FOREWORD
In relation to the central message of the New Testament - the Word of
the Kingdom - first century Christendom and twentieth
century Christendom would have very little in common. Things have changed in Christendom to that
degree, and they have not changed for the better. Rather, there has been a steady
deterioration, and this deterioration has been going on for almost two
millenniums.
The central message of the New Testament was universally understood and
taught throughout the first century Church.
But this same
message, except in isolated instances, is not understood or taught at all
throughout the twentieth century Church.
The false message concerning the kingdom, introduced by Satan very early in
the dispensation through false teachers (apostates) in the Church, produced a
deterioration which has left Christendom in its present condition. And it matters not whether one is viewing
Christendom from the standpoint of those in fundamental circles or those in
liberal circles. In relation to a
knowledge of and attitude toward the Word of the Kingdom, exactly the same
thing can be seen among those in both groups.
Those in fundamental circles don’t understand any more about the Word
of the Kingdom than those in liberal circles do. And anyone daring to proclaim this message today will be
fought against by those in both groups ‑ usually more so by the
fundamentalists than by the liberals.
In relation to this message, both groups exist in an almost completely
leavened state; and both are seen described in Rev. 3: 17 as “wretched, and miserable, and poor, and blind, and
naked.”
The seven parables in Matthew chapter thirteen have to do with Christendom
in relation to the Word of the Kingdom, from the time of the Church’s inception to the beginning of the Messianic
Era. The first four parables cover a
history of Christendom extending throughout the dispensation; and the last
three parables continue with events which will occur after the dispensation has
run its course, events leading into the Messianic Era.
Never in the history of the Church has it been more important for
Christians to understand that which is revealed in these parables than 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 its 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 which
Satan has fought so hard to destroy.
And, is it any wonder that Satan has expended so much time and effort to do
away with this message? Christ
and His co-heirs are to take the kingdom and rule over the very domain which
Satan and his angels rule over today.
Satan and his angels are to be put down, and Christ and His co-heirs are
to ascend the throne in their stead. And
this is something which Satan, at all costs, has sought to avoid.
This is the realm where Satan centers his attack against Christians and
against the Word of God. This is the
heart of all things surrounding the spiritual warfare. Satan attacks Christians, seeking at all costs to bring about their
defeat in the
race of the faith, causing them to be disqualified
for the prize set before them. And he attacks the message which relates
these things - the Word of
the Kingdom - seeking
at all costs to corrupt and destroy this message.
And how well Satan has succeeded can be seen on every hand today. This message is all but absent in the Churches throughout the land, and
the vast majority of Christians throughout these same Churches lack any real
spiritual direction and purpose in their lives. This is what the leaven which the woman
placed in the three measures of meal in Matt. 13: 33 has done during a period encompassing almost two
millenniums.
This is the state in which Christendom finds itself near the end of the
dispensation. And this existing state of
Christendom should surprise no one, for Scripture clearly reveals that this is
the way the dispensation will end.
* * *
[Page 1]
1
The same day went Jesus out of the
house, and sat by the seaside.
And great multitudes were gathered together unto him, so that
he went into a ship, and sat; and the whole multitude stood on the shore.
And he spake many things unto them
in parables... (Matt. 13: 1-3a).
Matthew chapter thirteen records
seven connected parables which Christ gave at a particular time during His
earthly ministry, calling them, “mysteries
of the kingdom of the heavens” (v. 11). These parables comprise the first of the
numerous mysteries seen in
the New Testament and have to do with the same thing that any other mystery in
the New Testament has to do with - an opening up and unveiling of that which
has lain in the Old Testament from the beginning.
There is nothing in the New
Testament which does not have its roots one or more places in the Old. The mystery revealed to Paul (Eph. 3:lff), for example, not only had its
basis in the Old Testament Scriptures but drew from Paul’s personal knowledge
of these Scriptures (Acts 9: 20-22) -
moving beyond “the letter” to “the spirit” of the matter (2 Cor. 16-18) -
opening Scriptures which he already knew to his understanding.
And so it is with the mysteries
of the kingdom in Matthew chapter thirteen.
These mysteries have their basis in the Old Testament Scriptures and
draw from a presumed knowledge of these Scriptures [Page 2] by those to whom the mysteries are
directed.
These are mysteries opened up
and revealed by Christ through the use of parables, a form of teaching which He
began to extensively use at this point in His ministry. Christ had used parables sparingly prior to
this time (e.g.,
Luke 5: 36-39), but from this
point forward, for a particular revealed reason, parables began to occupy a
major part of His ministry.
The English word “parable” is simply an Anglicized form of
the Greek word parabole, a compound word which means “to cast alongside.” A parable, by its own definition, is a truth
placed alongside of something previously existing, which could only be a
previously revealed truth. And the
additional truth would be given to help explain the previously revealed truth.
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.
The disciples had received the
previously revealed truths. Therefore,
they would understand the parables, for the parables dealt with that which they
had previously 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 which 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.
Thus, Matthew chapter thirteen
has to do with an opening up and unveiling of mysteries surrounding the
kingdom of the heavens through the use of parables. And the
kingdom of the heavens in this chapter is a kingdom seen in exactly the same
form in which it was previously seen [Page 3] in Matthew’s gospel. This chapter continues, from previous
Scripture, dealing with a literal, existing kingdom.
There is absolutely no
difference in the way in which the kingdom of the heavens is seen at any point
in Scripture throughout Man’s Day and the future Lord’s Day, throughout 7,000
years of time - past, present, and future.
The reference is to the heavenly realm of the kingdom associated
with this earth. The reference is to the rule
of the heavens over the earth.
During past and present time,
throughout Man’s Day, Satan and his angels (though disqualified) have ruled
over the earth from this heavenly realm.
But in the future, during the coming Lord’s Day, angels
will no longer rule from this realm.
Rather, Man - namely, Christ and
His co-heirs - will take the sceptre and will rule from this realm (Heb. 2: 5-10; 4: 4-9; 5: 6, 10; cf. Psa. 110: 14).
And the
message surrounding the kingdom of the heavens - whether to
(There is widespread erroneous
thought in Christendom today which attempts to associate that which is stated
in the seven parables in Matthew chapter thirteen with some type mystery
form of the kingdom existing
during the present dispensation.
However, such a form of the kingdom does not presently exist; nor has it
ever existed; nor will it ever exist.
And along with this erroneous
thought of an existing mystery form of the kingdom, a related error exists - that of
seeing a presently existing form of the Son’s kingdom [somehow existing in the hearts of men]
which will be brought into full reality at a future time. This type understanding of the kingdom is
little more than another way of dealing with a so-called present mystery
form of the kingdom.
The Son - rather than presently
ruling in the kingdom in view, in which Satan and his angels hold the sceptre -
is seated at the right hand of His Father, awaiting that day when His enemies
will be made His footstool, when He will take the kingdom [Psa. 110:1]. Further, the Son is presently occupying the
office of High Priest, not that of King.
[Page 4] He is
presently ministering on behalf of Christians in the heavenly sanctuary, with a
view to “bringing many sons unto glory” [Heb. 2: 5-10; 10: 19-22]. His Kingship, the time when He and His
co-heirs will ascend the throne together, lies in the future [Heb. 1: 9; 3:14; 4: 4-9].
A misunderstanding of verses
such as Col. 1: 13 has led numerous
Christians to erroneously view a present aspect to Christ’s future
kingdom. However, neither this verse nor
any other verse teaches such a thing. Colossians 1: 13 deals with Christians being moved from one
place to another with respect to two manifestations of the kingdom - present
under Satan, and future
under Christ. Christians,
according to this verse, have been delivered from the power of darkness [having
to do with the kingdom under Satan] and have been translated [have been moved
from one place to another, have been caused to change sides] with respect to
the
There can be no such thing as
being translated into the
Attempts to understand the seven
parables in Matthew chapter thirteen after any fashion which ignores the
context and/or subject matter at hand will leave one hopelessly lost in a sea
of misinterpretation. These parables are
quite simple to understand if one allows Scripture to be its own
interpreter. But, if this is not done,
matters become difficult to hopeless when it comes to understanding that which
the Lord revealed in these parables.
EVENTS LEADING INTO MATTHEW 13
John the Baptist appeared as the
forerunner of the Messiah at His first coming, as Elijah will appear as the
forerunner of the Messiah at His second coming.
A prophecy which had to do with Elijah was applied to John the Baptist (cf. Isa. 40: 3; Matt. 3: 3); and
John was said by Jesus to be Elijah, with a condition applied to the statement (Matt. 11: 13, 14).
The
passage in Isaiah, applied to John the Baptist, is set in a context [Page 5]
surrounding Messiah’s coming at a time when
Christ’s statement concerning
John being Elijah carried the condition, “if ye
will receive.” That is
to say, if the nation would have received the message, Elijah, rather than
John, would have appeared at that time as the forerunner of the Messiah. The latter was conditioned on the
former. God though, in His
foreknowledge, knew what
John the Baptist was the Elijah
of his day, as Elijah will be the John the Baptist of his day. And the two men are so closely associated
with one another that the prophecy applying to Elijah at Christ’s second coming
in Isa. 40: 3 could
be applied to John at Christ’s first coming in Matt. 13.
1.
MINISTRY OF JOHN, JESUS, AND THE TWELVE
John the Baptist appeared in the
wilderness of
The kingdom was “at hand [had ‘drawn near’]” because
Messiah was present. The King of the
kingdom - the One destined to replace Satan as the ruler over this earth - was
present; and the sceptre could, at that time, have passed from the hands of
Satan and his angels into the hands of Man, conditioned upon
This was the totality of the
message proclaimed by John - It was a call for the nation of
However, things didn’t go in
this direction, and John eventually found himself in prison. Then Jesus took up the same message, which,
under His ministry, was accompanied by miraculous signs - signs having to do
with the kingdom, which centered around physical
healings.
Jesus went throughout all
The message concerned the proffered kingdom,
and the healings were
miraculous signs intimately and inseparably connected with the message being
proclaimed.
All of
this -
Note how Isaiah opened his
prophecy. He began by describing
“Ah sinful nation, a people laden with iniquity, a seed of
evildoers, children that are corrupters: they have forsaken the Lord, they have
provoked the Holy One of
Why should ye be stricken any more? Ye will revolt more and more: the whole head
is sick, and the whole heart is faint.
From the sole of the foot even unto the head there is no
soundness in it; but wounds, and bruises, and putrefying sores: they have not
been closed, neither bound up, neither mollified with ointment” (Isa. 1: 4-6).
Then Isaiah continued his
prophecy by describing
“Wash you, make you clean; put away the evil of your doings
from before mine eyes; cease to do evil;
[Page 7]
Learn to do well; seek judgment, relieve the oppressed, judge
the fatherless, plead for the widow.
Come now, and let us reason together, saith the Lord: though
your sins be as scarlet, they shall be as white as snow; though they be red
like crimson, they shall be as wool.
If ye be willing and obedient, ye shall eat the good of the
land” (Isa. 1:16-19).
And, beyond that, Isaiah
concluded a section of his prophecy by describing conditions in
“And I will turn my hand upon thee, and purely purge away thy
dross, and take away all thy tin [paralleling ‘dross,’ undoubtedly referring to metals
in an impure sense].
And I will restore thy judges as at the first, and thy
counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city...
And it shall come to pass in the last days, that the mountain
of the Lord's house shall be established in the top of the mountains, and shall
be exalted above the hills; and all nations shall flow unto it.
And many people shall go up and say, Come ye, let us go up to
the mountain of the Lord, to the house of the God of Jacob; and he will teach
us of his ways, and we will walk in his paths: for out of Zion shall go forth
the law, and the word of the Lord from Jerusalem.
And he shall judge among the nations...” (Isa. 1: 25, 26; 2: 2-4a).
Christ’s message to Israel,
along with the message of the Twelve whom He later commissioned (Matt. 10: 1-8)
- in complete keeping with Isaiah’s prophecy (among numerous other Old
Testament prophecies) - was simply a call for the nation to
repent, with a
view to healing and the
nation being established in her God-ordained position in the kingdom (Ex.
19: 5, 6). The healing of an
individual constituted a sign for the Jewish people to visibly behold, showing
them what could happen to the entire nation, if…
“Repentance” on the
part of
The Jewish people were to change
their minds about their prior attitude towards God’s commandments (Isa. 1: 19; cf.
Lev. 26: 3ff; Deut.
28: 1ff). They had previously
disobeyed that which God had commanded.
And because of this disobedience, Israel had not only failed to fully
occupy her God-ordained position in the Old Testament theocracy but the day
came when this theocracy ceased to exist; and, in connection with the end of
the Old Testament theocracy, Israel found herself in captivity and scattered
among the Gentile nations.
(The northern ten tribes were
carried into captivity by the Assyrians about 722 B.C., and the southern two
tribes were carried into captivity by the Babylonians about 605 B.C., beginning
the times of the Gentiles. And a few
years later the Shekinah Glory departed from the holy of holies of the temple
in
And even during the time Christ
was on earth, though a remnant was back in the land, the nation remained under
Gentile dominion. The times of the
Gentiles, which began during the days of Nebuchadnezzar, continued then, as it
still continues today.
John opened the message to
2.
Events surrounding the offer of
the kingdom of the heavens to
In this chapter, Christ healed a
man on the Sabbath (vv. 9-13), pointing to
The Pharisees (along with the
Scribes) - fundamental, legalistic religious leaders - were, by far, the largest
of the religious parties in
This controlling group of
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
These signs were being performed
through the power of the Spirit (in complete keeping with the
way God performs His works [cf. Gen. 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 (Matt. 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.
“Wherefore I say unto you, All manner of sin and
blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit
shall not be forgiven unto men.
[Page 10]
And whosoever
speaketh a word against the Son of man, it shall be forgiven him: but whosoever
speaketh against the Holy Spirit, it shall not be forgiven him, neither in this
world [‘age’], neither in the world [‘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 (Matt. 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 which 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 which 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
The men of
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
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 [Page 11] latter
end would be “worse than the first” (vv. 43-45; cf.
Lev. 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.
CHRIST’S
ACTIONS, CONTINUED SUBJECTION
The seven parables in Matthew
chapter thirteen present a sharp change in God’s dealings with the nation of
Before He began to speak in
parables, Christ went “out of the house, and sat by the
seaside” (v. 1). The first four parables were spoken outside
the house, down by the
seaside (vv. 3-9, 18-33). Then Christ went back “into the house” (v. 36) and
gave three more parables (vv. 44-50).
The use of “house” and “seaside” is
fraught with meaning. “The house,” from which Christ departed, and
later re-entered, is a reference to the house of
Thus, within the symbolism of
that which is stated, the Lord left
The kingdom of the heavens - about to be taken from
[Page 12]
In this respect, the first four
parables would concern the Lord’s dealings with a people other than
Then, the last three parables,
because of the continued subject matter (the kingdom of the heavens), would have to continue the continuity
of thought from the first four. And
further, though spoken back inside the house, these parables really cannot be
Jewish in nature (for, again, they deal with the kingdom of the heavens - a sphere of the kingdom in which
All seven parables have to do
with events during time which elapses following the Nobleman’s departure “into a far country to receive for himself a kingdom,” and
with events during time which terminates with His “return” after receiving the kingdom (cf. Luke
19:12ff). There is nothing in these parables which occurs
before Christ’s departure from the
These parables - centering around a message pertaining to the kingdom of the heavens - have to do with an offer of
the kingdom to a people other than
The course of the dispensation
is depicted in the first four parables, and the last three have to do with
concluding events (directly related to that previously revealed in the first
four) which will not only bring the age to a close but also usher in the next
age, the Messianic Era.
Thus, the Lord re-entering the
house is not an act which places an emphasis on His dealing with
Briefly stated, all seven
parables in Matthew chapter thirteen form a continuous discourse having to do with
the kingdom of the heavens being offered to a group other than
In the first four parables,
The first four parables have to
do with the course of Christendom during the present dispensation (the course
of the period during which God is removing from the Gentiles “a people for his name” [Acts 15: 14]), with Israel set aside; and the last
three parables have to do with events occurring after God resumes His national
dealings with Israel, following the removal of the Church from the earth and
God turning once again to Israel. But the Church, though having been removed
from the earth before events in these last three parables begin to occur, is
still the central figure seen throughout these parables.
The setting for the last three
parables is the coming Tribulation and events surrounding Christ’s subsequent
return. And, though [some of] the Church
will not be on earth during the Tribulation, this period really has just as
much to do with the Church as with
The Tribulation, along with
being “the time of Jacob’s trouble” [Page 14] (Jer. 30: 7), will be the time when redemption (future, not past) of the inheritance awaiting
Christ and His co-heirs will occur. And
this future
redemption, having to do with
the
inheritance, will also
include the bride - already
having been redeemed, past - who, through this future redemptive act, will
become Christ’s wife.
This entire sequence of events,
along with related events which usher in the Messianic Kingdom, is depicted in
the last three parables. And, in this
respect, the last three parables simply form a chronological continuation and
conclusion to the events depicted in the first four parables.
* * *
[Page 15]
2
I Will Return
When the unclean spirit is gone out of a man, he walketh
through dry places, seeking rest, and findeth none.
Then he saith, I will return into my house from whence I came
out; and when he is come, he findeth it empty, swept, and garnished.
Then goeth he, and taketh with himself seven other spirits more wicked than himself,
and they enter in and dwell there: and the last state of the man is worse than
the first. Even so shall it be also unto
this wicked generation (Matt. 12: 43-45).
This is Christ’s final recorded
statement to
And, once the house of
[Page 16]
God had revealed through Moses,
at the beginning, that
Then, fifteen hundred years
later, Christ called attention to this same fundamental truth immediately
before He left the house, went down by the seaside, and began to speak in
parables (Matt. 12: 43-45; 13: lff).
Matthew 12: 43-45 reveals
an “unclean spirit”
dwelling in the house prior to the house being left “empty, swept, and garnished.” Then, following this, because of Israel’s
refusal to repent, “seven other spirits,” more
wicked than the first, would take up residence in the
house, with the latter state of the nation being far worse than the former
state (v. 45).
The picture is that of
(“Seven”
is a complete number, showing the completeness of that which is in view. “Seven times,”
or “seven other spirits,” may refer to completeness rather than to a literal seven-fold intensity. However,
either way, matters would be quite similar.
With completeness in view,
intensity would be involved; and this intensity
could, at times, possibly be even greater than seven-fold.)
[Page 17]
(A similar Divine work can be
seen in Zech. 1: 14, 15, where the Lord set
about to chasten His son,
And God will not countenance such
action. God said that He was
“a little displeased” with
In this respect, the Gentile
nations should take note of that which has been happening and continues to happen
to
An interesting situation
pertaining to God’s chastening because of
The principle has been
established - given by God through [Page 18] Moses, and reiterated by Christ -, and it
cannot be broken.
With an existing Jewish nation
in the Middle East, in the eyes of man,
One need only look at a decaying
But neither
But a solution will not be
forthcoming until a full-end to the
decreed “seven times” or “seven other spirits,” in relation to
An eluding
Various plans are being studied
and considered, and concessions are being made which were unheard of only a
short time back. But all of man’s best
efforts will fail. This is simply
something which man has no control over and cannot deal with.
And where is it all headed? From a Scriptural standpoint, there is [Page 19] only
one possible answer. It is all headed
toward a climactic, desolate end - an end seven times worse than it would have been had the
Jewish people not persisted in their disobedience and sought, themselves, to
bring about a change in a “desolate, swept,
and garnished” house.
In the immediate future, a man
is going to appear in the
But, though his solution for
The matter is as Jonah out of
the Lord’s will but also out of the sea.
The sea raged so long as this
condition persisted, but once Jonah was cast into the sea, the sea became calm (Jonah
1: 3-15). And Jonah had to remain in the sea, in
the place of death, for two days, until
the third day. Only then could Jonah be removed from the sea and
be placed back in the land (Jonah 1: 17 - 2: 10).
And this, in itself, will reveal
the only possible future for the present existing nation of
What is going to happen according
to Jonah? The sea is going to rage; the
Gentile nations are going to be in turmoil. And this scene from the
Book of Jonah will address the whole of what is happening in the world today in
relation to
[Page 20]
What is going to happen
according to Matthew? Exactly
the same thing! Conditions will only
become worse for
And that’s where the world
presently finds itself. Everything is
unalterably tied to
Peace though will not be forthcoming,
and conditions will only become worse as time goes on. The
man of sin, who will shortly appear and seemingly have the solution to the
problem, will fail; and matters will become
even worse. In fact, the whole of man’s
efforts will end with the darkest time in Jewish history, immediately
before “the Son of Righteousness” arises “with healing in his wings” (Mal.
4: 1, 2).
The remnant presently in the
land, comprising the present nation of Israel, is not only going to be uprooted
and “led captive into all nations”
(Luke 21: 20-24), but at least twice as many Jews will be
killed worldwide in less than half the time as were killed in Europe during
1939-1945 (Zech. 13: 8). All of this is according to the clear
revelation of Scripture; and, try as man might, he is
completely powerless to
change the course of that which has been set in motion.
Scripture clearly reveals
And all this
foretold calamity 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.
And all of this anticipates the
Church being called into existence (to be the recipient of that which
And, as well, all of this
anticipates
SIMILARITIES SEEN IN JEWISH HISTORY
There are a number of parallels
which can be seen through viewing
1. MOSES’ DAY
During Moses’ day, the people
were delivered from
At Kadesh-Barnea, prior to the
nation entering the land, twelve men - leaders from each of the twelve tribes
of Israel, one from each tribe - were chosen to enter the land first in order
to derive information concerning the land and its inhabitants (Num. 13: l ff). These men traversed the land from one end to
the other for forty days and nights, deriving this information; and they
returned at the end of this time, not only with this information, but also with
fruits from the land for the people to see (Num.
13: 21ff).
Then, after all twelve of the
Jewish leaders had delivered their report “to
Moses, and to Aaron, and to all the congregation of the children of
The two, Caleb and Joshua (with
Caleb speaking for both), said, “Let us
go up at once and possess it; for we are well able to overcome it” (Num. 13: 30; cf.
Num. 14: 6). But the remaining ten said. “We be
not able to go up against the people; for they are stronger that we” (Num. 13: 31). And the people listened to and gave heed to
the ten with the evil report rather
than the two with the good report.
Unbelief on the part of
And, because of this unbelief,
After God had dealt with the ten
leaders who delivered an evil report to the people (Num. 14: 37), the entire unbelieving
generation was progressively overthrown during the next thirty-eight and
one-half years. Those comprising this
generation were led away from the promised land, into the wilderness
And there was nothing any one of them could do about
it. They were completely,
totally powerless to bring
about a change. They had fallen away at Kadesh-Barnea after
a fashion which made a return to [Page 23]
their former state impossible.
2. CHRIST’S DAY
During Christ’s day, exactly the
same thing can be seen, though from a different perspective. The death of the firstborn was past (the
people of
Then, with a view to the Jewish
people entering this heavenly land, the magna charta (the constitution, the rules and regulations
governing the people in the theocracy) was given through Christ. This was what the message Christ delivered on
the Mount in Matt. 5 - 7 had to do with.
And, though the message
surrounding the kingdom had previously been proclaimed to
But the religious leaders in
They had heard the report (from
John, Christ, and the Twelve), and they had seen the fruits of the land (the
various signs being manifested, showing that which
Events of Num. 13, 14 and Matt. 12 (ref. Chapter 1) parallel one another in
this respect. Both have to do with
climactic points of rejection, with a theocracy
in view; and both present
the nation, because of its leadership, being
brought to a point of no return.
After they had been brought to
this place, only one thing lay in store for both generations: an
overthrow, on the right side of the blood, but on the wrong side of the goal of
their calling.
[Page 24]
A SIMILARITY SEEN IN
CHRISTENDOM
In Christendom, things are
little different concerning the message surrounding the coming [millennial]
“For it is impossible for those who were once
enlightened, and have tasted of the heavenly gift, and were made partakers of
the Holy Spirit, And have tasted the good word of God, and the powers of the
world [‘age’] to
come,
If they shall fall away, to renew them again unto repentance;
seeing they crucify to themselves the Son of God afresh, and put him to an open
shame” (Heb. 6: 4-6).
This section in Hebrews warns
against a falling away after such a fashion that, once the individual has fallen, he
will be unable to find a
place of repentance. And,
contextually, the warning is drawn from the type seen in the
previous warning - the Israelites under Moses (chs. 3, 4).
Under Moses, the Israelites fell
away at Kadesh-Barnea after they had heard the report of the Twelve and had
seen the fruits of the land. Their
falling away had to do with a rejection of that which lay before them;
and once they had fallen away, no place of repentance could then be found.
“Repentance” simply
means a change of mind. And the thought has nothing to
do with the Israelites changing their minds.
This is something which they did the very next day, but to no avail (Num. 14: 39-45). They changed their minds and sought to go into the land set before
them and conquer the inhabitants in accordance with God’s previous
command. But God, because of their
previous unbelief upon hearing the report of the Twelve and seeing the fruits
of the land, had already told them that they would not be allowed to do that
which they were now attempting to do.
Instead, the entire unbelieving generation was destined to be overthrown
in the wilderness.
The repentance in view in the type was
on the part of God, not on [Page 25] the
part of the Israelites. God, because of that which had occurred,
was not going to change His mind. And
there was nothing which the Israelites could do to alter the existing
situation.
The matter would be similar to
Esau’s forfeiture of his birthright and that which occurred following Isaac
bestowing the blessing of the firstborn on Jacob. Esau, realizing for the first time the value
of the birthright and realizing the gravity of that which had
occurred, sought to get his father, Isaac, to bless him also. But Isaac couldn’t. He had already bestowed the blessing on
Jacob, and the matter could not be reversed.
Esau’s forfeiture of his
birthright constitutes the fifth and last of the five major warnings in
Hebrews. And this warning concludes by
stating that Esau “found no place of repentance, though
he sought it carefully with tears” (Heb. 12:
16, 17).
Esau repented; he changed his
mind. But Esau couldn’t get his father
to repent; he couldn’t get his father to change his mind. Isaac couldn’t change his mind. It was too late. He had already bestowed the blessing of the
firstborn on Jacob. And, realizing not
only the gravity of the situation but the finality of the matter, it is
recorded that “Esau lifted up his voice, and wept”
(Gen. 27: 34-38).
Though the forfeiture of one’s
birthright would be in view in the third warning in Hebrews, as well as the
fifth warning, the third warning is drawn from the experiences of the
Israelites at Kadesh-Barnea under Moses.
And this is the point in Scripture where one must centre his attention
if he is to properly understand this warning.
A falling away in the antitype
would require that an individual not only first hear the message but that he
also have some understanding of the subject. It would require Christians to be placed in
exactly the same position as the Israelites under Moses, who both heard the
report and saw the fruits of the land.
Note how Heb. 6: 4, 5 is worded, keeping in mind that the matter has to do
with “the powers of
the world to come [‘age to come,’ the
Messianic Era]” (v. 5b): The individuals in this
passage had been “enlightened,” they had “tasted
of the heavenly gift,” they had been made “partakers [‘companions’] of the Holy Spirit [note that
the primary function of the Holy Spirit’s ministry in the world today is the
search for the bride (Gen.
24)],” [Page 26] and they had “tasted the good, word of God.”
All of these things have to do
with that which is in view in the type. All
of these things have to do with entrance into the land and realizing the rights
of the firstborn therein.
And a person finding himself in
this position, then falling away in the antitype of the Israelites falling away
at Kadesh-Barnea (turning from, rejecting that set before him), will find
himself in exactly the same position as the unbelieving generation under Moses
found itself. He will find himself in a
position where it will be impossible to be renewed again
unto repentance.
God didn’t change His mind
relative to an unbelieving generation during Moses’ day, He didn’t change His
mind relative to an unbelieving generation when Christ was on earth the first
time, and He is not going to change His mind relative to unbelieving
Christians today. They
didn’t then, nor will they today find a place of repentance.
BUT GOD HONOURS FAITHFULNESS
During Moses’ day, Caleb and
Joshua were set apart from the unbelieving generation. They had believed the Lord, and God honoured
their belief. They were subsequently
allowed to enter the land, conquer the inhabitants, and realize the goal of their
calling.
Caleb and Joshua form a type of
faithful Christians (in the same fashion that the unbelieving generation of
that day forms a type of unfaithful Christians). And God will honour faithfulness among
Christians today, exactly as He honoured faithfulness during Moses’ day. Faithful Christians will be dealt with in a
parallel fashion to the way God dealt with Caleb and Joshua.
Following the crossing of
“Forty years old
was I when Moses the servant of the Lord sent me from Kadesh-barnea to espy out the land; and I brought him word again
as it was in my heart.
Nevertheless my
brethren that went up with me made the heart of the people melt: but I wholly followed the Lord my God.
[Page 27]
And Moses sware on
that day, saying, Surely the land whereon thy feet have trodden
shall be thine inheritance, and thy children’s forever, because thou hast wholly followed the Lord
thy God.
And now, behold, the
Lord hath kept me alive, as he said...
Now therefore give me
this mountain, whereof the Lord spake in that day...” (“Josh. 14: 7-10a, 12a).
Joshua then blessed Caleb and
gave him “
Then Joshua’s inheritance in the
land is spoken of at a later time, after the land had been divided and things
had been put in order:
“When
they had made an end of dividing the land for inheritance by their coasts, the
children of
According to the word
of the Lord they gave him the city which he asked, even Tininath‑serah
in
And there lies the difference
between faithfulness and unfaithfulness to that which God had commanded
during Moses’ day, which would be exactly the same for Christians in the antitype
today. It was/is being allowed to realize an inheritance in a land flowing with milk and honey on
the one hand, or it was/is being
overthrown in the
One thing alone is seen as the deciding factor.
This one thing was stated by Caleb before he
realized his inheritance, something upon which he based the whole of his claim
to the inheritance: “I wholly
followed the Lord my God” (Josh. 14: 8b;
cf. v 9).
And this one
thing was
stated again following Caleb realizing his inheritance, showing the
whole of that upon which the reward of the inheritance was based: “
* * *
[Page 29]
3
Parable of the Sower
And he spake many things unto them
in parables, saying, Behold, a sower went forth to
sow;
And when he sowed, some seeds fell
by the wayside, and the fowls came and devoured them up:
Some fell upon stony places, where they had not much earth:
and forthwith they sprung up, because they had no deepness of earth:
And when the sun was up, they were
scorched; and because they had no root, they withered away.
And some fell among thorns; and
the thorns sprung up and choked them:
But other fell into good ground, and brought forth fruit, some
an hundredfold, some, sixtyfold,
some thirtyfold.
Who hath ears to hear, let him hear (Matt. 13: 3-9).
The parable of the Sower, the first of four parables which Christ gave outside
the house, by the seaside, is comprised of four parts. Each part has to do with exactly the same
thing: fruit-bearing, with the kingdom of the heavens in view - a kingdom being offered (during the time covered by this parable) to
a people other than
Israel - the nation to whom the
kingdom of the heavens was being offered at the time Christ gave the parable of
the Sower, outside the house, by the seaside - is
represented in Matthew’s gospel by a [Page 30] barren fig tree (Matt. 21: 18, 19; cf. Joel 1: 7). The tree had leaves, but no fruit. And Christ, because of the fruitless
condition of the tree (representing the fruitless condition of
The parable of the Sower looks out ahead to God’s activity during an entirely
separate dispensation, following the removal of the kingdom from
This is the “holy nation,” a “peculiar people” to which Peter referred, who “in time past were not a people, but are now the people of
God: which had not obtained mercy, but now have obtained mercy” (1 Peter 2: 9, 10). This is the new
creation “in Christ,” taken
from both of the former two creations (both Jew and Gentile), though neither of
the former two creations (neither Jew nor Gentile) exists within this new
creation (Eph. 2: 12-15).
“In
Christ,” all distinctions of the human race seen in both of the former
two creations (in both Jew and Gentile) simply do not exist (Gal. 3: 26-29). The new creation “in Christ” is exactly what the name
implies - an entirely new creation in the human race (2 Cor. 5: 17). This is why Scripture, following this time,
divides the human race into three separate and distinct segments:
“Give none offence, neither to the Jews, nor to the
Gentiles, nor to the
The parable of the Sower was given with a view to this new entity not only
being brought into existence but also being extended the opportunity to bring
forth fruit for the kingdom. The parable
of the Sower looks out ahead to that time when the
kingdom would be taken from
In the first three parts of the
parable though, individuals comprising [Page 31] the one new man fail to bring forth fruit,
as those in
But in the last part of the
parable, that expected of the
one new man during the present dispensation is shown. Unlike barren
Thus, it is revealed at the
beginning, before God brought this new creation into existence, that not all
those comprising the one new man - not all Christians - would bring forth
fruit. Fruit-bearing is seen in only one part of the parable, in the last part. In the first three parts, individuals are
shown to have been overcome through various means, resulting in barrenness.
All of these things are set
forth in the parable itself. But, after
responding to the disciples’ question concerning why He was speaking to the
multitudes in parables (vv. 10-17; ref. Chapter 1), Christ
provided them with interpretative help to further explain the parable of the Sower (vv. 18-23). Christ went back over the four parts, briefly
explaining each part.
(The reason Christ provided
additional interpretative help for the parable of the Sower
is obvious. This parable is foundational
to the other six which Christ then gave.
Correctly understanding the six parables which followed would be
contingent on correctly understanding the introductory parable.
A properly laid foundation will
allow one to properly build on the foundation.
But, lay the foundation improperly, and the inverse of that will be
equally true.)
Then, after giving both the
parable of the Sower and interpretative help, Christ
gave the second, third, and fourth parables, apart from any explanation (vv. 24-33). But, after going back inside the house,
Christ, responding to another question asked by the disciples, concerning the
second parable, provided additional interpretative help for this parable as
well (vv. 36-43). And, once back inside the
house, Christ also gave the fifth, sixth, and seventh parables (vv. 44-48),
providing a very brief explanation - concerning several things in the seventh
and closing parable (vv.
49, 50).
[Page 32]
All seven parables have to do with a
people other than
Thus, all seven parables have to
do with a time following the rejection of the kingdom by
And further, though Christ
re-entered the house prior to giving the last three parables, there is no change in the identity of those in
view, those being dealt with. The Church continues centre-stage.
The last three parables depict
God’s summary dealings with respect to two things: 1) His previous dealings with Christians (throughout the
dispensation, with fruit-bearing in view), and 2) His future redemptive
action and separation of Christians (immediately preceding and leading into the
Messianic Era, based on fruit-bearing during the previous dispensation).
Whether dealing with the parable
of the Sower, the parable of the wheat and tares, or
any of the other parables, the message of salvation by grace through faith is
simply not in view. Rather, fruit-bearing, with a
view to the
kingdom, is in view. These parables have to do with God’s
complete dealings with the group called into existence to bear fruit where
Since this is the case, there is
really nothing in the
parables which has to do with the unsaved, their eternal destiny, etc. Everything has to do solely with the saved and the Messianic Era out ahead, when Christ will sit on His throne in the
heavenly
[Page 33]
MANNER OF SOWING
“The Sower” in the parable (the Gk. 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. Psa. 8: 4-6; Dan.
7: 13, 14; Matt. 16: 13-16). And also, in this
explanation, the place where the sowing occurs is revealed to be in
the field, in the world (v. 38). In the parable itself, the
sowing occurs different places in the field, different
places in the world.
And that which the Sower - the Son of Man, Christ - sows out in the world is
revealed to be individuals, not “seeds” per se (note that the word “seeds” in the text is in italics [v. 41, indicating
that it is not in the Greek text, but supplied by the translators).
In the second parable though,
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).
Thus, there is no problem
retaining the word “seeds” in the
English text of the parable of the Sower as long as
it is understood that these “seeds”
represent individuals. This is not only
in line with the second parable but also in line with the correct rendering of
four different verses in the explanation to the four parts of the first parable
as well.
The latter part of verse
nineteen, explaining the sowing in the first of the four parts of the parable (v. 4), should read, “This is he which
was sown by the wayside.” The beginning of verse twenty, explaining the
sowing in the second of the four parts of the parable (vv. 5, 6), should read, “But he that was
sown into stony places...” The beginning of verse twenty-two, explaining
the sowing in the third of the four parts of the parable (v. 7), should read, “He also that was
sown among the thorns...” And the
beginning of verse twenty-three, explaining the last of the four parts of the
parable (v. 8), should read, “But he that was sown into the good ground...”
The Sower
(the Lord Jesus Christ) has sown individuals (Christians) different places in
the world, with a view to one thing - fruit-bearing. And this
fruit-bearing has to do with one thing as well – the [Page 34] kingdom of the heavens.
Understanding this is foundational if one would properly understand
that which should be the central focus of all activity in the lives of Christians
in the world today. And, understanding
this is foundational as well
if one would properly understand that which is the central focus of all
activity surrounding the ministry of the Holy Spirit in the world today - the
search for the bride (Gen.
24; cf. chs. 23-25). Activity in the lives of Christians and
activity in the ministry of the [Holy] Spirit go hand-in-hand in this respect. They, of necessity, must.
The gospel of the grace of God
though, as it has to do with both those sown in the field and the present work
of the [Holy]
Spirit, is another matter entirely. An
individual must pass “from death unto life” before
he can be extended the opportunity to bring forth fruit for the kingdom. He must become a child of the Owner
before he can possess any association with the inheritance awaiting Christ and
His co-heirs (John 5: 24;
Rom. 8: 17; Eph. 2: 1-5).
Thus, unsaved man must first
hear the gospel of the grace of God (from those sown in the field). And the work of the [Holy] Spirit must, correspondingly, begin at this point
(as seen in the foundational pattern in Gen. 1: 2b-5). Unsaved man must pass “from death unto life” before he can be dealt with
relative to the inheritance out ahead. And the Spirit of God is in the world today,
first of all, to do a work in unsaved man in this respect. He is present in the world to breath life
into the one who is without life, effecting the birth
from above (cf. Gen. 2: 7; Ezek. 37: 1-10; John 3: 3-5).
Only then can man be dealt with
in relation to that which is seen in the parable of the Sower,
or any of the other six parables in this chapter. And only then can the Spirit of God, as well,
bring to completion the central purpose for His presence in the world today - to
search for, find, and remove the bride for God’s Son (Gen. 24: 33, 36, 58-67).
PLACES WHERE SOWN
The explanation to the parable
of the Sower begins with the statement, “When anyone heareth the
word of the kingdom...” (v.
19a). Then, in each of the four parts to the
explanation, [Page 35] the expression is shortened to simply, “the word” - referring to the previously
mentioned Word, “the word of the kingdom” (vv. 20‑23).
This is a reference to a message
surrounding the same kingdom which was being offered to
The message in view is exactly
what the text states, and it could hardly be stated any
plainer. The message has to do with the kingdom, not with salvation by grace through faith.
And the response of different individuals throughout the parable has to
do with the kingdom as well,
not with eternal verities seen in the gospel of the grace of God.
Everything in the parable of the
Sower revolves around two things: 1) the word of the kingdom, and 2) fruit-bearing,
or barrenness, on the
part of those hearing this message. 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 which 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.
1. ONES SOWN BY THE
WAYSIDE (vv. 4, 19)
Comparing the parable and the
explanation (vv. 4, 19), the
ones sown by the wayside represent individuals (Christians) who hear the Word
of the Kingdom but fail to understand the message. And their failure to understand the message
allows the “fowls,”
representing “the wicked one [Satan],” to
simply come along and do away with the message, thus devouring the person (cf. vv. 4, 19; 1 Peter 5: 6-9).
Those sown by the wayside,
having this type experience in relation to the Word of the Kingdom, would
probably represent the majority of Christians hearing this message today. Though they have a capacity to understand the
message (they possess spiritual life), they show little to no interest,
allowing Satan to perform his destroying and [Page 36] devouring work.
In
“For
this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed...” (Matt. 13: 15a; cf.
Isa. 6: 9, 10).
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
Thus, the whole of the matter,
seen almost two millenniums ago in
The final state of Christendom
during the dispensation - seen in both the chronology of the first four
parables in Matt. 13 and the seven Churches in Rev. 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
Those in the
“Because
thou sayest, I am rich, and increased with goods, and have need of nothing; and
knowest not that thou art wretched, and
miserable, and poor, and blind, and naked” (Rev.
3: 17).
[Page 37]
2. ONES SOWN INTO STONY PLAGES (vv. 5, 6, 20, 21)
Comparing the parable and the
explanation (vv. 5, 6, 20, 21), the ones
sown into stony places represent individuals who hear the Word, understand the
Word, and receive it joyfully. These are
individuals who get excited about that which they have heard and learned. There is new-found joy and excitement in
their lives, because of “the word of the kingdom” (v. 20).
But, before they can become
sufficiently grounded in this Word (they
have no “deepness of earth,” they have
no “root”), “tribulation or persecution” takes
its toll. They endure “for awhile”; but, in the symbolism of the
parable, when “the sun [‘tribulation or persecution’]” begins
to beat down in all its strength, because of their lack of root (maturity in the
faith), they wither away (vv. 5, 6, 21).
In the text, “tribulation or persecution” occurs “because of the word,” because of individuals
hearing and receiving the Word of the Kingdom. There
is no message in existence which Satan will marshal his forces against as he
will against the message surrounding the coming kingdom of Christ.
This message has to do,
centrally, with a change in the government of the earth. Satan and his angels presently rule over the
earth, within the existing kingdom of the heavens; but a new order of Rulers is
about to be brought forth - Christ and His co-heirs. Satan and his angels are to be put down, with
Christ and His co-heirs then taking the kingdom.
The Word of the Kingdom is a
message which has this end in view. It is a
message having to do with Christ ruling the earth in that coming day, ruling
in the stead of Satan; and it is a message having to do with Christians
occupying positions as co-heirs with Christ in that day, ruling in the stead of angels presently ruling
with Satan.
[Page 38]
And this is something which
Satan will do all within his power to prevent. Thus, one could only expect a message dealing
centrally with this subject to come under attack as no other message, which is exactly the way
Scripture presents the matter.
In Eph. 3: 1-11 this message is seen as something presently being made known “by [lit.,
‘through’] the Church” to “the principalities and powers in
heavenly places [Satan and his angels]” (v.
10). The message being made
known has to do with the fact that Satan and his angels are about to be
replaced, and it has to do with individuals presently responding in a positive
manner to the invitation (being extended by the Holy Spirit in the world) to
have a part with Christ, in His administration, in that coming day (cf. Gen. 24:
36, 58).
And in Eph.
6: 10ff a spiritual warfare is seen raging because of that which is
presently being made known through the Church to Satan and his angels. Satan will, first of all, do everything
within his power to prevent Christians from hearing this
message; and, should Christians hear this message, he will then do everything
within his power to do away with, destroy this message, devouring Christians.
At this point Satan brings about
“tribulation or persecution” in the
life of the one hearing and understanding the message. And note again the wording of the text. Tribulation or persecution arises in the life of such an individual “because of the
word,” because of the Word of the Kingdom. He has heard and joyfully received this Word.
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 millenniums ago (e.g., John 9: 22).
The person, through this
tribulation or persecution, is “offended [Gk.
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.
[Page 39]
3. ONES SOWN AMONG THORNS (vv. 7, 22)
Comparing the parable and the
explanation (vv. 7, 22), the ones sown among thorns represent
individuals who hear the Word, but, because of worldly involvement, they
bear no fruit. They “go forth” (Luke 8: 14),
apparently enduring for awhile, but are then overcome by the enemy.
That used to bring about their
fall is revealed to be “the care of this world [‘age’], and the deceitfulness
of riches.” Then Luke, in his
account of this parable, adds a third - the “pleasures
of this life” (Luke 8: 14).
These individuals - whether
through immaturity, neglect, letting their guard down, or any number of other
things (we’re simply not told) - allow various things within the present world
system, under Satan, to bring about their fall (cf. 1 John 2: 15-17). Satan
uses these things against them in the spiritual warfare.
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’]”, (Heb. 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]” (Heb. 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 (Gen. 19: 17; cf. Gen.
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 [Page 40] 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.
4. ONES SOWN INTO GOOD GROUND (vv. 8, 23)
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 Tim. 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 (
These individuals are the only ones who fulfil the purpose for their very
existence - bringing forth fruit where
OUTCOME OF SOWING
Positions in the coming
(The word translated “reward” in the N.T. is from the Greek word misthos [misthapodosia in Hebrews], which has to do with “payment,”
or “wages” for services rendered. And it will be exact. The payment will be exactly
commensurate with services rendered.)
Individuals bringing forth no
fruit will receive no payment. There
will have been no fruitful labour, and, consequently, wages will not be
forthcoming. Instead, they will “suffer loss” (1 Cor. 3: 15).
On the other hand, individuals
bringing forth fruit will receive payment.
There will have been fruitful labour, and, consequently, wages will be
forthcoming. Each will “receive a reward” (1 Cor. 3: 14). There will be “a
just recompense of reward [‘a just payment,
wages’]” (Heb. 2: 2; 11: 26).
Mention is made in the parable
of the Sower of individuals bringing forth fruit in
varying amounts - “some an
hundredfold, some sixtyfold, some thirtyfold”
(vv. 8, 23). And payment for the varying amounts, seen in
another parable, the parable of the pounds in Luke 19:
11-27, would be exactly commensurate with their individual
fruitfulness.
In the parable of the pounds,
ten servants were each given one pound.
Each was given a portion of his Lord’s business to use during the time
of his Lord’s absence, in order that he might be accorded the opportunity to
bring forth an increase.
One servant brought forth a
tenfold increase; and the Lord, upon His return, gave him authority over ten
cities. Another servant brought forth a fivefold increase; and the Lord, at
this time, gave him authority over five cities.
But a third servant failed to use that entrusted to him, and he was not
only denied governmental authority but he was also severely rebuked by his
Lord.
This is not only the way
Scripture plainly presents the matter, but this is also what God’s perfect
justice and righteousness demands. If
matters occurred any other way, God would not be perfectly just and righteous
in His judgmental dealings with His servants to whom He [Page 42]
entrusted His business during His time of absence.
* * *
[Page 43]
4
Parable
of the Wheat, Tares
Another parable put he forth unto
them, saying, The kingdom of the heavens is likened unto a man which sowed good
seed in his field:
But while men slept, his enemy
came and sowed tares among the wheat, and went his way.
But when the blade was sprung up,
and brought forth fruit, then appeared the tares also.
So the servants of the householder came and said unto him,
Sir, didst not thou sow good seed in thy field?
From whence then hath it tares?
He said unto them, An enemy hath done
this. The servants said unto him, Wilt
thou then that we go and gather them up?
But he said, Nay;
lest while ye gather up the tares, ye root up also the wheat with them.
Let both grow together until the harvest: and in the time of
harvest I will say to the reapers, Gather ye together first the tares, and bind
them in bundles to burn them: but gather the wheat into my barn (Matt. 13:
24-30).
The parable of the wheat and
tares continues with the same subject matter introduced in the previous
parable, the parable of the Sower. The central focus in the parable of the Sower was fruit-bearing; and different things were
presented which, on the one hand, prevented fruit-bearing (vv. 4-7, 19-22), or, on the other hand, resulted
in [Page 44] fruit-bearing (vv.
8, 23).
And the central focus in the
parable of the wheat and tares, as well, centers around
fruit-bearing (v. 26). But this parable 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
which deals with the ones, sown into the good ground, who brought forth fruit (cf. vv. 8,
23, 24, 26). Those failing to bring forth fruit in the
first three parts of the previous parable cannot be viewed as “good seed” in this parable.
That is to say, all of the “good seed” – “wheat,” “sons of the kingdom” - in the parable of the
wheat and tares are seen bringing forth fruit (cf. vv. 24, 26, 37, 38, 40-43). This is
simply a continuation and elaboration of the fourth and last part of the
previous parable. Then something new is
introduced. The parable of the wheat and
tares centers around 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 around 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 which
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.
[Page 45]
THE KINGDOM OF THE
HEAVENS IS LIKENED UNTO...
The parable of the wheat and
tares and the subsequent five parables begin after a similar fashion: “The
kingdom of the heavens is likened [or, ‘is like’] unto...”
(cf. vv.
24, 31, 33, 44, 45, 47). This though is in the English
translation. The Greek text, in its wording, reveals Christ sharply
distinguishing between the way in which He began the parable of the wheat and
tares and the way in which He began each of the remaining five parables.
1. HAS BECOME LIKE, IS LIKE
The expression in question, in
the English text, reads, “is likened” in the second parable and “is like” in the remaining five. Thus, the English text does not show a
distinction between the way in which any of the six
parables are introduced.
The word translated “likened” or “like” in
the Greek text is the same in each instance (homoioo [a verb] or homoios [a noun]). Introducing the parable of the wheat and
tares, the verb form of this word is used (homoioo); and introducing the remaining five parables, the noun form of this
word is used (homoios), with a verb following. And the structure of the noun and verb in
each of these five remaining parables is identical.
Homoioo and homoios are used in the Greek New Testament to show a likeness between
different things, or to compare one thing with another. e.g., “This is like...” Our English word, “homo” (like), prefixed to
numerous English words, comes from the Greek prefix forming these two
words. Thus, the words “likened” or “like” in
the English translation accurately convey the meaning of homoioo or homoios.
The problem lies, not in the
meaning of the words, but in the translators’ failure to show the distinction
which Christ made when He used these words after entirely different
fashions. That is, Christ used the verb
form of this word to convey one thing in the parable of the wheat and
tares. But continuing with the subsequent
parables he used the noun form to convey something quite different.
[Page 46]
The verb, homoioo, is used introducing the parable of the wheat and tares after a
manner which should be translated, “it has
become [Page 46] like.” Accordingly, this parable should begin with
the statement, “The kingdom of the heavens has become
like...”
But this same translation – “has become like” - should not be repeated in the
remaining five parables. Rather, using
the noun homoios, with a verb following, the translation,
“the kingdom of the heavens is like…” (introducing each of the remaining parables) is probably as
accurate as it can be rendered.
But this translation,
introducing the last five parables, must be understood in the light of the way
in which the whole matter is introduced in the parable of the wheat and
tares. That is, this parable opens by
revealing, “The kingdom of the heavens has
become like...” It
became like... in the
parable of the wheat and tares; then it continues like... in the remaining five parables.
Thus, in this respect, the
opening statement in each of these succeeding parables – “the kingdom of the heavens is like...” - must,
contextually, be understood in the sense, the
kingdom of the heavens continues like... There is a chronological continuity of thought after this
fashion as one moves through these parables, something
which must be recognized if the parables are to be properly understood.
2. THE KINGDOM OF THE HEAVENS
“The
kingdom of the heavens” is a realm. And, in
relation to this earth, the expression would refer simply 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, following Satan and his angels being cast out (Rev. 12: 4, 7-9; ref. the author’s
book, THE MOST HIGH RULETH).
Thus, the kingdom of the heavens
becoming as
described in the parable of the wheat and tares, or continuing as
described in the subsequent five parables, cannot be a reference to the
realm of the
kingdom per se. The realm itself doesn’t
change. Only certain things about the
kingdom (e.g., the message about the
kingdom) can change.
The complete parabolic section
in Matthew chapter thirteen is introduced and concluded after a similar
fashion. And seeing how [Page 47] this is done, the thought inherent in the use of the
expression, “the kingdom of the heavens,” in the
second through seventh parables can be easily ascertained.
In the parable of the Sower, setting the stage for the remaining parables, “the word of the kingdom” is in view (vv. 19-23). This is a message pertaining
to Christian faithfulness during the present dispensation, with a view to
occupying positions as co-heirs with Christ in the kingdom of the heavens
during the coming age. That is to say, the Word of the Kingdom is a
message about the realm presently
occupied by Satan and his angels, which Christ and His co-heirs will one day
occupy.
Then, concluding all seven
parables, Christ stated relative to the parables, “Therefore every scribe which is
instructed unto the kingdom of the heavens is like unto...” (v. 52). Again, the Word of the Kingdom
is in view. The instruction to which
Christ referred is instruction in exactly the same thing seen in the
introductory parable, the parable of the Sower - i.e., instruction in the Word of the
Kingdom.
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 which has become like and continues like that 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) which has
become like and continues
like that
described in the parables.
(The same thing can be seen in
the offer of the kingdom to
SONS OF THE KINGDOM, DEVIL
Only two types of individuals are seen in the parable of the
wheat and tares. They are referred to by
the expressions “wheat [or, ‘good seed’]” and “tares” (vv. 24, 25). The
wheat, the good seed, are
identified as “the children [‘sons’] of the kingdom,” and the
tares are
identified as “the children [‘sons’] of the wicked one”
(v. 38).
The One sowing the good seed is identified as “the Son of man,” a Messianic
title (v. 37; cf. Psa. 8:4; Dan. 7: 13, 14; Matt. 16: 13-16); and the one sowing the tares is identified as “the enemy,” “the devil,” the
incumbent ruler in the kingdom (v. 39).
Everything about this parable
has to do with a particular work of God (relative to the kingdom) and with a
particular countering work of Satan (also relative to the kingdom). God has placed individuals out in the world, with a
view to their bringing forth fruit; and this fruit would, in turn, be in relation to the proffered
kingdom. And Satan has placed contrary
minded individuals (v. 41) in the midst of those who are bearing
fruit, seeking to counter that which is occurring. It is
only through this means that Satan would envision any hope at all of retaining
his present ruling position.
(The word “tares” is a translation of the Greek word zizanion, which refers to a troublesome sprout
appearing in grain-fields, resembling wheat, though it is not wheat.)
Now, put all of this together
for the complete picture of something which 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. Matt. 21: 18, 19, 43; Heb. 6: 7-9). And he will, first of all, do everything
within his power to prevent Christians from bearing [Page 49] 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 [Matt. 7: 15-20]).
1. THE WHEAT
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 Rom. 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 (Rom. 8: 14; Gal. 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.
All angels are sons of God
because of their special, individual creation. And angels occupy various
positions of delegated power and authority in God's kingdom (cf. Job 1:
6; 11; 38: 7).
Adam was a son of God because of a special creative act of
God.
But Adam’s descendants were not sons of God. Rather, they were sons of the one from whom
they descended. They were sons of Adam (Gen.
5: 3ff; Luke 3: 38).
Thus, Adam, before the fall,
being a son of God, was in a position to rule the earth. But the fall resulted in his
disqualification. Though [Page 50] he was
still a son of God, he, following the fall, was no longer in a position to take
the sceptre.
And Adam’s descendants were in
no position to take the sceptre, for two reasons. Not only were they fallen creatures (a
position inherited from Adam), but they were not sons of God. Rather, they were sons of Adam, sons of a
fallen creature.
Two thousand years later God
called Abraham out of
This special creation was
performed in the person of Abraham’s grandson, Jacob (Isa. 43: 1);
and this special creation was of a nature which would allow it to be passed on
through the genes, through Jacob’s twelve sons, resulting in a nation
recognized as separate and distinct from all the other nations (thus, the
distinction between Jew and Gentile).
Then, once God had a separate
nation of this nature, he adopted this nation (Ex.
4: 22, 23), redeemed those comprising this nation (Ex. 12: lff), and called this nation out under
Moses to rule at the head of the nations in a land previously covenanted to
their forefathers (cf. Ex. 2:
23-25; 3: 7-12; 15: 17,18; 19: 5, 6). That
is, a redeemed people, recognized as God’s son, was being called forth to rule
in that part of God’s kingdom which Adam had previously been created to rule.
But coming on down into modern
times,
Then the Church, a separate
creation from either Jew or Gentile, is likewise in no position to rule. Though those comprising the Church are saved
(unlike those comprising the nation of
[Page 51]
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 Rom. 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 Matt.13: 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 Rom. 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 Matt. 13: 38 by the expression, “sons of the kingdom.” Nor are all Christians being referred to in Rom. 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 [Page 52] apart from following the leadership of the [Holy] Spirit; and
following the leadership of the [Holy] 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).
2. THE TARES
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.
A) IDENTITY
OF THE TARES
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 [Page 53] 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 (Matt.
21: 18, 19, 43).
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’]” (Matt. 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
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
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 which Satan used in
But how could Christians be
identified by the expression, “sons of the wicked
one” (Matt. 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).
[Page 54]
In Matthew chapter sixteen, Peter, because
he stated relative to Christ’s sufferings, death, and resurrection on the third
day, “Lord: this shall
not be unto thee,” was
associated directly with Satan. Jesus
said to Peter - not to Satan, but to Peter
- “Get thee behind me, Satan” (vv. 21-23; cf. John
6: 70).
Then in Matt.
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 Matt. 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.
Seeing the tares, the sons of
the wicked one, as those within the Church, not without, is in complete accord
with all facets of the matter. It is in complete accord with the history of the
offer to Israel, it is in complete accord with (and the only thing which can
possibly adequately explain) that which can easily be seen occurring throughout
Christendom today, and it is in complete accord with that which can be seen
when one moves on into the third and fourth parables in Matthew chapter
thirteen.
Then there is one other thing
which will preclude viewing the matter after any other fashion. That which the
text reveals about God's future dealings with the wheat and tares should
resolve all doubts which anyone might have concerning their identity.
B) JUDGMENT OF THE WHEAT AND TARES
Both the wheat and tares are
seen being judged and subsequently dealt with at the same time and place. And the Lord’s dealings
with both after this fashion is with a view to entrance into or
exclusion from the kingdom.
All
those represented by the wheat are gathered into the barn. But [Page55] the
matter is quite different for those represented
by the tares. They are seen being
gathered and burned (vv. 30, 40-43).
But note something, and note it
well. Eternal verities are not being dealt with in this parable. Rather, the subject is fruit-bearing, with a
view to the kingdom.
Everything stated about the
Lord’s dealings with those represented by the wheat and tares is in
perfect accord with
Scripture elsewhere relating to both the judgment seat of Christ and that which
will emanate out of issues and determinations at this judgment (cf. Matt.
24: 45-51; 25: 19ff; 1 Cor.
3: 12-15; Heb. 6: 7-9). And
dealings by the Lord of this nature would be completely out of line with any thought that the tares
represent unregenerate individuals.
Scripture never presents a judgment of the saved and unsaved at the
same time and place; nor does
Scripture ever present the unsaved being dealt with after the fashion seen here
- relative to fruit-bearing, with a view to the kingdom.
C) LEAVE THEM ALONE
Then there is one other thing
which needs to be considered about those whom Satan has sown in the midst of
fruitful Christians, seeking to stop them from bearing fruit. And the importance of following Christ’s
instructions in this respect cannot be overemphasized.
What is to be the fruitful
Christian’s attitude toward those whom Satan has placed in their midst, to stop
them from bearing fruit? What are
fruitful Christians to do about antagonism toward their fruitfulness and the
reason why fruit is being borne? The
question is asked and answered in verses twenty-eight through thirty of the
parable.
“Wilt thou then that we go out and gather them [the
tares] up?
But he [Christ] said, Nay;
lest while ye gather up the tares, ye root up also the wheat with them.
Let both grow together
until the harvest: and in the time of harvest I will say to the reapers [angels
(v. 41)], Gather ye together first
the tares, and bind them in bundles to burn them: but gather the wheat into my
barn.”
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”
(Matt. 15:14). Simply ignore [Page 56]
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.
* * *
[Page 57]
5
Parable
of the Mustard Seed
Another parable put he forth unto
them, saying, The kingdom of the heavens is like to a grain of mustard seed,
which a man took, and sowed in his field:
Which indeed is the least of all seeds: but when it is grown,
it is the greatest among herbs, and becometh a tree, so that the birds of the
air come and lodge in the branches thereof (Matt. 13: 31, 32).
The parable of the mustard seed
continues with the same central thoughts set forth in the previous parable, the
parable of the wheat and tares. Fruit-bearing remains at the forefront (v. 31), as well as Satan’s continuing activity as
he seeks to stop Christians from bearing fruit.
And the method which Satan uses
as he seeks to stop Christians from bearing fruit, revealed in the previous
parable, is through sowing tares among the wheat. Then the parable of the
mustard seed reveals that which would happen because of this activity of Satan.
In this respect, the parable of
the mustard seed is simply a commentary on the previous parable, providing
additional explanatory help. In the true
sense of the definition of a parable and why the Lord used parables (ref. Chapter 1), the parable of the
mustard seed was given to help explain the parable which had previously been
given, the parable of the wheat and tares.
And the same thing could be said
concerning why the Lord gave the parable of the wheat and tares. It was given to help explain a part of the
parable given prior to this one, the parable of the Sower. Then, looking ahead to the parable following
the parable of the mustard seed - [Page 58] the parable of the leaven - the same thing can be seen. This parable was given to provide additional
explanatory help for the parable of the mustard seed.
That’s the evident Divinely designed interrelationship which exists between the
first four parables in Matthew chapter thirteen. The parable of the Sower,
the first parable spoken outside the house, by the seaside, introduces
the matter; and the succeeding
three parables spoken outside the house, by the seaside, simply
build, after a successive fashion, on that introduced in the first parable.
NATURAL, UNNATURAL GROWTH
In the second parable - the parable of the wheat and tares
Satan is seen sowing contrary-minded individuals in the midst of Christians
bringing forth fruit, seeking to stop fruit-bearing. This is how matters had
become in
Christendom relative to fruit-bearing, with the kingdom of the heavens in
view. Then, the parable of the mustard
seed presents how matters would continue in this respect.
This
parable first depicts a natural growth of the mustard seed, once it
germinated. The natural growth of this
particular seed would result in an herb, called in the text, “the
greatest among herbs.” And,
beyond that, a natural growth would result in fruit-bearing (v.
32).
Thus,
Satan’s success in stopping fruit-bearing would be contingent on his success in
preventing a natural growth of the mustard seed. One would go hand-in-hand with the other.
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.
Should
Satan be unsuccessful in his
efforts to prevent a natural development of those comprising the mustard seed, growth would eventually result in that
which God had intended; and fruit-bearing would ensue.
However,
should Satan be successful in his efforts to prevent a
natural development of those comprising the mustard seed, growth would eventually result in
something other than that which God had [Page 59] intended; and barrenness would ensue.
And the latter is exactly what
is seen in this parable. The mustard
seed is seen growing after an abnormal fashion,
showing Satan’s success in stopping
Christians from bearing fruit through causing an unnatural growth in their ranks. And not only so, but the mustard seed is seen
developing so abnormally that it eventually became a tree; and this tree is seen to be of
such a nature that “the birds of the air,”
individuals doing the work of Satan, found a
lodging place in its branches (v. 32; cf.
vv. 4, 19).
Thus, the third parable,
continuing the thought from the second parable, presents the tares being quite
effective. They are seen deceiving
Christians to the degree that they bring about an unnatural growth in
Christendom, resulting in unfruitfulness, barrenness; and the matter is carried to the point
that, in the end, the tares even found acceptance among those whom they had
deceived.
Through producing an
unnatural growth in
Christendom - one in which they themselves could find acceptance - the tares stopped Christians from bearing fruit. Then the tares were able to simply settle
down in that
which they had produced.
FALSE TEACHERS
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 Tim. 4: 1-3; 2 Tim. 2: 8,18; 3:
7, 8; 4: 14; 2 Peter 2: 1ff; Jude 3ff).
[Page 60]
As it was
surrounding Christ’s first coming and the offer of the kingdom of the heavens
to
The religious leaders in
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.
1. AT THE BEGINNING OF THE DISPENSATION
The message of the hour at the
beginning of the dispensation - one proclaimed throughout Christendom - centered
around the faith, the saving of the soul, the Word of the
Kingdom. This was the message which Paul referred to
as “my gospel” (Rom. 16: 25),
“our gospel” (2 Cor. 4: 3), and “the glorious gospel of Christ [lit., ‘the gospel of the
glory of Christ’]” (2 Cor. 4: 4); this was the message which Paul had been called to proclaim
to Christians throughout the Gentile world (Acts 9: 15; Gal. 1: 11, 12, 16;
2: 7); and this was the
message which Paul and others, during the first few decades of the existence of
the Church, “preached to every creature which is under heaven” (Col. 1: 5, 6, 23).
Thus, during the first century
of the Church’s existence, the message surrounding the proffered kingdom was
something universally proclaimed throughout Christendom. And this message could only have been
well-known and understood by Christians everywhere, [Page 61] resulting in at least a segment of
Christendom developing in a natural fashion and these Christians,
correspondingly, bearing fruit.
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 which 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 which
Satan faced at the beginning of the dispensation. He faced countering a message which 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.
A) THE
MESSENGERS
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 his 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 [Page 62]
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 Matt. 13, who would produce an unnatural growth
among fruit-bearing Christians.
These are the
apostates which 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
Tim. 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 which 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” (Matt. 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 vanity, they allure through the lusts of the
flesh, through much wantonness, those that were clean escaped from them who
live in error.
[Page 63]
While they promise them liberty, they themselves are the
servants of corruption: for of whom a
man is overcome, of the same is he brought in bondage.
For if after they have
escaped the pollutions of the world through the knowledge of the Lord and
Saviour Jesus Christ, they are again entangled therein, and overcome, the
latter end is worse with 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 Saviour 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 Cor. 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 IV).
3) THEIR
MESSAGE
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 [Page 64] taught
heresy of a nature which 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 which 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 which 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 which 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 Gen. 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 Gen. 1:
1-2: 3, and 2) teachings surrounding Christ’s return
within the framework of this septenary structure (at the end of six days, [Page 65] 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 which 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 which 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
which 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.
2. AT THE END OF THE DISPENSATION
Near the
end of the dispensation (today), relative to the Word of the Kingdom,
conditions throughout Christendom are seen to have come completely turned
around from the way they existed at the beginning of the dispensation. After almost two millenniums, the Lord of the
Kingdom - taught and understood throughout the Churches at the beginning of the
dispensation - is seldom even heard in Christian circles. And, with the message not being proclaimed,
Christians throughout the Churches of the land, correspondingly, little to no understanding of truths surrounding the coming [Page 66]
kingdom.
Thus, during the present day and
time, Satan has little need for apostates to infiltrate the ranks of
Christians. And, beyond that, though little need exists, 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 which are out of line with the training which 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.
Thus, a completely different
situation exists in Christendom during the present day and time than existed
during the first several centuries of the dispensation. There would be some need for true apostates,
for there are individuals - one here, and one there - who believe the Word of
the Kingdom and are bringing forth fruit. But such a need would be minimal.
Thus, with conditions as such,
Satan could concentrate his efforts on bringing to completion that which he
began almost two millenniums ago. He
could concentrate on 1) seeking to maintain the status quo, and 2) seeking to bring about total corruption. And, as
will become evident in the completion of the parables given outside the house,
by [Page 67] the
seaside (the parable of the leaven), this is exactly the picture which
Scripture elsewhere presents.
A TREE
The particular type abnormal
spiritual growth seen resulting from the false message of the apostates is
something which can be seen in both Church history throughout the course of the
dispensation and in the Church of today near the end of the dispensation. The abnormal growth of the mustard seed in
history resulted in a tree, in which those who had brought about its abnormal growth are,
in the end, seen resting in its branches; and the tree remains to this day,
with those maintaining the status quo continuing to rest in its branches.
1. SYMBOLISM OF A TREE
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 which 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
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 which 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 which it was not supposed
to become at all during the present dispensation, something reserved for the
coming dispensation. [Page 68] It became a national power during the time Satan ruled within
the kingdom of the heavens; it became a national power within the present
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 sceptre; power of this nature
was to be exercised solely within the future
2. IN HISTORY, DURING THE PRESENT DAY
During the early part of the
first century, when the apostates first infiltrated the ranks of fruit-bearing
Christians, Christianity was looked upon in the Roman world as an
illegal religion. And, in some quarters,
Christians were looked upon by the Romans as being guilty of treason.
It was these basic differences
which resulted in all of the Roman persecution, lasting several centuries. But something else also happened during this
time. The apostates progressively broke
down the barriers separating the
In the year 380 A.D., Theodosius I issued an edict that made
Christianity the exclusive state religion; and, in the year 395 A.D., Christianity was finally recognized as the
official and only religion of the
At this point Christianity found
itself completely enmeshed within a world power in the sphere of governmental
authority over which Satan exercised control, completely out of line with God’s
plans and purposes for the new creation “in
Christ.”
[Page 69]
This though was not the end
result of the previous Roman persecution. This persecution only resulted in
Christian growth. As Tertullian, a Christian living during
the period of Roman persecution, said, “The
blood of the martyrs is the seed of the Church.”
That which ultimately occurred
was caused by the apostates. Their
attack was not centered upon the entity itself (as was
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 which they were not supposed to occupy during the present
dispensation at all. They found
themselves associated with Gentile world power within the present
And this is a position from
which Christianity has never recovered.
Down to the present day, though
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 which
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 Cor. 3: 11-15), they will be left with nothing of value in relation to the coming [millennial]
* *
*
[Page
71]
6
Parable of the Leaven
Another parable spake he unto them; The
kingdom of the heavens is like unto leaven, which a woman took, and hid in
three measures of meal, till the whole was leavened (Matt. 13: 33).
The parable of the leaven is the
last of the four parables which Christ gave outside the house. This parable reveals the conclusion of
matters surrounding events covered by the first three parables; and this
conclusion is revealed prior to Christ going back inside the house, where He
gave three additional parables (with all seven together revealing an entire
sequence of events extending from the inception of the Church to the beginning
of the Messianic Kingdom).
This is the first mention of “leaven” in the New Testament, and
Christ used the word in a symbolic sense, in an unexplained manner, knowing
that it could be understood only one way. The Old
Testament symbolism surrounding “leaven” and the
flow of thought seen in the three parables preceding the first use of this word
in the New Testament left no room to question how the word was to be
understood.
Leaven
was a foreign substance added to dough, causing the dough to rise. And the Old Testament, using leaven in a
symbolic sense, always used the word only one way. The Old
Testament always used the
word to symbolize that which caused corruption and deterioration.
The
Mosaic Law forbade the priests in
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 (Lev. 7: 13; 23: 17); and Amos, centuries later,
mentions an offering which was to include leaven as well (4: 5).
But in all three of these
instances where leaven was to be included, other offerings are also mentioned;
and, in two of these instances, the other offerings are specifically stated to
include blood sacrifices, to atone for man’s sins. And, in the one offering where blood is not
specifically mentioned (Amos 4: 5), blood
could only be inferred from the other offerings which are mentioned (Lev. 7: 1-14; 23: 5, 27 [cf. Ex. 12: 1ff; Lev. 16: 1ff]; Amos 4:
4).
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 Lev. 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 (Lev. 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 which 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 Cor. 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 [Page 73] 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
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. Heb. 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 Matt. 13: 33, and in
Matt. 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 Cor. 5: 6-8, and in Gal. 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 Matt. 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 Matt. 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.
[Page 74]
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.
THREE MEASURES OF MEAL
“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 (Matt. 4: 4; cf.
Isa. 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
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 which 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 which it wasn’t [Page 75] 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,
contextually is what continues in view - the only
thing which 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.
Understanding the parable of the
leaven is that simple. This parable has
to do with a progressive, continuing deterioration. It has to do with a
corrupting agent 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
TILL THE WHOLE...
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
And one need only look around
today to see this exact state of affairs existing in Christendom - in
fundamental and liberal circles [Page 76] 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 which
both the fundamentalists and the liberals (as they are known and referred to)
have in common today. Neither
will proclaim or have anything to do with the central message which
Christians are to hear.
When Christ was on earth the
first time, there were two main religious parties in
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 will have anything
to do with it.
1. FROM
Revelation chapters two and
three record seven short epistles to seven Churches in
Reference is made in Col. 4: 16 to an
epistle in connection with the Church in
Paul
spent three years ministering to the Christians in
It was during Paul’s second
visit to
And Paul began his ministry in
Paul had earlier been converted
and subsequently taken aside (apparently to a desert area in
This is the message which Paul
had been taught by the Lord, and this is the message which he was to carry
throughout the Gentile world. This
though was a message for Christians, not a message for the unsaved; and there
were very few Christians in the Gentile world when Paul went out with this
message. Thus, Paul, in the process of
carrying out his ministry, had to proclaim a dual message.
Paul, among the unsaved, had to
proclaim the good news surrounding [Page 78] the grace of God. But, once individuals had been saved, then
Paul could proclaim the good news surrounding the coming glory
of Christ. And the latter,
rather than the former, is that which is seen in Scripture forming the heart of
Paul’s ministry.
This is why Scripture presents
Paul’s ministry - outlined in the latter half of the Book of Acts, and in his
epistles - as dealing far more extensively with things surrounding “the mystery” than with things surrounding
the simple gospel of the grace of God.
It is plain from Paul’s last
meeting with the elders in the Church in Ephesus that “in every city” which he entered (which
included Ephesus) he proclaimed “the
gospel of the grace of God”; but it is also clear that
Paul, in these same cities, then went on to proclaim “the kingdom of God” to those who had been saved
under the simple preaching of the gospel of the grace of God (Acts 20: 24, 25).
And the three years Paul spent
in Ephesus are specifically said to be time which he spent instructing
Christians in the faith and warning them about false teachers who would arise
in their midst (Acts 20: 28-32).
Then, the epistle which he later
wrote to those in Ephesus, shows the depth to which he had previously
instructed the Christians in that city.
This epistle begins (apart from foundational teachings, and really,
apart from any introductory teachings) with a discussion of the things which
would be realized “in the dispensation of the fulness of
times” - adoption, redemption, and an inheritance (1: 3-14). And this epistle begins and continues
with the assumption that the Christians in
Paul could begin and continue
this way because of the spiritual maturity of these Christians - a result of
his previous lengthy ministry in their midst.
And Paul’s unceasing prayer for these Christians at the time he wrote
this epistle was that God would give them wisdom and full knowledge (Gk. epignosis) concerning the things he was
writing about (things which he had previously taught them), referred to as “the hope of his calling,” and “the riches of the glory of his inheritance in the saints”
(1: 16-18).
Then Paul continues in chapter
two, showing the reason for their salvation, the reason these Christians in
And Paul, calling attention to “the mystery,” continues with the thought of an
inheritance set
before Christians, for a future inheritance is what the mystery has to do
with. It has to do with Gentiles being “fellow-heirs” with Jews, “of the same body, and partakers of his promise in Christ by
the gospel” (v. 6). And
Paul refers to the whole of the message surrounding the mystery as “the unsearchable riches of Christ,” and “the manifold wisdom of God” (vv.
8, 10) - something which the writer of Hebrews referred to as “so great salvation” (Heb.
2: 3), or which Peter referred to as “the
greatest of precious promises,” connected with Christ’s “greatest regal magnificence” (2
Peter 1: 4, 16 [literal translation]).
In the first part of chapter
four, Paul dealt with the reason for gifted leaders and teachers in the
Church. Simply stated, God had placed
gifted leaders and teachers in the Church in Ephesus, and elsewhere, to guide
Christians as they moved from immaturity to maturity; and this was with a view
to the future adoption, redemption, and inheritance (cf. Eph. 4:
11-14, 30).
Then the Christian walk comes
into view as individuals move from immaturity to maturity. And this, with a warning at the end to clothe
oneself with “the whole armour of God” because
of the ongoing spiritual warfare against Satan and his angels, takes up the
remainder of the epistle.
The Church in
And it was this Church which the
Lord chose to use in His revelation to John in order to show the state of
Christendom at the beginning. This was a
time when the true message surrounding the coming
During
these early years. this was the message of the hour when [Page 80] Christians met. This was the central message proclaimed by Paul and other
ministers of that day, this was the central message of all the letters (epistles)
written to the different Churches and individuals during that time. And Christians during these days gathered to
talk about the things having to do with the coming kingdom of Christ and
encourage and exhort one another relative to the hope set before them (Heb. 10: 23-25).
But something happened! A foreign substance was placed in the three
measures of meal. And it wasn’t long
before things began to go awry, even in the Church in
Note that which Scripture states
in this respect, as recorded in Rev. 2: 24:
“I know
thy works, and thy labour, and thy patience, and how thou canst not bear them
which are evil: and thou hast tried them which say they are apostles, and are
not, and hast found them liars:
And hast borne, and
hast patience, and for my name’s sake hast laboured, and hast not fainted.
Nevertheless I have
somewhat against thee, because thou hast left thy first love.”
The corruption which Satan
introduced began and continued to cause deterioration in Christendom. It began in the manner depicted in the first
of the seven Churches in Rev. 2, 3, the
Church in
2. TO
From a Biblical standpoint, one
thing about Christendom is certain! And this one thing cannot
be denied!
Christendom, near the end of the
dispensation, is going to appear in the world in a completely leavened state. This is something which Christ
revealed to His disciples before the Church was ever brought into existence,
and this is something which He revealed again to John alone about sixty years
after the Church had been brought into existence.
[Page 81]
The record of Church history was
given before the dispensation began, and the record of Church history was given
once again during the early years of the dispensation. And man today - looking
back from the perspective of the closing years of the dispensation and viewing
both the history and current state of Christendom - can think, say, or write
what he wants. But one
unchangeable fact remains. According to the clear teaching
of the Word of God, near the end of the dispensation, all
Christendom will have become completely saturated with leaven, with that which
is false. Near the end of the
dispensation, all Christendom will have become completely
corrupted.
It is not a pretty picture. Corruption never is. This though is what the unchangeable Word of
God has to say about the final state of Christendom during Man’s Day.
And, for those believing what
the Word of God has to say on the subject, this has to be the end
of the matter. This is
not something open to discussion or debate.
This is a settled matter, clearly revealed by Christ at
two different times and recorded in the Word for all to see.
In the second of these two times
- in Revelation chapters two and three - the Lord revealed this final state of
Christendom through referring to conditions in the Church in Laodicean, a
Church which had become completely corrupted even before the end of the first
century. And, if one desires to study
about the Church of today (whether fundamental or liberal), he need only turn
to Rev. 3: 14-21. This is a description given by Christ
Himself; and this description is the only completely accurate description in
existence of the Church at the end of the dispensation.
But, again, bear one thing in
mind. This does not picture Christendom
at the end of the dispensation in a general sense. Rather, something specific is in
view. This presents Christendom at the
end of the dispensation in relation to a particular outlook on
Scripture - the attitude of Christians throughout the
Churches toward the Word of the Kingdom, that upon which the leaven is seen
centering its attack.
And this whole overall thought
of the leaven centering its attack at this point is something easily seen
throughout the seven epistles to the seven Churches in Rev. 2, 3. Note that each
epistle is structured exactly the same.
Each centers around works, with a view to overcoming. The statement to each Church is twofold in
each epistle: 1) “I [Page 82] know thy works...,” and 2)
“To him that overcometh...” (cf. 2: 2, 7,
9, 11, 13, 17, 19, 26; 3: 1, 5, 8, 12, 15, 21).
These are the two inseparable
and interrelated things around which the Word of the Kingdom centers - works, with a
view to overcoming. And all of the overcomers’
promises project matters out into the Messianic Era.
And when the Lord called
attention to the
“I
counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and
white raiment that thou mayest be clothed, and that the shame of thy nakedness
do not appear; and anoint thine eyes with eyesalve,
that thou mayest see” (v. 18).
Thus, the Church near the end of
the dispensation, in relation to teachings surrounding the Word of the Kingdom,
will be in the condition depicted by the
One will listen in vain, for the
message is simply not being taught. The
leaven has done its damaging work too well.
IF ANY MAN...
So, what is the Christian today
who understands the Word of the Kingdom to do in surroundings of this
nature? He finds himself in the midst of
Christians who know little to nothing about, reject, or make light of the Word
of the Kingdom. And he can’t really
leave and go elsewhere, for the leaven, working for almost two millenniums, has
brought the whole of Christendom into this same state.
The answer concerning that which
he is to do is given at the end [Page 83] of the short epistle to the Church in
Note Christ’s closing words to
these Christians:
“As many
as I love, I rebuke and chasten: be zealous therefore, and repent.
Behold, I stand at the
door, and knock: if any man hear my voice, and open the door, I will come in to
him, and will sup with him, and he with me.
To him that overcometh...” (vv. 19-21a).
In relation to the central
message which Christians are to hear throughout the dispensation, Christ, at
the end of the dispensation, is pictured outside the Church, knocking,
seeking admission to those inside. And the invitation which
Christ extends at this time is to individual Christians rather than to the Church as a
whole, for the Church will have been permeated through and through with a
leavening substance which can only continue its deteriorating work.
The invitation, seen in this
passage, extends to any individual in the Church: “If any man hear my voice, and open the door...” The person is not told to leave the
Church. Rather, the person is to remain
where he is and heed the Lord’s message.
Then, the Lord will come inside the Church, to that individual, with
fellowship in the Word following.
There will be fellowship between
Christ and that individual (“...and will sup
with him”), and there will be fellowship between that individual and
Christ (“...and he with me” [v. 20b; cf.
1 John 1: 3).
But for the other Christians in
the Church, Christ will remain outside the door, though the invitation will
remain open.
And that is the way it is in
Christendom as the Church nears the end of the dispensation, near the end of
the 2,000 years which God has allotted for the Spirit to procure a bride
for His Son (Gen. 24). The Church finds itself in a completely
leavened state, with Christ outside the door, exhorting
individual Christians to heed the truth of that which Satan has fought so hard
to destroy.
* *
*
[Page 85]
7
Some Shall Depart
Now the Spirit speaketh expressly, that in the latter times
some shall depart from the faith, giving heed to seducing spirits, and
doctrines of demons;
Speaking lies in hypocrisy; having
their conscience seared with a hot iron;
Forbidding to marry, and commanding
to abstain from meats, which God hath created to be received with thanksgiving
of them which believe and know the truth (1 Tim. 4: 1-3).
God’s creation of the material
universe and the establishment of His universal government preceded the
creation of man by at least one age, possibly by a number of ages. The length of this period of time is
completely unrevealed in Scripture, and the only events occurring throughout
this period which God has seen fit to reveal to man in His Word are events
having a direct bearing upon the reason for man’s existence on the earth.
Scripture reveals God’s original
establishment of the government of the earth (Ezek.
28: 14), the fall and disqualification of the earth’s first ruler (Isa. 14: 12-14; Ezek. 28: 15), and
both the immediate and far-reaching results of the fall and disqualification of
this ruler (cf. Gen. 1: 2a; Isa. 14: 15-17; Jer. 4: 23-28; Ezek. 28: 16-19).
The immediate result was a ruined
kingdom - a kingdom becoming “without form, and void,” with darkness
covering “the face of the
deep [‘raging waters’ covering the
darkened, ruined kingdom]” (Gen. 1: 2a). And the far-reaching results – still future
today - will be a removal of the
incumbent ruler from his appointed position of power and authority [Page 86] and his
eventual consignment to a prepared “lake of fire”
(Matt. 25: 41; Rev. 20: 10).
God revealed these things about
Satan and the earth in order that man would be able to clearly see and
understand the reason for his existence.
God’s creation of the material universe, His
establishment of a universal government, the subsequent rebellion of one
provincial ruler within this established government (the rebellion of Satan,
with a segment of his angels), and the resulting ruin of Satan’s kingdom (the
earth), all preceded and anticipated man’s creation. And not only has God revealed these things,
but He has also revealed the end of the matter.
He has also revealed that which will occur relative to Satan and his
kingdom after man
takes the sceptre.
But, viewing the matter from the
beginning, man was not to rule over a kingdom lying in ruins. The earth, which had become “without form and void” when
God’s original appointed ruler sought to exalt his throne (Gen. 1: 2a), was restored immediately prior
to man’s creation (Gen. 1: 2b-25).
God restored the ruined material
creation immediately prior to man’s creation, with a view to a new
provincial ruler taking
the sceptre. And this is something which
He revealed immediately following the earth’s restoration:
“Let us
make man in our image, after our likeness: and let them have dominion...”
(Gen. 1: 26; cf. vv.
27ff).
Thus, God not only clearly
revealed His reason for the restoration of the material creation but also His
reason for the creation of man. The
material creation had been restored for man, and man was about to be brought
into existence to replace the incumbent ruler and those ruling with him (Satan
and his angels).
And, with God’s statement to
this effect, note two established, unchangeable facts concerning man, revealed
immediately preceding his creation: 1)
Man was to be brought into existence to rule the earth; and 2) this rule would be realized in conjunction with the woman,
who would be taken out of man following His creation (cf.
vv. 27, 28).
God said, prior to man’s
creation, “...let them have dominion [the man and the woman together]...” (vv. 26-28). Then, Genesis chapter two provides a number
of details concerning man’s creation (v.
7), the [Page 87] removal of the
woman from the man (vv. 21, 22), and
the relationship of the woman to the man
(vv. 23, 24).
This is the way God established
matters in the beginning, and that which God established in the beginning does not
change, it cannot change, as one
moves through Scripture. At any point in
Scripture, following that which God established and revealed in the opening two
chapter of Genesis, the man and the woman are seen occupying this same inseparable relationship together - a
regal relationship, having to do with the government of the earth.
It matters not whether it’s a
man and wife in their fallen state today, God and
Understanding this established
relationship will explain both Satan’s initial action and Adam’s resulting
subsequent action in Genesis chapter three.
Satan knew full-well the reason
man had been created, with the woman removed from the man; and he also knew
full-well the relationship existing between the man and the woman. He knew that Adam couldn’t rule apart from Eve. And, knowing this, he directed his efforts
toward the woman, seeking to bring her into a state in which she couldn’t
rule.
Satan deceived Eve into eating
fruit from the tree of the knowledge of good and evil, contrary to God’s
command. And once Eve had disobeyed God,
she was no longer in a position to rule with Adam, which meant that Adam
couldn’t rule. A part of Adam’s very
being - bone of his bones, and flesh of his flesh (2: 23) - was no longer in a position
to rule, preventing him from ruling.
Thus, Adam, in this condition,
was left with only one choice. Eve had
to be redeemed. And there was only one way in which this could be done.
Adam, taking the only route
available, partook of the tree also. And
he did this with a view to redemption and his one day being able to
occupy, as a complete being (the man
and woman together), the position for which God had created man.
Comparing
type and antitype, all of this can be clearly seen. The [Page 88] second Man, the last Adam, found His bride
in the same fallen state; and He took the only course available. He Who knew no sin was made sin for us “that we might be made the righteousness of God in him”
(2 Cor. 5: 21).
As the first man, the first
Adam, couldn’t reign apart from the one in a fallen state, neither can the
second Man, the last Adam. And since man
is to ultimately realize the purpose for his creation in the beginning, it must
be recognized that both the first Adam and the last Adam took the only
course available as it
pertains to the reason for man’s existence and the sin question. To properly understand the actions of either
Adam in
Man’s redemption - wrought
through Christ’s finished work at Calvary - has its direct connection with that
revealed in Genesis surrounding the reason for his creation, Eve’s subsequent
fall because of Satan's deception, and Adam’s resulting subsequent act. “Salvation” in
Scripture is connected with regality, not as man often presents the matter, with a rescue or
deliverance from the lake of fire.
Though the lake of fire does await individuals rejecting Christ’s
finished work at
The lake of fire was prepared
for “the devil and his angels,” not
for man (Matt. 25: 41).
It was prepared for the ones originally ruling over the earth who
rebelled against God’s supreme regal power and authority. Thus, the lake of fire (as the purpose for
salvation) has its connective origin with regality as it pertains to
the earth.
And this connective origin of
the lake of fire is why man, rejecting God’s remedy for sin, will end up in
this place. He will have rejected that
which has to do first and foremost with regality and the earth.
He will have rejected a
salvation which finds its revealed purpose in the reason for man’s creation
and subsequent fall. And unsaved man, rejecting a
salvation of this nature, is doing little more than rebelling against God’s
supreme regal power and authority - the same as Satan and his angels had done,
though after a different fashion. Thus,
though the lake of fire was originally prepared for angelic beings who had
rebelled against God’s supreme regal power and authority, man, [Page 89] also
rebelling in a manner which has to do with regality and the earth, will be cast
therein as well.
DOCTRINES OF DEMONS
The “doctrines of demons” in the text from 1 Tim. 4: 1-3 would involve a counterfeit parallel to the
truth presented
in the Word of God. God has His deep
things, and
Satan has his deep things (1 Cor. 2: 10; Rev. 2: 24). And the latter, as it is presented in
Scripture, is simply a corruption of the former. It is taking the former, remaining within the
same framework as the former, and producing a corruption.
For example, Scripture begins
with a foundational framework (Gen. 1: 1-2 :3), providing an unchangeable pattern for the whole of that which God
was about to lay out in His Word (Gen.
2: 4ff). And Satan begins at
the same point, providing a corrupted parallel to that which God has in His
Word.
Satan not only has his corrupted
parallel relative to salvation by grace through faith (Gen.
1: 2b -5), but he has his corrupted parallel relative to present and
future aspects of salvation as well - the salvation of the soul (Gen. 1: 6ff). And, as God in His Word places
the emphasis on present and future aspects of salvation (not only in Gen. 1: 1 - 2: 3, but in the remainder of Scripture as well), so does Satan in
his counterfeit parallel. And, as God in
His Word reveals a specific goal for man’s salvation (not only in Gen. 1: 1-23, but in the remainder of Scripture as well), Satan seeks to
entirely corrupt this teaching in his counterfeit parallel.
Satan places the
emphasis where
God has placed the emphasis, and he seeks to set forth a
counterfeit at the same
points God has set forth the truth. He has taken God’s truth and introduced error in his efforts to mislead the
masses.
Then note that God’s Word is
directed to the saved, not the unsaved.
The unsaved are “dead in trespasses and sins” and
cannot understand this Word (Eph. 2: 1;
cf. 1 Cor. 2: 14).
And so it is with Satan and his
counterfeit parallel. These counterfeit
teachings have been designed for those who have “passed
from death unto life” (John 5: 24). Those “dead in
trespasses and sins” are in no position to understand spiritual
issues - whether [Page 90] “corrupted”
(emanating from Satan) or “uncorrupted”
(emanating from God). Both fall
completely outside the realm of the natural (the soulical).
Such a corruption of the truth,
received by the saved, can easily be seen in the text from 1 Timothy, where Paul sounded a warning
about the “doctrines of demons.” Paul foretold a departure from “the faith” where some Christians would
begin giving heed to “seducing spirits” rather
than to God’s Word; and these seducing spirits would teach that which was
untrue, specifically referred to in the text as “doctrines
of demons.”
These Christians’ spiritual
awareness would become seared (Gk., kausteriazo,
“Marriage” points
to a work occurring during Man’s Day (the truth surrounding the matter
established before and at the time of man’s creation), which would be brought
to fruition and realized in the future Lord’s Day; and “meats” has to do with Biblical doctrine which
centers in this overall subject (vv.
6, 13, 16).
And those seen being misled in 1 Tim. 4: 1‑3, “in the latter times” by “seducing spirits,” resulting in their proclaiming “doctrines of demons,” are seen, “standing in the way of marriage...” (literal thought from the Gk. text) and are referred to as apostates. Further,
a misleading of individuals after this fashion is presented in a very specific
and limited sense in Scripture. It is
presented specifically as and limited to an apostasy from the faith -
nothing more, nothing less.
1. APOSTASY FROM THE FAITH
“Apostasy” has to
do with standing away from a position previously held, and “the faith” is an expression which
encompasses the whole of a specific part of the Word of God (actually, the
central teaching) – “the Word of the
Kingdom.” The Spirit of God,
revealing through Paul the central message which Christians were to be
taught, explicitly singled [Page 91] out that which would occur “in
the latter times” in Christendom relative to this central message.
In short, there would be a
departure from this central message; and that associated with the doctrines of demons would,
instead, be taught.
A) APOSTASY
The word “depart” in 1 Tim. 4: 1 is a translation of the Greek word, aphistemi, which is the verb form of the noun, apostasia. And this is the word from which our
English word “apostasy” is derived. The English word “apostasy”
is simply an Anglicized form of the Greek word apostasia. Accordingly,
to understand that which is meant by “apostasy,”
the Greek word needs to be referenced.
Apostasia is a compound word comprised of apo and stasis.
In 1
Tim. 4: 1, the departure from the previously held position is
specifically stated to pertain to “the
faith.” That is, seducing spirits, promulgating the doctrines of
demons, are seen leading individuals adhering to “the
faith” (of necessity, Christians, not unsaved individuals [1 Cor. 2: 14]) away from
this position.
B) THE FAITH
The central thrust surrounding the truth of the
matter, derived from the Word of God, has to do with “the faith.” And the
central thrust surrounding
that which is false, derived from the doctrines of demons, also has to do with “the faith.” One emanates from “the deep things of God,” and the other emanates
from “the depths [lit., ‘the deep
things’] of Satan” (1 Cor. 2: 10; Rev. 2: 24). The former is the Truth; the
latter is a corrupted, counterfeit parallel to the Truth.
“The
faith” is an expression peculiarly related in Scripture to the
overall scope of the Word of the Kingdom, to the mystery
revealed to Paul, to the gospel of the glory of Christ, to the salvation of the
soul, etc. This is
the manner in which the expression appears in numerous New Testament references
- in the Gospels, in the Book of Acts, and in the Epistles (both Pauline and
General).
[Page 92]
Christ, during the course of His
earthly ministry, at His first coming, looked 2,000 years ahead to His second coming, and, through a question, called
attention to a solitary fact concerning the central message of the New
Testament. Christ asked, “...when the Son of man [a Messianic title] cometh, shall he find
faith [lit., ‘the faith’] on the earth?” (Luke 18: 8).
And the manner in which the question is worded in the Greek text
requires a negative answer.
The Son of Man will not find “the faith” being taught in Christendom at
the time of His return. The leaven which
the woman placed in the three measures of meal in Matt. 13: 33 (having to do with the doctrines of demons) will have taken
care of that.
Now, if the expression, “the faith,” refers to that held by
fundamental Christendom today (the whole of man’s categorization of fundamental
doctrines; e.g., the virgin birth,
the blood atonement, etc.) - as commonly taught - then a major problem
exists. Fundamentalism, in the preceding
respect, is presently a major force in Christendom; and “the faith” would be something held to and
proclaimed throughout a rather large segment of Christendom.
Thus, if “the faith” is to be understood as a
reference to the body of Biblical doctrines held by those recognized as “fundamental Christians,” then conditions
in Christendom are such that Christ cannot return during the present time. Fundamentalism of this nature is presently
alive and well in Christendom. In fact,
it is actually a growing force in numerous quarters. Millions of Christians in this country alone
would fall within the mainstream of fundamentalism and adhere to this body of
Biblical doctrine.
But the preceding is really
neither here nor there, for, when one looks to Scripture for its own definition
of “the faith,”
something completely different is seen.
Scripture uses this expression in a very limited sense. Scripture uses this expression in contexts
having to do with the Word of the Kingdom, not in contexts having to do
with a whole body of fundamental doctrines of the Christian faith.
Doctrines of “the faith,” in the preceding respect, in
actuality, represent that which man has attempted to categorize as he has
looked at the Scriptures, not doctrines seen through allowing Scripture to do
its own categorizing. And it is the
latter alone, not the
former, which allows man to look into the Scriptures and view matters from the
way [Page 93] God has
outlined them in His Word. There is a
vast difference in viewing Scripture from the preceding two vantage points,
especially when it comes to dealing with “the
faith.”
To take the Biblical expression,
“the faith,” and attempt to identify
it with man’s categorization of doctrine (a list of Biblical doctrines) is the
height of folly in Scriptural interpretation.
Scripture is always to be interpreted in the light of Scripture (1 Cor. 2: 9-13). And
this is exactly the way in which the expression, “the
faith,” must be understood.
Scripture must be allowed to
explain that which is meant by the expression.
It is an expression which is used over and over in Scripture. And the interesting thing is that Scripture
not only clearly explains how this expression is used, but it does so in
numerous instances.
Paul, for example, in his first
letter to Timothy, following his warning concerning the apostates, said:
“Fight
the good fight of [the] faith, lay hold on eternal life [lit., ‘Strive in the good contest of the faith, lay hold on life for the age’],
whereunto thou art also called...” (6: 12).
And, in Paul’s second letter to
Timothy, a similar usage is again seen:
“I have fought a
good fight [lit., ‘I have strived in the good
contest’], I have finished my course, I have kept the faith:
Henceforth there is
laid up for me a crown of righteousness...” (4:
7, 8).
Or, when Jude sought to write an
epistle relative to “the common salvation [the
good news concerning salvation by grace through faith, a subject which none of the epistles centers on],” the
Spirit of God led him to write on an entirely different subject. The Spirit of God led Jude to write an epistle exhorting Christians to “earnestly
contend [lit., ‘earnestly strive’] for the faith
which was once delivered unto the saints [the good news concerning [a future]* salvation in relation to the coming glory of Christ, something which all of the epistles
centre on]” (v. 3).
[* That is,
‘the
salvation of souls’]
The word translated “fight” (1 Tim. 6:12),
“fought” (2 Tim. 4:
7), and “contend” (Jude 3) are the
same in the Greek text. The word is [Page 94] agonizomai, the word
from which our English word, “agonize,” is
derived.
In Jude though, the word has
been intensified through the writer prefixing the Greek preposition epi to the
word, forming epagonizomai. Thus,
the correct translation would be, “earnestly strive...”
In all three of the preceding
passages, the thought, through the use of agonizomai, has to do with straining every muscle
of one’s being relative to “the faith.”
In the first two references
(from 1, 2 Timothy), the picture is that of an
athletic contest. Christians are to
strain every muscle of their being in the present race of “the faith” in which they find themselves
engaged.
Then Jude, in the face of apostasy relative to “the faith,” still remaining within the thought of an athletic contest, intensified the word, Jude, because of apostasy among Christians relative to “the faith” - Christians giving heed to seducing
spirits, teaching the doctrines of demons (something also spoken of by Christ,
Paul, and Peter) ‑ intensified the thought of striving in his exhortation. He, in essence, exhorted Christians, while
running the race of “the faith,” to be especially and particularly on
guard because of the apostates.
And it is apparent that Jude
intensified this word, with a view to the apostates, because of the specific
nature of apostasy. Jude exhorted
Christians to strain every muscle of their being in the race of “the faith,” and he intensified the use of
the word because of the realm in which the apostates had centered their
teachings - seeking to mislead Christians relative to “the
faith,” seeking to draw Christians away from the central teaching of
Scripture. The “doctrines of demons,” promulgated by the
apostates, is the most dangerous and deadly teaching that
has ever been proclaimed or ever will be proclaimed in Christian circles.
The preceding would form only a
few examples of the way in which the expression, “the
faith,” is used in the New Testament.
Other examples would be the conversion of priests in Israel during the
re-offer of the kingdom, who were then “obedient
to the faith” (Acts 6: 7), disciples exhorted “to continue in the faith”
relative to entrance into the
kingdom (Acts 14: 22), Paul proclaiming “the faith” which
he had once sought to destroy (Gal. 1: 23; cf. Eph. 6:
16; Phil. 1: 27; Col. 1: 23; 2: 7; [Page 95] 1 Thess. 5: 8; 2 Thess.
1: 4, 11; 1 Tim. 1: 2, 18-20; 5: 8; 6: 10, 21; 2 Tim. 2: 18; 3: 7, 8), and
the usage of the expression in the general epistles (cf. Heb. 12:
2; James 1: 3; 2: 14, 17, 18, 20, 22, 26; 1 Peter 1: 7, 9). “Faith” is articular in the Greek text in each of the
preceding references.
Thus, there is a uniform usage
of this expression throughout the New Testament. And, though it doesn’t have to do with the
body of Biblical doctrine held by those forming “fundamental
Christendom,” it does have to do with a body of Biblical doctrine. It has to do with that body of Biblical doctrine rejected by
Christendom at large - fundamentalists and liberals alike. It has to do with that body of Biblical
doctrine referred to various ways in Scripture - the Word of the Kingdom, the mystery, Paul's
gospel, the gospel of the glory of Christ, etc.
2. MARRIAGE, MEATS
Foundational principals and
Biblical doctrine surrounding the marriage relationship have forever been set
forth in the opening chapters of Genesis.
And, any time one finds the man and the woman together beyond this point
- whether during Man’s Day or during the coming Lord’s Day - rulership is in view. Or, to present the
truth of the matter from another perspective, turn the statement around. Any time one finds rulership in view beyond the opening
chapters of Genesis (relative to man), a husband - wife relationship must also be
in view.
This is why
This is also why Christ is to
have a wife yet
future. If He is to reign over the earth
as the second Man, the last Adam, He must have a consort queen to reign with Him. This is why a marriage must occur
prior to the time He reigns. A
Husband-wife relationship must exist at this time.
And further, this is why the
husband-wife relationship today, during Man’s Day, is dealt with in Scripture
in connection with an heirship together (1 Peter 3: 7). There
is a present reigning in life, seen in
the marriage relationship; and this is at the heart of that which Paul [Page 96] refers
to as “a great mystery”
relative to “Christ and the Church” in Eph. 5: 21-33.
There are two books in the Old
Testament which bear the names of women.
One is “Ruth,” and the
other is “Esther.” And, interestingly enough, no one knows who
wrote either book. But the Book of Ruth
presents one aspect of this overall matter, and the Book of Esther presents the
other.
The Book of Ruth has to do with a Gentile who marries a Jew, with a redeemed inheritance in view. Ruth, in her marriage to Boaz, sets forth
truths surrounding Christ and His wife [or ‘Bride’] yet
future. And the entire Book of Ruth sets
forth the overall scope of the matter from beginning to end, with the
husband-wife relationship being brought to the forefront in the end.
The Book of Esther then presents
the matter as it relates to God and Israel. Esther
was a Jew whom King Ahasuerus (who was not a Jew [note that it is God’s Son Who
is a Jew and will so remain throughout eternity, not the Father]) had taken as
his wife following the former queen’s (Vashti’s) refusal to fulfil her role as
the king’s wife (1: 9ff). Then the remainder of the book revolves
around Israel in the latter days (Haman typifying Antichrist), the end of
Gentile world power, and Israel restored to the nation’s rightful place as the wife
of Jehovah (2: 17ff).
Thus, the whole of that seen in
the marriage relationship beyond Gen. 1: 26-28
(along with that revealed in chapter two) rests on these foundational verses in
Genesis. The husband-wife relationship
today has its basis in the past (Gen. 1: 26ff)
and points to the future (Rev. 19: 7ff). And whether it is
MINISTRY OF THE SPIRIT TODAY
Understanding the preceding will
allow one to clearly understand that which God revealed concerning
The ministry of the Spirit
during the present dispensation is seen in Genesis chapter twenty-four, fifteen
hundred years before it even began.
Events in this chapter - Abraham sending his servant into the far
country to obtain a bride for His son, typifying God sending the [Holy] Spirit into
the world to obtain a bride for His Son – occurred following the offering of
Isaac (ch. 22) and the death of Sarah (ch. 23), but before the remarriage of Abraham (ch. 25).
That is to say, the ministry of
the [Holy]
Spirit during the present dispensation occurs following the events of Calvary (ch. 22) and the setting aside of
The reason why God sent the [Holy] Spirit into
the world to accomplish such a mission is easy to see and understand if one
keeps in mind the God-established issues surrounding the husband-wife
relationship. The Son must have a wife if He is to
reign. And Christians on the earth, as
well - anticipating the Son’s [millennial] reign ‑ cannot reign apart from this same
relationship.
The coming millennial reign of
the Son will be a theocracy wherein God the Father will have a wife
on earth (seen in
the type in Gen. 25) and the Son will have a wife [bride] in the
heavens above the earth (a wife [bride] presently
being procured through the work of the [Holy] Spirit, seen in the type in Gen. 24). And in order
for any individual from the human race to rule and reign in
that coming day, that person will have to be a part of either the wife of
Jehovah on the earth or the wife [bride] of the Son in the heavens. There can be no rule and reign for anyone -
man, or God’s [only begotten] Son - apart from this established, Husband-wife
relationship.
The
preceding is why “marriage” and “meats” are singled out in [Page 98] 1 Tim. 4: 3.
The marriage relationship today is based on that which
God established in past time, and reflects on that which will ultimately be
brought to full fruition during future time. And it matters not whether the word “marriage” in this verse is understood in
a literal sense (referring to the marriage relationship today) or in a
spiritual sense (referring to Christ and His wife [bride] yet future), the same thing is still being dealt with. A husband-wife
relationship today is based on that which God established in the past and
directly reflects on that which He will bring to fruition yet future. It directly reflects on Christ and His wife [bride] yet future.
And the preceding is why any corruption of the
marriage relationship by man (adultery, homosexuality, etc.) is dealt with so
severely in Scripture. Any deviation
from that which God established is a corruption, with far-reaching ramifications.
Marriage, as established by God,
has to do with regality; and this regality is to be realized in its ultimate sense
during the coming Messianic Era. All of man’s corruptions are simply offshoots
of Satan’s attempted, multi-faceted corruption surrounding the whole panorama
of Biblical doctrine (“meats”)
pertaining to the marriage relationship.
* *
*
[Page 98]
8
Christ and the Church
Then said Boaz.
What day thou buyest the field of the hand of Naorni, thou must buy it also of Ruth the Moabitess...
And Boaz said unto the Elders, and unto all the people, Ye are
witnesses this day, that I have bought all that was Elimelech’s and all that
was Chilion’s and Mahlon’s,
of the hand of Naomi.
Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my
wife...
So Boaz took Ruth, and she was his
wife... (Ruth 4: 5a, 9, 10a, 13a).
The key to understanding the
last three parables in Matthew chapter thirteen (vv.
44-50), which Christ gave once He had re-entered the house (v. 36), is seen in understanding the
marriage relationship within its correct Biblical framework. This
subject was dealt with in a general way in the last chapter, it will be dealt
with in relation to Christ and the Church [of
the firstborn] in this chapter (from the Book
of Ruth), and it will be dealt with in relation to God and
These parables begin with events
seen in the fourth chapter of the Book of Ruth - Boaz’s redemption of a
forfeited inheritance originally belonging to Elimelech’s family (with Ruth
then becoming his wife), typifying Christ’s redemption of a forfeited
inheritance [Page 99] originally belonging to Israel (with the Church then becoming
His wife). In the type, these things
occurred only after Ruth had become a member of the family (ch. 1),
had gleaned in Boaz’s field from morning until evening, from the beginning to
the end of the barley harvest (ch. 2), and had prepared herself for an appearance
on Boaz’s threshing floor at midnight (ch. 3). And so it is in the antitype. All these things precede the redemptive act
seen in chapter four - type or antitype.
THE FAMILY RELATIONSHIP (Chapter 1)
The Book of Ruth begins with a
Jewish family (a father [Elimelech], a mother [Naomi], and their two sons
[Mahlon and Chilion]) leaving
The sons then took wives of the
women of
After this, Naomi received word
that the famine had ended in her own country; and she made the necessary
preparations to leave
She departed on the journey
toward
Ruth, in her determination to
continue the journey with Naomi, said,
“Intreat
me not to leave thee, or to return from following after thee: for whither thou
goest, I will go; and where thou lodgest, I will lodge: thy people shall be my
people, and thy God my God:
Where thou diest, will
I die, and there will I be buried: the Lord do so to me, and more also, if
ought but death part thee and me” (vv.
16, 17).
Then
Naomi, seeing that Ruth was determined to continue on to [Page 101]
Thus, the family relationship
was established at the very beginning of the book, with the remainder of the
book providing numerous details concerning this relationship. And three particulars are presented about
this family relationship in the first chapter: 1) Those
alienated from and becoming a part of the family were taken from the Gentiles, 2) they were joined to a Jewish family,
and 3) there was a division within the family
relationship (one turned back, the
other didn’t).
All of this, of course, is
typical of events occurring within God’s economy during the present
dispensation. God is presently removing from the Gentiles “a
people for his name” (Acts 15: 14; cf. Rom. 11:
25).
Four thousand years ago God
called one man out of the human race to be the channel through whom the
remainder of the human race would be blessed. God
called Abraham out of
Ur of the Chaldees, gave him a land through an unconditional covenant, and promised that through
this one man and his seed (through
Isaac, Jacob, and his lineal descendants, through his twelve sons) all the
Gentile nations of the earth would be blessed (Gen.
12: 1-3; cf. Gen. 13: 14-18; 15: 18-21; 22: 17, 18).
Beyond this point in Scripture,
all spiritual blessing (salvation, or any other blessing) coming to mankind
could come only through Abraham and his descendants, through
the lineage of Isaac and Jacob. This is the way God
established matters very early in His revelation to man, this is the way they
presently exist, and this is the way they will always exist, whether in time or
in eternity.
Salvation for Gentiles today (or
for Jews) can be effected only through Divine power and only through that which God has
brought to pass through the Jewish people. Note two verses of
Scripture in this respect:
“Salvation is
of the Lord” (Jonah 2: 9b).
“Salvation is
of the Jews” (John 4: 22b).
[Page 102]
Both must be
true. Salvation must be
of the Lord because
unsaved man is “dead in trespasses and sins” (Eph. 2: 1). Unsaved man is completely incapable of acting
in the spiritual realm. He is
spiritually dead, and Another must act on his behalf in order
to effect life where no life exists. And this is accomplished
through the Spirit of God breathing life into unregenerate man, on the basis of
the finished work of God’s Son, a Jew.
Thus, salvation is both “of
the Lord” and “of the Jews.” Individuals brought from a dead to a living
state, by way of the birth from above (cf. John 3: 3; 5: 24) are, positionally, “in Christ,” Abraham’s Seed. And
since Christ is Abraham’s seed, they too, because of their
position “in Christ,” are
also Abraham’s seed (Gal, 3: 16, 29).
Those who, in time past, were “aliens from the commonwealth
[citizenship, having to do with regal activity] of
[* These
three words suggest that while Abraham, after the time of his resurrection,
will inherit the ‘earthly’ blessings only,
while Christians will inherit blessings ‘heavenly’! Here a distinction is made which is not
necessary! Jesus says of those “deemed worthy to obtain that age … are like angels” (Luke 20:
35, 36); and will therefore able to rule with Christ in both
‘heavenly’ and ‘earthly’
realms of His coming Kingdom.]
But, going back to the type,
note the difference which Scripture presents between Ruth and Orpah after they
had become members of the family and had begun the journey to
And so it must be on the one hand and is on the
other with Christians today. All begin the journey toward the House of Bread,
but not all complete the journey. Some, like Ruth, leave the country from which
they were called and go on; but others, like Orpah, turn back.
In the typology of Gen. 24: 57, 58, Ruth, as Rebekah -
in response to the question, “Wilt thou go with
this man?” - said, “I will go.” And Ruth went on with Naomi, toward the House
of Bread. Orpah though didn’t respond in
this manner. Instead, she turned back.
At the time of the journey, Ruth
and Orpah were related to Naomi through death (The prior death of their
husbands had terminated the marriage relationship itself. And, in the antitype, Christians are also
members of the family through death. Christians
are Abraham’s seed [Page 103] through death, the death of Another). But, though Orpah was just as much a member
of the family as Ruth, there is no mention of her in the Book of Ruth beyond
the point of her turning back, just as there is no mention of
Christ’s admonitions and
warnings to this effect in Luke 9: 62; 17: 32 are clear:
“No man, having put his hand to the plough, and looking back, is fit for the
“Remember
GLEANING IN BOAZ’S FIELD (Chapter
2)
Once Naomi and Ruth had arrived
in
Boaz, “a mighty man of wealth,” took note of Ruth gleaning
in his field, inquired of her, instructed her to not glean in any other field,
and then instructed his workers in the field to purposefully leave handfuls of
grain for her to glean. And Ruth gleaned
in Boaz’s field after this fashion from morning until evening, from the
beginning to the end of the harvest (2:
4-23).
All of this is a picture of the
Christian in the race of “the faith,”
gleaning in the field of the One Whom Boaz typifies. A “field” is used
in Scripture to typify the world (Matt. 13: 38;
cf. Gen. 37: 15), “gleaning” in the
field has to do with bringing forth fruit while in the world, and “the length” of the gleaning (from morning
until evening, from the beginning to the end of the harvest) has to do with a
never-ending work, extending throughout the dispensation.
A Christian is to set his sights on the goal out ahead, and he
is to be busy throughout the course of the dispensation in his Master’s
field. And he is to concern himself with
one thing.
He is to concern himself with that provided for him to glean, not with that provided for another to
glean.
[Page 104]
Boaz instructed his workers to
purposefully leave handfuls of grain behind for Ruth to glean. Thus, Boaz provided
that which Ruth was to glean, giving
his workers instructions that it was to be left specifically for her. And all
she had to do was glean that which the workers, at Boaz’s instructions, had
left.
And so it is with Christians
bringing forth fruit today. The Lord of
the harvest has provided for each and every Christian. Christians
are to simply glean that which has been provided, by the Lord’s
instructions, for them to glean. They are to bring forth fruit through simply working with that
which has already been provided for them.
Then the length of time in which
they are to be busy in the Master’s field, after this fashion, is simply
stated. It is “until even” on the one hand, and it is “unto the end of barley harvest and of wheat harvest” on the
other (2: 17, 23). It is a never-ceasing work, and it is to continue
until the end of the present dispensation.
And another thing relative to
the harvest stands out in the text - something of utmost importance and
significance. Ruth, after she had
gleaned in the field throughout the day, “beat
out that she had gleaned,” leaving “about an epah of barley” (2:
17). That is, she didn’t
confine her work to just one part of the task - gathering the grain which had
been left for her. Rather, after gathering the grain, she worked with that
which she had gleaned, removing the grain from the stalk. She worked with that
which she had gleaned until the valuable part alone remained.
And so it is with Christians
today. They are not to confine
themselves to just one part of the task.
They, for example, are not to cease their work following the
proclamation of the message of salvation by grace through faith. Rather, once a person has been saved, they
are then to continue their work with that which has been taken from the field. They are then to provide instruction
concerning why the person has been saved.
They are then to proclaim all the various facets of the message
surrounding the coming glory of Christ.
And they are to provide this instruction until a certain revealed time.
Remaining within the framework
of the type, they are to reap stalks of grain from the field. Then they are to continue the harvest,
working with that which has been gleaned from the field. And they are to continue this work until that
which is worthless has been [Page 105] separated from that which is of value. They are to continue this work until
individuals have been brought from immaturity to maturity (from gnosis
to epignosis), until they
have been grounded in “the faith” (Eph. 4: 11-15).
Note how Paul conducted his
ministry along these lines (cf. Acts 20: 20-32; Col. 1: 1-29). And note Paul’s command in his second epistle
to Timothy, along these same lines:
“But
watch thou in all things, endure afflictions, do the work of an evangelist,
make full proof of thy ministry” (4: 5).
The word “evangelist” (Gk. euaggelistes) means, a
proclaimer of good news. The word
is not used in Scripture in the narrow sense in which it is often used in
Christendom today - one proclaiming only the good news of the grace of
God. Scripture uses this word in a much
broader sense.
Timothy, being told to “do the work of an evangelist,” was
simply being told to proclaim the good news. What good news was he to
proclaim? The context itself has to do with the good news of
the coming glory of Christ (cf. 3: 15;
4: 1, 7, 8). Thus, contextually,
this facet of the good news would be foremost in view.
But there is another facet to
the good news - a preceding facet - the good news of the grace of
God. And the
command to Timothy could not preclude this facet of the good news, though the
context deals with the other.
In other words, if Timothy was
dealing with the unsaved, he was to proclaim the good news of the grace of
God. He couldn’t proclaim anything else
to them, for they were still “dead in trespasses
and sins.” They were incapable of
spiritual discernment (1 Cor.
2: 14).
But, once they had “passed from death unto life,” he
was no longer to proclaim the good news of the grace of God to them. Such would be meaningless, for they had
already heard and responded to this message.
He was then to proclaim the good news of the coming glory of Christ, for
now they could understand spiritual truth (1 Cor.
2: 9-13).
Either
way though he would be doing the work of an evangelist. That is, he would be
proclaiming good news, whether relative to the grace of God or the coming glory
of Christ.
And placing this within the
framework of the type in Ruth chapter [Page 106] two, the same person proclaiming the good
news of the grace of God to the unsaved is then to proclaim the good news of
the coming glory of Christ to those responding.
And he is to continue the latter until the wheat has been separated from
the chaff, else the Lord of the harvest will, Himself, have
to make this separation at the judgment seat.
(In the preceding respect, there
is often an un-Biblical distinction made between an “evangelist”
and a “pastor-teacher,” as seen in Eph. 4:
11. In actuality, their message is the
same. It involves both the gospel of the grace of God and
the gospel of the glory of Christ.
The difference in their
ministries would lie more in the fact that a pastor-teacher has a flock
entrusted to him, which means that the emphasis in his ministry would
undoubtedly fall more into the latter category than the former. But the fact remains. Both the evangelist and the pastor-teacher
are to proclaim the whole of the good news,
with circumstances determining where the emphasis is to be placed.)
PREPARATION FOR MEETING BOAZ (Chapter
3)
Chapter three in the Book of
Ruth presents two main things. This
chapter presents Ruth preparing herself for a future meeting
with Boaz, and the
necessary details concerning that meeting. And the whole of the
matter - how Ruth was to prepare herself for this future meeting, on Boaz’s
threshing floor - was told to her by Naomi.
That would be to say, Ruth, a
Gentile, learned everything she knew about how to prepare herself for
the future meeting with Boaz, along with details concerning the actual meeting
itself, from a Jew.
And if Christians in the antitype
today would know anything about present preparation for a future meeting with
Christ, on His threshing floor, along with details concerning that meeting,
they will have to learn these things from that which God gave to and
through Israel. They will have to learn these
things from a Jewish book, which relates the story of a Jewish Saviour.
“He sheweth his word unto Jacob, his
statutes and his judgments unto
He hath not dealt so with any nation [any Gentile]: and as for his [Page 107] judgments, they have not
known them. Praise ye the Lord” (Psa. 147: 19, 20).
1. PREPARATION
Naomi, speaking to Ruth, set
forth three things which she was to do by way of preparation prior to going
forth to meet Boaz. Naomi told Ruth:
“Wash
thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee
down to the floor...” (3: 3a).
Ruth prepared herself after this
threefold fashion, and she then met Boaz on his threshing floor. And this,
resultingly, set a sequence of events in motion which are seen brought to a
conclusion in the fourth chapter of the book.
A)
WASH THYSELF
“Washing” has to
do with cleansing, and the
overall thought in Ruth 3: 3 has to do with the necessity of
Ruth presenting herself clean in Boaz presence. And,
brought over into the antitype, exactly the same thing is seen - the necessity
of Christians presenting themselves clean in Christ’s presence, in that future day.
Cleansing in this typical sense,
as presented in the Book of Ruth, can be seen numerous places throughout
Scripture. Old Testament priests, for
example, were given a complete bath upon their entrance into the priesthood (a
one-time event, never to be repeated [Ex.
29: 4; 40: 12-15]); and then, subsequent provision was made for repeated
washings of the priests’ hands and feet as they became defiled in the process
of carrying out their ministry (Ex. 30: 19-21).
These latter washings were that
which Christ dealt with when washing the disciples’ feet in John 13: 8-10. A washing of the
complete body had already occurred.
Thus, only washings of parts of the body were now necessary.
And that pictured by these
latter washings, or Christ’s washing of the disciples’ feet, is also the same
type washing dealt with in Ruth 3: 3. Ruth washed herself as a member
of the family, not to become a member of the family.
[Page 108]
Water, as used in these various
washings different places in Scripture, can never take away sin. But a washing of the complete body and
subsequent washings of parts of the body, after the fashion presented, typify
that which can - shed blood.
In the Old Testament sacrifice,
shed blood covered sin. The sin itself actually still
remained, though God didn’t see the sin.
Rather He saw only the blood which covered the sin.
But the shed blood of Christ, to
which all the Old Testament sacrifices pointed, goes a step further. The shed blood of Christ does
away with sin. Rather than cover sin, Christ’s
shed blood completely removes sin, with the sin no longer even existing.
A Christian, by means of
Christ’s blood, has been cleansed completely.
Within the typology seen in the Old Testament, his complete body has
been washed, never to be repeated (a cleansing which has to do with his eternal
salvation, the salvation of his spirit).
But, also within the typology
seen in the Old Testament, defilement occurs in the process of the Christian
carrying out his ministry in the field, necessitating repeated cleansings of
parts of the body, as they become defiled (cleansings. which have to do with
present and future aspects of salvation, the salvation of the
soul). And that’s what the present high priestly ministry of Christ
is about.
Christ’s present high priestly
ministry is being performed in the heavenly sanctuary, on the basis of His shed
blood on the mercy seat, to provide a present cleansing for the kingdom of priests which
He is about to bring forth. It is being
performed for Christians (members of the family), so they can properly prepare themselves
for an inevitable future meeting, a meeting with Christ on His threshing floor;
and it is being performed so Christians can appear in His presence, in that
future day, in a clean manner (cf. 1 John 1: 7 - 2: 2).
B) ANOINT THEE
“Oil” was
used in the Old Testament to anoint prophets, priests, and kings. And there was a connection between the use of
oil after this fashion and the Holy Spirit coming upon an individual to empower
him for the office to which he was being consecrated.
The anointing of Saul and David would be two such
examples (1 Sam.
10: 1, 6; 16: 13). The Spirit
came upon each following their being [Page 109] anointed, to empower them for the regal
tasks which they were to perform.
Then the parable of the ten
virgins sets forth matters as they would exist relative to the Holy Spirit and
Christians during the present dispensation.
All ten of the virgins had oil in their vessels, but only five possessed
an extra supply of oil.
That would be to say, all
Christians have that spoken of in the parable through the use of oil, but not
all Christians possess an extra supply of oil.
That is, all Christians are indwelt by the Spirit, but not all
Christians are filled with the Spirit.
And, as Ruth could not be
properly prepared for meeting Boaz apart from being anointed, neither can a
Christian be properly prepared for meeting Christ apart from being filled with
the Spirit. This will become more evident through viewing the third part of
Naomi’s command concerning proper preparation.
C) PUT THY RAIMENT UPON THEE
Ruth was going forth to meet the
Bridegroom, and so are Christians in the antitype. And an individual going forth to meet the Bridegroom must not
only be properly prepared through that shown by the washing and the anointing but also through that shown by the raiment. And in
view of that which lay ahead and that which Scripture elsewhere has to say
about this matter, only one thing can be in view in this part of Naomi’s
command to Ruth, as it relates to Christians.
Only the wedding garment can possibly be in view.
This apparel, according to Rev. 19: 7, 8
is made up of “the righteousness
[lit., ‘righteous
acts’] of saints.” This is something which Christians
progressively weave for themselves, over time, as they glean in the field and beat out the grain. And to
do this work in a proper manner, with the wedding garment being progressively
woven, an extra supply of oil is necessary.
That is, being
filled with the [Holy]
Spirit for the task at hand is an
absolute necessity, for only through being filled with the [Holy] Spirit can a
work in the spiritual realm be effectively accomplished.
Appearing in Christ’s presence
in that future day without a wedding garment is the central issue in the parable of the marriage feast (Matt. 22: 1-14) and is a central issue in the
letter to the Church in [Page 110]
Relative to the man appearing without a wedding garment and the subject at hand in Matt. 22: 1-14 - the wedding festivities - the man was cast into the darkness
outside the banqueting hall (v. 13). And relative to an entire Church appearing naked in Christ’s presence and
the subject at hand in Rev. 3: 14-21 -
ruling from His throne (v. 21) -
Christ said, “I will spue thee out of my mouth” (v. 16).
Clear instructions concerning
the necessary preparation have been given, and clear warnings concerning that
which will occur if the instructions are ignored have been sounded. And any [regenerate] Christian presently in possession of the Word of
God - presently in possession of these instructions and warnings - who ignores
this revelation and one day finds himself /herself in
Christ’s presence, in an unprepared manner, will be without excuse.
2. ON THE THRESHING FLOOR
The threshing floor was the place where the grain was taken to
be beaten out and separated from the chaff.
This is the place where that of
value was separated from that which was worthless.
John the Baptist connected the threshing floor with
Christ’s future judgment of His people (Matt. 3: 12), and he could
only have drawn this thought from that set forth in the Old Testament
types. This is the place where “the chaff” will be burned “with unquenchable fire,” which is what Paul had in mind in his
first letter to those in
Ruth appeared on Boaz’s
threshing floor in a particular manner, at a particular time. She appeared in a prepared manner, at midnight.
“Midnight” in
Scripture is always used in connection with judgment. That’s
the manner in which the word is first used in Scripture (Ex. 11: 4), establishing a first-mention
principle, which can never change. And,
with the usage of the word set in this manner, any subsequent place in
Scripture where the word is used, judgment has to
always be in view (e.g., Job 34: 20; Psa. 119: 62; Matt. 25: 6).
(“Midnight”
is a translation of two words in both the Hebrew and Greek texts [also, at
times, a compound word in the Gk. text] ‑ lit., “the
middle of the night,” either Heb. or Gk.)
Thus, both “the time” and “the place” of Ruth’s appearance in [Page 111] Boaz’s
presence speak of judgment. But Ruth
herself, passing through that connected with judgment, was blessed (3:
10); and the reason is obvious. Ruth was properly
prepared for this
appearance. Ruth was properly prepared for that which lay ahead.
Not only had Ruth washed
herself, anointed herself, and put on raiment, but she had also threshed that
which she had gleaned from the field prior to her appearance in Boaz’s
presence. Had she brought the grain
which she had gleaned from Boaz’s field with her to the threshing floor, there
would have been nothing more for Boaz to do with it, for it had already been
threshed. That which was of no value had
already been removed.
In the light of 1 Cor. 11: 31, 32, Ruth had brought
matters to pass in such a manner that events on the threshing floor could have
had no affect on that which she had gleaned from the field. Or, in the light of 1 Cor. 3: 11-15, there could have been
no “wood, hay, stubble”
threshed from her gleanings. This had
already been removed.
Ruth was prepared in every
way possible for the
meeting with Boaz, on his threshing floor.
Thus, only blessings could possibly have ensued.
REDEMPTION OF THE INHERITANCE (Chapter
4)
The redemption seen in Ruth
chapter four, chronologically, occurred after all the events depicted in chapters one through three had been completed. This redemption had to do with a work which
occurred following events on the threshing floor, and this work had to do with
two things: 1) Boaz’s redemption of
a forfeited inheritance originally belonging to Elimelech’s family, and 2) Ruth, through Boaz’s redemptive
work, becoming his wife. And once the
inheritance had been redeemed, with Ruth becoming Boaz’s wife, the inheritance
then belonged to them.
This, of course, in the
antitype, has to do with a redemptive work to be performed by Christ, on behalf
of Christians, following events at the judgment seat. And once the forfeited inheritance
(originally belonging to
[Page 112]
(The redemption of the
inheritance is the central subject of the last three
parables in Matthew chapter thirteen.
And that seen in Ruth chapter four will be extensively covered in
subsequent studies dealing with these parables.)
* *
*
[Page
113]
9
God and
If it please the king,
let there be a royal commandment from him, and let it be written among the laws
of the Persians and the Medes, that it be not altered, That Vashti come no more
before king Ahasuerus; and let the king give her royal estate unto another that
is better than she...
And the king loved
Esther above all the women, and she obtained grace and favour in his sight more
than all the virgins; so that he set the royal crown upon her head and made her
queen instead of Vashti...
After these things did
king Ahasuerus promote Haman the son of Hammedatha the Agagite,
and advanced him, and set his seat above all the princes that were with him...
Then the king
Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have
given Esther the House of Haman, and him have they hanged upon the gallows,
because he laid his hand upon the Jews...
And the king Ahasuerus
laid a tribute upon the land, and upon the isles of the sea.
And all the acts of
his power and of his might, and the declaration of the greatness of Mordecai,
whereupon the king advanced him, are they not written in the book of the
chronicles of the kings of Media and
For Mordecai the Jew
was next unto king Ahasuerus, and great among the Jews, and accepted of the
multitude of his brethren, seeking the wealth of his people, and speaking peace
to all his seed (Esther 1: 19; 2: 17, 3: 1; 8: 7;
10: 1-3).
[Page 114]
The Books of Ruth and Esther are
companion books in Scripture, presenting two overall chronologies of
interrelated events having to do with the marriage relationship as it pertains
to regality. The book of Ruth presents a
history of Christ and the Church, culminating
with the Son possessing a wife to rule as consort queen with Him; and the Book
of Esther presents a history of God and Israel, culminating with the Father
possessing a restored wife to rule as consort queen with Him. Both books begin in past time, carry the
reader through events occurring during present time, and culminate at the same
point in future time.
These are the only books in
Scripture named for women, and no one knows who wrote either book. They both stand together in this respect. But they also both stand together in a far
greater and more significant respect. These two books, together, relate the
complete story of both the Father and the Son as it pertains to a regal
principle within the marriage relationship, set forth very early in Scripture:
“And God said, Let us make man in our
image, after our likeness: and let them have dominion...”
(Gen. 1: 26a).
Man, created in the image and
likeness of God, was created to rule the earth.
But man could not rule alone. The woman, taken out of the man, was to
rule as consort queen with him. She was bone of
his bones, and flesh of his flesh. And the man could
not rule as a complete being apart
from the woman (Gen. 1: 27, 28; 2: 23, 24).
This will explain Adam’s act
after Eve had partaken of the forbidden fruit.
Adam could not have eaten of the tree of life following Eve’s sin (the tree
which would have provided the wisdom and knowledge to rule and to reign), for
he could not have ascended the throne as a complete being. Eve had to be brought back into the position
which she had occupied prior to the fall in order for Adam to rule and to
reign, as a complete being.
Thus, Adam had no choice other
than to partake of the tree of the knowledge of good and evil, with a
view to redemption. And redemption would be with a
view to both he and Eve, together, one day being in a position to eat of the
tree of life and ascend the throne, as God intended when He created man.
The
sequence of events set forth through Adam’s act forms a type [Page 115] of the
second Man, the last Adam, finding His bride - a part of His very being - in a
fallen state and being made sin, with a view to redemption (2 Cor. 5: 21; Eph. 5: 30-32; cf. vv. 21-29). And
redemption in the antitype is the same as in the type. It is with a view to Christ and His
bride one day ascending the throne together, as God intended for man in the
beginning, at the time Of man's creation.
Thus, Christ, the second Man,
the last Adam, cannot reign apart from a redeemed bride (to be His wife), who
is a part of His very being. To do so
would violate an established Biblical principle. The Son, during the coming Messianic Era,
must have a wife if He is to ascend the throne and rule the earth.
And, understanding this, the
present ministry of the Spirit of God in the World - seeking a bride for God’s
Son (Gen. 24) - can easily be understood. God
has set aside an entire dispensation, lasting 2,000 years, during which time He has sent the Spirit into the world to
acquire a bride for His Son.
But there is another facet to
the principle set forth in Gen. 1: 26, and this is what the Book of Esther is
about. Abraham had a natural seed, through Isaac and Jacob, which was not only
established in a theocracy on earth during Old Testament days but will be
re-established in a theocracy on earth during the Messianic Era.
And two things should be noted
about Abraham’s natural seed, the nation of Israel: 1) This nation will not form part of the wife of Christ; and 2) in order to rule, this
nation will have to occupy the same type relationship with Another (with God) as the Church
will occupy with Christ - a Husband-wife relationship.
The latter is the reason
A relationship of this nature had
to exist in the past and will
have
to exist in the future because
of the God-established relationship between the man and the woman as it
pertains to regality in Gen. 1:26. Man
simply cannot fulfil the reason for his creation apart from this relationship.
[Page 116]
During the coming Messianic Era,
the theocracy will have two parts - heavenly and earthly. The wife of the Son, acquired during the
present dispensation, will rule from the heavenly part; and the wife of Jehovah, restored from the past
dispensation, will rule from the earthly part.
As the
Book of Ruth dealt with the former, the Book of Esther deals with the latter. The entire present dispensation, having to do with the Spirit’s search for a bride
for God’s Son, is not dealt with at all in the Book of Esther. It is passed over entirely, for this book has
to do with God and [the nation of]*
[* There
must be a distinction made between those Jews who will be deemed worthy to be
resurrected at Christ’s descent, (1 Thess. 4: 16; Acts 2:
34. cf. Luke 21: 35; Heb. 11: 35b)
from the remnant of the nation of
And dealing with God and
VASHTI - REJECTED
Vashti refused to heed King Ahasuerus’ command,
and, because of the far-reaching ramifications of her refusal, the king became
enraged. Through her actions, Vashti had
not only committed a transgression against the king but also against all the
people of the provinces under his command as well. And, resultingly, the king rejected Vashti as queen, with a view to
“her royal estate” being given to another (1: 10-19).
This part of the Book of Esther
covers a history of
1. FROM MOSES TO JOHN
The nation’s history, in another
respect, can be traced back to Noah’s words concerning Shem (Gen. 9: 26).
Of Noah’s three sons - from whom the entire human race descended - Shem
alone was revealed to have a God. And so
it is with the descendants of Shem, the nation of
Then, the nation’s history, in
another respect, can be traced back to God’s command and promise to Abraham (Gen. 12: 1-3).
Abraham was the one called out of
And the nation’s history, in
still another respect, can be traced back to God’s actions as they pertained to
Jacob (Isa. 43: 1-10).
It was in the person of Jacob that God performed a creative act, setting
his lineal descendants forth as separate and distinct from all the surrounding
nations.
But the beginning of the nation in
relation to the theocracy was not
seen until Moses’ day (Ex. 12: 2). It was only during Moses’ day that God began
to deal with Israel, on a national basis, in relation to the theocracy, as it
pertained to sonship and the rights of primogeniture (cf. Ex. 4: 22, 23; 19: 5, 6).
A nation was born the night of
the Passover in the
The Passover, in this respect,
marked “the beginning of months” for the
nation of
And
[Page 118]
The extent to which
Vashti’s refusal in the type had
far-reaching ramifications which extended not only to the king but to everyone
in the kingdom as well (Esther 1: 1, 11, 12, 16).
And
The nations of the earth were to
be blessed through
Thus, such a transgression on
The theocracy reached its
heights during the days of David and Solomon (some four centuries following
Moses and Joshua). But even during this
period, conditions within the theocracy were still far removed from that which
God had intended when He called the Israelites out of
Then, following Solomon’s death
and the division of the kingdom, things began to go even further awry. Matters
progressively deteriorated, and the voice of the prophets (e.g., Elijah and
Elisha) went unheeded. And this
ultimately resulted in God allowing Gentile nations to come in and carry His
people captive into the very nations which those being taken captive had
previously been called forth to bless.
God allowed the Assyrians to
come down in 722 B.C. and carry away the northern ten tribes. Then He allowed the Babylonians to come over
in 605 B.C. and carry away the southern two tribes. And once the entire nation found itself under
Gentile dominion, that period [Page 119] in Scripture known as “the
times of the Gentiles” began.
“The
times of the Gentiles” has to do with that period during Man’s Day
when the Gentile nations exercise power and control in the world. This time began when the theocracy was taken
from
2. FROM JOHN UNTIL...
But even after “the times of the Gentiles” began, God
did not cease dealing with
“If my
people, which are called by my name, shall humble themselves, and pray, and
seek my face, and turn from their wicked ways; then will I hear from heaven,
and will forgive their sin, and will heal their land” (2 Chron. 7: 14).
Two climactic points, following
the captivity, can be seen in
Almost two thousand years ago
(over six hundred years after the times of the Gentiles began), when God sent His
Son the first time, Israel was given opportunity to repent; and this was done
in association with events and circumstances of a nature never before seen in
the nation. Messiah Himself was present,
the kingdom of the heavens was offered to
John the Baptist appeared as the
forerunner of the Messiah, calling for
Others were sent to the nation
at this time - the Twelve, then the Seventy.
But refusal on
Then following the death,
burial, and resurrection of
All the preceding actions
surrounding
But Vashti’s experiences form
only part of the story, that of disobedience and rejection. There
is another part to the story, a part which has to do with obedience and acceptance. And
this part is seen in the experiences of Esther.
ESTHER - ACCEPTED
At the end of the present
dispensation when God turns once again to
Chapter one in the Book of
Esther has to do with
In the chronology of Esther, God
views
That which will bring
The fact that Esther is seen
crowned in the book prior to and during the events surrounding Haman and his
ten sons - which seemingly would be out of line with a proper chronology in the
antitype - is perfectly aligned with the way God often presents things in His
revelation to man. God often presents
matters in His revelation as having already occurred before they have actually
been brought to pass (e.g., the
crucifixion of His Son “from the foundation of the world,” four
thousand years before it occurred in human history [Rev.
13: 8]; or His viewing Satan’s “fall
from heaven” two thousand years before it actually does occur [Luke 10: 18]).
And also, God often provides a
complete chronology of events in His revelation prior to providing details for
things within the chronology (e.g., in
Revelation chapter twelve, the first six verses provide a complete chronology
of events, with the remainder of the chapter (vv.
7-17) simply providing a
commentary for these events).
(Actually, the whole of
Scripture is structured in the preceding fashion. Genesis
1: 1 - 2: 3 provides a complete chronology of events covering 7,000
years of time. Then, the remainder of
Scripture is simply a commentary on these opening verses, providing all the
numerous and [Page 122] necessary details.)
The account in Esther combines
both of the two preceding ways God often presents things in His Word. First, the matter of Esther being made queen
is seen as having occurred; and then a complete chronology of events is given,
providing a commentary surrounding Esther being made queen.
God views the complete matter of
And, with these things in mind,
note the commentary which God has provided - eight chapters (chs. 3-10), which all reflect back on the fact that
Esther had been made queen/that Israel will be made queen (2: 17). And this fact is continuously kept in view
throughout the commentary.
HAMAN - DEFEATED
Chapters three through ten in
the Book of Esther, forming a commentary on the second chapter, begin by
introducing Haman, not seen in the book prior to this time. And, from the point he is introduced, Haman
and his family occupy a place at the forefront of events seen throughout the
remainder of the book, save the final chapter.
Revelation concerning Haman
begins with the king promoting and placing him in a prominent position of power
and authority in his kingdom. The king “advanced him [Haman], and set
his seat above all the princes that were with him” (3: 1).
And, because of Haman’s exalted
position, all the king’s servants were commanded to accord him honour (such
honour, reverence, was normally shown in that day through falling to the knees
and touching the ground with the forehead).
But one individual refused.
Mordecai, the Jew, refused to accord Haman such honour. Mordecai “bowed not, [Page 123] nor did him reverence.” And this infuriated Haman to the extent that
he sought “to destroy all the Jews that were
throughout the whole
And Haman, seeking to destroy
all the Jews throughout the kingdom, directed his efforts particularly against
Mordecai, who had refused to accord him honour.
But matters were brought to pass in such a way that Haman found himself
on the road to ruin, rather than Mordecai or the rest of the Jewish people (3: 7ff).
And, once Haman found himself on this road, the matter was exactly as
stated by his wife, Zeresh:
“If
Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou
shalt not prevail against him, but shalt surely fall before him” (6: 13b).
Once Haman had turned against
the Jewish people he found himself forced into situations and circumstances
completely beyond his control, situations and circumstances which brought about
events completely contrary to that which he had sought to effect. He found himself not only being forced to
exalt Mordecai, whom he had sought to put down, but he also, in the end, found
himself impaled on the very gallows which he had built for Mordecai (6: 1-7: 10).
Then, if that wasn’t enough, his
ten sons were subsequently slain and impaled on the same gallows (9: 10-14). And all of this brought an end to “the house of Haman,” allowing the Jewish
people to occupy a rightful, prominent place in the kingdom.
This sequence of events, in
type, foreshadows that which will one day occur in the
And, in his exalted position of
power, “above all the princes,”
Antichrist will command the same honour accorded Haman (Rev. 13: 2-8). He will
have previously made a covenant with many in
Then, because of this,
Antichrist, in his wrath, after three and one-half years, will turn against the
Jewish people “throughout the whole kingdom
[worldwide]” and seek their complete destruction, exactly as seen in
Haman’s actions (cf. Dan. 9: 27b; Matt. 24: 15ff; Luke 21: 20ff; 2 Thess. 2: 3ff).
But once Antichrist has turned
against the Jewish people, he will have placed himself on the same road of no
return previously travelled by Haman. It
will be a downward path, leading to the destruction of not only himself but
also his ten-kingdom confederacy (wherein Gentile world power will be centered
in that day), seen in the destruction of Haman and his ten sons in the type (cf. Dan. 2:
33-35,40-45; 7: 7-12, 23-28; Rev. 19: 11ff).
Once Antichrist turns against
the Jewish people, a period of progressively intensifying trouble will
ensue. This period will begin with the
breaking of the second seal (Rev. 6: 3) and
will continue until the last of the judgments under the seven vials have been
brought to pass (Rev. 16: 17-21). And conditions in Antichrist’s kingdom will
progressively deteriorate throughout this period until the point is reached
where, except for the Lord’s intervention, mankind would literally destroy
itself: “And except those days should be
shortened, there should no flesh be saved...” (Matt.
24: 22a).
This is what lies in store, in
the immediate future, for the enlightened world system in which man finds
himself today. This is how Man's Day will end after 6,000 years of human history
and so‑called advancement.
MORDECAI - EXALTED
But, just as the Book of Esther
doesn’t end with the destruction of Haman and his ten sons, neither does
Scripture end with the destruction of Antichrist and his ten-kingdom
confederacy. Scripture ends the same way
in which the Book of Esther ends - the Jewish people exalted in a kingdom,
following the destruction of their enemies (cf. Deut. 30: 1-10; Isa. 2: 14; Joel 3: 12-21).
[Page 125]
Though Antichrist will be
seeking the destruction of the Jewish people, God, through His sovereign
control of matters, will use Antichrist’s efforts to bring about the very thing
which He Himself desires. God will use
the fires of this coming time of trouble to bring His people to a place
of repentance.
The matter will be exactly as
seen in another type - the Israelites in
God heard His peoples’ cry, He
remembered His “covenant with Abraham, with Isaac,
and with Jacob,” and He then sent Moses back to deliver them (Ex. 2: 23 - 3: 10).
And exactly the same thing will
occur yet future. The Jewish people,
because of the severity of the trouble which will ensue under another Assyrian
ruler, will be brought to the place where they will have no choice but to call
upon the God of their fathers. God will
use the vain efforts of this Assyrian ruler to bring His people to the same end
as seen during Moses’ day.
And God, as in Moses’ day, will
hear His peoples’ cry; and He will remember His “covenant
with Abraham, with Isaac, and with Jacob,” and He will then send
Jesus back to deliver them (cf. Deut. 30: 1-3; Ezek. 36: 16-28; Matt. 24: 29-31).
When matters were brought to a
close in the Book of Esther, Esther was given “the house of Haman” (8: 1, 7), which
she placed under Mordecai’s control (v. 2); and also, when matters were brought to
a close in this book, Mordecai was advanced in the kingdom, holding a position of power “next unto king Ahasuerus” (10:
3).
Esther and Mordecai, together,
present the complete picture of restored
Deliverance for
[Page 126]
God, in His sovereign control of
all things, will bring all events to pass exactly as foretold by the prophets. Nothing will fail of fulfilment. And [the nation of]
* *
*
10
Parable
of the Treasure
[Page 127]
Again, the kingdom of the heavens is like unto treasure hid in
a field; the which when a man hath found, he hideth,
and for joy thereof goeth and selleth all that he
hath, and buyeth that field (Matt. 13: 44).
The last three parables in
Matthew chapter thirteen, unlike the first four, were given only after Christ had
re-entered the house. The first four were given outside
the house, by the seaside; and the last three were given back inside the house (vv.
1-3, 36). Christ re-entered the
house prior to giving these last three parables, for an entirely different
situation existed from this point forward in the course of that which He was
covering in these parables.
The first four parables cover
the entirety of the present dispensation, as matters relate to the proclamation
of the Word of the Kingdom among
Christians. The dispensation, insofar as
the proclamation of this message is concerned, will end, according to these
parables, in a completely leavened state (v.
33). Because of the working
of the leaven during the course of the dispensation, producing a continuing
deterioration throughout Christendom, conditions at the end of the dispensation
will be as depicted by the Church in
In relation to the proclamation
of and adherence to the Word of the Kingdom at the end of the dispensation, the
Church is described in Rev. 3:17 as “wretched, and miserable, and poor, and blind, and naked.” This is simply a description of conditions
which Christ had [Page 128] called attention to some sixty years prior to the time John
wrote the Book of Revelation: “...when the Son of
man cometh, 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 Tim. 4: 1-3; ref., Chapter 7). The
working of the leaven throughout the dispensation will have gradually wrought
this change.
Thus, the first four parables
carry an individual through the whole of the present dispensation in the
preceding respect. And, moving on to parables five through seven,
that being dealt with has to do with events beyond the present
dispensation. These parables have to do
with events occurring after the Church has been removed from the
earth and after God has
resumed his national dealings with
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
This is why Christ re-entered
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
But, though that dealt with in
these parables is intimately connected with
All seven of these parables have
to do with that taken from
THE TREASURE, THE FIELD
The first parable which Christ
gave after He had re-entered the house had to do with a treasure which a Man
found and hid in a field. And following
this, the Man went out, sold all that He had, and bought the field where He had
hidden the treasure.
This parable reaches back into
past events in order to establish a framework and foundational basis for
dealing with future events - the central issue of the parable, the
purchase of the field where the treasure was hidden. The
things leading into the purchase of the field have to
do with past events, occurring at Christ’s first coming; but the
purchase of the field itself has to
do with events yet future, events which will occur immediately prior to
Christ’s return.
The purchase of the field is
that which continues the progressive continuity of the parables in relation to
time. All of that stated in the preceding part of the parable forms background
material so one can properly understand and place this purchase within its
correct Biblical framework.
In the progression of that
revealed in the seven connected parables in Matthew chapter thirteen, the “field” is specifically stated to be the world (v. 38); and, through comparing
Scripture elsewhere, the “treasure” can
only be identified as Israel (Ex. 19: 5, 6; Psa. 135: 4).
[Page 130]
When
Christ came the first time, He came only to “the lost sheep of the house of
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
But note that Christ, following
His finished work at Calvary, didn’t purchase the treasure (
And this purchase cannot be a
reference to the purchase of salvation for all those in the world through
Christ’s finished work at
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
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. Psa. 2: 6-9; Rom. 8: 17-23; Rev. 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.
Rom. 8: 18-21;
Heb. 2: 5, 10).
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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, completed work at
This will all become clear
through viewing a number of things from three different books in the next section
of this study.
THREE BOOKS
The Book of Revelation and the
Book of Daniel are often looked upon as companion books in Scripture, with one
book shedding light upon and helping to explain the other. And the association between these two books
is correct. Daniel and Revelation form
companion books, with Scripture from one helping to explain Scripture from the
other. One book cannot be properly
understood apart from the other.
However, Daniel is not the only
book in the Old Testament carrying this type relationship to the Book of
Revelation. Rather, it is one of many
Old Testament books carrying a relationship to the Book of Revelation of this
nature.
Exodus, for example, could be
looked upon as The Apocalypse of the Old Testament. The Book
of Exodus, throughout - in a type-antitype framework - covers exactly the same
period of time covered in the first twenty chapters of the Book of
Revelation. Both books cover that period
of time beginning with the present dispensation and ending with the establishment
of the Messianic Kingdom. And since both
deal with the same thing, though from different perspectives, one will shed
light upon and help explain the other.
But, for purposes of this study,
discussion along these lines will be limited to two other books in the Old
Testament which also carry this same type relationship to the Book of
Revelation. And those are the Books of
Ruth and Esther. The Book of Ruth deals
with the Church and a redeemed inheritance in exactly the same manner seen in
the Book of Revelation. And the Book of Esther deals centrally with
To properly understand the
purchase of the field in the parable of the treasure, material in these three
books - Ruth, Esther, and Revelation - must be viewed and studied
together. And not only is this the case
for a proper understanding of the fifth parable, but also for that seen in the
sixth parable as well - the purchase of the pearl.
That seen in the Book of Ruth
and that seen in the Book of Esther are both put together in the Book of
Revelation. And to properly understand
the Book of Revelation, this book must be studied in the light of that revealed in
these two Old Testament books. Only
through viewing the Books of Ruth, Esther, and Revelation in this respect can
the fifth and sixth parables in Matthew chapter thirteen be properly
understood.
That would be to say, events
covered by the things in view in the fifth and sixth parables in Matthew
chapter thirteen are seen in different parts of the Books of Ruth, Esther, and
Revelation. In relation to that which is
in these two parables, the Book of Ruth deals with a wealthy Jew who redeems an
inheritance and, through this redemptive process, takes a Gentile as his wife;
the Book of Esther deals with the restoration of Israel following the overthrow
of Gentile world power, which will be headed up under Antichrist’s ten-kingdom
confederacy in the end time; and the Book of Revelation puts these different
things together, providing additional details.
The Spirit of God used two books
in the Old Testament (Ruth and Esther) to show both sides of the matter. Then,
in the New Testament, the Spirit of God placed that which is in both Ruth and
Esther together in one book - the Book of Revelation.
And possibly the best way to
understand this is to go to the Book of Revelation, present that which is in
this book, and refer back to the Books of Ruth and Esther. And, relative to the redemption of the
inheritance, this material is contained in the first eighteen chapters of the
Book of Revelation.
Viewing these chapters in the
Book of Revelation after this fashion, there is a major turning point at the
end of chapter four. And, in this respect, these eighteen chapters should be
viewed from the standpoint of that revealed in chapters one through four first,
then from the standpoint of that revealed in chapters five through eighteen.
1. REVELATION
1-4
The first four chapters of the
Book of Revelation deal with the Church, both throughout the dispensation (chs. 2, 3) and at the judgment seat at the close of
the dispensation (chs. 1-4).
In the first part of chapter one
(v. 10), the Church is seen removed into
heaven, into the future Day of the Lord (a key to understanding chs. 1-4).
Then the remainder of chapter one presents the Church in Christ’s
presence. Christ is seen as judge (vv.
13-16), and the complete Church (all Christians) - all seven Churches from chapters two and
three, with the number “seven” showing completeness - is seen appearing in
Christ’s presence to be judged (vv. 12, 13, 20).
Then chapters two and three
continue that revealed in chapter one, depicting the actual judgment
itself. Note that each short epistle in
these two chapters is structured exactly the same way - works, with a view to overcoming
or being overcome. And each of the overcomers’
promises is Messianic within
its scope of fulfilment.
And this is exactly what Scripture elsewhere reveals about the
judgment seat. There will be a judgment
based on works, with a view to overcoming or being overcome. And that which is in view relative to
overcoming or being overcome is seen as having to do with occupying or being
denied a position with Christ in His kingdom (cf. Matt. 16: 24 - 17: 5; 24: 45-51; 25: 14-30; Luke 12:
42-46; 19: 11-27; 1 Cor. 3: 11-15; 2 Cor. 5: 9-11; 1 Thess. 1: 5-10;
4: 16 - 5: 9; 2 Thess. 1: 5-11).
Also, chapters two and three,
viewed from another perspective, present a history of the Church throughout the
dispensation, synonymous with that seen in the first four parables in Matthew
chapter thirteen. Both sections of
Scripture present a history of the Church in relation to the Word
of the Kingdom. Both sections of Scripture
reveal the dispensation beginning with Christians producing acceptable works (fruitfulness [Matt. 13: 8, 23; Rev. 2: 2, 3]) and ending with
Christendom being seen in a completely leavened state (Matt. 13:
33; Rev. 3: 15-17).
Then chapter four begins once
again at the same point as previously seen in chapter one - with the Church
being removed from the earth into the heavens (vv. 1, 2). But this is only to
reveal something subsequent to events at the judgment seat. It is to reveal the twenty-four elders
relinquishing their crowns by casting them before God’s throne (vv. 4, 10, 11).
[Page 134]
This
event will occur
immediately following decisions
and determinations at the judgment seat, as shown by the rainbow encircling the throne of God (v. 3). The
rainbow in Scripture appears only after judgment has occurred and is past. This is the manner in which the rainbow is
first seen in Scripture (Gen. 9: 11-17), establishing an unchangeable
first-mention principle which governs its use at any subsequent point in
Scripture.
The rainbow encircled throne in Rev. 4: 3 tells
you that events at the judgment seat (chs. 1-3)
are past. Then,
the remainder of the chapter relates something intimately associated and
connected with the preceding decisions and determinations which will have
occurred at the judgment seat - the twenty-four elders casting their crowns
before God’s throne.
Overcoming Christians, ruling
with Christ over the earth during the coming age, are to wear crowns having to
do with the domain over which they rule - crowns having to do with the
government of the earth. And these
crowns have existed since God established the government of the earth in the
beginning.
These crowns were originally worn by angels ruling under Satan in his un-fallen
state. However, since his rebellion
against God’s supreme power and
authority, these crowns have been worn by two classes of angels - those
originally ruling with Satan, but refusing to go along with him in his
attempted coup; and those who did go
along with him, continuing to rule with him.
One group - the former, which
can only be identified with the twenty-four elders (two-thirds of the original contingent of angels
under Satan, represented by two sets of twelve crowned rulers) - will
relinquish their crowns willingly; but the other group ‑ the latter, seen
in Rev. 12: 4 (the
other one-third of the angels under Satan, which would be represented by a third set of twelve crowned rulers) -
will not relinquish their crowns willingly, resulting in their crowns having to
be taken by force.
(Note that “twelve” is the number of governmental perfection, and “three”
is the number of Divine perfection. Three
sets of twelve crowned rulers would show Divine perfection in God's original
establishment of the government of the earth - something which has
not existed since Satan’s [Page 135] attempted coup [since those angels ruling under him
(represented by the two sets of twelves) separated
themselves from the other angels ruling under him (which could only be
represented by a third set of twelve)].
But a restored Divinely perfect form of governmental rule over the earth
will exist once again during the Messianic Era when crowns from all three sets
of twelves - crowns from the complete original
contingent of angels ruling with Satan over the earth - are brought together
once again and given to man.)
Those relinquishing their crowns
willingly will do so immediately following events at the judgment seat. For, at this time for the
first time in man’s history, a group
from the human race will have been shown worthy to wear these crowns. And, also for the first time in man’s history, these angels can relinquish
their crowns, with a view to others wearing them during the Messianic Era (Heb. 2: 5).
Those continuing to reign with
Satan though will not relinquish their crowns until the time of Christ’s
return. Their crowns will be taken by force, for the time will be at hand. For the first time in man’s history, a group from the human race will
be on hand to ascend the throne, having been shown worthy to wear these crowns.
2. REVELATION 5-18
Revelation chapter five marks a
major turning point in the closing book of Scripture. Material preceding this has to do directly
with the Church, covering the complete dispensation (chs. 2, 3),
but centering on events at the end of the dispensation (chs. 1-4). These first four chapters centre on events
which begin with the removal of the Church
(1:10; 4:1, 2) and end with the
twenty-four elders casting their crowns before God’s throne (4: 4, 10,
11). The former will occur at the
end of the dispensation, preceding events at the judgment seat; and the latter will occur
following events at the
judgment seat.
Then, once all these events have
occurred and all matters pertaining to these events have been taken care of,
attention in the book is [Page 136] immediately directed to the redemption of the forfeited
inheritance (Rom. 8: 20-22). Events in chapter five
introduce the matter, and events in chapters six through eighteen provide
numerous details concerning the matter.
Though chapter five in the Book
of Revelation marks a major turning point in the book, it is not a divisional
point. This chapter, along with
subsequent chapters, forms a continuation of events from chapters one through
four. The first four chapters form the
background and foundational material for that revealed in the chapters which
follow, chapters which have to do not only with the Church in the heavens
but also with Israel on the earth.
The parallel can be seen in the
parable of the treasure. This parable,
given after Christ had re-entered the house, must be looked upon as having to do
with the Church because
of the stated subject matter (the kingdom of the heavens); but this parable must also be looked upon as having to
do with Israel as well
because Christ was back inside the house when He gave it. Then, in the course of giving the first
parable after He had re-entered the house, Christ provided background and
foundational material. And the parable
was then brought to a close through dealing with the purchase of the field -
the redemption of the inheritance.
The same things are seen in the
Books of Ruth and Esther. The first
three chapters of the Book of Ruth provide the background and foundational
material (paralleling Rev. 1-4), and Boaz’s redemptive act in chapter
four has to do with his purchase of the field, his redemption of the
inheritance (paralleling Rev. 5-18). Then
the Book of Esther points to the fact that
And as the first three chapters
of the Book of Ruth cannot be separated from the fourth chapter (as the things
in the first part of the parable of the treasure cannot be separated from the
purchase of the field), or as that seen in the Book of Esther cannot be
separated from the whole of the matter, neither can the first four chapters of
the Book of Revelation be separate from the chapters which follow. Revelation chapter five simply continues from
chapter four, and the Church remains just as much in view as Ruth remained in
view while Boaz was performing his redemptive act in Ruth chapter four. But, also as in the [Page 137] Book of
Esther (or in the parable of the treasure),
A) THE SEARCH FOR ONE FOUND WORTHY
In the Book of Ruth, Boaz was a
near kinsman who was able to redeem. And
he is the one seen performing the required redemptive act, paying the required
price, following a nearer kinsman relinquishing his right to redeem.
Boaz performed this redemptive
act following Ruth becoming a member of the family (ch. 1), following Ruth gleaning in Boaz’s field
and beating out that which she had gleaned throughout the time of the harvest (ch. 2), and following Ruth preparing herself to meet
Boaz, a meeting which occurred on his threshing floor at midnight (ch. 3). These
first three chapters of the Book of Ruth cover the entirety of the present
dispensation, paralleling the first four parables in Matthew chapter thirteen
and the first four chapters of the Book of Revelation.
Then, Boaz’s redemptive act
finds its parallel with events beginning in Revelation
chapter five, events which parallel the purchase of the field in the parable of
the treasure. The search in this chapter
centers around One able to redeem, One worthy to break
the seals of the seven-sealed scroll seen in God’s right hand.
A “strong
angel” proclaims in a loud voice, “Who is
worthy to open the book [‘scroll’], and to loose the seals thereof?” And no one “in heaven,
nor in earth, neither under the earth” was found worthy, until
attention was called to “the Lion of the tribe of Judah, the
Root of David” (vv. 2-5).
One seen “in the midst” of God’s throne (referring to
the centre of power, the direction from which power emanates), now described as
“a Lamb,” rather than “the Lion of the tribe of Judah,” comes
and takes the scroll out of the right hand of His Father. He alone was found worthy, and the reason He
was found worthy is given in both His description and that which is stated in
the verses immediately following.
Specific attention is called to
His being “a Lamb,” which can only be a reference to His past work at
Then the four living creatures
and the twenty-four elders sang a new song, saying,
“Worthy
art thou to take the book [‘scroll’], and to open the seals thereof: for thou wast slain [as the Lamb], and didst purchase unto God with thy blood
men of every tribe, and tongue, and people, and nation,
And madest them to be
unto our God a kingdom and priests; and they shall reign upon [‘over’] the earth” (vv. 9b, 10, ASV).
A great multitude of angels then
appeared “round about the throne and the beasts
[‘living creatures’] and
elders,” with their number described as “ten
thousand times ten thousand, and thousand of thousands.” And this great multitude proclaimed, “with
a loud voice”:
“Worthy is the Lamb that was slain to receive power, and riches, and
wisdom, and strength, and honor, and glory, and
blessings” (vv. 11, 12).
And, following this, attention
is called to “every creature which is in heaven,
and on the earth, and under the earth, and such as are in the sea, and all that
are in them” making a similar proclamation, in unison:
“Blessing,
and honour, and glory, and power, be unto him that sitteth upon the throne, and
unto the
Lamb forever and ever”
(v. 13).
Note the continued reference to “the Lamb,” rather than to “the Lion of the tribe of
And this is the reason that this
matter is dealt with in the parable of the treasure (He sold all that He had
[past]) prior to purchasing the field, prior to redeeming the inheritance
(future). It is all based on His past
work as “the Lamb.” Apart from this past work, there can be no
future redeemed inheritance awaiting Christ and His co-heirs.
[Page 139]
(Redemption is always seen being
effected through the Lamb, not through the Lion. Christ is referred to as the Lion only once in the Book of
Revelation, but He is referred to as the Lamb twenty-eight times throughout
the course of this book.)
B) REDEMPTION OF THE PURCHASED POSSESSION
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 Matt. 13: 45, 46 and will be dealt with in Chapter 11.
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.
Rev. 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 (chs. 6-18), and the bride - previously singled out
and revealed at the judgment seat - will then become His wife (ch. 19), all exactly in accord with the type in Ruth
chapter four.
* *
*
11
Parable of the
[Page 141]
Again, the kingdom of the heavens
is like unto a merchant man, seeking goodly pearls:
Who, when he had found one pearl of great price, went and sold
all that he had, and bought it (Matt. 13: 5, 46).
The parable of the pearl
continues the thought of redemption from the previous parable, the
parable of the treasure. The “Man” in both parables is the
Lord Jesus Christ, and this
Man selling all that He had in both parables is also the same, pointing to Christ’s
past, finished work at
But the purchase which the Man made - something
different in each parable - is separated in time from His work at
Thus, in the chronological
sequence of events in these two parables, Christ’s purchase of both the field
and the pearl is seen occurring following His selling all that He had, i.e., following the events surrounding Calvary. And, within the chronological
framework of all seven parables, this dual purchase is seen occurring at a time
following the present dispensation. In this respect, two millenniums lie between
Christ’s finished work at
Christ’s finished work at
(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 hath perfected forever them that are
sanctified” [Heb. 10: 12-14].
There was no chair in any part
of the earthly tabernacle, for the sacrificial work of the O.T. priests was
never finished [Heb. 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 remaineth no more sacrifice for sins”
[Heb. 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
The present work of the Son is
that of High Priest [Heb. 9: 11, 12; 10:1 9ff]. 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
unto glory” at a future time [Heb. 2: 10])
There though, of necessity, is a
present work being
carried on within the Godhead pertaining to man’s eternal salvation. But this is not a work being carried on by the Son
after any fashion. This is a work
performed by the [Holy]
Spirit. The [Holy] Spirit breathes life into the one who has no life
(present), based on the finished work of the Son (past). And through this complete work - the past
work of the Son, and the present work of the [Holy] Spirit - man, “dead in trespasses and sins,” passes “from death unto life” (cf. Gen. 1:
2; 2: 7; Ezek. 37: 1-10; John 5: 24; Eph. 2: 1).
The last
words of Christ prior to His death at
Everything necessary to effect man’s eternal salvation had been finished at that
point, and Christ used this one Greek verb (teleo) in a perfect tense (tetelestai) to call attention to this fact. Then He
simply “gave up the spirit [lit., He ‘breathed out’] (Luke 23:
46), for there was no need for Him to continue the sufferings
which He was undergoing. Everything
had been completed, allowing
the [Holy] Spirit
to now breathe life into the one having no life (man dead in trespasses and
sins) on the basis of the Son’s finished work.
But the
two purchases seen in the parables of the treasure and the pearl in Matt. 13: 44-46 point to a work of the Son beyond His work on
(In the preceding respect, there is a
past, finished work of the
Son at Calvary; and, because of this
past, finished work, the Son can perform a present work in the heavenly sanctuary; and, because of both His past and present works, there can be a future work with respect to that seen in the
symbolism of the purchase of both the field and the pearl in Matt. 13: 44-46)
In the first of these two
parables, in verse forty-four, the treasure
points to
Pearls are found in oysters, which come from the sea. And the oyster, a species found in the water
which lacks fins and scales, would be unclean to the orthodox Jew (Lev. 11: 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 [Page 144] 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 these parables after
He had gone back inside the house, and the treasure (Israel) comes into view
because God will be dealing with Israel during this time, completing His
dealings with the nation during Daniel’s Seventieth Week. But Christ is not seen purchasing the
treasure in the first of these two parables, as He is seen purchasing the pearl
in the second. Rather, in the first
parable, He is seen purchasing the field where the treasure was hidden.
Thus, Christ purchases the
field in the
first of these two parables; then He purchases the pearl 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 - will alone reveal that the
pearl has to be identified with the Church.
All of this will become evident during the course of this study.
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 Rev. 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 [Rev.
1-4]) becoming
His wife (seen in
Rev. 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” (Rev. 5: 6ff).
These two parables, along with
most of the Book of Revelation, draw from a somewhat simple type in the Old
Testament - a type set forth in the fourth chapter of the Book of Ruth. In this fourth chapter of Ruth, Boaz is
seen redeeming a forfeited inheritance, with Ruth becoming his wife through
this redemptive act. And this chapter relates the
complete story of events seen relative to the purchases in the parables of the
treasure and the pearl, along with that seen in Revelation [Page 145]
chapters five through nineteen.
None of these things in
Matthew’s gospel 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.
THE TYPE - THE ANTITYPE
Events in the fourth chapter of
the Book of Ruth, where Boaz’s redemptive act is seen, must be understood
within context. These events occurred after Ruth had become a member of the
family (ch. 1), after Ruth had gleaned in Boaz’s field and beat out that which she
had gleaned throughout the time of harvest (ch. 2), after Ruth had prepared herself for
meeting Boaz (ch. 3a), and after Ruth had met Boaz on his
threshing floor at midnight (ch. 3b).
And moving these things over
into the antitype, Christ’s redemptive act, seen in this fourth chapter of Ruth
(typified by Boaz’s redemptive act), will occur at exactly the same time. It will occur after individuals have become members
of the family (have become [regenerate] Christians), after those in the family have gleaned
in the field (the world) and beat out that which they have gleaned throughout
the time of harvest, after those in the family have prepared themselves for meeting Christ,
and after they
have met Christ on His threshing floor at midnight (met Christ at His judgment
seat, at the termination of the present dispensation).
(The “threshing
floor” and “midnight” both refer to judgment
one to place, and the other
to time. See Chapter 8.)
Thus, Christ's finished work at
This matter surrounding Christ’s
finished work at
And Christians are members of
the family through exactly the same means ‑ through death,
the death of Another. This is
why Paul, when first going to Corinth and finding a city filled with unsaved
Gentiles, limited himself to one simple message – “Jesus Christ, and him crucified” (1 Cor. 2: 2). It was Christ Who
had died for their sins (1 Cor.
15: 3; 1 Thess. 5: 10), and
the only way they could become members of the family was through the
death of Another.
Thus, the message surrounding
that which occurred at
1. THE NEARER KINSMAN
Different kinds of legal matters
within the Jewish economy at the time events in the Book of Ruth occurred were
carried on at the gates of the various cities scattered throughout the land, at
the entrance way into these cities.
Elders of a particular city would gather at the gate of that city and
await anyone in the city who might have a legal matter to carry out or to
resolve.
This is the reason chapter four
begins with the statement, “Then went Boaz up
to the gate...” (4: 1). And
this is the apparent reason that Lot was seen seated in the gate of
Boaz, at the gate, first stopped
a nearer kinsman who had come by, [Page 147] and he instructed the nearer kinsman to sit in a certain
place (v. 1). Boaz then singled out ten elders who were at the gate, took them aside, and
instructed them to sit in the same proximity as the nearer kinsman (v. 2).
Boaz then explained the matter
at hand, directing his remarks to the nearer kinsman, but making sure that the
ten elders heard as well. He needed all
of them to hear that which he had to say, for they all had to act - the nearer
kinsman first, then the ten elders.
The subject surrounded an
inheritance belonging to Naomi, which had been forfeited. Boaz wanted to pay the required price and
redeem the inheritance, but there was a nearer kinsman who had first choice to
act in this capacity. And the nearer
kinsman, after hearing about the forfeited inheritance as Boaz explained the
matter, said that he would redeem the inheritance (vv.
3, 4).
However, Boaz wasn’t through
explaining all that was involved. Boaz
then said,
“What
day thou buyest the field of the hand of Naomi, thou
must buy it also of Ruth the Moabitess, the wife of
the dead, to raise up the name of the dead upon his inheritance” (v. 5).
The one who redeemed the
inheritance, whether the nearer kinsman or Boaz, would also, at the same time,
be redeeming (purchasing) Ruth; and Ruth, through this redemptive process,
would become his wife. This was
something which would automatically occur within the process of redeeming the
forfeited inheritance, redeeming the field.
Ruth, through this redemptive process, was also being redeemed
(purchased), and would automatically become the wife of the one performing this
redemptive act.
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
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 [Page 148] 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.
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’]” (type),
would “mar [‘destroy,’
‘ruin’]” (antitype), the Nearer Kinsman’s own
inheritance.
2. B0AZ’S WORK
There was a law in
Thus, in keeping with this law,
when the nearer kinsman couldn’t redeem Naomi’s inheritance (though, through no
fault of his own), he removed his shoe and handed it to Boaz. This act showed to everyone present (in this
case, Boaz and the ten elders) that he had relinquished his redemptive rights
to the kinsman next in line, to Boaz.
Thus, once this had been done,
Boaz was free to redeem the forfeited inheritance. And the ten elders were also free to
recognize Boaz as the one now able to act in this capacity, along with
recognizing the price which he was to pay as legal and binding.
And, not only was this the case,
but once the complete transaction had been carried out, it would also be
recognized that Ruth was Boaz’s wife.
Ruth automatically became Boaz’s wife through this legal transaction
carried out at the gate of the city, witnessed by ten elders, among others
present.
“And Boaz said unto the elders, and unto all the
people, Ye are [Page 149] witnesses this day, that I have bought all that was
Elimelech’s and all that was Chilion’s and Mahlon’s, of the hand of Naomi.
Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my
wife, to raise up the name of the dead upon his inheritance, that the name of
the dead be not cut off from among his brethren, and from the gate of his
place: ye are witnesses this day” (vv.
9,10).
This was followed by all those
who were present recognizing that which had occurred, along with their
pronouncing a blessing on the union which had resulted from this transaction -
that of Boaz and Ruth. And the remainder
of the chapter, bringing the account to a close, records the genealogy of Boaz
through this union (vv.11ff).
“...Boaz begat Obed,
And Obed begat Jesse, and Jesse begat David” (vv. 21b, 22).
Boaz and Ruth’s great grandson
was King David. And David, in his reign
over
And, as David reigned over
Everything about Ruth chapter
four is Messianic within its scope of fulfilment. 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 Book of Ruth ends exactly
where the opening section of Scripture in Genesis ends - detailing events
having to do with the [Page 150] seventh day, the Messianic Era out
ahead. 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 BRIDE BECOMES HIS WIFE
The future marriage of Christ
and His bride will occur exactly in accord with the type set forth in Ruth
chapter four, not in accord with the way things are done in the modern world,
whether in the East or in the West. As
Boaz purchased Ruth through the process of redeeming a forfeited inheritance,
so will Christ purchase His bride through the process of redeeming a forfeited
inheritance (forfeited by the first Adam in Genesis chapter three [cf. Rom. 8: 20-22]). And, as Ruth automatically became Boaz’s wife through this
redemptive process, so will it be with Christ and His bride.
The bride (having previously been revealed at the judgment seat) will
automatically become Christ’s wife through His redemption of the forfeited
inheritance.
1.
REDEMPTION COMPLETED
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 (ref. Chapter X).
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 honour to him: for the marriage [‘marriage festivities’] of the
lamb is come, and his wife hath made herself ready.
And to her was granted
that she should be arrayed in fine linen, clean and white: for the fine linen
is the righteousness [‘righteous acts’] [Page 151] of saints.
And he saith unto me,
Write, Blessed are they which are called unto the marriage supper [or, ‘marriage banquet, feast’] of
the Lamb. And he saith unto me, These are the true sayings of God” (vv. 7-9; cf.
Rev. 21: 9).
And note the reverential awe and
excitement in heaven surrounding the redemption of the forfeited inheritance, which allows this statement
concerning Christ’s wife to be made. The
twenty-four elders, along with the four living creatures, “fell down and worshipped God that sat on the throne, saying, Amen;
Alleluia” (v. 4). Then
“a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him,
both small and great” (v. 5). Then a voice was heard, described as that
of “a great multitude ... many waters
...
mighty thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth” (v. 6). And even John, having seen all this, could do
little more than fall at the feet of the one showing him these
things (v. 10).
Thus, the Book of Revelation, up
to this point in the book, centers far more around the Church in heaven than
around
The redemption of the
inheritance in chapters six through eighteen has to do with the
domain which Christ and His wife, His consort queen
(ch. 19), will rule over during the succeeding
Messianic Era (ch. 20). And
it is in the preceding respect that events in these chapters really have to do far more
extensively with the Church than with
(Note
Rev. 5: 1-7 in the light of events surrounding the nearer kinsman and
Boaz in Ruth 4: 1-8. The Father, in possession of the [Page 152] seven-sealed
scroll, will be unable to redeem the inheritance [vv.
1-4]. It would mar His Own
inheritance. These redemptive rights will have
to be passed on to the Son [vv. 5-7])
2. THE
MARRIAGE FESTIVITIES
When Scripture deals with the “marriage” of Christ and His bride, as in Rev. 19: 7-9, the reference is always to
festivities surrounding the marriage, not to a marriage itself.
There will be no marriage per se, as we think of marriage in our
modern-day culture. There wasn’t one in
the type, and there won’t be one in the antitype either. And this is an easy matter to see in both the
type (Ruth 4) and the antitype (Rev. 5-19).
The wedding festivities
surrounding the marriage of God’s Son will occur in heaven following the
redemption of the forfeited inheritance, for the entire redemptive process must
be carried out before the bride can become Christ’s wife. And this can be clearly seen from the context
of Rev. 19: 7-9, where these festivities are
mentioned. In this passage, these
festivities are seen occurring immediately following the
redemption of the forfeited inheritance (chs. 6-18)
and immediately preceding Christ’s
return to the earth (19: 11ff).
Near the end of Christ’s earthly
ministry, He gave a parable concerning a whole panorama of events surrounding
these marriage festivities. And this
parable was given within the framework of the offer of the kingdom of the
heavens, first to
A) THE
PARABLE (MATT. 22: 2-14).
This parable begins with a King
arranging all the various festivities for the wedding of His Son, a royal
affair (v. 2). Then,
following these preparations, the King sent forth His servants to call those
who had been invited; but they wouldn’t come (v.
3).
Another call was issued, but
those who had been invited still wouldn’t come.
And not only did they ignore this second call, but they made light of
the whole matter, even going so far as to mistreat and kill those extending the
offer (vv. 4-6).
And when the King heard what had
happened, His anger was such that He sent forth His armies to both destroy
those individuals and to burn their city (v. 7).
[Page 153]
Then, the call was sent forth to
an entirely different group of individuals.
Some from this group heeded the invitation, but others paid little to no
attention. And, in the end, two types of
individuals are seen – “both bad and good.” Those spoken of as “bad” hadn’t prepared themselves to attend the
wedding festivities, and they, resultingly, didn’t possess wedding garments;
but those spoken of as “good” had
prepared themselves, and they, resultingly, did possess wedding garments (vv. 8-10).
And the end result of this
invitation is then presented. Those who
had heeded the call and had made proper preparations, possessing wedding
garments, were allowed to participate in the marriage festivities. But those who had disregarded or had rejected
the call, not having made proper preparations, not possessing wedding garments,
were not allowed to participate in the marriage festivities. They were not even allowed within. Instead, they
found themselves in the darkness outside (vv. 11-14).
B) THAT TO WHICH THE PARABLE REFERS
The parable of the marriage
festivities in Matt. 22: 2-14 covers the whole
panorama of that seen in the New Testament, from Matthew chapter one through
the first half of Revelation chapter nineteen.
This parable covers God’s complete dealings, throughout the New
Testament, with both
The kingdom of the heavens (with
a view to the wedding festivities, seen in the parable) was extended to
But, as in the parable, there
was a re-offer of the kingdom to
However, as in the parable,
rejection again occurred; and the servants extending the offer were mistreated,
and even killed [Page 154] (Acts 4: 17-21; 5: 40, 41; 7:
54-60). And, because of this, the same thing
again occurred as seen in the parable.
Between 66 and 70 A.D., Titus
and his Roman legions were allowed by the Lord to come against the Israelites
in
The call was then extended only
to those seen in the parable as other than the Jewish people, those out in “the highways,” Christians. This
part of the parable is covered in the New Testament by the epistles, though some
of the epistles were written during the Acts period when the offer was still
open to
(The epistles - all of them -
centre around 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, the end
of the matter will witness some Christians prepared to attend these festivities
and others unprepared to attend. Proper
or improper preparation is given in both Matt. 22: 10-12 and Rev.
19: 7, 8. It has to do with possession or non-possession
of a wedding garment.
Those properly dressed will be allowed to 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 pace among those forming the Son’s
wife, His consort queen.
* *
*
12
Parable of the Net
[Page 155]
Again, the kingdom of the heavens is like unto a net, that was
cast into the sea, and gathered of every kind:
Which, when it was full, they drew to shore, and sat down, and
gathered the good into vessels, but cast the bad away.
So shall it be at the end of the world [age]: the angels shall come forth, and sever the wicked from among
the just,
And shall cast them into the
furnace of fire: there shall be wailing and gnashing of teeth (Matt. 13:47-50).
The last of the seven parables
in Matthew chapter thirteen, the parable of the net, begins by briefly
mentioning events occurring throughout the present dispensation (v. 47); but the parable then
immediately moves to and centers around events occurring at the end of the age,
after the dispensation has run its course (vv.
48-50).
The “net, that was cast into the sea” (v. 47) is a reference to God’s work among the Gentiles
throughout the present dispensation. The “sea” refers to the Gentiles, and the “net” cast into the sea, drawing from the sea
(cast out among the Gentiles, drawing from the Gentiles) refers to God
working among and removing from the Gentiles “a people for his name” (Acts 15: 14).
After
God set aside an entire
dispensation, lasting two days, 2,000 years, during which time He would remove
from the Gentiles “a people for his name,” though “a remnant according to the election of grace
[believing Jews]” was to be included as well (Rom.
11: 5). And, according to the parable of the net, the
removal of these people had to do with the kingdom of the heavens.
This removal is likened to a net
which was cast out among the Gentile nations, and those removed from the
Gentiles via the net (becoming part of the new creation “in
Christ”) are seen being removed for a purpose. Their
removal is with a view to the kingdom of the heavens. Their
removal is with a view to being recipients of the proffered kingdom,
the kingdom previously rejected by and taken from
Thus, the removal from the sea
itself is not the central subject of the parable. Rather, this information was given in order
to introduce the central subject - the purpose for their removal from the sea.
All three of the parables which
Christ gave after He had re-entered the house draw from previous events -
events occurring either before or during the present dispensation - but
these parables centre around 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 net) 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, events
occurring 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 which move toward the
same revealed goal - the end of the age and the beginning of the
next age, [Page 157] the end of Man’s Day and the
beginning of the Lord's Day.
THE SEPARATION
Those removed from the sea
during the present dispensation (v.
47) are seen being dealt with at the end of the age after a
revealed fashion. They are seen being
separated into two main categories and then dealt with according to the
category in which they had previously been placed (vv. 48ff).
Once those removed from the sea
via the net have been brought “to shore,” the
picture in the parable is that of separating “the
good” from “the bad.” And once separated, the good are gathered
into vessels, but the bad are cast away (v.
48). Then the next verse
reveals how this will be accomplished - carried out by angels (v. 49).
Exactly the same picture was
presented earlier in this sequence of parables, at the end of the second
parable, the parable of the wheat and tares.
A separation occurred, the tares were bound in bundles to be burned, but
the wheat was gathered into the Master’s barn (v.
30).
And after the Lord had gone back
inside the house, prior to giving the last three parables, He gave the
explanation to that which had occurred at the close of the parable of the wheat
and tares:
“As
therefore the tares are gathered and burned in the fire; so shall it be in the
end of this world [‘age’].
The Son of man shall
send forth his angels, and they shall gather out of his kingdom all things that
offend, and them which do iniquity” (Matt.
13: 40, 41).
The preceding two verses
parallel the two verses under discussion in the parable of the net (vv. 48, 49). These verses reveal a separation of “the wheat” from “the tares,” a separation of “the good” from “the bad.”
And this separation will occur at “the end
of this age.”
1. SUBJECT OF THE PARABLES
Bear in mind that the parables
in Matthew chapter thirteen - all seven of them - have to do with the
kingdom of the heavens. They have nothing to do with
salvation by grace through faith (though salvation, [Page 158] 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 seal).
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 at face value and related to the subject at hand.
And whether or not this lines up
with man’s ideologies or his doctrinal statements in the realm of eschatology
(it invariably doesn’t) is of no moment whatsoever. An omniscient God, Who sees and knows the end
as well as He sees and knows the beginning, has spoken. He has established these parables, structured
them a certain way, and placed them in a particular order and place 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.
In the
closing parable, God Himself has revealed to man the end of all that which had been dealt
with in the preceding six parables.
There will first be a separation of those taken from the sea. This separation will occur at the end of
the age (which will follow events surrounding the judgment seat and the
subsequent marriage festivities of the Lamb), it will be carried out by angels,
and it will occur in relation to entrance into or exclusion from the kingdom.
Thus, the subject of all seven
parables centers around the proffered kingdom of the
heavens. This subject is given at the
beginning of each parable, something which cannot possibly be missed. And this subject must be kept in view throughout these parables, else the parables cannot be properly understood.
2. THOSE BEING DEALT WITH IN THE PARADLES
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 [i.e., the unregenerate] in relation
to the message which 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 [millennial] kingdom. The
message of the [millennial] kingdom is for the saved alone, [Page 159] something which can be aptly illustrated
from any of the seven parables.
But note the closing parable in
this respect. Those dealt with in this
parable are seen being removed from the sea via a net which had 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 which, for part of them, would not be realized.
They were removed from the sea
strictly on the basis of their
having been in the net. And, once
removed, they were no longer associated with the sea. That would be to say, once removed,
they were no longer associated with the [unsaved] Gentiles.
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” (Eph. 2: 15). They had become part of the new
creation “in Christ” (2 Cor. 5: 17).
A person is either
a Jew, a Gentile, or a Christian.
And any terminology which 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 grey 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.
The matter is that simple. And, if this were understood, along with
understanding that all the parables in Matthew chapter thirteen are about the
kingdom of the heavens – [i.e., the heavenly sphere of the millennial kingdom - after the
time of resurrection], there would be far less
confusion when interpreting these parables.
(Though Scripture makes a clear
distinction between Jew, Gentile, and Christian, Scripture, quite often, refers
to individuals removed from the Gentiles [Christians] through the use of the
term, “Gentiles” [e.g., Acts 28: 28; Rom. 1: 13; Gal. 1:
16; 22; Eph. 3: 6, 8]. But
Scripture never refers to these
individuals as “Gentile Christians,” for
Scripture never brings two of
the three creations together in this manner.
And when the expression “Gentiles” is
used, the context is always very clear that those being referenced are
Christians, not Gentiles per se.)
[Page 160]
And, in keeping with the
preceding, Scripture never pictures a mixture of saved and unsaved individuals
through the use of a metaphor such as that seen in the parable of the net
-individuals removed from the sea, removed from the Gentiles. he picture explains
itself, if allowed to so do.
All in the net had been removed
from the sea, and all those who had been removed from the sea were no longer
associated with that which the sea represented.
They were no longer associated with the [unregenerate] Gentiles.
Rather, they were, following their removal, associated with an entirely
separate and distinct creation - a new creation, “in
Christ.”
And their removal, along with everything which followed, was
with a view to the
kingdom of the heavens. Eternal verities are not seen in
the matter at all. They can’t be
seen. Such would be an
impossibility. The matter
surrounding their eternal destiny was settled at the time they were removed
from the sea. And, had it not been settled, there could
have been no removal. They could only
have remained in the sea.
THE FURNACE
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 Cor. 3: 12-15; cf.
Heb. 11: 17-19, 31; James 2: 21-25]).
[Page 161]
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 [regenerate]
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 [millennial] 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:
“And
shall cast them [i.e., the
offensive and lawless ones, the tares in this parable, those doing the works of
Satan] into a [‘the’]
furnace of fire: there shall be wailing and gnashing of
teeth” (Matt. 13: 42).
This is a
particular furnace of fire - “the furnace of fire.” The expression is articular in the Greek text
in both usages in Matthew chapter thirteen (vv.
42, 50).
So, exactly what is being dealt with
through this reference to “the [Page 162] furnace of fire”? Is this merely metaphorical
language describing something other than that which is pictured? Or, should the expression be looked upon in a
more literal sense, referring to something very much like that which is
pictured?
Actually, when a person begins
studying “Gehenna,” “outer darkness [lit.,
‘the outer darkness’]” and “the lake of fire” he will find exactly the same
teaching as seen in these two parables. That
seen in Matt. 13: 42, 50 is not something peculiar to the
parable of the wheat and tares and the parable of the net. Rather, it is merely part of the same teaching
seen so many places elsewhere in the New Testament (cf. John 15:
10; 2 Thess. 1: 5-10; Heb. 6: 7-9; 10: 26-31; Jude 20-23).
1. GEHENNA, OUTER DARKNESS
Gehenna is an Anglicized Creek word (Geenna in the Gk.
text) used twelve times in the New Testament. The word appears eleven times in the three
synoptic gospels (Matt. 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
(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.
[Page 163]
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
[* It is also used relative to a particular region in the underworld
of Hades: and from this lower region of Hades the rich man conversed with
Abraham (Luke 16: 23). “But when the
captives who are in Gehenna saw the light of Messiah,” wrote Rabbi Joshua Ben Levi, “they rejoiced to receive him, saying, This is he who shall
remove us from this darkness: as it is written, Hosea
13: 4, ‘I will
redeem them from the power of Hades: I set them at liberty from death.’”]
In this respect, Christ was
doing no more than referencing a place (not “Hell”)
where the refuse from the city of
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 Matthew’s gospel (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 which Christ used to call attention to the same
thing. And these expressions are used in
texts having to do [Page 164] solely with the saved and the kingdom.
2. THE
The description of “the lake which burneth with fire and brimstone” in Rev. 21: 8 is another way in
which Scripture deals with the same thing again. “The
lake of fire” is not only the place where unsaved man will spend eternity
but also the place where Christians who do not overcome (the world, the flesh,
and the Devil) during the present dispensation will find themselves during the
coming dispensation. And, understanding
this from the Book of Revelation, will allow one to understand how saved people
could be cast into “the furnace of fire” in Matt. 13: 42, 50.
Revelation chapters two and
three record seven short epistles to seven Churches, and there is an overcomer’s
promise at the end of each epistle. “To him that overcometh...” “He that overcometh...” (2: 7, 11, 17, 26-28; 3: 5, 12, 21).
These epistles are addressed to saved individuals (those in a position to overcome); and the
Lord has set rewards, compensations, prizes before these individuals as an incentive, encouragement for them to run the present race of the
faith in a manner which will allow them to overcome rather than being overcome.
And each of the overcomer’s promises is millennial in its scope of fulfilment. That realized through overcoming, or not
overcoming - as the case may be - will be realized during the 1,000-year
Messianic Era alone.
The fact that these are millennial in their scope of fulfilment can be illustrated quite easily. Note the promises to two of the seven Churches
in Rev. 2: 26,
27; 3: 21. No
such scene as presented in these verses will exist beyond the millennium.
Christ and His co-heirs, beyond
the millennium, will no longer rule over the nations, as this rule is pictured
in Rev. 2: 26, 27. Rather, the Gentiles
comprising these nations will be brought into positions of rulership themselves
with Christ and His co-heirs, as this rule extends beyond the earth, out into
the universe itself (Rev. 21: 2, 5). And
the Son, beyond the millennium, will no longer sit on His Own throne, as seen
in Rev. 3: 21. Rather, He will sit on “the
throne of God and of the Lamb,” from whence universal rule will
emanate (Rev. 22:1, 3, 5).
[Page 165]
It’s the overcomer’s promise to
the Church in
Scripture deals with millennial rewards and / or loss, never with eternal rewards and /or loss. This should be easy enough for anyone to
understand, for if rewards are eternal, so is loss of rewards. And
loss of rewards involves an association with death (Rom. 8: 13), something which Scripture clearly reveals
will be done away with at the beginning of the eternal ages beyond the
millennium (1 Cor. 15: 26; Rev. 21: 4).
The overcomer’s promise to those
Christians comprising the Church in
“He that
hath an ear, let him hear what the Spirit saith unto the churches; He that
overcometh shall not be hurt of the second death” (2: 11; cf.
Rev. 20: 6).
There is a clear implication in
this promise that those who do not overcome will be hurt of the second death. And any
attempt to take this promise and make it mean something other than what it
clearly states serves only to destroy the promise, something which the Lord
sounded a solemn warning against (Rev.
22: 18,19). The promise that
those who do overcome will not be hurt of the second death would be meaningless
unless this promise is taken at face value and allowed to mean exactly
what it says.
“The
second death” in the Book of Revelation is associated with the lake
of fire (Rev. 21: 8). And those who do not overcome (v. 7) are going to have their part in
this lake of fire (v. 8). That is, they will be hurt of the second
death by having a part in the lake of fire.
Revelation chapter twenty one
moves beyond the millennium into the eternal ages, and the first six verses
provide the complete story concerning conditions as these ages begin. Note the words, “It
is done,” in the first part of verse six. This is the translation of a verb in the
perfect tense in the Greek text, indicating that the matter has been brought to
completion and presently exists in that state.
[Page 166]
Then, beginning with the latter
part of verse six and continuing through verse eight, overcoming and / or being
overcome are again, for the last time, dealt with in this book. And this takes a person back to the same place
seen in chapters two and three.
Then, the remainder of the book
is simply a commentary for the eight verses which open and begin this section. First, a commentary is provided for the first
part of this opening section. Revelation 21: 9 - 22: 5 forms a commentary for this part of the
section (21: 1-6a), which
has to do with conditions beyond the millennium. Note how this commentary in chapter twenty-two
closes: “...and they shall reign forever and
ever [throughout the endless ages]” (v. 5). Then, the remainder of chapter twenty-two (vv. 6ff) forms a commentary for the
second part of this opening section, which has to do with conditions before and
during the millennium (21: 6b-8).
And this will explain why, outside
the gates of
To distinguish between
millennial and eternal conditions in this respect, note that those outside
the gates during
the eternal ages will be the Gentile nations, as the New Jerusalem rests on the
new earth (21: 24-27); but those outside
the gates during
the preceding Messianic Era, with the New Jerusalem in the heavens above the
earth, will be the non-overcomers (22:
14, 15). And the place which
they will occupy is described at least four different ways in Scripture -
through the use of Gehenna, the outer darkness, the furnace of fire,
and the lake of fire.
The picture surrounding an
association between Gehenna and the lake of fire appears unmistakable. As Gehenna was the place of refuse for the earthly city of
(Why would non-overcoming
Christians have a part in the lake of fire? The answer is the same as the reason why the
unsaved will subsequently be cast into the lake of fire.
The lake of fire was not
prepared for man. Rather, it was
prepared “for the Devil and his angels” [Matt. 25: 41]. It was prepared for those who had rejected God’s
supreme power and authority, as Satan sought to exalt his throne [Isa. 14: 13, 14]. Thus, in this respect, the lake of fire is
connected with regality.
And man, created to replace
Satan and his angels, finds his connection with the lake of fire on exactly the
same basis. Saved man, ignoring the very reason for his
salvation [which is regal], will have his
part in the lake of fire [which will be millennial]. And unsaved man, ignoring salvation and the reason for man’s creation [which,
again, is regal], will have his
part in the lake of fire as well [which will be eternal].)
Now, whether all of the
preceding does or doesn’t line up with general thought within Christendom about
life during the coming Messianic Era is of no moment whatsoever. Scripture
plainly declares that part of those taken from the sea in the parable of the net
- part of the saved - will be cast into “the
furnace of fire,” and in this place “there
shall be wailing and gnashing of teeth” (Matt.
13: 42, 50).
And that’s where the matter will
be left.
THE KINGDOM
For the overcomers though - something not
really dealt with in the parable of the net - conditions during the millennium
will be entirely different. The promise
to overcomers is that they will not be hurt of the second death,
they will be allowed to ascend the throne with Christ, and they will rule as co-heirs
with Christ over the nations (Rev.
2: 11, 26-28; 3: 21).
Christ
and His co-heirs (who will form His wife, His consort [Page 168] queen) will rule over the redeemed inheritance, and this rule will last
until Christ and His co-heirs have put down “all rule and all authority and power.” It will last until all enemies (which
includes death) have been put “under His feet”
(1 Cor. 15: 24-28).
It is at
this time that Matt. 13: 43 will be fulfilled:
“Then shall the righteous shine forth
as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.”
* *
*
13
Instruction
in the Kingdom
[Page 169]
Then said he unto them, Therefore every scribe which is
instructed unto the kingdom of the heavens is like unto a man that is an
householder, which bringeth forth out of his treasure things new and old (Matt. 13: 52).
The Word of the Kingdom - the
message surrounding the kingdom of the heavens (Matt.
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
which are “old” (things he has already seen and
understood) but he will also be able, from the things which are “old,” to begin seeing and bringing forth things
which 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 which will open numerous
passages of Scripture to his understanding, passages which otherwise would have
[Page 170] remain
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 [deeper] 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 Matt. 13: 52 simply doesn’t exist.
The preceding will explain why
this whole realm of teaching lies centerstage 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 [Page 171] 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
around Satan’s attack against the ones bearing fruitfrom
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 which it wasn’t supposed to become at all - the birds of the
air (ministers of Satan, seen in the first parable [v. 41]) 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
which Christendom would take relative to the true message concerning the
kingdom following the introduction of the leaven, following the [Page 172] 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 which 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 [Page 173] 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 which 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 which 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 which 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 which 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 [Page 174] 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 which
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 which 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 which
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 Matt. 13: 33. The negative attitude of Christians toward
the Word of the Kingdom is simply the end result of a work of Satan which 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
[Page 175]
The one new man, the new
creation “in
Christ” (2 Cor. 5: 17;
Eph. 2: 15) was brought into existence to bring forth fruit where
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 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.
Gen. 2: 21-25;
24: 24, 9; Matt. 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 (Gen.
24: 61-67; 1 Thess. 4: 16, 17; Rev. 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, [Page 176] for
this is the way matters were set forth and established at the beginning of God’s
revelation to man (Gen. 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 which 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 which 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 re-entered 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 Church history books 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 re-offered to
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 which
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 [Page 178] 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 which 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
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 which 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 [Page 179] Era (Heb. 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. Matt. 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 which 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 around
this message.
During the first century, Christians
would have understood a history of the Church in keeping with Scripture, for
the Word of the [Page 180] 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.
[Page 181]
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.
THE END