase the treasure (Israel). Rather, He is seen purchasing the field where the treasure was hidden. That is, He is seen purchasing the world.
And this purchase cannot be a reference to the purchase of salvation for all those in the world through Christ’s finished work at Calvary, as commonly taught. Christ selling all that He had is not synonymous with His purchase of the field. Such a teaching would make the parable deal centrally with salvation by grace through faith, something that none of these parables deals with.
These parables are not about salvation by grace through faith. Rather, they are about the kingdom of the heavens — a subject stated in each of the seven parables, leaving no room for anyone to ever misunderstand the subject matter of these parables. Thus, an erroneous view of Christ’s purchase of the field of this nature — making this purchase synonymous with His finished work at Calvary — not only completely removes the parable from its contextual setting but also from the clearly stated subject of the parable.
Comparing “scripture with scripture,” that which is involved in the purchase of the field in this parable becomes clear. This present earth, along with its inhabitants, will form the inheritance to be possessed by Christ and His wife during the coming age (cf. Psalm 2:6-9; Romans 8:17-23; Revelation 2:26, 27; 3:21). And this is what must be purchased, redeemed prior to a new order of Sons being brought forth to rule from the heavens over the earth (cf. Romans 8:18-21; Hebrews 2:5, 10).
The purchase of the field in the parable of the treasure has to do with a redeemed inheritance — the redemption of the earth. This is a future work of Christ, made possible because of His past and completed work at Calvary. Calling attention to Israel, the world, and Christ’s finished work at Calvary was necessary prior to any mention of the redemption of the inheritance. All these things set the stage for and lead into Christ’s statement concerning His future work in this respect.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Although this writer agrees with Chitwood that this parable is not about salvation (of the spirit), but rather about the redemption of the earth in order that the inheritance for the “seed of Abraham” (Matthew 13:52; Romans 4:11, 12; Galatians 3:29), individuals who have achieved their “soul salvation” (Romans 8:17; 1 Peter 1:9; Hebrews 10:39), may be realized; from another perspective, one can understand that the price paid on the cross of Calvary (i.e., the selling of His all) was indeed for the sins of every living human being of God’s creation (past, present, and future), which was in fact the foundation of the “purchase of the field (world).”
Interpretation
This writer agrees primarily with Chitwood that “the Man finding the treasure, hiding the treasure, and selling all that He had can only be a reference to three events occurring in the past: 1) Christ’s ministry to Israel at His first coming, 2) Israel being set aside, and 3) Christ’s finished work at Calvary;” although, he also believes that Whipple’s position that the “hiding,” referring to the Man (Christ) “hiding Himself from Israel,” has merit. In either case, the end result of both positions is that the nation Israel is set aside with a view to an entirely new entity (the one new man “in Christ”) being called into existence, to be the recipient of that which had previously been offered to, rejected by, and taken from Israel (Matthew 4:17-25; 10:5, 6; 15:24; 21:33-43; 1 Peter 2:9, 10).
Comparing “scripture with scripture,” that which is involved in the purchase of the field in this parable becomes clear. This present earth, along with its inhabitants, will form the inheritance to be possessed by Christ and His wife during the coming age (cf. Psalm 2:6-9; Romans 8:17-23; Revelation 2:26, 27; 3:21). And this is what must be purchased, redeemed prior to a new order of Sons being brought forth to rule from the heavens over the earth (cf. Romans 8:18-21; Hebrews 2:5, 10).
The purchase of the field in the parable of the treasure has to do with a redeemed inheritance — the redemption of the earth. This is a future work of Christ, made possible because of His past and completed work at Calvary. Calling attention to Israel, the world, and Christ’s finished work at Calvary was necessary prior to any mention of the redemption of the inheritance.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Chitwood draws a parallel between two Old Testament books (Ruth and Esther) in order to elucidate the redemption of the inheritance (of the earth), which is revealed in the first eighteen chapters of the book of Revelation. To recount his treatment in this, already lengthy study, is not practicable; but the writer recommends that it be obtained from the reproduction of Chitwood’s Mysteries of the Kingdom, at www.bibleone.net.
Nevertheless, the conclusion statement by Chitwood will be included, as follows:
The actual redemptive work, pertaining to the inheritance, begins with events in Revelation chapter six and carries through to events in chapter eighteen. Events in chapter nineteen have to do with another facet of this redemptive work. They have to do with the bride becoming His wife. This is the subject matter surrounding the parable of the pearl in Matthew 13:45, 46 and will be dealt with in chapter 11 of this book.
Judgments seen throughout the time of the Son’s redemption of the inheritance are presented in the book of Revelation under three sets of sevens — seven seals, seven trumpets, and seven vials. As previously shown, “three” is the number of divine perfection; and “seven” is a number showing the completeness of that which is in view. Thus, the seven seals, trumpets, and vials show divine perfection within these judgments, which would be to say that they show divine perfection within the Son’s redemption of the inheritance.
The search in chapter five was only for One found worthy to break the seals. Nothing is said in this chapter about a search for One worthy to sound the trumpets or to pour out the vials, and the reason for this is evident. The judgments seen under the trumpets and vials are contained within the scope of the judgments under the seven seals. The trumpet judgments emanate from the breaking of the seventh seal (8:1, 2), and the vial judgments emanate from the blowing of the seventh trumpet (cf. Revelation 11:15-19; 15:1). Thus, both the trumpet and vial judgments lie under the seventh seal, placing all the judgments within the scope of the seven-sealed scroll.
Christ, loosing the seals, will bring all things in this entire redemptive process to pass. The inheritance will be redeemed (chaps. 6-18), and the bride — previously singled out and revealed at the judgment seat — will then become His wife (chap. 19), all exactly in accord with the type in Ruth chapter four.
Conclusion
Chitwood is noteworthy in his recognition and understanding of various historical accounts in the Old Testament, all highly symbolic, which specifically relate to truths presented in the New Testament, i.e., recognizing types in the Old Testament that shed light on the anti-types in the New Testament. The recognition of truths between various scriptural passages in both Testaments and their interrelationship is the very nature of the parable, which is a truth placed alongside a previously revealed truth so that the additional truth can and will elucidate the previously revealed truth.
And it is primarily due to this expertise of Chitwood that this writer believes from a macro perspective that his view is correct. Yet this writer has also seen merit in Whipple’s interpretation, particularly some of his micro arguments, and therefore again recommends to the reader to access his work entitled “Parable of the Hid Treasure” from the topical section of www.bibleone.net
Parable of the Pearl of Great Price (Matthew 13:45, 46)
Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.
Preface
This parable, along with those preceding and the one following it, concerns itself specifically with “mysteries of the kingdom of the heavens (Matthew 13:11). These mysteries (seen in these seven connected parables) provide a chronological sequence of events during and following the present dispensation (Church Age), which will culminate at the beginning of the Messianic Era. And teachings within these mysteries have to do primarily with the work of the Holy Spirit among Christians, a present work based on the completed past work of Christ’s sacrifice at Calvary, and Christ’s future work on behalf of the saved and obedient Jews of the previous dispensation (God’s peculiar treasure) and the bride of Christ (out of the body of Christ) during the Tribulation (the last seven years of the preceding dispensation to the Church Age).
As with other parables, this one has suffered much at the hands of well-meaning expositors. The popular and general interpretation of it makes the “pearl” a symbol of either “Christ Himself” or “the gospel message,” which in turn makes the “merchant” a symbol of the sinner sacrificing his all in order to obtain Christ or salvation. This though makes the parable incongruent with the teaching of its context, in addition to the entire body of Scripture.
Paul declares that “there is none that seeks after God” (Romans 3:11). It is Christ who seeks the sinner. “The Son of Man is come to seek and to save the lost” (Luke 19:10). The Shepherd seeks the sheep, not the sheep the Shepherd. Further, Christ cannot be purchased. He is God’s unspeakable gift. “The gift of God is eternal life” (Romans 6:23), and a gift cannot be bought, sold, or bartered. Scripture represents the sinner having “nothing to pay” (Luke 7:42). Then having nothing but “filthy rags” (Isaiah 64:6), he has nothing to sell in order to buy Christ. So this popular view of the parable turns God’s truth upside down, for He declares that salvation is without money and without price (Isaiah 53:1). To buy or get Christ violates the clear teaching of Scripture. The sinner is not the active agent in choosing Christ (John 15:16).
(The Parables of the Bible by Dr. Herbert Lockyer, R.S.L., F.R.G.S.)
Then there is a more conservative view, which is also in error, although minor compared with the popular view just discussed. This view rests in the minds of well-intentioned Bible students who have not discerned the “strong meat” doctrines of the Scripture and who hold to this interpretation in their shallowness. They properly identify the merchant as Christ, but wrongly identify the pearl of great price as the body of Christ, i.e., all the saved of the Church Age.
Symbols
There are three symbols used in this parable, along with two symbolic statements. And as with the prior parable of the treasure, Christ does not define them. Yet, contextually, the symbol of the merchant may easily be determined, as well as the symbolic statement “went and sold all that he had.” The following are the symbols and symbolic statements explained:
(This writer sees some inconsistencies in the above “parallels,” yet still sees the validity of the “pearls” as being the “body of Christ,” since the one “pearl of great price” is selected from them for redemption (purchase); which, is consistent with both the types of the Old Testament and scriptural passages within the New Testament)
Interpretation
(It should be understood that the interpretation presented in this study [following this paragraph] will be a summation, and in some cases an exact reproduction [e.g., all parenthetical inserts], of the presentation as set forth by Arlen L. Chitwood in his book, Mysteries of the Kingdom; therefore, nothing in this section should be construed as “original” thought by this writer.)
This parable of the pearl of great price continues the progression of the theme of redemption from the previous parable. The purchase by Christ, a redemptive act in both parables, is separated in time from (and follows) His work at Calvary. Thus, in the chronological sequence of events in these parables, Christ’s purchase of the field and the pearl of great price occur subsequent to His selling “all that He has” on Calvary’s cross. And within the chronological framework of all seven parables, this dual purchase is seen occurring at a time following the present dispensation — two millennia from His work on the cross.
Christ’s work on the cross is a past work, which has to do with mankind’s eternal salvation — and there is no present or future work of Christ in this realm.
(Christ, following His finished work, “sat down on the right hand of God.” And, with respect to this finished work, Scripture states, “For by one offering He has perfected forever those who are being sanctified” [Hebrews 10:12-14].
There was no chair in any part of the earthly tabernacle, for the sacrificial work of the Old Testament priests was never finished [Hebrews 10:11]. They could not sit down. But Christ, relative to His sacrificial work, could sit down in the heavens, indicating that this work was finished. “…there remains no more sacrifice for sins” [Hebrews 10:26].
However, the blood of that sacrifice, presently on the mercy seat of the heavenly sanctuary, is another matter. There is a present work of the Son in connection with His blood having been placed on the mercy seat. But this work is on behalf of those who have already been saved, on the basis of His past, sacrificial work at Calvary.
The present work of the Son is that of High Priest [Hebrews 9:11, 12; 10:19ff]. He is presently providing a cleansing for Christians who sin, on the basis of His Own blood on the mercy seat in the heavenly sanctuary [1 John 1:7-2:2]. And this cleansing has nothing to do with one’s eternal salvation. It is a cleansing provided for those who are already saved, with a view to the One doing the cleansing bringing “many sons to glory” at a future time [Hebrews 2:10].)
The foregoing insert from Chitwood is a present work of Christ in conjunction with the Holy Spirit pertaining to a believer’s “soul salvation.” But as to Christ’s sacrifice on the cross, it is a past finished work. Christ used the “perfect tense” when He cried on the cross, “It is finished” (John 19:30) — a tense that points to a completed past action, with the result of it existing during present time in a finished state. The Spirit breathes life into one who has no life (present), based on the finished work of the Son (past). And through this complete work (past and present) man, “dead in trespasses and sins,” passes “from death to life” (cf. Genesis 1:2; 2:7; Ezekiel 37:1-10; John 5:24; Ephesians 2:1). Everything necessary to effect man’s eternal salvation had been finished on the cross, and Christ used the perfect tense of the Greek verb (teleo) to call attention to this fact.
But both purchases, as seen in the parables of the treasure and of the pearl of great price, point to a work of the Son beyond His work at Calvary. Thus, this latter work, which will be subsequent to His present work in the heavenly sanctuary, can have nothing to do with mankind’s eternal salvation, for that is based on the Son’s finished work. Rather, this “latter work” (as is His present work in heaven) has to do with the purpose for one’s salvation. Actually, it is Christ’s past and finished work on Calvary and His present work in the heavenly sanctuary that will qualify Him to perform a future work of redemption (Revelation 5:9, 10) with respect to that seen in the symbolism of the purchase of both the field and the pearl in Matthew 13:44-46.
(In the first of these two parables, in verse forty-four, the treasure points to Israel. Israel is God’s “peculiar treasure” [Exodus 19:5, 6; Psalm 135:4]. Then, in the second of these two parables, in verses forty-five and forty-six, the Church comes into view.
Pearls are found in oysters, which come from the sea. And the oyster, a species found in the water that lacks fins and scales, would be unclean to the orthodox Jew [Leviticus1:9-12]. The fact that the pearl comes from a species considered unclean by the orthodox Jew, as well as the fact that the oyster bearing the pearl is found in the sea [which refers to the Gentiles], the pearl could not be another reference to Israel [continuing, in this respect, from the parable of the treasure]. Rather, the pearl would have to refer to another entity within God’s dealings with man.
The identity of the pearl, unlike the identity of the treasure in the previous parable, is not really given in so many words per se anywhere in Scripture. But, nevertheless, the intended symbolism through the use of the pearl can easily be determined. Through comparing “scripture with scripture,” the “pearl” can easily be seen as a reference to the Church [more specifically, the bride]).
Christ gave the parables of the treasure and the pearl of great price after He had gone back inside the house, which calls attention to a chronological sequence in the parables in which Israel comes back into view (the treasure), a time when God will be completing His dealings with the nation during Daniel’s Seventieth Week. But there is a difference in the purchases of these two parables. He purchases the field in the first parable and the pearl of great price in the second. And the fact that these parables are about the kingdom of the heavens — necessitating Christians (the present recipients of the offer of the kingdom) being in view in relation to the redemption of the forfeited inheritance — reveals that the pearl has to be identified with the Church.
(The parable of the treasure shows one facet of the purpose for man’s salvation, and the parable of the pearl shows the other. The purchase of the field [the world] seen in the parable of the treasure has to do with Christ’s future work of redeeming the forfeited inheritance [seen in Revelation 6-18]; and the purchase of the pearl is a reference to the bride [saved through His finished work at Calvary and revealed through decisions and determinations at the judgment seat (Revelation 1-4)] becoming His wife [seen in Revelation 19]. And all this occurs on the basis of Christ being found worthy to purchase the field and the pearl in Revelation chapter five — found worthy solely on the basis of His finished work as “the Lamb” [Revelation 5:6ff].)*
* It should be noted that this writer sees Christ being found worthy to open the scroll (Revelation 5) in order to redeem the forfeited inheritance based on both His finished work on Calvary and His work as High Priest in the heavenly sanctuary (ref. Revelation 5:9, 10).
These two parables, along with most of the book of Revelation, draw from a type set forth the book of Ruth chapter four. In fact, one must understand this type in order to understand the connection between the purchase of the field (forfeited inheritance) and the purchase of the pearl of great price (bride of Christ). In Ruth, Boaz is seen redeeming a forfeited inheritance, with Ruth becoming his wife through this redemptive act. In fact, it is only by viewing and comparing the events in chapter four of Ruth and chapters five through nineteen in Revelation that one can understand the intricate details of how Christ will redeem the forfeited inheritance (the world), which automatically includes the redemption of His bride.
(None of these things in the gospel of Matthew or in the book of Revelation can be properly understood apart from understanding this one type in the Old Testament. God provided the numerous types seen throughout the Old Testament for a reason. These types have been placed there to help explain the antitypes. And these types are important beyond degree, for they will, numerous times, open up and cast a flood of light on the various antitypes. And this particular type in the book of Ruth is one case in point, which can only become increasingly evident to anyone who begins to mine the treasures contained therein.)
In context, the events in Ruth chapter four, the type, occurred after Ruth had become a family member (chapter 1), after Ruth had gleaned in Boaz’s field and processed that which she had gleaned throughout harvest time (chapter 2), after Ruth had prepared herself for meeting Boaz (chapter 3a), and after Ruth had met Boaz on his threshing floor at midnight (chapter 3b).
These events correspond with and elucidate events in the New Testament antitype. Christ’s redemptive act, like Boaz’s redemptive act, will occur after individuals have become family members (i.e., Christians), after they have gleaned in the field (the world) and processed that which they gleaned throughout harvest time, after they have prepared themselves for meeting Christ, and after they have met Christ on His threshing floor at midnight (i.e., met Him at His judgment seat at the termination of the present dispensation — the “threshing floor” and “midnight” both refer to judgment, one to place, the other to time.
Thus, Christ’s finished work at Calvary is not dealt with per se in Ruth chapter four. Rather, it is inferred (assumed), for Boaz in the type is able to redeem just as Christ in the antitype will be able to redeem when the time arrives for the redemption of the forfeited inheritance, an entitlement based on His finished work at Calvary and His present work in the heavenly sanctuary (Revelation 5:1-10).
(This matter surrounding Christ’s finished work at Calvary was dealt with back in chapter one where Ruth and Orpah found themselves members of the family through death. The death of their husbands had dissolved the marriage relationship itself, and they were then members of the family only through death, the death of others. Thus, the message surrounding that which occurred at Calvary is seen in chapter one of the book of Ruth, not in chapter four. The redemptive act seen in chapter four — type or antitype — is a subsequent work on behalf of those who are already members of the family [though not a work for all family members]. Ruth alone is seen in Boaz’s redemptive act. Orpah, also a member of the family through death, had turned back [cf. Luke 9:62; 17:32]. And this redemptive work is seen occurring after the dispensation has run its course [chapters 2, 3], not before the dispensation begins [chapter 1].)
At the beginning of Ruth chapter four, Boaz went to the “gate” of the city (where all legal matters were transacted in that day) and confronted the nearer kinsman (i.e. the “next of kin” who possessed the legal right to redeem the inheritance) in front of ten elders (serving as witnesses) of the city. Boaz then informed the nearer kinsman that to redeem the inheritance would include the redemption (purchase) of Ruth; and Ruth, through this redemptive process, would become his wife. This was unacceptable to the nearer kinsmen, since he already had a wife and it would ruin his own inheritance; therefore, the nearer kinsmen relinquished his redemptive right before the witnesses at the gate of the city, which in effect transferred the right to redeem the inheritance to Boaz, the next “nearer kin.”
(Much controversy has surrounded the identity [with respect to the antitype] of the nearer kinsman. However, there should be no controversy, for the nearer kinsman was able to redeem. And the only One able to redeem in the antitype is the One Who shed His blood at Calvary [Revelation 5:1ff]. And though it was the Son Who shed His blood and died at Calvary, this was, as well, the blood of God [Acts 20:28]. This was the day God died.
Thus, just as there are two [only two (v. 4b)] who were able to redeem in the type, there must also be Two [only Two] Who are able to redeem in the antitype. And these Two in the antitype are the Father and His Son, though the Father has placed all redemptive work in the hands of His Son. This will explain why the nearer kinsman couldn’t redeem the inheritance and take Ruth as his wife. The nearer kinsman already had a wife, something seen in the antitype. God already has a wife. Israel is the wife of God.
Thus, whether in the type [past] or in the antitype [future], the Nearer Kinsman wasn’t free/won’t be free to perform the redemptive act. Such an act would have “marred [‘destroyed,’ ‘ruined’]” the type, would “mar [‘destroy,’ ‘ruin’]” the antitype, the Nearer Kinsman’s own inheritance.)
Thus, once this had been done, Boaz was free to redeem the forfeited inheritance with a legal and binding price; and, once the complete transaction had been carried out, it was also recognized that Ruth was Boaz’s wife, i.e., Ruth automatically became Boaz’s wife through this legal transaction carried out at the gate of the city, all witnessed by the ten elders and other attendees to the transaction.
And Boaz said to the elders and all the people, "You are witnesses this day that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, from the hand of Naomi. Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day.” (Ruth 4:9, 10)
Boaz and Ruth’s great grandson was King David, who in his reign over Israel typifies Christ in His coming reign over the earth as the greater Son of David (cf. 2 Samuel 7:12-14; Matthew 21:9, 15; Luke 1:27, 3-33).
(And, as David reigned over Israel in Saul’s stead, following a time of rejection, Christ will reign over the earth in Satan’s stead, following a time of rejection. And, just as those who were faithful to David during his time of rejection were elevated to positions of power with David when he ascended the throne, so will it be when Christ ascends the throne. Christ will elevate those faithful to Him during His time of rejection to positions of power with Him when He ascends the throne.
Everything about Ruth chapter four is Messianic within its scope of fulfillment. This chapter deals with the redemption of a piece of land, which would be a field, pointing to the world in the antitype; this chapter deals with Ruth becoming Boaz’s wife, which, in the antitype, would point to the bride becoming Christ’s wife; and this chapter ends with the mention of David, pointing to the greater Son of David in the antitype.
The inheritance [a field], once it had been redeemed, then belonged to Boaz and Ruth [now his wife] in the type; and the inheritance [the world], once it has been redeemed, will then belong to Christ and His Bride [who will then be His wife] in the antitype. And in the antitype, Christ as King [as the greater Son of King David], with His wife as consort queen, will rule over the redeemed domain.)
The future marriage of Christ and His bride will be transacted in exactly the same manner as it transpired in the type (Ruth chapter four) — not as in the modern world, East or West. Christ will redeem (purchase) His bride (the “pearl of great price”) through the process of redeeming a forfeited inheritance, that which was forfeited by the first Adam in Genesis chapter three (cf. Romans 8:20-22). And, as Ruth automatically became Boaz’s wife through the redemptive process in the type, so will it be with Christ and His bride in the antitype. The bride (having previously been revealed at the judgment seat) will automatically become Christ’s wife through His redemption of the forfeited inheritance.
(The redemption of the forfeited inheritance is seen occurring in Revelation chapters six through eighteen. The seven-sealed scroll in Revelation chapter five contains the redemptive terms for the forfeited inheritance [the earth], and chapters six through eighteen reveal the seals being broken and these terms being carried out. Then, in chapter nineteen, after the terms set forth in the seven-sealed scroll have been carried out, after the inheritance has been redeemed, the bride is seen as Christ’s wife.
Let us be glad and rejoice and give Him glory, for the marriage [marriage festivities] of the lamb has come, and His wife has made herself ready.
And to her it was granted to be arrayed in fine linen, clean and bright-white, for the fine linen is the righteousness acts of the saints.
Then he said unto me, “Write ‘Blessed are those who are called to the marriage supper [marriage banquet, feast] of the Lamb!’” And he said unto me, “These are the true sayings of God’” [vv. 7-9; cf. Revelation 21:9].)
The redemption of the forfeited inheritance in Revelation chapters six through eighteen has to do with the domain that Christ and His wife, His consort queen (chapter 19), will rule over during the Messianic Era (chapter 20). In Revelation events have to do far more extensively with the Church than with Israel, though the Church will be in heaven when these events unfold on earth.
Conclusion
(A summation from Chitwood’s Mysteries of the Kingdom)
When Scripture deals with “marriage” of Christ and His bride (e.g., Revelation 19:7-9), festivities surrounding the marriage, not the marriage itself, is the focus. And as in the type, so in the antitype, there will be no marriage per se, as in our modern day culture. The marriage festivities will occur in heaven following the redemption of the forfeited inheritance, for the entire redemptive process must be completed before the bride can become Christ’s wife. This is seen clearly in Revelation 19:7-9, where these festivities occur immediately following the redemption of the forfeited inheritance (chapters 6-18) and immediately preceding Christ’s return to the earth to establish His kingdom (19:11ff).
Near the end of Christ’s earthly ministry, He gave a parable concerning the events surrounding these marriage festivities, which was within the framework of the offer of the kingdom of the heavens first to Israel and then later to the Church. This parable in Matthew 22:2-14 is the Parable of the Wedding Feast, which covers the whole panorama of that which is seen in the New Testament, from Matthew through midway in Revelation chapter nineteen — God’s complete dealings, throughout the New Testament, with both Israel and the Church in relation to the kingdom of the heavens.
The parable teaches that the kingdom of the heavens (with a view to the wedding festivities as seen in the parable) was extended to Israel who rejected the offer, whereupon it was then taken from Israel (Matthew 21:33-43) and given to another entity (the Church), which was called into existence to be the recipient of it (Acts 2:1ff; cf. Matthew 16:16-19). But even with this, there was a re-offer of the kingdom to Israel, as seen throughout the book of Acts. The Church was the conduit for this re-offer, beginning in Acts chapter two. However, Israel again rejected the kingdom, while persecuting the messengers of the re-offer (Acts 4:17-21; 5:40, 41; 7:54-60). And because of this second rejection, the Lord allowed Titus and his Roman legions to destroy the people of Israel and burn Jerusalem between 66 and 70 A.D.
The call was then extended to other than the Jewish people, those out in “the highways,” Christians, covered in the New Testament by the epistles; and, as in the parable, some Christians will heed the call and others will not.
(The epistles — all of them — center on the offer of the kingdom of the heavens to Christians during the present dispensation. And the central subject of all the epistles has to do with various facets of information surrounding this offer.)
And, as in the parable, some Christians will be prepared to attend these festivities and others will be unprepared to attend. Proper or improper preparation is given in both Matthew 22:10-12 and Revelation 19:7, 8, i.e., the possession or non-possession of a wedding garment.
Those properly dressed will participate in the festivities, looking forward to that which lies ahead — the Son’s coming reign over the earth, with His consort queen. But those improperly dressed will be denied entrance into these festivities and left in the darkness outside, with nothing to look forward to during the Son’s coming reign, for they will occupy no place in His kingdom. They will occupy no place among those forming the Son’s wife, His consort queen.
Parable of the Dragnet (Matthew 13:47-50)
Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.
Preface
This is the last parable given by Christ after He had left the seashore and reentered the house (v. 36). As stated earlier in this study, Christ’s departure from the “house” was emblematic of Christ taking the gospel of the kingdom from the nation Israel (“house”) and offering it to the Gentiles (“sea”). The first four parables center on the word of the kingdom message during the Church Age (dispensation) — a period of strenuous attacks by satanic forces to prevent and to stop the Kingdom Message and its maturing effect upon believers in Christ. These attacks were (and are today) of various corrupting influences (individuals and doctrine) aimed at the “meat” doctrines of the Word of God. And the Church Age will end as far as the proclamation of and adherence to the word of the kingdom message, according to the fourth parable, in a completely leavened state (v. 33), a condition depicted by the church of Laodicea, i.e., wretched, and miserable, and poor, and blind, and naked (Revelation 3:17).
Whereas the first four parables represent conditions and events during the present (Church) dispensation, the last three represent conditions and events beyond this period of time. These parables have to do with events occurring after the Church is removed (raptured) from the earth and after God resumes his national dealings with Israel. This is revealed symbolically by Christ leaving the “seashore” and reentering the “house.”
All three of the parables that Christ gave after He had reentered the house draw from previous events — events occurring either before or during the present dispensation — but these parables center on events occurring after the dispensation has run its course. These parables have to do centrally with events occurring at the very end of the age, but within the age itself (the age lasts at least an additional seven years beyond the end of the dispensation, completing Daniel’s Seventieth Week). And events in the last parable (parable of the dragnet) chronologically follow events in the preceding two parables (parables of the treasure and pearl).
Events in all three of these closing parables are seen in a chronology of this nature. Each of these parables begins by referring to events in past time. But the central subject of each parable is not about these past events. Rather, the central subject of each parable rests on these past events and has to do with future events, which occur after the dispensation has run its course.
All three of these parables have to do with the kingdom of the heavens, and all three have to do with events that move toward the same revealed goal — the end of the age and the beginning of the next age, the end of Man’s Day and the beginning of the Lord’s Day.
(Mysteries of the Kingdom by Arlen L. Chitwood)
One major aspect of this parable of the dragnet is the separation between two classes of individuals. In fact, the aspect of separation is prominent in several other parables given by Christ; as follow:
1. Parable of the Wheat and Tares — the separation is between the sons of the kingdom and the sons of the wicked one (Matthew 13:24-30, 36-43).
2. Parable of the Dragnet — the separation is between those who are just and those who are wicked (Matthew 13:47-50).
3. Parable of the Marriage (Wedding) Feast — the separation is between guests with and a guest without a wedding garment (Matthew 22:1-14).
4. Parable of the Wise and Foolish Virgins — the separation is between the wise and the foolish virgins (Matthew 25:1-13).
5. Parable of the Talents — the separation is between the good and faithful servants and the unprofitable (wicked and lazy) servant (Matthew 25:14-30).
6. Parable of the Sheep and Goats — the separation is between the righteous and the unrighteous of the nations (Matthew 25:31-46).
It is unfortunate that the common and popular interpretation of this parable of the dragnet (and others), both within liberal and conservatively evangelical circles, understands the separation as between those who are eternally saved and those who are eternally lost. This interpretation avoids the context of this parable and the context of the entire thirteenth chapter of Matthew, where the focus is solely on the kingdom of the heavens, not on eternal verities.
The separation in the parable of the dragnet parallels the separation that takes place in the parable of the wheat and tares, and those to whom the separation applies are the same in both parables. The seven parables in Matthew chapter thirteen have to do with the kingdom of the heavens. They have nothing to do with salvation by grace through faith (though salvation, with respect to eternal verities, would be alluded to several places in these parables [e.g., in the last parable through a removal from the sea]). Salvation by grace through faith is simply not the subject of these parables. And when these parables deal with a separation (as seen in the second and seventh parables), along with the results of this separation, everything stated must be taken contextually related to the subject at hand — the kingdom of the heavens.
Those being dealt with throughout the parables in Matthew chapter thirteen, as seen in previous studies, are the saved alone. Scripture doesn’t deal with the unsaved in relation to the message that pervades these parables — the kingdom of the heavens. The unsaved are always dealt with only in relation to the message of salvation by grace through faith, never in relation to the message of the kingdom. The message of the kingdom is for the saved alone, something that can be aptly illustrated from any of the seven parables.
(Mysteries of the Kingdom by Arlen L. Chitwood)
And whether or not this lines up with man’s ideologies or his doctrinal statements in the realm of eschatology doesn’t matter. God has spoken and He has established these parables, structured them a certain way, and positioned them in a particular order and location in His Word. And that which God has established, along with the manner in which He has established it, is the end of the matter.
Symbols
This parable employs at least five symbols: (1) sea, (2) dragnet, (3) shore, (4) vessels, and (5) every kind. It also employs a couple of significant symbolic expressions: (1) cast and (2) gathered.
The sea is symbolic of the Gentile nations (nations apart from the nation of Israel). It may also be looked upon as the whole mass of fallen humanity, e.g., “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isaiah 57:20; see also Daniel 7:3; Revelation 13:1).
The dragnet is symbolic of a separate “state of being” apart from the condition existing in the sea. It represents those who have been declared righteous through their one-time expression of faith in Jesus Christ.
The shore is a symbol of the location where the separation takes place, the place of judgment.
The vessels symbolize the various degrees of product quality, which results in the assignment of value (e.g., rewards).
The cast expression (action) is symbolic of the presentation of the Gospel of grace through faith.
The gathered expression is symbolic of the effectiveness of the presentation of the Gospel message, i.e., those to whom have properly responded to it.
Interpretation
Those dealt with in this parable are seen being removed from the sea by means of a net that has been cast out into the sea. That is, within the symbolism used, the parable pictures individuals being removed from the Gentiles; and their removal is for a revealed purpose — a purpose that, for part of them, would not be realized.
Thus, their removal from the sea is a metaphorical way of saying that they had been removed from the Gentiles. And, if removed from the Gentiles, there’s only one group with which they could possibly have then been associated — the “one new man” (Ephesians 2:15). They had become part of the new creation “in Christ” (2 Corinthians 5:17).
A person is a Jew, a Gentile, or a Christian. And any terminology that fails to clearly distinguish between these three creations — e.g., “Jewish Christian,” “Gentile Christian,” “professor” (as opposed to “possessor”) — emanates from man, not from the Scriptures. Scripture sees the matter as completely black or white, never as a gray area lying between any two of the three. A person is either a new creation “in Christ,” or he is not. And, if he is not, then he has to be either a Jew or a Gentile (1 Corinthians 10:32).
All in the net are no longer associated with the Gentiles. Rather, they are associated with an entirely separate and distinct creation — a new creation, “in Christ.” And their removal, along with everything that followed, was with a view to the kingdom of the heavens. Eternal verities are not the focus in this parable. Such would be impossible. The matter of their eternal destiny was settled at the time they were gathered into the net. And, had it not been settled, there could have been no removal. They could only have remained in the sea.
Only one class of individuals — though separated into two divisions — could possibly be in view through the use of the expressions, “good” and “bad,” or “just” and “wicked” (vv. 48, 49). All had been removed from the sea; all had been removed from the Gentiles. Thus, no room could possibly exist for an inclusion of unsaved individuals in this parable. By the very nature of the subject matter (the kingdom of the heavens) and those being dealt with in this parable (those removed from the sea), only the saved could possibly be in view.
And, viewing that to which this parable refers, these saved individuals are seen being dealt with on the basis of prior decisions and determinations — decisions and determinations having previously been made at the judgment seat. And these decisions and determinations, emanating from the judgment seat, will have been based on prior faithfulness to one’s calling (judgment will actually be on the basis of “works,” but the works being judged will have resulted from faithfulness, or unfaithfulness [1 Corinthians 3:12-15; cf. Hebrews 11:17-19, 31; James 2:21-25]).
(Mysteries of the Kingdom by Arlen L. Chitwood)
Christ indicated that the actions depicted by this parable take place “at the end of the age” (v. 49), which is the time frame expressed by Him in the parable of the wheat and tares (v. 40). And He further explains that at this time — the end of the age — the wicked will be separated from among the just by angelic activity, which parallels the angelic activity in the parable of the wheat and tares in which the angels “gather out of His kingdom all things that offend, and those who practice lawlessness” (v. 41).
And central within the kingdom of the heavens message, comparing Scripture with Scripture, it is known that separation between Christians will take place as a result of findings and determinations made at the judgment seat of Christ (2 Corinthians 5:10; Romans 2:6; 14:10; Galatians 6:7; Colossians 3:24, 25; Revelation 22:12). And it is also known that such findings and determinations will result in various rewards or the lack thereof (1 Corinthians 3:12-15), which will involve positions as co-heirs and co-rulers with Christ in the heavenly portion of His Messianic Kingdom (Romans 8:17; 2 Timothy 2:12; Revelation 2:26; 3:21).
But there is a negative aspect to this parable just as there was in the parable of the wheat and tares. For those who are judged “sons of the wicked one” as in the parable of the wheat and tares, which would be the wicked in the parable of the dragnet, there is only the “furnace of fire” and the “wailing and gnashing of teeth.” These are metaphorical expressions used by Christ that most Christians find quite disturbing and which most reject as a consequence that a Christian could face at the judgment seat of Christ. They normally accept such expressions as having only to do with those who are eternally lost; hence, the flagrant misinterpretation by most Christians of the parable of the wheat and tares and the dragnet.
But seeing the saved alone being dealt with in this parable presents major problems for numerous Christians, for some of the saved are seen being cast into “the furnace of fire.” And these same Christians, who would never consider thinking along the lines of Christians being cast into such a place, are invariably forced into an erroneous position, resulting in an erroneous interpretation. They are forced into the position of seeing saved and unsaved individuals (“good” and “bad”) being dealt with in the parable, along with seeing these individuals being dealt with in relation to eternal life or eternal damnation.
The preceding though is simply not what Scripture has to say about the matter. Scripture is clear that the parable deals with the saved alone, and these saved individuals are dealt with in relation to the coming kingdom. And the fact that those described as “bad” and “wicked” are cast into “the furnace of fire” must be understood within this framework. It must be understood within the framework of both those who are being dealt with and that which is being dealt with — Christians, and the kingdom.
Thus, to deal with this parable on the basis of eternal verities, with the unsaved being cast into the lake of fire, is completely outside the scope of the subject matter seen in any of these seven parables. Such a teaching, derived from these parables, is both textually and contextually wrong. Any thought of dealing with any of these parables after this fashion, from a Scriptural standpoint, could not even be open for discussion.
Dealing with the text after the correct fashion, only one possible conclusion can be reached. At the end of the age a segment of the saved, a segment of Christians, are going to be cast into what is called in this parable, “the furnace of fire.” And that is exactly what Christ had previously stated within His explanation of the parable of the wheat and tares.
(Mysteries of the Kingdom by Arlen L. Chitwood)
The two expressions, “furnace of fire” and “wailing and gnashing of teeth,” are terms that are used within the mindset of Eastern culture; which the Western mind finds difficult to understand. This difficulty arises when the Western mind attempts to see something within Eastern metaphorical language in a Western’s literal understanding of the matter. When one from the West attempts to interpret an Eastern expression in a Western mindset, it often doesn’t work.
The expression “wailing and gnashing of teeth” is easier on the Western mind, since it is understandable that this was a common Eastern expression denoting great anguish, sorrow, and disappointment. But the expression, “furnace of fire,” resides on a different mental plateau for the Western mind. This expression denotes a place of stern judgment, and since it pertains to kingdom verities, it can only pertain to and emphasize the stern judgment by Christ; which will be the consequence a Christian who fails to live a life of faithfulness must face and which will have emanated from His findings and determinations during the “judgment seat” review that takes place prior to His second advent to earth to set up His millennial kingdom (Corinthians 5:10; Romans 2:6; 14:10; Galatians 6:7; Colossians 3:24, 25; Revelation 22:12).
And since the two metaphorical terms, “Gehenna” and “outer darkness,” are also utilized by Christ in association with the believer’s coming judgment mentioned in the previous paragraph, the following explanation by Chitwood is included here.
Gehenna is an Anglicized Greek word (Geenna in the Greek text) used twelve times in the New Testament. The word appears eleven times in the three synoptic gospels (Matthew 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5) and once in the epistle of James (3:6).
Christ alone used the word in the gospel accounts. And He always used the word in contexts having to do with entrance into or exclusion from the kingdom of the heavens.
Then, in James, the word appears in a text having to do with the tongue — “…it [the tongue] is set on fire of hell [‘Gehenna’].” And, though the word is used in a somewhat different sense in James, it appears within a context having to do with the saving of the soul and the coming kingdom (cf. 1:12, 21; 2:5, 14-26; 5:7, 8, 19, 20).
Gehenna is the Greek word for Hinnom from the Hebrew text of the Old Testament. Hinnom was the name given to a valley south of Jerusalem during Joshua’s day, named for the son of a person whose name was “Hinnom” (Joshua 15:8; 18:16). And, though this valley was used at times as a place where human sacrifices were offered during Old Testament days (2 Kings 23:10; Jeremiah 7:31), the valley was no more than the place where the refuse from Jerusalem was discarded at the time Christ was on earth.
(The word, Hinnom, has simply been transliterated in the English text of the Old Testament; but the same thing has not been done with Gehenna [Greek for Hinnom] in the English text of the New Testament. Rather, in most versions, Gehenna has been translated “hell” each of the twelve times that it appears in the New Testament, resulting in confusion.)
Thus, Gehenna, at the time Christ and James used the word, was simply the name of the place where those in Jerusalem discarded their refuse. Even dead bodies (criminals, etc.) were, at times, cast into this place; and the fires burned continuously.
In this respect, Christ was doing no more than referencing a place (not “Hell”) where the refuse from the city of Jerusalem was discarded. And James was associating the misuse of the tongue with this same place.
Remaining within the gospel accounts, being cast into Gehenna always carries an identical association and meaning. Textually, in the gospels, being cast into Gehenna is always associated with separation from regality within Christ’s kingdom. It matters not which of the eleven references a person checks, he will find exactly the same thing each time. Gehenna has nothing to do with the unsaved and eternal verities. Rather, it has to do solely with the saved in relation to the coming kingdom.
And “outer darkness” is used exactly the same way in the three instances in which the expression appears, all in the gospel of Matthew (8:12; 22:13; 25:30). The use of outer darkness is simply another way in which the Lord dealt with the same issue.
Viewing the matter from one perspective, those denied positions with Christ in His kingdom will find themselves in the place where the refuse from the city was discarded, outside the city. Viewing the matter from the other perspective, those denied positions with Christ in His kingdom will find themselves in a place separated from the One Who said, “I am the light of the world” (John 8:12). With respect to occupying a position with Christ in His kingdom, they will find themselves in a place outside, a place associated with darkness instead of light — the darkness outside.
The use of Gehenna and outer darkness (the outer darkness) are simply two metaphorical ways that Christ used to call attention to the same thing. And these expressions are used in texts having to do solely with the saved and the kingdom.
(Mysteries of the Kingdom by Arlen L. Chitwood)
Conclusion
To bring the interpretation together, Christ is saying that at the end of the Church Age, which falls chronologically at the rapture of the Church, angelic beings will gather all who have been eternally saved (“some of every kind,” i.e., some from every nationality) and will bring them to His judgment seat (the “shore”). At this location He will issue findings and determinations that will allow for the separation of wicked believers from just believers. The wicked believers will be subject to the stern judgment of Christ, which will result in great anguish; and the just believers will be classified (the “vessels”) according to their “works” that were products of their “faithfulness” during their tenure on earth, which will result in “rewards” (positions of rulership) having to do with the Messianic Era.
Needless to say, “the kingdom of the heavens,” the major message and emphasis during the earthly ministry of Christ, is of paramount importance to Christians. Without an understanding of it, within the Old and New Testaments, a Christian cannot hope to attain a position of “rightly dividing the Word of truth” (2 Timothy 2:15) and of realizing his spiritual potential. To this end, the following discourse by Chitwood is most cogent.
Instruction in the Kingdom
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." (Matthew 13:52).
The Word of the Kingdom — the message surrounding the kingdom of the heavens (Matthew 13:11, 19, 24) — is the central message of the New Testament. Whether studying the gospels, the book of Acts, the epistles, or the book of Revelation, an individual will be studying Scriptures dealing centrally with a message pertaining to the kingdom.
The person understanding this message will possess a proper foundation to build upon as he studies different parts of the New Testament. However, if this message is not understood, the converse of the preceding will be true. That person will possess an improper foundation to build upon; and his studies throughout any part of the New Testament will, accordingly, be adversely affected.
This is why an individual instructed in the Word of the Kingdom can be likened to the householder in the text. Not only will he able to go to the Scriptures and bring forth things that are “old” (things he has already seen and understood) but he will also be able, from the things that are “old,” to begin seeing and bringing forth things that are “new” as well (things he has not previously seen and understood).
And, according to the text, he will be able to do this because he has been “instructed unto the kingdom of the heavens.” He now possesses a key to the Scriptures; a key that will open numerous passages of Scripture to his understanding, passages that otherwise would have remained closed.
Such an individual, as he studies and learns new things about the Word of the Kingdom, will progressively find himself being able to, more and more, take the “old” and see and understand that which is “new.” And the more that person comes into an understanding of the Word of the Kingdom, the more he will see Scripture opening up to him in this fashion. The latter, in this respect, is inseparably linked to and dependent on the former.
This is what an understanding of the Word of the Kingdom will do for an individual in his quest for a proper knowledge of Scripture. And, though this has been the experience and testimony of numerous Christians, this is not simply what they might have to say about the matter. Rather, this is what the unchangeable Word of God has to say about the matter.
The Word of God clearly reveals that a person instructed in the Word of the Kingdom can go to the Scriptures and bring forth out of this storehouse of unlimited treasures “things new and old.” But by the same token, apart from an understanding of the Word of the Kingdom, though an individual may be able to see and understand certain truths, the same situation referred to in Matthew 13:52 simply doesn’t exist.
The preceding will explain why this whole realm of teaching lies center-stage in Satan’s attack against the Word during the present dispensation. An understanding of the Word of the Kingdom is the key to a proper understanding of Scripture as it relates to Christians, and Satan knows this. He knows that if he can corrupt or destroy that which will open the door to a proper understanding of the numerous other scriptures bearing on the subject, he can best accomplish the purpose for his present work among Christians.
Satan’s efforts toward this end are something easily seen in the first four parables in Matthew chapter thirteen. These four parables present a chronology of Satan’s work as he seeks to subvert the Word of the Kingdom, and this chronology covers the progressive results of his work in this respect throughout the entire dispensation.
Satan’s attack in the first parable, the parable of the Sower (vv. 3-8, 18-23), was seen to be against those hearing the Word of the Kingdom. He sought to stop the matter at that point, preventing individuals from understanding this message and subsequently bringing forth fruit. Four types of individuals are seen responding to the message, with Satan being successful in his attack against three of the four. Those seen in the first three of the four categories fell away and bore no fruit. But Satan’s attack against those in the fourth category proved to be unsuccessful. They heard the Word, received and understood the Word, overcame Satan’s attack, and bore fruit.
Then, the next parable, the parable of the wheat and tares (vv. 24-30, 36-43), centers on Satan’s attack against the ones bearing fruit from the previous parable. Satan placed those with a false message (false teachers) in the midst of those bearing fruit, seeking to subvert the message and stop that which was occurring. That is to say, he sought to corrupt the true message through the introduction of a false message. And this was done with a view to stopping that which had resulted from a proclamation of the true message. This was done with a view to stopping those Christians who were bearing fruit from doing so.
Then the next parable, the parable of the mustard seed (vv. 31, 32), shows that which happened in Christendom over the course of time during the dispensation because of this false message. The mustard seed germinated and took a normal growth for awhile. But then something happened, which caused it to take an abnormal growth and eventually become a tree. And after this abnormal growth had occurred — after the mustard bush had became a tree, something that it wasn’t supposed to become at all — the birds of the air (ministers of Satan, seen in the first parable [v. 4]) found a lodging place therein.
And the fourth parable, the parable of the leaven (v. 33), completes the picture. The false message introduced near the beginning of the dispensation is likened to leaven placed in three measures of meal (“Three” is the number of divine perfection, and “meal” is that which is used to make bread. Leaven [a corrupting substance] was placed in the meal [resulting in corruption in the bread]). And this leaven would continue to work (this false message would continue to permeate and corrupt the true message) until the whole had been leavened (until the whole had been corrupted).
This is the revealed direction that Christendom would take relative to the true message concerning the kingdom following the introduction of the leaven, following the introduction of a false message concerning the kingdom.
These four parables together show a history of Christendom throughout the dispensation in relation to the Word of the Kingdom. This message — the central message of the New Testament — was taught universally throughout the churches during the first century. But the introduction of a false message resulted in changes. Christendom itself took an abnormal growth; and this abnormal growth was such that the false teachers eventually found themselves welcomed within that which they, through their false message, had corrupted.
Corruption though didn’t stop at this point. The working of the leaven continued, and it would continue until this false message had permeated all of Christendom. This corrupting process would continue, according to the text, “till the whole” had been leavened.
And, viewing the matter solely from the standpoint of that which can be seen in the world today, what has been the end result of the working of the leaven? As the dispensation draws to a close, where does the Church find itself today?
The answers are easy to ascertain. All one has to do in order to see and understand that which has happened is to go into almost any church of the land (fundamental and liberal alike) and listen for any mention of things having to do with the Word of the Kingdom. A person will listen in vain. Because of the working of a leavening process that is in its final stages, the true biblical message surrounding Christians and the coming kingdom is practically nonexistent throughout Christendom today.
This leavening process recognizes no bounds or barriers. Fundamental Christendom finds itself just as permeated with the leaven, as it relates to the Word of the Kingdom, as does liberal Christendom. From the theology schools to the pulpits of churches to the pews in these churches, the whole of Christendom finds itself in exactly the same state insofar as that revealed throughout the first four parables in Matthew chapter thirteen is concerned.
Many of the fundamentalists, not understanding the true nature of the leavening process, look upon themselves as having escaped this corruption. But such is not the case at all. Insofar as any understanding and proclamation of the Word of the Kingdom is concerned, the fundamental groups find themselves in exactly the same state as the liberal groups. They find themselves permeated through and through with exactly the same corrupting leaven. There is absolutely no difference between the two groups in this respect. Neither understands nor proclaims this message.
Seminaries — fundamental and liberal alike — are training students in everything but the one message that will open the Scriptures to their understanding. And these same seminaries are turning out graduates who are filling the pulpits of churches with a message completely void of any reference to the Word of the Kingdom. These seminary graduates don’t know the truth of the matter, and, as a result, their entire ministries are negatively affected. The various flocks that the Lord has entrusted to their care are not being properly fed; and, in reality, for the most part, Christians under their ministries are slowly starving to death.
Christians throughout the churches today are simply not hearing the one message, above all other messages, which they should be hearing. And the reason is given in the first four parables of Matthew chapter thirteen. The working of the leaven over almost two millenniums of time has produced a corruption extending throughout Christendom that has all but destroyed the message surrounding the Word of the Kingdom. And, as a result of this corruption, the Bible, for the most part, remains a closed book for the vast majority of Christians.
The preceding is why a person, untrained in the theology schools of the land, but understanding the Word of the Kingdom, often has a better grasp of the whole of Scripture than many of those who are teaching in the theology schools. The person having an understanding of the Word of the Kingdom possesses a key to Scripture that a person without this understanding does not possess. He can go to the Scriptures and bring forth things both “new and old”; but the same thing cannot be said for those who lack this understanding.
Why?
Why will instruction in the Word of the Kingdom open the Scriptures to a person’s understanding like nothing else? Why is an understanding of this message so vital if a person is to possess a correct and proper grasp of Scripture? The answer could be looked upon in a twofold respect.
First, an understanding of the Word of the Kingdom is the only thing that will provide the true biblical picture surrounding the purpose for the Christian life. Why did God bring the new creation “in Christ” into existence? Why is God taking an entire dispensation to do a work among the Gentiles? Why is the Holy Spirit presently in the world performing a work among Christians?
And second, an understanding of the Word of the Kingdom is the only thing that will provide the true biblical picture surrounding direction for the Christian life. What is the goal toward which everything pertaining to the new creation “in Christ” moves? What is the spiritual warfare about? What is the race of the faith about? What will be the end result of victory or defeat as it pertains to the warfare or the race?
An understanding of the Word of the Kingdom will answer questions surrounding the Christian life unlike anything else in the Word of God. This is the only thing that will present the complete biblical picture in its correct fashion. Only out of this teaching can all the issues surrounding the Christian life be properly addressed, and only out of this teaching can one find the true motivation for Godly Christian living.
But, if all the preceding is true — and it is — then why is this message so fought against in Christian circles today? It would appear that acceptance rather than rejection would always be the norm.
Such though is not the case at all. Rather, with rare exceptions, rejection is invariably the norm. And the reason is seen in the working of the leaven in Matthew 13:33. The negative attitude of Christians toward the Word of the Kingdom is simply the end result of a work of Satan that has been going on for almost 2,000 years.
1. Purpose of…
The overall picture of the Word of the Kingdom in the New Testament begins with the offer of the kingdom of the heavens to Israel in the gospel accounts. Israel spurned this offer, the offer was taken from Israel, and an entirely new entity was then brought into existence to be the recipient of that which Israel had rejected (Matthew 21:33-43).
The one new man, the new creation “in Christ” (2 Corinthians 5:17; Ephesians 2:15) was brought into existence to bring forth fruit where Israel had failed. And, since Israel had spurned the offer, God, in relation to this one new man, turned to the Gentiles. God set aside an entire dispensation, lasting two days, 2,000 years, during which time He would perform and complete a work with an entirely new creation. And this would be accomplished through removing “a people for his name” from among the Gentiles, though with “a remnant according to the election of grace [believing Jews]” being included (Acts 15:14; Romans 11:5).
And, in order to carry out His purposes surrounding this new creation, God sent the Holy Spirit into the world. Throughout the present dispensation, the Spirit of God is in the world performing a work in the antitype of that which is seen in Genesis chapter twenty-four.
As Abraham in this chapter sent his servant into the far country to procure a bride for his son, God has sent the Holy Spirit into the world to procure a bride for His Son. And, as in the type, so in the antitype — the search occurs among those in the family. The Spirit of God is conducting His search among those comprising the one new man, for this one new man forms the body of Christ, and the bride is to be taken from the body (cf. Genesis 2:21-25; 24:2-4, 9; Matthew 22:14).
And also as in the type, once the search has been completed, the bride will be removed. As Rebekah was removed from Mesopotamia, so will Christ’s bride be removed from the earth; as Isaac came forth to meet Rebekah, so will the Son come forth to meet His bride; and as Rebekah went with Isaac to his home, where she became his wife, so will the bride go with Christ to His home, where she will become His wife (Genesis 24:61-67; 1 Thessalonians 4:16, 17; Revelation 19:7-9).
2. Direction for…
The goal toward which everything pertaining to the new creation “in Christ” moves is exactly the same as the goal set forth in the beginning, in the opening two chapters of Genesis. The point out ahead toward which all things move is the earth’s coming Sabbath.
And it matters not whether one is viewing the reason for the existence of the one new man, the reason for the present dispensation, or the reason for the Spirit of God having been sent into the world, the point toward which everything moves is always the same. It has to be, for this is the way matters were set forth and established at the beginning of God’s revelation to man (Genesis 1:1-2:3).
And properly understanding the spiritual warfare and the present race of the faith is contingent on properly understanding things surrounding the goal that lies out ahead. It is contingent on properly understanding the reason God has brought the one new man into existence, the reason God has set aside an entire dispensation to deal with this new man, and the reason God has sent His Spirit into the world to perform a work during the dispensation.
Christians are engaged in a warfare against spirit beings in the heavens, which is part and parcel with the race of the faith in which they find themselves engaged; and whether Christians do or do not understand all the various things about this warfare and race, Satan knows every one of these things all too well. And he is ever lying in wait to defeat the Christian in the warfare or sidetrack him in the race.
And the end result will be either victory or defeat. An individual will either overcome in the warfare and race or he will be overcome. And what is at stake in either victory or defeat? The greatest thing God could ever design for redeemed man is at stake.
The Spirit of God is presently in the world opening the Word of God to the Christians’ understanding, calling their attention to one central fact — They are being offered positions as co-regents with Christ in His kingdom, forming the bride that will reign with the Son as consort queen.
That’s what is at stake. And knowing this, is it any wonder that Satan, very early in the dispensation, set about to accomplish the things outlined in the first four parables in Matthew chapter thirteen? Is it any wonder that he has done and continues to do everything within his power to corrupt and destroy the true message surrounding Christians and the coming kingdom?
From Genesis to Matthew to Revelation
Several things must be kept in mind when studying the parables in Matthew chapter thirteen. The first four were given outside the house, by the seaside; and the last three were given after Christ had reentered the house. This fact, often overlooked, is significant beyond degree if one is to understand these parables correctly. Then, a chronology is seen in the parables, which carries the reader from the beginning of the present dispensation to the future Messianic Kingdom.
As previously shown, the first four parables (given outside the house, by the seaside) present a history of Christendom as it relates to the Word of the Kingdom; and this history covers the entirety of the dispensation. To understand why conditions in Christendom are as they presently exist, one has to go back in history and follow the course of events leading into the presently existing situation.
And going back in history after this fashion involves one thing. It involves going to the Scriptures to see what the Word of God reveals about the matter, not what the various history books on the Church written by man reveal. All of man’s writings on Church history might as well be categorized as “secular” insofar as this aspect of Church history is concerned. That which man has written simply doesn’t deal with Church history in this respect, though this is the main crux of the matter seen within the way Scripture deals with the subject.
The earliest period of Church history is dealt with in the book of Acts, following the inception of the Church. This period covers that time when the kingdom was being reoffered to Israel (from 30 to approx. 62 A.D.). And accordingly, the message throughout this book, centers on the proffered kingdom.
The epistles (some written during the Acts period, some following) deal centrally with the same message seen in Acts — one having to do with the kingdom. These epistles simply form different facets of instructions written to Christians surrounding the same central message. And these epistles, as the book of Acts, provide information surrounding early Church history.
Both the book of Acts and the epistles deal with the Church during the first century only. But there are two places in Scripture that deal with a history of the Church throughout the dispensation. One is in the parables in Matthew chapter thirteen, before the Church was even brought into existence; and the other is in Revelation chapters two and three, at a place in the book where the Church is being dealt with at the judgment seat in the heavens following the dispensation (though the record itself was given during the early years of the dispensation). Thus, one complete history is seen in Scripture at a point preceding the dispensation, and the other is seen in Scripture at a point following the dispensation.
In Matthew chapter thirteen, before the dispensation began, a history of the Church — in relation to the Word of the Kingdom — is seen in the first four parables. And, in Revelation chapters two and three, at a point in the book that follows the dispensation, a history of the Church — in relation to the Word of the Kingdom — is seen in the seven letters (seven epistles) to the seven churches.
The first presents a history of the Church in this respect from the perspective of the Lord using parables; the second presents a history of the Church in this respect from the perspective of the Lord using epistles to seven existing churches in Asia. But both show exactly the same thing. The Church is revealed to have begun one way (a mustard bush, an entity laboring for Christ’s sake [Matthew 13:32; Revelation 2:2, 3]), but the Church is seen ending another way (a tree, a completely leavened entity, one neither cold nor hot, one described as “wretched, and miserable, and poor, and blind, and naked” [Matthew 13:32, 33; Revelation 3:15-17]).
Then, all of this is intimately connected with God’s original structure of His Word at the beginning. The parables in Matthew chapter thirteen and the seven epistles in Revelation chapters two and three are structured after a fashion that is in complete keeping with the way God set matters forth at the very beginning of His revelation to man, in the opening chapters of Genesis. And this is easy to understand, for the latter rests upon and is inseparably linked to the former.
Scripture begins with a foundational framework upon which the whole of subsequent Scripture rests — six days of restorative work (a restoration of the ruined material creation, with man created at the conclusion of this work, on the sixth day), followed by a seventh day of rest, a Sabbath day. And the preceding relates the story of the whole of Scripture beyond this introductory framework.
Man, following his creation, fell. And he, through this fall, became a ruined creation, bringing about not only his own ruin but the ruin of the restored material creation once again as well. And God, following this ruin, again set about to perform six days of restorative work — which this time had to do with both man and the material creation. And this latter restorative work will be followed by a seventh day of rest — a Sabbath rest awaiting the people of God, the coming Messianic Era (Hebrews 4:4-9) — in exact keeping with the pattern set forth in the beginning.
Each day in the former restoration was twenty-four hours in length, including the Sabbath; and each day in the latter restoration has been/will be 1,000 years in length, including the Sabbath (cf. Matthew 16:28-17:5; 2 Peter 1:16-18; 3:1-8).
All of Scripture beyond the foundational framework in the opening two chapters of Genesis rests upon and forms additional information for this framework. And it matters not whether one is dealing with the framework set forth at the beginning or with subsequent Scripture, all restorative work can be seen moving toward the same goal — a coming Sabbath of rest.
Then, with the preceding in mind, note the first four parables in Matthew chapter thirteen. Events in these parables form one facet of a commentary on that which occurs during the two days immediately preceding the Sabbath, which covers the entire present dispensation. And, viewing events in the remaining three parables, which move beyond the present dispensation and progress into the Messianic Era itself, it’s easy to see and understand how all these parables move toward this same goal — the same goal set forth at the beginning of Scripture, the coming Sabbath. Everything moves toward this goal.
And exactly the same thing can be seen in the seven epistles to the seven churches in Revelation chapters two and three. This sequence of epistles simply forms another facet of a commentary on that which occurs during the two days immediately preceding the Sabbath. And, from the overcomer’s promises, along with that which is revealed in chapters one and four, it’s easy to see and understand that all of this (exactly as the parables in Matthew chapter thirteen) has to do with the Church in relation to the Word of the Kingdom and the coming Sabbath. Again, everything moves toward this goal.
Thus, it should be a simple matter to see that anything in the New Testament that has to do with the Church centers around things having to do with the coming kingdom. And though man may write his history books completely separate from this message, Scripture centers its revealed history of the Church completely on this message.
During the first century, Christians would have understood a history of the Church in keeping with Scripture, for the Word of the Kingdom was universally taught throughout the churches of the land. Today though, the situation is completely different. Because of the working of the leaven over almost two millenniums of time, the message surrounding the Word of the Kingdom has become so corrupted that two things would be evident:
First, a Church historian wouldn’t know enough about the Word of the Kingdom to even include it within his account in the first place, much less ascribe to this message a central place in his account; and second, even should a Church historian write about the matter, Christians wouldn’t be able to understand that which he was writing about. Because of the working of the leaven over almost two millenniums of time, the truth about the Word of the Kingdom has become so corrupted that it would be completely alien to their way of thinking.
And that’s where we are in a supposedly enlightened twentieth century Christendom, immediately preceding Christ’s return for the Church. We’re at a point where there is far more material available for Bible study and research than has ever existed in the history of the Church — everything from the extensive computer study and research programs to new books being printed every day. But we are also at a point where the birds of the air are freely lodging in the branches of the tree, where the leaven has almost completed its work.
Warning
The parables in Matthew chapter thirteen deal far more extensively with the negative than they do with the positive. More space is given in the first parable to those who fail to bring forth fruit than is given to those who do bring forth fruit. And the emphasis in the second, third, fourth, and seventh parables is on different facets of this same work of Satan as well. Only the fifth and sixth parables, which have to do with Christ’s redemptive work as it relates to the earth and to His bride, form an exception.
Thus, the central thrust of these parables is seen to be far more negative than positive. These parables have to do centrally with exposing the work of Satan throughout the dispensation in relation to the Word of the Kingdom, along with relating where this will lead, both during and following the dispensation.
As the dispensation draws to a close and Satan’s corrupting work nears its final stage, the whole matter goes almost completely unrecognized in Christendom. And the reason for this is easy to see and understand. The leavened state of Christendom is being viewed by those who have themselves been adversely affected by the leaven.
They are, in this respect, as the two disciples on the Emmaus road who were walking alongside the resurrected Christ and didn’t even know Him. Their inability to recognize the Christ of the Old Testament Scriptures resulted from their inability to properly understand these same Scriptures. It was only after these Scriptures were opened to their understanding, followed by Christ breaking bread, that their eyes were opened.
And Christians today, viewing a leavened Christendom and not seeing or understanding its true condition, are simply not viewing matters from a correct biblical perspective. Their inability to recognize the true condition of the Church stems from their inability to understand that which Scripture reveals about the matter. And, if their eyes are to be opened to the truth of the existing situation, such will occur only through the truth of the Word being presented to them and being accepted by them.
But will such occur during the present dispensation? Will the truth about the coming kingdom ever be proclaimed in such a manner that it will be accepted, allowing the eyes of Christians to be opened?
One here and one there will hear and understand the message, but not the Church at large. Conditions can only deteriorate in the latter respect. Such was assured — the pattern was set — when the woman placed the leaven in the three measures of meal. Conditions can only deteriorate, until the whole has been leavened.
(Mysteries of the Kingdom by Arlen L. Chitwood)
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