The Kingdom Parables

Secrets of the Kingdom

He spake many things unto them in parables.—Matthew 13:3

Donald Holliday

Today it might seem incredible that so few were able to recognize the regal presence of earth’s great king when he walked among them two thousand years ago. Yet it is no less remarkable that the “presence of a king” is again intelligible only to certain “watchers” today. The disciples were surprised and curious that their master raised not his voice openly in the street with such plain declarations that would have gathered an eager rabble of support around him. Instead, he seemingly preferred to speak in language veiled, with encoded message few could understand unless desperate for the truths contained therein. There was no response to the Pharisees’ demand for signs of their own conceiving. Their eyes were closed to a Messiah dressed in garb of humble Nazarene. They looked for another.

If Matthew’s gospel shows Jesus in the role of king¹, as many suggest, it also reveals the powerful influence of the prince of this world in creating in the human heart a state impervious to the sacred depths of the most blessed truths uttered by perfect human lips. This interplay of light and darkness would form a frequent subject of the master’s parables.

Jesus would often illustrate his teachings in everyday color: ‘savourless salt’ and ‘a lamp hidden under a pot.’ He knew these would linger in the mind. But there was something else in the master’s parables. Some of them could be called, “Tales of the unexpected.” Particularly was this true of the master’s teachings concerning the kingdom. The gospels together are said to record some forty-two stories told by Jesus to illustrate truths. There are an additional thirty-three brief sayings and metaphors. Doubtless there were more. Jesus identified certain of his stories with the kingdom. What was so unexpected about these?

The much-relished Jewish expectations of the kingdom of God were indeed drawn from the Hebrew Scriptures.² It would be an earthly kingdom, involving the return of the dispersed of the nation, and it would be manifest with the appearing of the Messiah. Israel’s supreme position was assured, together with the subservience of the Gentile nations who would come bowing submissively to this chosen nation. So much in this concept fueled Jewish pride and prestige. Messiah was expected to deal swiftly and decisively with the Roman captors.

Only a few who mourned in spirit recognized that their real oppressors were sin, and the array of pride, selfishness, and the human ego that fails to comprehend the true worship of God. Jesus came preaching the kingdom of heaven. Matthew vividly reports his Sermon on the Mount (see The Beatitudes and More, p. 26) in which Jesus presented concepts of the kingdom that would be startling to many. Herein lay the true nature of the kingdom that God’s people must now acknowledge or they would continue to follow the mistaken pathway marked out by the scribes and Pharisees. His teachings were accompanied by many miraculous healings that demonstrated his authority over nature, sickness, demons, and even over death itself. Many reliable signs demonstrated that he was sent of God. Yet the people hesitated! Though his listeners seemed moved, their enthusiasm was short-lived. They saw the evidence, yet few would pledge their allegiance to earth’s new king.

It is in this context that Jesus began to speak in parables. The people’s failure to respond revealed that same deep-seated inertness to truth that God had foretold through Isaiah the prophet (Matthew 13:13-15). So Jesus would now speak in parables, in a language designed for the hungry and thirsty whose hearts would burn within them (Luke 24:32).

Kingdom Parables

The kingdom parables fall into two categories. Seven contrast features of the unexpected kingdom Jesus inaugurated with features of the earthly kingdom expected by the Jews. All seven are found in Matthew 13. (Two of the seven are also in Mark; three of the seven are also in Luke.)

What were the elements so unexpected about the kingdom message? Why are they called the “secrets” of the kingdom, and indeed of the king himself? The answer is threefold:

1. The unexpected manner of Messiah’s coming.
2. The unexpected nature of the kingdom.
3. The unexpected process leading up to its full inauguration.

Thus would these mysteries be sealed up from the unworthy until, at the time of the end, Israel’s blindness would be removed.

The first seven parables of Matthew 13 describe various developments throughout the long age that was to precede the second advent of earth’s king and the coming of his kingdom. Then the “harvest,” described as the ending of the age, would take place under the auspices of the returned Lord. However, two of these parables, the ‘Mustard seed’ and the ‘Leaven,’ have sometimes been taken out of context and misapplied to a gradual process of kingdom development during this intervening age. There is some resulting confusion, therefore, as to the nature of the promised kingdom and the time of its commencement. One careful Bible scholar has regarded this error to be so serious and widespread even among Protestants that he has devoted three weighty volumes, drawing over a thousand references from Christian resources, in refuting this mistaken idea.³

These parables not only portray events during the age but they also answer a number of pertinent questions.

1. Why does presenting the truth message produce such various results? The parable of the Sower gives the Lord’s answer to this.

2. Why has the corrupting influence of error been allowed to test the patience of truth-loving saints? The parable of the Wheat and Tares not only describes this trend towards apostasy, but it rewards the longing hearts of his people with the prospect of the joys of the harvest home.

3. Why was the remarkable enlargement of Christendom not indicative of true spiritual growth? The parable of the Mustard Seed shows it was the work of “a man” (the “man of sin”), not God (2 Thessalonians 2:3,4; Revelation 18).

4. Can any apparently trivial input of erroneous doctrine and spirit permeate an entire group.⁴ Jesus warned of this in the parable of Leaven, and history has confirmed it even to this time of harvest. “A little leaven leaveneth the whole lump. Purge out, therefore, the old leaven” (1 Corinthians 5:6,7). The lesson continues today: “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:17).

Here there is a break as Jesus sends the people away. The remaining parables are for his disciples’ ears only, for these are sacred truths (Matthew 13:16,17).

5. Is there such a prize that a man would sell all he had to obtain it? This is the Lord’s assessment and it is awesome to those he regards as his treasure hidden in a field. He gave all that he had to buy that field and its precious contents. Not one of us can estimate the enormity of the value that he set upon us when giving that price with which we have been bought: “So shall the king greatly desire thy beauty” (Psalm 45:11).

6. Is there a pearl which compares with nothing else on earth for its value, and are some truly willing to give all, not weighing its cost, to obtain it?

    “We have such things as should make us happy under the most adverse circumstances, so far as the present life is concerned. We, by the grace of God, have found the pearl of great price, and are not only content with the terms upon which it is offered to us, but most gladly willingly, joyfully, we count all else but loss and dross that we may retain our ownership in it, win Christ and be found in him, members of the body of the great Prophet, Priest and King, who shortly, as the antitype of Moses, shall stand forth as the deliverer of all who love righteousness, from the bondage of sin and Satan.”—Reprints, p. 2352.

7. Is there an explanation for the turmoil of Christianity today? Why the separations? Why so many testing experiences? Why so much sorting out of where we are, what spirit we are of, and to whom we belong? The seventh parable, the ‘Dragnet,’ explains.

In fact there are eight parables in Matthew 13. The final one is in Matthew 13:52, “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.”

“The word of the Lord is indeed well compared to a rich treasure house, or a precious box of jewels. Out of this treasure it is the Christian’s privilege to bring forth one precious thing after another, for admiration and encouragement; and it is the teacher’s duty and privilege, as represented by the Scribe, to bring forth these precious things for the edification of the flock of God, over which he is Overseer. When we receive Christ as our own—not a set of ideas merely about Christ, but himself as a living, personal, and loving Savior—we receive the whole truth.  ‘I am the Truth.’  The whole box of jewels is ours,  though at first we may know but little of what it contains. It is the life work of the Christian to ‘grow in grace and in the knowledge of our Lord and Savior Jesus Christ’ (2 Peter 3:18).”—Reprints, p. 118.

Five additional kingdom parables are found only in Matthew’s gospel. Rather than contrast the expected and unexpected form of the kingdom, these five illuminate principles on which the unexpected kingdom operates. They are:

The Unforgiving Servant
The Generous Landowner
The Marriage Feast
The Ten Virgins
The Talents

The parable of the unforgiving servant (Matthew 18:23-35). Jesus uses contrast to show the attitude of each saint who, aware of total dependence upon divine grace, exhibits that same merciful and generous spirit to his brethren. Such, in due course, will earth’s society be.

The parable of the generous landowner (Matthew 20:1-16). This was the master’s reply to Peter’s question, “What shall we have therefore?” (Matthew 19:27). Whether we are called to do much or little in the master’s service it is all of grace; no true saint will have any inflated thought of a personal, earned reward. Those of mankind who come to serve the Lord with one consent in the age opening before us will recognize how great a privilege it is to know and wait upon the Lord under the motivating power of appreciative love.

Application has been ably and helpfully made of this parable to the encouragement of the saints at this eleventh hour:

“In the little time which remains before the glorification of the remainder of the Body —the church, let us endeavor to make our calling and election sure, and thus prove that we have not received the grace of God in vain. If you have made the covenant of sacrifice, even at the eleventh hour, your sacrifice should be on the altar and the fire of zeal under it consuming your time, talents, reputation and all in the heavenly service. Let it be burning briskly, that the odor of sweet incense may ascend to God, that you may be fully accepted in the Beloved in this acceptable time, and be made partaker of the glory to follow—now at hand.”—Reprints, p. 859.

The parable of the marriage feast (Matthew 22:2-14). We are again reminded of grace. Not all the many who are called become chosen and faithful. Few there be that find the lowly door, or can pass through the needle’s eye. Yet, entering in, what a feast anticipates the marriage of the king’s son! In such a presence no flesh will glory. Thankful are we indeed to the end of the way for the robe we wear.

“Jesus, Thy spotless righteousness,
     My garment is, my glorious dress.”

Remove that robe and what ugliness appears! Nor should we dare lift the robe from other saints.

The parable of the ten virgins (Matthew 25:1-13). “And now he has come!” Long past the moment of the bridegroom’s return, yet the message of this lesson holds its meaning for saints still awaiting that blessed moment of entering in. Hope delayed has been the test of the age. How long will earth’s destroying winds hold back? How long before the final saint is sealed? For all that he must yet achieve in us, “Brethren, the time is short.”

“Behold, behold the Bridegroom!
     And all may enter in,
Whose lamps are trimmed and burning,
     Whose robes are white and clean.”

The parable of the talents (Matthew 25:14-30). With all we have received of him as sacred trust—the opening of the ear to his most holy will, with every spiritual sense to gratify, and boundless grace explore for every trial and task —for one thing only do we long to hear: “Well done” from the lips of the master. The time is short to make our calling sure. The hours race by. The last stretch of the course demands our all, no privilege despised, no moment lost to demonstrate our love, that ours may join that sweetly savored trail of broken alabaster boxes treasured by our Lord (Psalm 27:4).

These are the secrets of our king and his kingdom, their preciousness now known only to his saints. How welcome will be the day when all ears are opened to the joyful sound and these become secrets of happiness shared by all his family—those on earth as well as those in heaven. “The secret of the LORD is with them that fear him; and he will shew them his covenant” (Psalm 25:14).