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Special Studies - Prophecy in the Parables

 

The Parables of Jesus and prophecyThe Parables of Jesus and Prophecy
This series was taught at the 2005 Arkansas Winter Family Retreat and provides an interpretive grid by which Jesus' parables should be analyzed in order to understand the prophetic and eschatological significance that is the key to a proper understanding of these sometimes elusive passages.
- Prophecy in the Parables (PPT)

- Prophecy in the Parables Printable Study Guide



“Prophecy in the Parables” 

Presented During The Arkansas Winter Family Retreat
December 28th & 29th, 2005

 

By Steven J. Ellis

 

 


Table of Contents

INTRODUCTION. 3

THE MAJOR THEME OF PROPHECY:  “THE SUFFERINGS OF THE CHRIST & THE GLORIES TO FOLLOW”  4

PROPHETIC PARABLES OF JESUS. 5

PARABLES OF THE “MYSTERIES OF THE KINGDOM”. 6

The Parable of the Sower (Matt 13:3-9, 18-23; Mk 4:1-20; Lk 8:4-15) 8

The Parable of the Wheat and the Tares (Matt 13:24-30, 36-43) 9

The Parable of the Mustard Seed (Matt 13:31, 32; Mk 4:30, 32; Lk 13:18-19) 10

The Parable of the Leaven (Matt 13:33-35; Lk 13:20, 21) 11

The Parable of the Hidden Treasure (Matt 13:44) 12

The Parable of the Pearl of Great Price (Matt 13:45, 46) 12

The Parable of the Dragnet (Matt 13:47-50) 13

OTHER PROPHETIC PARABLES. 13

Parables on Readiness for the Coming of the Son of Man (Lk 12:35-48; Matt 24:42-51) 13

The Parable of the Postponed Kingdom a.k.a. The Parable of the Minas (Lk 19:11-28; Matt 25:14-30) 15

The Parable of the Wicked Vinedressers a.k.a. The Parable of the Vineyard (Matt 21:33-46; Mk 12:1-12; Lk 20:9-19) 17

The Parable of the Marriage Feast (Matt 22:1-14 cf. Lk 14:15-24) 17

The Parable of the Fig Tree (Matt 24:32-35; Mk 13:28-31; Lk 21:29-33) 22

The Parable of the Ten Virgins (Matt 25:1-13) 22

EXAMPLES OF OTHER PARABLES THAT REQUIRE DISPENSATIONAL DISTINCTIONS FOR PROPER INTERPRETATION. 23

The Parable of the Rich Fool (Lk 12:13-34; Matt 6:19-21, 25-34) 23

The Parable of the Unfruitful Fig Tree (Lk 13:6-9) 23

Two Parables in the House of a Chief Pharisee (Lk 14:1-24) 24

The Parables of the Lost Sheep, Lost Coin, and Lost Son (Matt 18:10-14; Lk 15) 25

The Rich Man and Lazarus (Lk 16:14-31) 26

The Parable of the Laborers in the Vineyard (Matt 20:1-16) 26

BIBLIOGRAPHY. 28


INTRODUCTION

These notes are intended to supplement the classroom-type sessions conducted during the 2005 Arkansas Winter Family Retreat (AWFR) – an event sponsored by the James A. Brettell Bible Ministries.  The notes are not meant to be an “all-comprehensive” analysis of all of the parables of Jesus.  The parables of Jesus (as is true of most all of Scripture) can be examined from multiple dimensions (e.g. theological, soteriological, dispensational, the spiritual life and principles related thereto, etc.); however, consistent with the theme of the 2005 AWFR, I have been invited as a speaker to focus upon the prophetic and eschatological dimensions of the parables of Jesus.  Accordingly, I have selected many of Jesus’ parables in these notes and the parables selected constitute more than a representative sample of Jesus’ teaching using the parable as a tool intended to communicate spiritual realities to God’s people – the Jews of the nation Israel with whom God entered into a covenant relationship.[1]   Even though I present some positions at odds with Alva J. McClain, he makes a very salient observation regarding the parables of Jesus, especially in regard to the parables of Matthew 13 which these notes address.

 

In no area of the Word of God is there greater need for caution on the part of interpreters than in the parables, and especially in those concerned with the “mysteries of the kingdom of heaven.”  Even the most spiritual and well-taught among students of the Word may go astray here; and many an error has found its basis in some parabolic detail, e.g. the gradual and ultimate triumph of the Church in converting the world through the “leavening process” of the Gospel.  It is never safe to use either a type or a parable to teach something not elsewhere taught directly and clearly in the Word of God.[2]

 

It is important for me to note that the emphasis upon dispensational distinctions embodied in these notes and in the classroom teaching is not intended to promote a self-righteousness borne of some feeling of interpretive superiority.  I certainly acknowledge that there are similarities or continuities that exist between dispensations and some are highlighted in these notes.  We must recognize that there should be a correct interpretation toward which all expositors and students of the Word strive.  Once correct observations of the passage have been made and the correct interpretation is obtained, we are then positioned to extract the spiritual meaning and relevance to us in this unique age of the Body of Christ (or Church Age) in which we live.  In many cases, the parables of Jesus have wonderful spiritual principles applicable to us today; however, those parables were directed at a specific audience and that audience was not us.  Nevertheless, it is extremely profitable for us to understand the whole of Scripture for it is through that understanding of the whole that we gain insight, appreciation and a strengthened faith regarding our past, our present and our future as members of the greater community of faith throughout all of human history (2 Tim 3:16-17). 

 

Not all of the material contained in these notes will be presented during the time period I have been allotted – three 45 minute sessions.  However, it is my hope and prayerful desire that they will be of some value to the attendees who consider investing a bit of time apart from the conference in further consideration of this material.  

THE MAJOR THEME OF PROPHECY:  “THE SUFFERINGS OF THE CHRIST & THE GLORIES TO FOLLOW”

To begin reading the Bible by starting in the New Testament with the Gospels is like starting to read a novel in the middle of the book.  As we read the Gospels, we see on occasion after occasion where it is recorded that Jesus did something or said something in order “that it might be fulfilled which was spoken by” an Old Testament prophet (e.g. Matt 2:5-6, 17-18; 3:3; 4:14-16; 12:17-21; 13:35; 21:4-5; 26:31; 27:35).  Jesus Himself said:  “Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.” (Matt 5:17) 

 

            Peter presents the theme of and the key to interpreting the prophetic passages of Hebrew Scripture in 1 Peter 1:10-11.  Note his statements.

 

Of this salvation [“deliverance” in an eschatological sense based upon the context] the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ Who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.  (1 Peter 1:10-11)

 

The first component (“the sufferings of Christ”) is redemptive.  The second component (“the glories that would follow”) is eschatological and dispensational.  The “glories that would follow” refers to the Messianic, millennial kingdom – the kingdom that John the baptizer, Jesus and Jesus’ apostles announced as being “near at hand” (see Matt 10:1-26 esp. v. 7).  

 

The theme of the Gospels as a whole is centered around the “King” and His “kingdom” and these two words appear approximately 178 times in the Gospels.  The “kingdom” of the Gospels is not simply a reference to the spiritual condition of the hearts of believers nor is it simply a reference to the general sovereignty of God over the universe.  Jesus taught His disciples to pray “Thy kingdom come, Thy will be done on earth as it is in heaven.”  This “Kingdom” is the spiritually regenerate nation of Israel from which the Messiah (Christ) will rule and reign over the earth for 1000 years after His 2nd Advent (Rev 20:1-7). 

 

            Before that Kingdom could be established, other important prophecy had to be fulfilled – the Messiah must first suffer and die in order to provide redemption for man (e.g. Gen 3:15 cf. Psa 22; Isa 52:13-53:1-12).  Jesus’ life and teaching (including the parables) must be interpreted in view of this thematic backdrop.


PROPHETIC PARABLES OF JESUS

The Greek word for “parable” means something placed beside something else.  In the Gospels, Jesus used a truth or well-recognized principle from nature or the temporal realm to illustrate a spiritual reality.  Jesus recognized the principle that some people choose to remain in darkness or a state of spiritual blindness, thus some people would not accept the spiritual realities that underlay His teaching. 

 

At a certain point in Jesus’ public ministry it became obvious that some were not willing to believe that Jesus was the Messiah.  If they did not accept this most basic fact based upon clearly presented evidence, they would certainly not accept the spiritual reality that was the subject of Jesus’  parables.  The “mysteries of the Kingdom” is the spiritual insight into the interpretation of the then existing body of prophetic Hebrew Scripture – an insight that was missing in all the teaching provided by Israel’s leadership.  This was the spiritual reality that the parables were designed to highlight.  This is illustrated in the following passages.

 

And the disciples came and said to Him, “Why do You speak to them in parables?”  He answered and said to them, “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled which says:  ‘Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull.  Their ears are hard of hearing, and their eyes they have closed, lest they should understand with their hearts and turn, so that I should heal them.’ But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did  not hear it.”  (Matt 13:10-17)

 

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, “To you it has been given to know the mystery of the kingdom of God, but to those who are outside, all things come in parables, so that ‘Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.”  (Mark 4:10-12)

 

Then His disciples asked Him, saying “What does this parable mean?”  And He said, “To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that ‘Seeing they may not see, and hearing they may not understand.’”  (Luke 8:9-10)

 

            It is important to observe and note the audience to whom Jesus’ teaching was directed.  Jesus’ teaching was directed to Jews who were the children of promise and who constituted the nation of Israel.  This is very clear in Jesus’ words – “I was not sent except to the lost sheep of the house of Israel” (Matt 15:24).  This provides us with one of the most important hermeneutical principles that underlies any attempt to interpret the Gospels – especially those sections that record Jesus’ teaching. 

 

While various spiritual applications may be drawn from the parables, it is most important to understand their primary interpretation.  The parables deal with either the subjects of the Kingdom or with the chief Character of the Kingdom, who is depicted under such figures as Nobleman, King, Bridegroom, Builder, Master Judge, Sower, Husbandman, Shepherd, Physician, Creditor, Rock, Cornerstone.  After we understand the primary meaning of the parables, we may make secondary applications to ourselves in this Church age, for the simple reason that there are certain moral and spiritual truths which are unchangeable and apply to mankind in every age.[3]  [Underline mine – added for emphasis]

PARABLES OF THE “MYSTERIES OF THE KINGDOM”

The “Kingdom” of which Christ spoke was (and is) the Messianic Kingdom (a.k.a. the Millennial Kingdom) – the Davidic Kingdom with its capital of Jerusalem.  This “Kingdom” is not a reference to God’s general sovereignty over the universe.  This “Kingdom” is not simply a purely spiritual kingdom consisting of believers of all ages. 

 

The error of identifying the Kingdom with the Church, followed by the logical attempt of certain ecclesiastical organizations [i.e. Roman Catholicism] to exercise during the present age a regal authority which belongs to the true Church in a future Kingdom, has been the source of untold evil and disaster.  Such authority and power could never be safely committed to sinful men, even though redeemed and members of the body of Christ.  To this lamentable fact we have the clear witness of nineteen centuries of church history.  The Church must be perfected in order to reign with Christ over the nations in the coming Kingdom (Rom. 8:17-23).[4]  [Bracketed words are my addition]. 

 

To reiterate – the “mysteries of the Kingdom” to which Jesus referred is the spiritual insight into the interpretation of the then existing body of prophetic Hebrew Scripture – an insight that was missing in all of the teaching provided by Israel’s leadership.  The word “mysteries” does not mean that a Jew of Jesus’ day did not have the same Hebrew Scriptures that Jesus had.  It does not mean that God had withheld Truth from the Jews that would have allowed them to possess a correct prophetic outline of future events on the Jewish calendar.  (They had such passages as Genesis 3:15; Psalm 22; Isaiah 52:13-53:12; and Daniel 9:24-27).  What they did not have was a correct interpretation of these passages and a correct understanding of the spiritual life required by God for a Jew to enter the Kingdom. 

 

Without exception (based upon the Biblical record), every Jew believed that the Kingdom would accompany the Messiah’s coming in very short order (Luke 19:11).  They reasoned – “If Jesus is truly the Messiah, then where is the Kingdom?”  The answer to this question was truly a “mystery” to the Jew of Jesus’ day.  Jesus’ parables were designed to unravel the web of false understanding surrounding His “sufferings and the glories to follow” that were the subject of much of Hebrew Scripture. 

 

It is important to keep in mind that Jesus was addressing the Jews.  He did not come to directly address the Gentiles even though He knew that the Gentiles would be beneficiaries of the Truth and that they would participate in the Kingdom that was “at hand.”  (Reference the story of the Syro-Phonenician woman recorded in Matthew 15:21-28).  Hebrew Scripture is replete with the blessings that would accrue to the Gentiles by association with believing Israel.   Therefore, in these parables, we see believer and unbeliever represented by “wheat” (“good seed”) and “tares” or “good” fish and “bad” fish.  The “good” remain while the “bad” are thrown away into the fire.[5] 

 

This understanding and distinction is vital to a proper interpretation of Jesus’ parables and teaching, especially on those occasions in the Gospels where we see an emphasis upon a demonstration of one’s faith through baptism or other works that evidence repentance.  These actions (e.g. baptism or good deeds) on the part of the Jew of Jesus’ day were very important in that they provided testimony to other members of the Jewish community regarding whether one identified with Jesus as the Messiah and accepted His claims or not.  When the focus of Jesus’ teaching is confused with the present age, then, among other things, the Pauline-centric grace gospel of salvation by faith alone in Christ alone is blurred.  A saving faith that is equated with obedience (a.k.a. “Lordship Salvationists”) such as that promoted by John MacArthur and which is prominent with Reformed theology is one result of this confusion.[6] 

 

There are many passages in Hebrew Scripture which refer to the re-gathering of Israel and the separation of the faithful from the rebellious (e.g. Isa 27:12-13 cf. Ezek 20:13-38 esp. v. 38).    Why would the prophets Prophecy concerning a future re-gathering and a separation of the faithful from the rebellious?  Because they understood the principle and promise of God in Leviticus 26:14-39 – the five cycles of discipline.  According to Matthew 24:31, God will use the angels to re-gather the elect of Israel from all the Gentile nations among which they are scattered.  In the symbolism of Revelation, the sea represents peoples, multitudes, nations, and languages (Rev 17:15 cf. 13:1; Dan 7:2). 

 

The “mystery” parables are located in Matthew 13:1-53; Mark 4:1-34 and Luke 8:4-18.  Matthew records seven “mystery” parables while Mark and Luke record only the first one – the Sower.  Mark then records the parable of the candle and the parable of the unconscious growth before he presents another mystery parable – the Mustard Seed.  Luke mentions the Mustard Seed and the Leaven in a different context (13:18-21).   

 

The first two parables (the “Parable of the Sower” and the “Parable of the Wheat and Tares”) contain quite a bit of detail.  The remaining “mystery” parables should be interpreted in harmony with the first two parables.  The lesson of the first two parables is that there will be a period of preaching of the Kingdom during which good and evil will grow up together.  The preaching of the Gospel of the Kingdom occurs during the Tribulation (a.k.a. Daniel’s Seventieth Week).  The dual presence of believers and unbelievers in Israel will be rectified at the 2nd Advent of Jesus.  The wicked are punished and the righteous are ushered into the new age of the Millennial Messianic Kingdom. 

The Parable of the Sower (Matt 13:3-9, 18-23; Mk 4:1-20; Lk 8:4-15)

 

This parable is not necessarily prophetic on the surface; however, it does teach a spiritual principle that is associated with the preaching of the gospel – in context, the gospel of the kingdom.  The gospel of the kingdom was preached during Jesus’ day and it will be preached during the future Tribulation period.  It is this fact that adds a prophetic or eschatological aspect to this parable.[7]  

 

As previously mentioned, there are spiritual principles that transcend dispensational setting and this parable illustrates one such spiritual principle.  The parable is more about production in the life of a Jew than it is about salvation.  The following points highlight the interpretation of the parable:

ü       The “sower” is Jesus.

ü       The “seed” is the gospel of the kingdom

ü       The “ground” upon which the seed fell represents four different kinds of hearers.

§         The “wayside” hearer is the one who heard the Kingdom message, but did not understand or accept it (Matt 13:19).

§         The “stoney place” hearer is the one who heard the Kingdom message, immediately received it, but because of his lack of spiritual depth, he wilts under adversity and persecution (Matt 13:20-21)

§         The seed which fell among thorns and was choked out represent those hearers who accepted the Kingdom message, but who allowed the cares of the world to keep them from being spiritually productive (Matt 13:22).

§         Finally, the “good ground” represent those who accept the Kingdom message, who have spiritual depth and who bear varying degrees of spiritual fruit (Matt 13:23). 

ü       In regard to the salvation of each of these groups of Jews, it is clear that the first group represents unsaved Jews and the last group are saved Jews; however, the second and third group are open to interpretation – especially when it comes to the Jews of Jesus’ day.[8] 

ü       The point of the parable – the preaching of the Kingdom Gospel will not result in the conversion of the entire nation of Israel.  Only some will accept the Kingdom message and become spiritually productive. 

ü       Important – While this parable has secondary application to the preaching of the Gospel in the Church Age, we must be careful to not confuse personal salvation with spiritual production.  Saved people have been caused to doubt their salvation by a faulty application of this parable to our day. 

 

The Parable of the Wheat and the Tares (Matt 13:24-30, 36-43)

 

This is a parable of two sowers.  One man sowed good seed in his field and his enemy sowed tares in the same field while the man slept.  Again, we are fortunate that Jesus explains this parable for us in verses 36-43.  First, let us make some observations about this parable.

ü       The “man who sowed good seed” - Jesus (v. 24 cf. v. 37)

ü       The “field” is the world (v. 38)

ü       The “good seeds” are the sons of the kingdom, i.e. the Age of Israel believers who will inherit the kingdom and enter into it (v. 38)

ü       The “tares” are the children of Satan (v. 38)

ü       The “enemy” who sowed the “tares” is Satan (v. 39)

ü       The “harvest” is the 2nd Advent at the end of the Age of Israel (v. 39)

ü       The “reapers” are the angels who come with Christ at His Second Advent (v. 39)

 

Note that the “tares” are gathered by the reapers (i.e. the angels) at the end of the age.  Only the “good seeds” remain.  In the parable, the “tares” are cast into the fire (v. 40).  This event seems to coincide with the “end of the age” in the parable narrative.  However, the parable compresses the “end of the age” and the casting into the fire events together.  The casting of the tares into the fire is the ultimate outcome and doesn’t actually occur until a date future to (i.e. after) the “end of the age” and the “harvest” (see Rev 20:11-15). 

 

At the 2nd Advent of Christ, the righteous will remain on the earth to inherit the Messianic Kingdom.   Unbelievers (i.e. the “tares”) who have lived alongside and in the midst of believers within Israel will be taken away.  (This is true of Jew and Gentile; however, the focus of Jesus’ ministry is the Jew).  As a point of distinction, the Rapture of the Church Age Body of Christ will take believers away and leave unbelievers behind – just the opposite of the events described in this parable (see 1 Thess 4:15-17).

 

The only thing in this parable which is similar to God’s present spiritual program is the fact that both good and evil exist together in the world.  Everything else in the parable is a contrast when compared to the truths that are applicable to the Church Age Body of Christ.[9] 

The Parable of the Mustard Seed (Matt 13:31, 32; Mk 4:30, 32; Lk 13:18-19)

 

The parable of the mustard seed and the parable of the leaven (13:33) are parallel parables and teach a parallel truth.  The parable of the mustard seed likens the kingdom of heaven (the Messianic kingdom on earth) to a grain of mustard seed.  This parable has four elements:

ü       A grain of mustard seed

ü       A sower

ü       Birds

ü       Abnormal growth of the mustard seed into a tree

 

This parable, like the parable of the wheat and the tares is should be interpreted in the context of the last days of the Age of Israel known as the Tribulation.  During that period of human history, the gospel of the kingdom will be preached again in anticipation of the 2nd Advent of Christ and the Messianic, Millennial kingdom on earth (Matt 24:14).  This understanding requires the following interpretation:

ü       Grain of mustard seed = the gospel of the kingdom

ü       Sower = Jesus Christ (same as the parable of the wheat and the tares)

ü       Birds = does not represent evil as in the parable of the sower or soils.  In the Hebrew Scriptures, a tree large enough to support nesting birds was considered prosperous and healthy (see Ps 104:12; Ezek 17:23; 31:6; Dan 4:12, 21).[10]

ü       Abnormal growth of the mustard seed into a tree = the gospel of the kingdom which is once again preached (sowed) during the Tribulation grows into a great tree (the Millennial kingdom) at His 2nd Advent.

 

            The point of the parable – even though the Messianic, Millennial Kingdom has insignificant beginnings in the small seed of the Gospel of the Kingdom, it grows to great proportions (i.e. the rapid expansion of the Kingdom after the events of the Tribulation and 2nd Advent of Jesus).  It will provide blessing to all of those who come into it.[11] 

 

The Parable of the Leaven (Matt 13:33-35; Lk 13:20, 21)

 

The principle of leaven is that a little leaven has an effect upon the whole of the dough with which it interacts.  The context of the passage determines whether leaven should represent evil or whether it should represent something positive.  When leaven or yeast is kneaded into dough, it  causes the dough to expand.  Here the kingdom of heaven (the “Messianic Kingdom” or “Millennium”) is seen to grow based upon the internal dynamic of the Holy Spirit verses being powered by outward armies or organizations.  The kingdom was presented to be near without any display of pomp or extravaganza. 

 

The point of the parable – The kingdom grows disproportionately in relation to its insignificant beginnings.  The dough [not mentioned] is Israel, whereas the yeast or leaven is the gospel of the kingdom.  This is a parallel truth to the parable of the mustard seed. 

           

Point of comparison – The parable of the mustard seed addresses the extent of the kingdom’s growth whereas this parable (the parable of the leaven) concerns the source or impetus for its growth.  All kingdoms of the world have grown by military might.  Once established, the Messianic Kingdom will grow through an internal dynamic (the Holy Spirit) much like dough which has had yeast added to it. 

 

Point of contrast – Leaven is used to represent evil in 1 Corinthians 5:6-8 and Galatians 5:9 as well as many Old Testament passages such as Exodus 12:15 and Leviticus 2:11.  However, this is not always the case, e.g. Leviticus 7:13 (leavened bread is specified as a part of the peace offering) and 23:15-18 (the loaves of bread used during the Feast of Weeks were to be made with leaven and were considered firstfruits to the Lord). 

 

Some dispensationalists have tried to interpret the leaven of Matthew 13:33 to represent evil.  Most of those who do so interpret the leaven as representing the professing (but not believing) Church that grows throughout the Church Age which is a part of the Interregnum period.[12]   This understanding is derived from their understanding of the phrase, the “mysteries of the kingdom” (13:11) whereby the term “mystery” in the Gospels is equated to Paul’s use of the same term in his epistles. 

 

            Other dispensationalists have interpreted the leaven to represent religious (unbelieving) Judaism during the Age of Israel (pre-Pentecost and Tribulation).  However, this too is an interpretation that sees leaven as only representing evil.  These alternative interpretations by various dispensationalists overlook the fact that the leaven represents a principle related to a growth dynamic and not evil in context.  The spiritual quality [good or evil] of the growth must be evaluated based upon the context.  The Jews did not consider leaven to always be evil, otherwise they would never have used it.  Instead, it was forbidden on certain occasions, e.g. the feast of unleavened bread.  The context of this parable is Jesus’ clarification of the nature of the kingdom of heaven (the Millennial/Messianic reign on earth) through parables.  Again, the kingdom produces ultimate consequences out of all proportion to its insignificant beginnings.  The dough [not mentioned] is Israel, whereas the yeast or leaven is the gospel of the kingdom.

 

The Parable of the Hidden Treasure (Matt 13:44)

 

This parable and the next parable (the Pearl of Great Price) are paired in order to make the same general point, but have significant individual emphasis.  The purpose of the parable of the hidden treasure is to illustrate the value of the kingdom.  The following points interpret this parable:

ü       Israel is the hidden treasure (among the nations of the world).  See Exodus 19:5; Psalm 135:4

ü       The field is the people or nations of the world (among whom true Israel was dispersed).

ü       Jesus is the man making the purchase.

ü       The Cross was where Jesus sold all that He had (1st – He gave up His presence in heaven and 2nd His earthly, physical life)

ü       Jesus paid the price for the entire field (a.k.a. unlimited atonement – 1 Jn 2:2) in order to obtain the treasure (Israel).

ü       Jesus recognized Israel as something of value

 

            The fulfillment of this parable will occur when the believers of the Tribulation (last seven years of the Age of Israel) will enter the kingdom because they accept God’s redemptive provision through Christ’s death on the Cross as the Messiah.

The Parable of the Pearl of Great Price (Matt 13:45, 46)

 

This parable is paired with the parable of the hidden treasure to emphasize the same point, i.e. that the Messianic kingdom is of extreme value to our Lord – so much so that He is said to sell all that He has in this parable also. This is yet another reference to our Lord’s death on the Cross in which He (the merchant) gave His life (sold all that He had) and purchased the pearl of great price (believers who enter the Messianic Kingdom).  See Revelation 7:4-8; 12:17 cf. Romans 9:27; 11:5 and the many references to the remnant in Isaiah, Jeremiah, Ezekiel and Micah).     

 

            Note:  the point is not that Jesus didn’t pay the price for other believers of other ages.  The focus of Jesus’ preaching at this point in His ministry is upon the gospel of the kingdom.           

 

            Some interpreters claim that the pearl represents the Church as distinct from Israel.  However, the Church Age Body of Christ was a mystery that was only made known through the Apostle Paul. [13]  

 

The Parable of the Dragnet (Matt 13:47-50)

 

This parable is a parallel to the parable of the wheat and the tares.  However, the parable of the wheat and the tares focuses upon the coexistence of believing and unbelieving Jews during the Tribulation.  The parable of the dragnet focuses upon the situation that will exist when the judgment associated with the 2nd Advent occurs.  An interpretation of the symbolism of this parable follows:

ü       The dragnet cast into the sea represents judgment associated with the 2nd Advent of Christ

ü       The some of every kind represents believing and unbelieving Jews and Gentiles

ü       The good gathered into vessels represents Tribulation believers who enter the Millennial, Messianic reign of Christ.

ü       The bad thrown away represents unbelievers who are cast into hell to await the Great White Throne Judgment at the Lake of Fire at the end of the Millennium (Rev 20:11-15).

ü       Angels attend Christ at His 2nd Advent to assist Him in executing judgment (Matt 25:31)

ü       The end of the age (v. 49) is the end of the Age of Israel (i.e. the end of the Tribulation or Daniel’s seventieth week)

ü       Things new and old (v. 52) refers to truth concerning the kingdom in the “Old” Hebrew Scriptures which was given fresh insight by Jesus in these parables.  The “kingdom” was an important motif in the Hebrew Scriptures; however, Jesus shed new light on spiritual aspects of the kingdom that had been missed by the Jewish teachers and leaders (except for the prophets of course). 

 

OTHER PROPHETIC PARABLES

Parables on Readiness for the Coming of the Son of Man (Lk 12:35-48; Matt 24:42-51)

 

            There are really three parables in this section.[14]  The first – the Parable of the Faithful Servants –  (Lk 12:35-38) is based upon a bridegroom returning from his wedding and finding his servants waiting for him.  The second – the Parable of the Thief – (Lk 12:39-40 cf. Matt 24:42-44) deals with the unexpected visit of the thief who breaks into the house.  The third – the Parable of the Watchful Owner and the Wise Steward –  (Lk 12:42-48 cf. Matt 24:45-51) contrasts the faithful and wise steward with the unfaithful and unwise steward. 

ü       The first two parables illustrate the importance of constancy of faith in the life of the believer who is anticipating the Kingdom’s advent (the “servant” in the parable).

§         Constancy of faith to the Jew of Jesus’ day meant to live as if entrance into the kingdom was “near at hand.” 

§         Being blessed equated to entrance into the Messianic kingdom.

ü       In the first parable (v. 35-38), the girded waist and the burning lamps are illustrations of readiness. 

§         Girding the waist involved pulling up the hem of the robe so that one could run. 

§         A lamp was used at night.

§         The point of the first parable (and the second) is to stress watchfulness and preparedness in regard to the Messiah’s return.

ü       In the second parable (v. 39-40; cf. Matt 24:42-44), Jesus adds emphasis. 

§         Jesus’ point in this parable is to emphasize the necessity for the servants (believers anticipating the kingdom’s advent and representatives of the master of the house) to be on guard

ü       The third parable (v. 42-48 cf. Matt 24:45-51) involves a wise and unwise steward.

§         The former is constantly prepared for his master’s return; whereas the latter expects and acts as if the return will be delayed. 

§         The point of the third parable is to stress the need for faithfulness on the part of those who witness the signs of the Kingdom. 

§         In Luke’s account, this parable ends with a statement of principle upon which judgment of the Jewish unbeliever will be based – there will be greater punishment for those who know God’s will but did not prepare themselves to do it and there will be lesser punishment for those who do not know God’s will. 

§         This is consistent with the statements we find about the Great White Throne Judgment in Revelation 20:11-15 whereby unbelievers are judged according to their deeds written in “the books” and those whose names are not found written in “the Book of Life” are cast into the Lake of fire.

§         In Matthew’s account, this parable ends more simply with unbelievers (“hypocrites”) weeping and gnashing their teeth (v. 51)[15]

 

It is important to keep in mind the fact that Jesus is speaking to the elect nation of Israel – not the corporate Church Age Body of Christ.  The elect nation of Israel contained both believers and unbelievers – particularly at the point in time of Jesus’ address to His disciples in our passage.  The spiritual Body of Christ contains only believers chosen (elected) “in Him before the foundation of the world” (Eph 1:4 cf. 1 Pe 2:9-10).[16]  We should not misconstrue Jesus’ teaching to the elect nation of Israel that consisted of both believers and unbelievers to also be directed to the elect Church Age Body of Christ that consists of only believers.  Otherwise, we risk confusing the means of salvation.  Consider the following excellent analysis of this passage.

 

There is always the danger when speaking of judgments and rewards to apply these things to the salvation of the soul.  It will help to remember that no one, in any dispensation, receives salvation as a reward for his works or faithfulness.  The unsaved who are finally cast into the lake of fire are judged and punished according to their works, and therefore there will be degrees of punishment.  [See Revelation 20:11-15].  The saved will also be judged, but not for the penalty of their sin which has been forgiven, but for their service for Christ.  [See 1 Corinthians 3:11-15 cf. Romans 14:10; 2 Corinthians 5:9-10].  This will result in reward or loss of reward.  Believers in this present dispensation  also are instructed to wait for the coming of the Lord (1 Cor. 1:7; Tit. 2:13), but this coming is not to earth to judge the world and to set up His Kingdom, but His coming in the air to catch up the Church in resurrection and glorification.[17]  [Inserts in brackets are comments I added for additional information and clarification]

The Parable of the Postponed Kingdom a.k.a. The Parable of the Minas (Lk 19:11-28; Matt 25:14-30)

 

Luke and Matthew’s accounts are virtually identical with some minor changes in the analogy (e.g. “talents” in Matthew vs. “minas” in Luke).  The interpretation is the same for both accounts.  For these notes, I’ll use Luke’s account.

 

Jesus is near Jerusalem in Luke’s narrative at this point. The disciples evidently believed that Jesus’ arrival in Jerusalem would signal or inaugurate the kingdom (v. 11).  After all, John the Baptist had preached that the kingdom of heaven was near (Matt 3:2) and Jesus had preached the same message (e.g. Matt 4:17).  Jesus’ teaching of the parable of the minas is designed to dispel this erroneous notion held by His disciples and others perhaps (e.g. verse 37).  The phrase “do business till I come” (v. 13) shows that Jesus’ return would not be immediate.  In addition, the return would not be until “a certain nobleman” (i.e. Jesus, the Messiah/King) went away into a far country (i.e. heaven) to receive a kingdom (v. 12).  The kingdom would not be received until after a delay for a period (i.e. the period between His death, resurrection & ascension and His 2nd Advent).[18] 

 

            This parable may have had a connection to an actual historical event.  Archelaus, the son of Herod, went from Jericho, the town in which Jesus is currently located, to Rome to obtain the right to rule over Palestine.  Archelaus was granted his kingdom by the Roman emperor Augustus.  The palace of Archelaus was in the neighborhood of Jericho.[19]  The connection to Jesus’ parable is that like Archelaus, the nobleman did not remain in the far away place, but he returned to rule.

 

The kingdom that Jesus receives is the Messianic/Millennial kingdom.  The Father grants Him the kingdom; therefore, we see many references to the kingdom as the kingdom of the Father and the kingdom of the Son (Dan 2:44; 6:26; 7:14; cf. Matt 6:10, 13; 13:43; 16:28; 26:29; Lk 1:33; Acts 1:3; 1 Co 15:24; Eph 5:5).  Jesus ministered with the anticipation that the kingdom would be established in accordance with prophecies in the Hebrew Scriptures (i.e. the Old Testament – 2 Sam 7:16; 1 Chron 17:14; 2 Chron 7:18) once He had fulfilled prophecies related to His death (e.g. Psa 22; Isa 52:13-53:12).[20]  Therefore, in our passage, the period of time in which the “nobleman” (i.e. Jesus) would have been away in a far country would have corresponded to Daniel’s 70th Week (i.e. the seven year Tribulation – Dan 9:24-27).[21] 

 

The principle that Jesus taught in verses 15-27 relates to reward in His Messianic kingdom.  Reward in the kingdom will be related to service in one’s life.  This principle is true of any believer who inherits the kingdom regardless of dispensation (Ex 19:6; Matt 5:3-12 cf. 1 Co 3:11-15; 2 Thess 1:5; 2 Tim 2:11-13).  Nevertheless, bad hermeneutical precedent is established whenever such a passage as Luke 19:15-27 is interpreted as if Jesus was Prophecying the Church Age in a veiled manner just because there are spiritual principles that are common to both the dispensation of the Age of Israel and the Church Age. 

 

The “mina” was equivalent to about four month’s wages.  By analogy, the mina represents the spiritual heritage and responsibility (cf. Rom 9:3-5; 11:11-36) of the Jew within the last days of the Age of Israel (i.e. Daniel’s 70th Week or the Tribulation).  

 

In verse 20, we see a servant who did nothing with the mina that he had been given.  One can almost picture the Jew during the Tribulation period, who under the pressure of depravation, suffering and even death at the hand of the anti-Semitic forces of the Anti-Christ, does not execute his responsibility as a Jew to believe the gospel of the kingdom (Matt 24:14) and claim the privileges associated with that kingdom as his own as prophesied in Scripture.  He is an unbeliever. 

 

This is evident in his lack of understanding of the Messiah as manifest by His statement in verse 21 that “I feared you because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.”  The implication is clearly that the servant did not really expect the king to come back.  He was not concerned about the king’s return so he did not bother with the king’s business.  He belonged with the group of unbelievers who did not want the king to reign over them (v. 27). 

The Parable of the Wicked Vinedressers a.k.a. The Parable of the Vineyard (Matt 21:33-46; Mk 12:1-12; Lk 20:9-19)

 

Obviously, Jesus was speaking of the nation of Israel that had been carefully prepared by God to be His fruitful vineyard (Isa 5:1-7).  The care of the vine had been delegated to the nation’s religious leaders.  However, they failed to acknowledge the Master’s (the Heavenly Father’s) authority over them and treated His messengers and prophets badly.  They would ultimately even kill His Son, Jesus outside Jerusalem (outside the vineyard). 

 

            In verse 43, Jesus makes a prediction that the kingdom of God would be given to a “nation” (eqno~ - nation or people) which would bear the fruits of it [the kingdom].  Many have interpreted this to be a prophecy of the Church which would consist of Jew and Gentile since the Church is on some occasions referred to as a nation (Rom 10:19; 1 Pe 2:9-10).[22]  However, I do not believe that Jesus was necessarily predicting the Church here.  The Kingdom will one day belong to Israel (Rom. 11:15, 25) and the Church Age Body is not now inheriting the Kingdom.  

 

In this parable, Jesus is referring to that future group of Jews who will in fact believe in Him.  Jesus was using the term “nation” in the same sense as the term “generation” in Matthew 23:36.  Because of their rejection, that generation of Israel would never be able to experience the kingdom.  However, a future generation will respond to Him in faith (Ro 11:26-27) and experience the spiritual and physical blessings of kingdom.

The Parable of the Marriage Feast (Matt 22:1-14 cf. Lk 14:15-24)

 

Summary of the meaning of this parable:  This parable (as most of Jesus’ parables) is designed to illustrate or teach a point of truth regarding the Messianic kingdom (i.e. the “kingdom of heaven” or the “kingdom of God”).  The point is simply that those who had rejected the invitation to enter the Messianic kingdom through the message of the gospel of the kingdom would be destroyed by the armies that attend Christ’s Second Advent, e.g. Matt 24:29-31; 25:31.  Also, after the Second Advent and as the Messianic kingdom is being established, the invitation to participate is extended to Gentiles (i.e. those “in the highways” – v. 9) as well as Israel.  Any unbelievers (the man without the wedding garment) will be destroyed and ultimately cast into the Lake of Fire at the Last Judgment. 

 

            Further points of analysis in support of this interpretation:  There are other interpretations of this parable that have been made by dispensationalists and others which attempt to connect this passage with: 1) a prediction of the destruction of Jerusalem in A.D. 70; and/or 2) to interpret the casting “into outer darkness” to refer to the fate of Christians of the Church Age who were unfaithful during their lives on earth.  However, I find those interpretations unacceptable. 

 

The destruction of Jerusalem did occur in A.D. 70 and represented the 5th Cycle of discipline (Le 26:14-33) toward Israel for failure to repent in anticipation of the Kingdom.  However, to interpret the destruction in this passage to refer to the destruction of Jerusalem in A.D. 70 would require that the wedding feast (i.e. the establishment of the Messianic kingdom) follow that event.  The destruction of Jerusalem in A.D. 70 was in no way related to the establishment of the Millennial kingdom and did not accomplish the purging of unbelievers from the kingdom as is taught in this parable (verses 11-13) and as will occur during the establishment of the Messianic kingdom. 

 

The phrase “weeping and gnashing of teeth” is never used in reference to the Church Age believer.  It is a phrase descriptive of the Jewish (and Gentile) unbeliever during the period of time that the gospel of the kingdom (i.e. “the kingdom of heaven is at hand”) was preached during Jesus’ public ministry and will ag