1 The same day went Jesus out of the house, and sat by the sea side. 2 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.
This was the Sea of Galilee, a freshwater sea that many of the Apostles knew well due to their occupations as fishermen. Capernaum, Jesus’ adopted hometown and the setting for this story, was built upon the northern shore. True to his custom, Matthew dedicates a sizable section to describe a new topic. In this case, he introduces the reader to the parables of Jesus. Besides relating seven consecutive parables accompanied by several interpretations, Matthew goes on to explain why Jesus spoke so often in parables and shows that this style of teaching was predicted by the prophets.
In order to be better heard, Jesus sat in a boat just off the shore and spoke to the multitude on land (see Luke 5:1; Mark 4:1).
3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear.
This is the first official parable recorded in the NT, although certain of His teachings in the Sermon on the Mount could be considered parables too (the beam and mote for example). A parable is a short story based on a simple human experience that teaches a deeper spiritual truth which might be difficult to describe in concrete terms. When interpreted, parables make a strong message and are more readily remembered than direct language. Nobody spoke in parables and figurative language more than Jesus did. And no wonder, for He had many deeply spiritual things to teach us, things that the human mind simply cannot understand without assistance. Jesus used parables, metaphors and similes to teach spiritual truths in a powerful and impressionable way that is not easily forgotten. Parables may be obscure to some listeners (Mat 13:13), but they are the best literary devices available to explain the mysteries of universe (Mat 13:34-35).
The parable of the sower is found in each of the Synoptic Gospels in nearly identical form (Mark 4:1-20; Luke 8:4-15). It is the simple picture of a man walking through his pasture sowing seeds which spout up into plants. The multitude heard only the bare story, but later on Jesus interpreted it for His disciples (see Mat 13:18-23). The seven parables in this chapter can be sub-grouped into four and three. This is a common feature in figurative language of the Scriptures containing the number seven. Each of the parables describe an aspect or principle of the Kingdom of heaven.
10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
By speaking in parables, Jesus made it more difficult for His enemies to accuse Him of blasphemy, yet the true seeker would be able to understand. The scoffers, the selfish, the wicked and lazy however, were unable to see the spiritual message. This was Jesus’ standard practice throughout His ministry. He did not give the Gospel to those who were antagonistic to the Truth and He spoke in veiled language to the skeptical. In general, the Jews were completely closed to truth and the Gospel message, so “even that which they had was taken away” (Mat 13:12).
The disciples were given to know the mysteries of the Kingdom because they had the qualities that Jesus required. And so He gave them even more knowledge and truth. The Jews were not granted to understand the Kingdom because they had not those qualities. And so He took away even what they did have. Generally speaking, the truths that Christ taught, or mysteries of the Kingdom, were not accepted by the intellectual person, the man in authority, or the rich man. Instead they were revealed to simple folk who were willing to listen and wanted to learn (see note on Mat 11:25). Jesus did not speak in parables simply to hide the truth, but to make the truth discernable only to those who are truly seeking it (see note on John 9:39). It is an approach that impels Man to a crossroads: believe Christ and seek His truth, or reject Christ and ignore what He has said. It requires force of will, which is what He said in Mat 11:12.
14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear.
The quote is from Isaiah 6:9-10, which Jesus explains and applies to His listeners. Many had closed their ears and eyes to the truth – they didn’t want to be converted. This we saw in previous chapters, where Jesus criticized the Pharisees for their rejection of His teaching and miracles. He even said that if His mighty works had been done in wicked Sodom, Tyre or Sidon, they would have repented long ago in sackcloth and ashes (Mat 11:21). This verse goes hand in glove with the parable of the Sower. The blessed eyes and ears are given to understand the mysteries of the Kingdom because they have prepared the soil of their hearts to receive the truth; the closed eyes and dull ears are not given to understand because they have not prepared the soil of their hearts.
Hardened hearts are man’s responsibility, but yes, God leads Man to places and circumstances which require decisions to be made. Man’s unhealthy choices eventually create this dire condition of not wanting to hear, not wanting to believe, not wanting to be healed. While the Scriptures teach that God hardens some hearts and softens others, we know that He is entirely fair, righteous and just in all His ways. He does not send men to Hell, they choose Hell. The actions of God may be likened to the sun, whose heat will soften butter and melt ice, but will harden clay. The soil conditions of each man’s heart is in his own power, and the fires of events and circumstances that God brings into our lives will cause one heart to harden and another to soften.
The parables goaded the sincere follower to seek Him more, to be more instructed in the ways of God and Christ’s Kingdom (Mat 13:52). On the other hand, they were a great excuse for the skeptics and scoffers to reject His teaching! They accomplished Jesus’ purpose well, for those who wanted to understand the mysteries of the Kingdom could, yet the “gross hearts” continued filthy still (Rev 22:11). It is as lesson for us today. May we be seekers and lovers of truth, else we also will be deceived by the arts of the Beast and False Prophet.
While Jesus’ condemnation of the Pharisees was very true, it grieved Him to see the hardness of their hearts (Mark 3:5). They saw the withered hand miraculously restored, but refused to accept Him. Instead, they immediately conspired with the Herodians to kill Him! They seeing see not; and hearing hear not, neither do they understand. Clement of Alexandria comments: “Not as if the Lord caused the ignorance: for it were impious to think so. But He prophetically exposed this ignorance that existed in them, and intimated that they would not understand the things spoken.” Matthew quotes from the Septuagint version of the OT, which is why it does not read exactly the same in the English Bible.
Jesus here quotes a prophecy of Esaias, the first occurrence of that word in the NT. Like the parables, Bible prophecies are often found in deeply veiled, figurative language. The reasons are similar: to hide the truth from the undeserving. God chose to interact with mankind by using faith as the means whereby Man might encounter Him. Therefore did He create Man with the ability to choose and chart his own course. Could not then God’s will and purpose be thwarted if mankind united to make sure His prophecies do not come to pass? Not if they are hidden in language such that only those who have chosen to follow Him in faith might understand! God is all-powerful and fully able to step into His creation and change the events of nature and world history, yet His plan of salvation by faith requires that He not exercise that power in overt and obvious ways. That which is seen and recognized by all men cannot be of faith. Calvinists might try to argue that this means God is not able to do any and all things, and they are right! God is not able to lie, sin or deceive. There is no reason that He cannot limit His powers if He so chooses to act within the parameters of salvation by faith. The Scriptures bear out that fact.
17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
The prophets and righteous men of old had earnestly sought to understand the prophecies the Spirit had impressed upon them, but were made to understand that it was not for their time (1Pet 1:10-12). No wonder Jesus said the simple, uneducated disciples were blessed, for it was given that their eyes and ears should see and hear the good news that the prophets enquired and searched diligently to understand. Daniel in particular sought to comprehend the meaning of his last visions, but could not because they were sealed unto the end (Dan 12:9). Surely David and Isaiah also wished they could understand what the Spirit was intending as they were moved to write His words (2Pet 1:21).
And we too are truly blessed, even beyond the disciples, for we have the entire Word of God in our hands. With it we may understand all the mysteries of the Kingdom! Perhaps not in full, for there are things concerning the future that is not given for us to know, yet we are deeply blessed by having God’s Word in our hands. These Holy Scriptures are able to make us wise unto salvation (2Tim 3:15).
18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
In this parable Jesus speaks of Himself as the Sower and the seed is the Word of God (Luke 8:11). As the Sower scatters abroad the precious Seed, it falls upon different types of soil, which represent the hearts and minds of Mankind. This parable illustrates the interaction of the Word of life with a person’s mind and will, and it does not seem a coincidence that it immediately follows the Pharisees’ rejection of Christ. Four groups of people are represented, but just one group is saved by Faith in the eternal Word which is Christ. Faith is hearing, believing, accepting, doing and persevering in the Truth (see Mat 14:31). The four groups parallel the Four Gospels and the four corners of the world, the seed is sown in all places. But, there are just two ways: the narrow way leading to life and the broad way leading to destruction (Mat 7:13-14). Here are the four groups:
- The way side. This group are those who receive the Word into hard, unplowed ground where the seed lies exposed to the birds of the air. In figurative contexts, birds are often associated with evil spirits (Rev 18:2). These are people who have been convicted by the Truth and are weighing the cost. King Agrippa is an example (Act 26:27-29). Many more have similar unplowed hearts. While they have heard the message, they haven’t made a commitment to Christ. More work is needed to prepare their hearts! The seed of the Word lies on hard ground, but given some time and a little water it may sprout and grow, for the soil underneath is fine for growing things. Meanwhile however, the seed lies exposed to a wide range of dangers that make it almost certain to never sprout at all. A traveler may step on it, a bird may eat it at any time, intense heat or frost is liable to kill it, etc. So too the Word that falls on a hardened heart will likely die. “Wise” friends will persuade with fine arguments, carnal desires will exert their pressures. Hard soil just doesn’t grow crops. It must be broken up, plowed and tilled so that it can receive the Seed (Hos 10:12).
- Stony places. The second group has heard the Word and are immediately attracted to its promises of eternal life, joy in the Spirit and fellowship of believers. They accept it joyfully, but without considering the cost of discipleship. Thinking the Christian life is easy and natural, they are unprepared when the way becomes difficult with trouble and persecution. Without firm root within themselves, they cannot withstand in the evil day (Eph 6:13). They soon give up and return to their old way of life. The members of this group begin as true Christians – they have tasted of the Word of life, have received it and have begun to do it – but failing to persevere, they are offended by some trouble or persecution and do not win the heavenly crown. The word offended in this context is noteworthy (its also in the same parable in Mark 4:17). A person may become offended by so many things, events within the church and persecutions from without. People may be offended by Jesus’ teaching (Mat 11:6), by His requirements and laws (John 6:61), by other Christians (Mat 24:10; 1Cor 8:13), by their own temptations (Mat 5:29-30) and by difficult trials that God allows in their lives. Many Christians fall from grace because they cannot overcome the hurtfulness of an offense against them. Notes: 1) many times the “offense” was unintentional or even a misunderstanding. 2) a truly humble person cannot be offended! Think long about that. 3) to be offended is to think too much of oneself; it is pride! Amazingly, many Christians think they have the right to feel offended. Never does the Bible teach such a thing. Offenses will come, and woe to him who commits the offense, but to take offense is not allowed. To forgive is the correct action.
- Among the thorns. The third group is the deceived group. They profess to be Christians, but do not realize that they are no longer approved by God. Materialism, worldly lusts and selfish living have choked out the Word sown in their lives. They have become unfruitful and lost in many foolish pursuits. The Scriptures are filled with warnings that Christians must take much care to not fall into this sad condition. Only a God-sent, painful experience can jar people in this group into seeing their blind and naked condition (Rev 3:17).
- Good ground. The last group are true Christians. They have received the Word into their hearts and have acted upon it. They evidence their standing by bringing forth fruit according to the measure of grace that God has given unto each one (Eph 4:7). As true servants in Christ’s kingdom, they use and invest their talents for its increase and goodwill. Finally, they trust in God and persevere through stormy, tempestuous seas. They will not be swayed from their commitment, even when they do not understand their trials nor feel that God is near. Though He slay me, they say, yet will I trust in Him (Job 13:15).
Except for the heathen who have never heard the Gospel, each person falls into one of these categories. Those within the churches today are perhaps most susceptible to the third group, for the deceptions of the Beast and False Prophet are fearfully cunning and strong. Slowly, they begin to care more about the things of this world than the things of God. Demas is an example of such an one (compare Phm 1:24; 2Tim 4:10). As foolish as it sounds, many, many people believe the Gospel is true, but do not truly act upon that belief. Few will find the reward they really believe exists because they lack the will and the desire necessary to receive it. The parable of the sower is one tool the Christian can use to stir up the minds of the weak-hearted and feeble (Heb 12:12).
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 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? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 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.
This second parable also uses the imagery of sowing seeds, but illustrates a different truth concerning the Kingdom of Heaven. The explanation of the parable, which is found only in Matthew’s Gospel, is given in Mat 13:36-43. See our notes there.
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 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.
The third parable of the chapter predicts the phenomenal growth of the Kingdom of Christ. It is found in each of the Synoptic Gospels (see Mark 4:31-32; Luke 13:18-21). The Kingdom began about 2000 years ago in Palestine, when a seed of grain fell into the ground and died (John 12:24). From that seed, a mighty tree took root and grew into the greatest, most powerful force the world has ever known. Nothing has influenced mankind more than Jesus Christ and His call to follow Him.
God had foretold the tremendous rise of Christianity in prophecies of Old Testament prophets, who wrote in general terms of the Jewish nation (Is 2:1-4; Mic 4:1-4; Dan 2:44-45), for Israel is the mother of Christianity (Rev 12:1-6). Even powerful nations have been greatly affected by the might of the Kingdom of heaven. And conversely, its might has attracted much antagonism. The end-time era will see a terrible hostility of the world’s nations and religions against all things righteous and just, which will much turmoil, conflict and deception in the true churches of the Kingdom.
33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
Many commentators equate the meaning of this parable with the previous one which illustrated the expansion of the Kingdom into all the world (Luke 13:21). Leaven however, is a symbol of sin in all parts of the Bible (Ex 12:8; Luke 12:1; 1Cor 5:6-7). It is my belief that this parable doesn’t repeat the former, but rather complements it by predicting the spread of sin and apostasy among the churches of Christianity. And given its position in the progression of parables in this chapter, this idea has much to favor it. The Sower going forth to sow, the wheat and tares growing together unto the judgment, and the mustard seed becoming a huge tree accurately describe the history of the Christian Church. An important detail is lacking which the parable of the leaven will supply, which is the eventual spread of apostasy and sin in the Kingdom (2Thes 2:3; Mark 8:38). Deception and apostasy are among the most frequent topics of the New Testament. We read warning after warning of false prophets and wolves among the sheep, and the end-time era will be characterized by unprecedented levels of apostasy (2Tim 3).
A quote from Robertson will serve to illustrate the differences of interpretation on this parable: “Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter and Jesus in Revelation is called the Lion of the Tribe of Judah.”
I answer that “exegetical jugglery” is to assign an incongruous meaning to a symbolic term. Leaven is everywhere a symbol of sin. We cannot “understand the language of Jesus” if we don’t follow His definitions. After all, He is the Author of the Bible. The proper exegetical hermeneutic is to allow the Scriptures to provide the interpretation, and the overwhelming (indeed, universal) support of Bible is that leaven is a symbol of sin, wickedness and improper doctrine (Mat 16:6). Robertson’s example of Jesus and Satan both being likened to a lion illustrates his miserable understanding of symbolic language in the Bible. The lion does not represent both Christ and Satan, but rather an aspect of character that each happens to have. In the Scriptures, a lion is everywhere a symbol of power and strength (2Sam 23:20; Pro 19:12; 28:1; 1Chr 12:8). Christ and Satan are likened to lions on account of this shared characteristic, yet one describes an evil character and the other a good character. Likewise, Jesus is called the Lamb of God, but Satan’s henchman is also said to resemble a lamb (Rev 13:11). With only a few exceptions, deity is never directly symbolized in the Bible; instead, a particular feature of deity is the object represented.
Leaven works quickly, quietly and sight unseen as it spreads throughout a loaf of bread. This is much more descriptive of the surreptitious work of the Devil than of the work of the conquering Church of Christ! Understanding leaven to be a type of sin and corruption fits the details and context of this parable and also matches the symbolic meaning of leaven in the Scriptures (1Cor 5:6). Many of the parables describe the Kingdom as mixed with with impurities (the Tares, the Net, Ten Virgins, the Sheep and Goats, etc). The Church, on the other hand, is presented as the pure, spotless, redeemed, unblemished Bride of the Lamb.
Three measures of meal. Those who interpret this parable to be illustrating the spread of Christianity have no good explanation for this detail, but we who understand it to be illustrating the sinister spread of wickedness see the three measures as representing the three dispensations, each of which are destined to end because of the overspreading of iniquity. Additionally, a woman is a common symbol for the Church and in this case would answer to the wicked woman of Rev 17 who represents the harlot-church of the end-time.
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
Returning to the theme of Mat 13:11-17, Matthew explains further why Jesus spoke in parables. If even earthly things be difficult to understand, how much more difficult to understand heavenly things (John 3:12). And many of the parables teach of heavenly things, things that the human mind can hardly grasp because they are beyond our realm. The teacher must describe them in human language by using analogies and comparisons rather than literal observations.
Things kept secret from the foundation of the world. From before the beginning, the plan of God included the death of His Son (Rev 13:8). He knew that Mankind would sin and corrupt their way upon the earth, yet He created the Universe and Man to live in it. Why? This and many other truths and events were kept hidden from the prophets of old (Mat 13:17), and even now some parts are but dimly understood. The apostle Paul alludes to these mysteries on several occasions (Col 1:26; 1Cor 2:7; Rom 16:25).
The New Testament is the revelation of God’s plan and purpose for mankind. It is a book that explains secrets! Soothsayers all through history (like Joseph Smith) have claimed to have received a further, more detailed revelation. This too was predicted and careful warnings were given that the people of God be on constant alert so that they are not deceived (Mat 24:5, 11, 24). Truth is found by logic and revelation, with revelation being the ultimate, absolute truth. Truth discovered by man’s logic and wisdom may be flawed, but revealed truth is infallible because it originates in God (1Cor 1:25; 3:19).
36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
The first parable of this chapter (the Sower) described four ways Mankind responds after hearing the Gospel message. This second parable (the wheat and tares) continued the story by describing the good seed growing and reaching the time of harvest. It also predicted that there will be false brethren in the Kingdom of heaven that appear to be Christians but are finally revealed to be imposters. Tares sprang up early among the churches of the Kingdom. Just fifty years after Jesus’ death, five of the seven churches of Revelation were in imminent danger of being disowned by Christ.
Why does Christ’s kingdom have imposters and wicked men within it? Is the Gospel of the Kingdom flawed? This parable answers those questions. Jesus sowed only good seed at the beginning, but the Devil, ever attempting to corrupt God’s creation, comes against the churches of Christ with all fury of wickedness. It is impossible for men to judge who is truly a member of Christ’s kingdom, for they cannot see the heart as God can. But the day will come when all will be revealed. Then the imposters will be exposed and judged for their iniquities.
The tares (or “darnel” according to scholars) are plants that look like wheat and even produce grain that resembles the wheat grain. Early on, tares are virtually indistinguishable from real wheat plants, but as they mature the difference becomes obvious, for the grain of the tares is black and unfit to eat. Wherefore by their fruits ye shall know them (Mat 7:20), Jesus said in speaking of false prophets. The wheat and tares growing together is a picture of the Kingdom in its earth-bound form (the field is the world, Mat 13:38). There are many who profess the name of Christ and sit on church pews on Sundays, but not all are good-fruited Christians! Outwardly, they look like wheat perhaps, but at the end their fruit will be exposed for all to see (Mat 7:22-23). Since the true marks of ciitzenship can only be seen within human hearts (Luke 17:21), the good and the bad may not be readily noticed by others. The parable of the Wheat and Tares illustrates the two perspectives of the churches of Christ: man sees the visible, professing Church, but God looks on the heart and knows each name that is truly His (Rev 3:4).
This parable does not imply that churches should consciously allow the good and bad among their members, but that many times the bad walks among them in disguise. The time will come when the bad will be revealed and exposed. Some men’s sins are open beforehand, while others conceal their wickedness until the judgment (1Tim 5:24). The church can only judge that which it knows to be contrary to sound doctrine (1Cor 5). Several expressions in this parable stand out:
- The good seed is sowed by the Son of man. It grows up into a plant which yields good fruit in abundance.
- The Enemy, the Devil sows the bad seed. The Greek word is diabolos, which is also used in reference to the human character trait of slander, lying and backbiting (1Tim 3:11, 2Tim 3:3; Tit 2:3). Those are favorite ways in which the Devil sows tares.
- While men slept. Isn’t that so aptly descriptive of why and when wickedness is sown in the church? Good men were not awake to the danger.
- The harvest and the reapers. At the end of the world, the Son of man will send forth His angels and they shall separate the good from the bad.
- The furnace of fire, and the Kingdom of the Father. These are the two future states which each soul of man will experience for eternity.
- He who hath ears to hear, let him hear. Let him take heed and let him prepare his heart so that the planted seed will grow and bear fruit (Mat 13:23).
41 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;
Jesus’ explanation of this parable is extremely clear, yet various eschatologies have re-shaped it drastically to fit their ideas. Preterists, in particular, have proposed an illogical and erroneous interpretation of this parable as support for their radical idea that the Second Coming of Christ has already taken place back at the destruction of Jerusalem in AD 70. They say that when Jesus said, the end of the world (v39), He meant the end of the Jewish age, which would mean that the Son of man’s coming in verse 41 refers to the destruction of Jerusalem in AD 70. This interpretation is obviously forced upon the passage and its fallacy is readily apparent. Did the mighty Kingdom which the Son came to preach actually end in AD 70? Moreover, the Preterist idea here directly contradicts their own theory, as we shall see.
Preterists attempt to support their specious interpretation by narrowly defining the meaning of the Greek word aion (translated “world” in the KJV and “age” in the NIV). They argue that if Jesus was truly referring to the end of the world, He would have used kosmos. A brief word study however, will show that the two Greek words are often used interchangeably. In 1Cor 1:20 for instance, both words appear in identical meanings. In fact, the close interplay between aion and kosmos can be seen in this very parable. The field is the kosmos, Jesus declares, and the harvest is the end of the aion (Mat 13:38-39). Here the two meanings must be essentially the same. You can’t put one in the Jewish age and the other in a different age. True, aion does carry the sense of time and kosmos does not, so perhaps the kosmos describes more the physical, tangible world, while aion implies a time or age of the world, but the two must refer to the same era. In our language, “the end of the world” means both “the end of time” and “the end of the universe,” so it doesn’t matter which word Jesus used. The most damaging proof against the Preterist view is that Jesus uses this identical Greek expression later: Lo, I am with you alway, even unto the end of the world (aion). If this phrase means the end of the Jewish age as Preterists insist, then Jesus promised to be with His people only until AD 70.
Determining the meaning of aion is not necessary to fixing the time of the harvest! The context and content are eminently able to do that for us. Jesus gave this parable to describe His Kingdom (not the Jewish one). He explains the gathering of the good wheat at the end of His Kingdom (not the Jewish one). It is so clear. But for those with ulterior motives, finding the truth is secondary to advancing a particular doctrine. For these, no proof or argument is sufficient to change their beliefs. To illustrate that further, I offer the following evidence. Preterists say the harvest in v39 refers to the end of the Jewish age. They also say that Christ’s Kingdom did not begin until after the destruction of Jerusalem in AD 70, which is required to reconcile the numerous Scriptures describing the end of the world. Yet the Parable of the Tares wrecks that scheme completely, for it describes the end of the age as occurring within Christ’s Kingdom. Actually, Christ’s Kingdom truly began immediately after His death and resurrection, when He ascended into heaven and took His seat upon His heavenly throne (1Cor 15:24), for His Kingdom is not based on earth but in heaven. The message of Jesus and His disciples was that the Kingdom of heaven is at hand (Mat 10:7).
The Preterist idea that the end of the world refers to the end of the Jewish age contradicts Jesus, for His parable explains the Kingdom of Heaven (Mat 13:24), which is a common euphemism for the New Covenant, not the Jewish Covenant. At the end of the world, the wicked are cast into a furnace of fire and the righteous shall shine in the Kingdom of their Father. This is restated a few verses later in the Parable of the Net (Mat 13:47-50), where again the end of the world takes place during the time of the Kingdom of Heaven, not the time of the Jewish kingdom (Mat 21:43). The transformation of Christ’s kingdom into the Father’s kingdom can also be seen in other passages (1Cor 15:24; Rev 11:15). These verses cannot fit the Preterist view that Christ’s Kingdom began in AD 70, for Jesus is clearly describing the passing of His earth-bound kingdom at the end of the world to the heavenly Father’s eternal kingdom (Mat 26:29). The idea that the end of the world refers to the Jewish age cannot remotely be reconciled with an honest reading of the Scriptures. The house of Preterism must fall to the ground.
42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
The last two verses of Jesus’ interpretation of the Parable of the Tares are focused on the two final states of Eternity. The furnace of fire is a reference to eternal hell (Mark 9:43-44; Rev 19:20; 20:10), and the Kingdom of their Father is a reference to heaven. Jesus talked more about the horrors of hell than the rest of the NT writers put together. Today however, hell is a topic that few preachers dare to speak about. People are offended by it. Christians shouldn’t scare people into heaven, they say. Nonsense. Fear of punishment is the natural instinct parents use to teach their children. Moral government is based on it. From the beginning, hell was intended as a deterrent to committing wickedness and crimes against God. If it is a fearful thing to fall into the hands of an angry God (Heb 10:31), then by all means let us speak of hell in the most fearful way possible so that some may escape (Luke 21:36; Rom 2:3; Heb 12:25). If the Master described in graphic detail the horrors of hell, then His servants should not be ashamed to do so.
The Kingdom of the Father is a reference to the future, eternal state of glory with Christ in the heavens (Mat 25:34; 26:29). The Kingdom of Christ and the Kingdom of God are more general terms that encompass both the earth-bound Kingdom and the future one (Dan 7:14). The apostle Paul alludes to the passing of the Kingdom of Christ to the Kingdom of the Father at the end of the Age in 1Cor 15:24. The righteous shining as the sun forever expresses the glory of Eternity with Christ (see Dan 12:3).
44 Again, the kingdom of heaven 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.
This parable illustrates the worth of becoming a citizen in the Kingdom and the cost that you are required to pay in order to enter therein. Salvation is free in that it is open to all and attainable by every person. Nobody is excluded because of personal insufficiency. But salvation is also expensive in that it will cost a person everything he owns. It is an all or nothing proposition. You can’t invest a little in the Kingdom to “play it safe” and invest also in the pleasure of this world. Jesus wants all of our hearts and lives, not a portion of it. The Apostle Paul’s testimony goes well with these verses (Php 3:7-8). Many less well-known men have followed in his steps.
The Gospel is a treasure, yet many in America cast it away, and others in foreign countries do not even know it exists. Let us send forth laborers into the harvest so that others too may own it and be blessed by it. Some commentators propose that the treasure hid in the field is a reference to the Holy Scriptures. I see it representing the whole mystery of man’s salvation (Eph 6:19; Col 1:26), which certainly includes the Word of Truth, but also includes Christ, in whom are hid all the treasures of wisdom and knowledge (Col 2:3).
45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
In this parable, the seeker becomes the primary object of the illustration. The merchant man goes out on a mission to acquire a string of the best pearls money can buy. During his quest, he suddenly finds a single pearl that dazzles him far more than all the rest he has seen. It is beautiful, rare and extremely valuable. It so captures his attention that he is determined to own that pearl for himself, even though he realizes that the price of this one pearl will cost every penny he owns. But the pearl is worth it, the merchant man must have it, and so he sells every possession he has to buy that pearl so that he can call it his.
Most would call this man a fool. Sell everything to own a single pearl? Give up your house, your car, your life, and follow Christ? The world might call such a person insane, but the spiritually astute will call him “wise.”
47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
The parable of the Net is found only in Matthew’s gospel and seems to complement the parable of the Tares. The sea is the world and the net is the Gospel. The good and bad fish are the souls drawn into the Kingdom during the Age of Grace, and the separation is the judgment at the end of the world. The parable of the wheat and tares illustrated that there are pretenders and hypocrites in the Kingdom whose wickedness is not immediately evident, but the good and bad fish in the Net seems to illustrate the evidently wicked which profess the name of Christ. The Roman Catholic inquisition with its torture and killing is an historical example, while blatant sins like adultery and homosexuality are contemporary problems in the nominal churches of Christ.
This parable illustrates that the visible Kingdom is not entirely pure and holy, but that God knows the truly good and will separate and purge His Kingdom of anything and everyone that is offensive at the end of the Age. As David said, sometimes it seems that the evil prosper, but their day of reckoning is coming, and they will be certainly and eternally cast into the furnace of fire. Christ and His angels will come in flaming fire to sever the wicked from among the just, and then He will be admired by all who believe (2Thes 1:7-10). The Greek word sever is the same word translated separate and divideth in Mat 25:32.
51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.
After giving seven parables in succession, Jesus explains to His disciples how to use them. The able scribe, or Kingdom ambassador, must first understand the meanings and truths of these parables. Then he will employ them in teaching others the mysteries of the Kingdom. The Scriptures are an amazing, precious, wonderful treasure, filled with things new and old. The Old Testament is a history of God’s interaction with Mankind containing many examples and lessons that are useful today (1Cor 10:11), and the New communicates God’s will and purposes in creating a people for His name (Acts 15:14). The parables of Christ are powerful tools to help sincere truthseekers to find the Light. See my note for 1Peter 1:12.
53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
The town of Nazareth in the region of Galilee was Jesus’ own country, but with the beginning of His ministry came a transition of residence to the homes of His disciples in Capernaum. This move seems to have been occasioned by His hometown people rejecting Him. Read Luke 4:16-31, which describes His countrymen trying to stone Him. The Nazarenes must have been exceedingly dense people to not accept Jesus as the Messiah of God, for they readily recognized that Jesus had wisdom and power far exceeding anything He could have learned in their village. They had seen Him grow up and knew His father, mother, brothers and sisters. Whence then hath this man all these things? Somehow, they failed to connect His supernatural power and divine wisdom with God. They were offended in Him. Evidently they expected the Messiah to ascend to the Israelite throne from some highly influential family, while Jesus’ family was simple, poor and common. Jesus had not even a place where to lay His head (Mat 8:20). Could this really be the Messiah? Even today, many are offended in Him for some reason or another.
Some have tried to connect the names of Jesus’ brothers with certain names in the lists of the Apostles. Others are sure that they were not true brothers, but cousins and relatives. Given the general antagonism of His family (Mark 3:31-35), that does not seem likely (see JFB).
58 And he did not many mighty works there because of their unbelief.
Jesus did not work many mighty miracles in His hometown because the people there categorically rejected Him. They knew Him personally and in spite of His miracles, they could not believe that He was the Messiah. He marvelled because of their unbelief (Mark 6:4-6). This happened in Gadara too, where the people begged Him to leave their coast. In Galilee, crowds came to hear Him, but in Nazareth they avoided Him. His only opportunity to speak was in the synagogue, where He was scandalized by doubters. Jesus did not impose Himself upon them, and even today He is looking for sincere, humble seekers of the truth.
Some say that Jesus could not do miracles in Nazareth because the sick lacked sufficient faith that He could heal them. Yet on many occasions Jesus healed peremptorily, and in the case of the paralytic He healed on account of the faith of the sick man’s friends (Mark 2:5). Peter healed the blind man who was only asking for a few coins. Works of divine power are not contingent upon a man’s faith, although God may choose to act when special faith is displayed. The Nazarenes did not.