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Three Parables of the Kingdom
The Kingdom will be Taken Away
from You “Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you” (Matthew 21:31). 1 Jeffrey Earl Overview A parable can be defined as a short allegorical story designed to illustrate or teach a truth, religious principle, or moral lesson using a comparison or analogy. It can also have a secondary meaning or application. In the Bible it is generally used in a narrative drawn from nature or human circumstances with the object of teaching a spiritual lesson. Nearly all parables in the New Testament relate to the Kingdom of God, some directly and others indirectly. Fifteen of the parables of Jesus concern the Kingdom of God and in Matthew, twelve parables are introduced with the expression “the kingdom of heaven is like.” Why did Jesus speak in parables? The disciples asked this question in Matthew 13:10-13 and Jesus answered it, saying, “To you it has been given to know the secrets [or mysteries] of the kingdom of heaven, but to them it has not been given ... because seeing they do not see, and hearing they do not hear, nor do they understand.” In his response, Jesus said “for this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed” (Matthew 13:13,15, KJV). Israel’s heart was not in the proper condition to recognize and respond to Jesus’ message. Only a select few, a “little flock” would appreciate the call and respond to its invitation during the Gospel age. Only after the full number of the chosen is glorified and the millennial kingdom is fully established would this mystery be made known to the world. The first parable to be discussed, the “Parable of the Two Sons,” only appears in Matthew’s gospel. The second, the “Parable of the Wicked Husbandmen,” is recorded in Matthew, Mark and Luke while the third, the “Parable of Those Bidden to the Wedding,” is found in Matthew and Luke. While the first two parables concern the Jewish leaders during the time of Jesus’ ministry, they also have lessons for us today. The last parable is not directed just at the Jewish leadership but also at those who are not sufficiently prepared to be of the bride class. Parable of the Two Sons (Matthew 21:28-32) “(28) A man had two sons; and he went to the first and said, ‘Son, go and work in the vineyard today.’ (29) And he answered, ‘I will not’; but afterward he repented and went. (30) And he went to the second and said the same; and he answered, ‘I go, sir,’ but did not go. (31) Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you. (32) For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the harlots believed him; and even when you saw it, you did not afterward repent and believe him.” This parable shows the contrast between how the leadership of the Jewish nation and those that were the least respected in the nation responded to Jesus’ ministry and the message of the heavenly kingdom. The “man” in this parable represents Jehovah God. Israel as a nation was favored or called by God because of the faithfulness of their forefathers and because they professed to be his people (though they frequently strayed from the expectation). The parable talks about two sons, which can stand for two classes of people. The first class might be considered to be those who had no interest in serving God, such as the publicans, sinners, and harlots. John the Baptist came and asked them to repent and since they had led such sinful lives, they were ready to acknowledge and repent of their evil and sins. “And the great throng [who knew not the Law and had not heard the invitation before] heard him gladly” (Mark 12:37). There is a parallel to this when Jonah was directed to preach in Nineveh. He was skeptical of the Ninevites accepting his message to repent, even to the point of refusing to travel there. However, the people of Nineveh had a hearing ear like the publicans and sinners of Jesus’ day and they repented of their sins. The second class (represented in the second son) might stand for the priests, scribes, and Pharisees — those who knew the law and professed to be outwardly religious, but were the opposite in actual practice. They did not seek divine service, but served their own aims, honors, and ambitions. Jesus rebuked them for their hypocrisy, saying that they were to care for the widows and orphans, but did not. The actions of the second class led to God’s rejection of Israel for a long period because of their idolatry, unfaithfulness and hypocrisy as a nation. We as the footstep followers of Christ can draw a lesson from this parable by not just saying that we will serve our brethren, but by putting our words into action. This is done by attending to our brethren’s fleshly needs (providing monetary, temporal and emotional support) as well as their spiritual needs (e.g., participating in studies, distribution of tracts and literature, and providing spiritual support, comfort and encouragement). We can fall into the same mentality and actions of the priests and Pharisees by over-emphasizing the intellectual understanding and minute details of the Scriptures at the expense of character development and proper application of the words of Jesus and his Apostles in our lives (Matthew 7:24-26). We must be careful not to elevate ourselves as being superior to other Christians because we have the proper “understanding” of the Scriptures or by judging our fellow brethren as being unworthy of the heavenly kingdom (Matthew 23:13, Matthew 7:1-5). Even many in the “world” are able to discern if we do not act like Christians, even though we profess to be such. Parable of the Wicked Husbandman (Matthew 21:33-46, Mark 12:1-12, Luke 20:9-19) “(33) Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, and dug a wine press in it, and built a tower, and let it out to tenants, and went into another country. (34) When the season of fruit drew near, he sent his servants to the tenants, to get his fruit; (35) and the tenants took his servants and beat one, killed another, and stoned another. (36) Again he sent other servants, more than the first; and they did the same to them. (37) Afterward he sent his son to them, saying, ‘They will respect my son.’ (38) But when the tenants saw the son, they said to themselves, ‘This is the heir; come, let us kill him and have his inheritance.’ (39) And they took him and cast him out of the vineyard, and killed him. (40) When therefore the owner of the vineyard comes, what will he do to those tenants? (41) They said to him, ‘He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons.’ (42) Jesus said to them, ‘Have you never read in the scriptures: The very stone which the builders rejected has become the head of the corner; this was the Lord’s doing, and it is marvelous in our eyes? (43) Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it.’ (44) 2 (And he who falls on this stone will be broken to pieces; but when it falls on any one, it will crush him) (45) When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. (46) But when they tried to arrest him, they feared the multitudes, because they held him to be a prophet” (Matthew 21:33-46). This parable describes how the leadership of the Jewish nation was unfaithful to their responsibility to lead the nation to the Messiah and to be in harmony with God’s Law. In this parable (similar to the account in Isaiah 5:1- 7), the vineyard represents the Jewish nation. The hedge that was placed around the vineyard represents God’s protection of Israel (as long as Israel was faithful to him). The winepress represents the various advantages given to Israel that with God’s assistance made the nation prosperous. The watchtower represents the prophets who warned the people of the negative consequences if they were not faithful to God. The tenants or husbandmen represent the rulers of Israel, the chief priests, and Pharisees, whose duty was to care for the people, instruct them in the Lord’s law, and take care of those in need. When the householder went to another country to receive the title to his kingdom, he sent numerous servants (prophets and teachers) to pick some of the “fruit” or those of Israel who would be receptive to following God’s laws. However, only a small portion of the Jews were receptive. The husbandmen, or Jewish leaders through- out that Jewish Age, treated the prophets and teachers sent by God harshly, imprisoning some and killing others in an effort to keep power to themselves. The landowner (God) finally sent his son and heir (Jesus), desiring that the tenants should respect Jesus, who performed miracles and raised the dead. Instead, the husbandmen killed Jesus to maintain their position (John 11:48). The Jewish ruling class wanted to have his “inheritance” and retain their prestige and power. They were then cast out, and the vineyard was given to others — the apostles, other teachers, and then the Gentiles to bring forth the desired fruits. When the owner finally returned to his vineyard, he destroyed the tenants, and whatever was left of the nation of Israel, in 70-73 AD (by way of the Roman armies) punishing them for their rejection of Jesus. The stone, head of the corner or top stone, pictures Jesus as Israel’s Messiah, who was rejected by the builders (the religious leaders of Israel, including the Pharisees and priests). Israel’s leadership rejected God’s son. As a result, the privilege of becoming the spiritual seed of the Abrahamic promise — the stars of heaven — was taken from natural Israel and given to those who would become spiritual Israel. At the end of this parable, the chief priests and the Pharisees were perceptive enough to recognize that Jesus was talking about them. Nevertheless, they still wanted to arrest him to protect their interests and stature. But the common people protected Jesus because they recognized him to be a prophet, and it was not yet his time to be taken. A secondary fulfillment of the parable can be seen throughout the Gospel Age. The vineyard represents all Christians or Christendom in general. The husbandmen could represent the church leadership and government, starting with the early Roman Catholic Church, who in exercising their power opposed any deviation from their teachings and any challenge to their authority. Those who opposed their errors, false teachings and failure to follow Christ’s example of sacrifice and righteous living, were persecuted, tortured, and killed until around the Reformation period of the Gospel Age. After the Reformation, we see the persecution of the true followers of Christ changing into the ostracizing of those who do not believe in the “orthodox” doctrines of eternal torment and the Trinity. During the last quarter of this age, God also sent his servants in the form of translators, publishers, reformers, and teachers to disseminate and explain the Gospel in all languages to the common man which opened their eyes to the understanding of the Scriptures. For example, the Bible was published in all known languages by 1861. This has led to the calling and selection of the last of his true fruits in the harvest of this age. Parable of Those Bidden to the Wedding (Matthew 22:1-14, Luke 14:16-24) “(1) And again Jesus spoke to them in parables, saying, (2) The kingdom of heaven may be compared to a king who gave a marriage feast for his son, (3) and sent his servants to call those who were invited to the marriage feast; but they would not come. (4) Again he sent other servants, saying, ‘Tell those who are invited, Behold, I have made ready my dinner, my oxen and my fat calves are killed, and everything is ready; come to the marriage feast.’ (5) But they made light of it and went off, one to his farm, another to his business, (6) while the rest seized his servants, treated them shamefully, and killed them. (7) The king was angry, and he sent his troops and destroyed those murderers and burned their city. (8) Then he said to his servants, ‘The wedding is ready, but those invited were not worthy. (9) Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.’ (10) And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests. (11) But when the king came in to look at the guests, he saw there a man who had no wedding garment; (12) and he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. (13) Then the king said to the attendants, ‘Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.’ (14) For many are called, but few are chosen” (Matthew 22:1-14). Some parables that contain similar thoughts to this parable include the Drag Net, the Wheat and the Tares, the Wise and Foolish Virgins, and the Pounds and Talents. This parable describes the opportunity to become the bride of Christ, given first to the Jewish nation and then opened even to the Gentiles. In this parable, the king again represents Jehovah God, while the son is Jesus, the recipient of the marriage feast. The first group of servants represents John the Baptist with his preaching of repentance. John was sent to the nation of Israel to prepare them for Jesus who would invite them as the first group to be part of the bride of Christ. The Jews were given this opportunity of becoming the heavenly class during Jesus’ 3½ year ministry. During that time, only a few Israelites responded to the first call. After Jesus’ death, other servants were sent to the Jews for the same purpose. Most Jews receiving the message were too busy with the cares of this life to come to the wedding — they were more interested in business, politics, and religious leadership. The religious leaders treated the servants shamefully, imprisoning some and killing others. Finally, the king in his anger sent his “troops” in the form of the Roman army to destroy the city (Jerusalem) and what was left of the Jewish nation. The third invitation (or call) went to the Gentiles to invite them as guests to the wedding. However, more were invited than were qualified to participate in the wedding because those doing the inviting could not judge their worthiness for the final guest selection. The king was to do the selecting or sifting of the guests at the wedding, so that only a small proportion of those who answered the call would be selected due to the high requirements expected by the king. Not only are correct basic doctrines needed to participate in the wedding but, more importantly, so is the proper character development. The guests accounted worthy to be part of the elect are depicted in other parables as the “wheat” and the “wise virgins.” In this parable, the ones who are cast into outer darkness are deemed unfit to be a member of the bride class and will be weeping and gnashing their teeth — a great disappointment for those in Christendom for not being selected as part of the elect. At the end of this parable the statement, “many are called but few are chosen,” shows that while many are invited by Jesus, only a small portion of those will ultimately be selected to be a part of the elect class or little flock (Revelation 17:14, “called, chosen, and faithful”). We can all learn lessons from these parables as we mentally prepare to partake of the Lord’s memorial, in both fighting the apathy of not fully participating in or supporting others — our brethren individually, our ecclesia as a whole, the entire body of Christ — and also in counteracting the negative influences of the world in our own Christian life. “As we have opportunity, let us do good to all men, and especially to those who are of the household of faith” (Galatians 6:10).
__________ (2) Verse 44 is omitted in some manuscripts but is present in the Luke account (but see Luke 20:18). |