{"id":192,"date":"2017-11-22T13:02:58","date_gmt":"2017-11-22T12:02:58","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=192"},"modified":"2017-11-22T13:02:58","modified_gmt":"2017-11-22T12:02:58","slug":"the-parables-of-the-kingdom","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/11\/22\/the-parables-of-the-kingdom\/","title":{"rendered":"The Parables of the Kingdom"},"content":{"rendered":"

And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.<\/em><\/p>\n

Matthew 13:11<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

This study is concerned with the parabl<\/span>es of the Kingdom, recorded in Matthew 13<\/a>. It is not the purpose of this study to deal with every parable that Yeshua (Jesus) spoke in all the Gospels, because that would make this study far too long.<\/span> Rather, the discussion will be limited to the parables that immediately follow the rejection of His Messiahship by the nation of Israel. This includes the parables found primarily in Matthew 13<\/a> and i<\/span>n two parallel passages in Mark 4<\/a> and Luke 8<\/a>.<\/p>\n

To clearly comprehend what is happening in Matthew 13<\/a>, one must understand the relationship between chapters 12<\/a> and 13<\/a>. Matthew 12<\/a> records the national re<\/span>jection of the Messiahship of Jesus on the grounds of demon possession. When the leadership of Israel officially rejected Yeshua, they became guilty of the unpardonable sin. From that point on, they were under the judgment o<\/span>f a.d. 70, the year in which Jerusalem and the Temple were destroyed by the Romans.<\/p>\n

In Matthew 13<\/a>, Jesus began teaching a series of parables, which were spoken on the very day <\/span>as the rejection by the nation of the Messiahship of Yeshua occurred. Only by understanding the relationship between Matthew 12<\/a> and 13<\/a> is it possible to fully appreciate the parables of the Kingdom. A<\/span>gain, in Matthew 12<\/a> Yeshua was rejected by the nation on the grounds of demon possession. In Matthew 13<\/a>, on the very same day, He began teaching them in parables.<\/p>\n

I. The Purpose of the Parables<\/p>\n

Matthew 13:10\u201318<\/a> explains exactly the purpose of these parables. Verse 10<\/a> reads: And the disciples came, and said unto him, Why speak you unto them in parables?<\/em><\/p>\n

The ques<\/span>tion asked by the disciples indicates that this was the beginning of the parabolic method of teaching. Up until the events of chapters 12<\/a> and 13<\/a>, when Jesus spoke to the masses, He spoke in clear lang<\/span>uage that all could understand. A good example of this is the Sermon on the Mount in Matthew 5\u20137<\/a>. Matthew states that when Yeshua finished the Sermon on the Mount, not only did the Jewish people under<\/span>stand what He had said, but they also understood clearly where He differed from the Scribes and Pharisees. As a result of the rejection of His Messiahship in Matthew 12<\/a>, Jesus began teaching the Jewis<\/span>h masses in parables in Matthew 13<\/a>. This, of course, surprised the disciples, because they knew that Yeshua had taught them clearly up until that point. Now they wanted to know why He had begun speaki<\/span>ng to them in parables. Again, the question clearly indicates that this was the beginning of His parabolic method of teaching.<\/p>\n

Jesus gave three main reasons for this change in His method of teaching i<\/span>n Matthew 13:11\u201314<\/a>: And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever has, to him shall be given, and <\/em><\/span>he shall have abundance: but whosoever has not, from him shall be taken away even that which he has. Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand. And unto them is fulfilled the prophecy of Isaiah, which says, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall<\/em><\/span> in no wise perceive: \u2026<\/em><\/span><\/p>\n

The first reason is that parables would illustrate the truth for His disciples. However, the second reason was therefore to hide the truth from the masses. Since the nation had rejected His Messia<\/span>hship, it had therefore rejected the light they had. If one rejects the light he has, he will not be given any more light. Since the nation had now rejected the light they had, no more light would be given. Instead of teaching them clearly and distinctly in terms they could understand as He had done heretofore, at this point, He began teaching them only in parables so they could no longer unde<\/span>rstand and would not understand. The third reason was to fulfill prophecy. Yeshua quoted <\/span>Isaiah 6:9\u201310<\/a>, which prophesied that the Messiah would speak to the Jewish people in such a way that they would not<\/span> understand. By speaking in parables, He fulfilled Old Testament prophecy so as to prove His very Messiahship, which had been rejected in chapter 12<\/a>. These are the three purposes of His parabolic meth<\/span>od of teaching.<\/p>\n

In Matthew 13:34\u201335<\/a>, we read: All these things spoke Jesus in parables unto the multitudes; and without a parable spoke he nothing unto them: that it might be fulfilled which was spoke<\/em><\/span>n through the prophet, saying, I will open my mouth in <\/em>parables; I will utter things hidden from the foundation of the world.<\/em><\/p>\n

These verses re-emphasize the fact that Yeshua spoke to the multitudes onl<\/span>y in parables, \u201cand without a parable, He said nothing to them.\u201d This was not true before the rejection in Matthew 12<\/a>, but it was true after the rejection. This restates the second purpose of His para<\/span>bolic method of teaching: to hide the truth from the masses. In verse 35<\/a>, He again points out that this was a fulfillment of prophecy, and this time He quotes Psalm 78:2<\/a>. This restates the third purpo<\/span>se of the parabolic method of teaching: to fulfill Old Testament prophecy. By fulfilling the Old Testament prophecy, He proved the very Messiahship that had been rejected.<\/p>\n

This same point is made in t<\/span>he parallel account, found in Mark 4:33\u201334<\/a>: And with many such parables spoke he the word unto them, as they were able to hear it; and without a parable spoke he not unto them: but privately to his ow<\/em><\/span>n disciples he expounded all things.<\/em><\/p>\n

Mark 4:34b<\/a> adds that when Yeshua was alone with His disciples, He explained to them the meaning of the parables. This restated the first purpose of the parables in<\/span> that they would illustrate the truth for the disciples. From Matthew 13<\/a> onward, this was the method Jesus used consistently. When He spoke to the masses, He taught only in parables in order to hide t<\/span>he truth from them. On the other hand, when He was alone with His disciples, He explained and expounded the meaning of each parable, because they were hidden to His disciples also until He explained them.<\/p>\n

II. The Kingdom Program<\/p>\n

A fourth purpose of the parables was to expound and explain the mysteries of the Kingdom. There is no difference in Scripture between the terms kingdom of God and kingdom of he<\/span>aven, these are used interchangeably. A good way of seeing this is by looking at the parallel accounts of Mark 4<\/a> and Luke 8<\/a> along with Matthew 13<\/a>. Matthew consistently used the expression kingdom of h<\/span>eaven. However, in the parallel accounts of Mark 4<\/a> and Luke 8<\/a>, both Mark and Luke consistently used kingdom of God. This shows that the terms kingdom of God and kingdom of heaven are synonymous.<\/p>\n

The r<\/span>eason Matthew used kingdom of heaven is because he was writing his Gospel to the Jews, and they were sensitive about using the name \u201cGod\u201d vainly. They would try to avoid using the term when they were writi<\/span>ng or speaking and tended to use the term only within the confines of the synagogue or other religious meetings. In place of saying, \u201cGod,\u201d they would say, \u201cthe name\u201d or \u201cheaven.\u201d Matthew, writing to Jews and being aware of Jewish sensitivities, used the expression kingdom of heaven so it would be more readily acceptable to his Jewish readers.<\/span><\/p>\n

But Mark wrote to Romans and Luke wrote to Greeks<\/span> who did not have these sensitivities, and therefore the expression kingdom of God was used. What Matthew meant by kingdom of heaven is no different from what Mark and Luke meant by kingdom of God. So<\/span> the expressions are synonymous.<\/p>\n

How do we define the kingdom of God or the kingdom of heaven? A good definition is that the Kingdom of God is \u201cGod\u2019s rule.\u201d It is the sphere over which the sovereign G<\/span>od rules. There may be degrees of authority in different aspects of His Kingdom Program, but the basic root meaning is that God rules. The Scriptures reveal much about God\u2019s Kingdom Program, and sometimes statements about the Kingdom may appear to be contradictory, but the Bible does not contradict itself. What is often missed is the fact that the Scriptures reveal<\/span> five facets of the Kingdom Program, with the fifth facet being introduced in <\/span>Matthew 13<\/a>. To understand Matthew 13<\/a>, one must understand these five facets and clearly distinguish one facet from another facet.<\/p>\n

A. The Universal or Eternal Kingdom<\/p>\n

The first facet of the Kingdom Program is given two names: the Eternal Kingdom or the Universal Kingdom. This facet refers to God\u2019s rule in providence and in sovere<\/span>ignty in that God is always in control. Nothing ever happens outside of God\u2019s will. What happens might be because of God\u2019s directive or decretive will or it might be because of God\u2019s permissive will. But the point is that God is never out of control. Everything that happens is always by the will of God, either by His directive will or by His permissive will.<\/span><\/p>\n

The reason for the two names is to emph<\/span>asize the two different aspects of this facet of the Kingdom. The term \u201cEternal\u201d emphasizes the timeless aspect, the fact that God is never out of control; He is eternally in control. The term \u201cUniversal\u201d emphasizes the sphere and scope, t<\/span>hat no matter where things exist, everything is within the sovereign will and control of God.<\/p>\n

This first facet of God\u2019s Kingdom Program emphasizes His eternal, s<\/span>overeign rule everywhere.<\/p>\n

B. The Spiritual Kingdom<\/p>\n

The second facet of God\u2019s Kingdom Program is called the Spiritual Kingdom. The Spiritual Kingdom is comprised of all people of all time who have experienced the new birth by t<\/span>he Holy Spirit. From Adam until our day, and as long as men continue to be born on this earth, there will be the existence of the Spiritual Kingdom. Every individual since Adam onward who has been born again by faith through the regenerating work of the Holy Spirit is a member of this Kingdom.<\/span><\/p>\n

This is the kingdom of Matthew 6:33<\/a>. It is also the kingdom of God that Jesus was speaking to Nicodemus a<\/span>bout when He said in John 3:3<\/a>:<\/p>\n

\u201cExcept one be born anew, he cannot see he cannot enter the kingdom of God.<\/p>\n

The second facet is comprised of people of all time who are saved.<\/p>\n

C. The Theocratic Kingdom<\/p>\n

The third facet of God\u2019s Kingdom Program is called the Theocratic Kingdom, and refers to God\u2019s rule by means of and through a theocracy over one nation: Israel. The Theocrati<\/span>c Kingdom was God\u2019s rule over Israel and was established by Moses. With the giving of the Law, the foundations of Israel as a Theocratic Kingdom were laid.<\/p>\n

The Theocratic Kingdom underwent two aspects<\/span> in its history: the mediatorial form and the monarchial form. First came the mediatorial form, meaning that God ruled through mediators: Moses, Joshua, and the judges. From Moses until Samuel, God ruled by means of mediators between God and ma<\/span>n. The second aspect was called the monarchial form in that God ruled through monarchs from Saul, the first king of Israel, until Zedekiah, the last king of Israel. It is during the latter stages of the monarchial form, that the Theocratic Kingdom went into a decline in quality. With the decline, the prophets began announcing a future form of God\u2019s Kingdom Program, which would be a better form: the Messianic Kingdom.<\/span><\/span><\/p>\n

When the Theocratic Kingdom finally came to an end with the Babylonian destruction of Jerusalem, the Times of the Gentiles began and co<\/span>ntinue until this day.<\/p>\n

D. The Messianic or Millennial Kingdom<\/p>\n

The fourth facet of God\u2019s Kingdom Program is also given two names: the Messianic Kingdom or Millennial Kingdom. The term \u201cMessianic Kingdom\u201d emphasizes that this<\/span> Kingdom will be ruled directly by the Messiah Himself. The term \u201cMillennial\u201d emphasizes how long this kingdom will last: 1,000 years.<\/p>\n

The form of the Messianic or Millennial Kingdom is that of a lite<\/span>ral, earthly kingdom, in which Yeshua will rule from the Throne of David. It is rooted in the Davidic Covenant. When God made a covenant with David, He promised that David would have an eternal house, an eternal kingdom, an eternal throne, and an eternal descendant<\/span>.<\/p>\n

It is this fourth facet of the Kingdom Program, the Messianic Kingdom, that was a major area of Old Testament prophecy. This was the <\/span>same kingdom John the Baptist proclaimed to be at hand, and also the kingdom Jesus offered to the Jewish people, which they rejected in Matthew 12<\/a>. As a result, of the rejection of the Messianic Kingd<\/span>om in Matthew 12<\/a>, the offer was rescinded and, from a human perspective, the Messianic Kingdom was \u201cpostponed,\u201d not set up at that time. Instead, the Messianic Kingdom will be re-offered to the Jewish<\/span> generation of the Tribulation.<\/p>\n

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E. The Mystery Kingdom<\/p>\n

Instead of the Messianic Kingdom, the fifth facet of the Kingdom Program, the Mystery Kingdom, is to be initiated. The parables of Matthew 13<\/a> describe the mystery form of the Ki<\/span>ngdom Program. What, exactly, is this fifth facet of God\u2019s Kingdom Program, the mystery form, which these parables expound?<\/p>\n

Basically, the Mystery Kingdom covers the Age between the First and Second C<\/span>omings of the Messiah. Perhaps the best, single word to define the Mystery Kingdom is the term \u201cChristendom.\u201d It describes conditions on this earth while the King is absent from the earth and is in Heaven. The mysteries of the Kingdom relate truths to the eternal purpose of G<\/span>od in relationship to His Eternal Kingdom Program.<\/p>\n

The Mystery Kingdom must be kept distinct from the other facets. For exam<\/span>ple, the Mystery Kingdom is not the same as the Eternal Kingdom, because the Mystery Kingdom is limited to the time between the First and Second Comings of the Messiah. Secondly, it is not the same as the Theocratic Kingdom, because it is no longer limited to one nation, t<\/span>he nation of Israel, but involves both Jews and Gentiles. Thirdly, it is not the same as the Spiritual Kingdom, which is comprised of believers only, because the Mystery Kingdom will include both believers and unbelievers. Fourthly, it is not the same as the Messianic Kingdom, because the Messianic Kingdom was not a mystery; it was the subject of much revelation in the Old Testament. Nor is the Mystery Kingdom the same as the Church; the Church is included within the s<\/span>cope of the Mystery Kingdom, but the Mystery Kingdom is more extensive than just the Church.<\/span><\/span><\/p>\n

So the best, single term which describes the Mystery Kingdom is \u201cChristendom.\u201d It includes the period of the time between the Messiah\u2019s First Coming and His Seco<\/span>nd Coming. The Mystery Kingdom includes the time span from the rejection of the King in Matthew 12<\/a> until the acceptance of the King in the closing days of the Great Tribulation. Obviously, the Mystery<\/span> Kingdom includes the Church Age, from Acts 2<\/a> until the Rapture, and also includes the Tribulation. The purpose of the parables of Matthew 13<\/a> was to expound the mysteries of the Kingdom or the Kingdom<\/span> Program during this particular Age.<\/p>\n<\/div>\n<\/div>\n

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III. The Parables of the Kingdom<\/p>\n

By way of definition, a parable is a figure of speech in which a moral or spiritual truth is illustrated by analogies drawn from everyday life and experience. Parables are based on the principle of going from the known to the unknown, it goes from a figure to a reality. The parables are designed to solve a problem or to answer a question. What is the question? What is the problem the parable is trying to solve? The question is: What is the truth concerning the mystery form of the Kingdom? What is the truth concerning what is going to happen now that the King has been rejected and the Kingdom in its messianic form will not be established until the Second Coming of the Messiah?<\/p>\n

In interpreting these parables, it must be understood that they need to be interpreted as a whole. We must not expect a parable to \u201cwalk on all fours,\u201d because a parable makes one major point. It might have some sub-points and, if it does, these sub-points will be clearly expounded. One must first discover the main issue in the parable; once that is known, the parts of the parable will fall into place. One must know what the figure is before one can understand what the reality is. The known must be understood before the unknown can be understood. One needs to understand the literal figure first before he can understand the spiritual significance.<\/p>\n<\/div>\n<\/div>\n

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A. The Parable of the Sower<\/p>\n

The parable of the sower is found in Matthew 13:3\u20139<\/a> and Yeshua Himself explained the first parable in Matthew 13:20\u201323<\/a>. One thing to note is that according to Mark 4:13<\/a>, Je<\/span>sus said: \u2026 Know ye not this parable? and how shall ye know all the parables?\u2026<\/em><\/p>\n

This means that the understanding of the first parable is the key to understanding all the other parables of this chapter<\/span>. That is the reason Yeshua expounded upon this first parable.<\/p>\n

This parable makes four points. First, this Age is characterized by the sowing of the gospel seed. This Age\u2014the Age of Christendom\u2014extend<\/span>s from the time Jesus is rejected in Matthew 12<\/a> until He is accepted in the ending days of the Great Tribulation. The second point is that this Age will be marked by different preparations of the soil<\/span>. Thirdly, this Age will be marked by opposition from the world, the flesh, and the devil. Fourthly, this Age will be marked by four different responses to the Word, which are emphasized by the first parable.<\/span><\/p>\n<\/div>\n<\/div>\n

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1. Those Who Fall by the Wayside<\/p>\n

First, those who fall by the way side are those who never believed the gospel in the first place. This is the response of unbelief.<\/p>\n<\/div>\n<\/div>\n

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2. Those Who Fall on Rocky Places<\/p>\n

The second response is by those who fall on rocky places; those who hear the gospel, believe it, accept it and are saved. However, they are never rooted in the Word o<\/span>f God so they are never stabilized in their spiritual life. They are the ones who are tossed to and fro by every wind of doctrine. They also tend to be very experiential, but their experiences go up and down, so their spiritual life goes up and down. Because they are never rooted in the Word, they are never stabilized <\/span>in their faith. While they are saved, they never produce the kind of fruit that <\/span>believers need to produce.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. Those Who Fall Among the Thorns<\/p>\n

The third response is those who fall among the thorns. They also believe, however, they never seem to be able to overcome the cares of the world. They are choked by <\/span>the world and never seem to stabilize. While those who fall on rocky places are not stabilized because they were never rooted in the Word of God, the ones who fall among the thorns may be theologically sound and have a lot of knowledge of the Scriptures. They may not be experience-centered, however, they still seem to have difficulty living consistent spiritual l<\/span>ives because they are involved in the cares of the world. This may be family, financial, or social cares. As a result, they, too, are not stabilized and also do not produce the kind of fruit they should.<\/span><\/p>\n<\/div>\n<\/div>\n

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4. Those who Fall on Good Ground<\/p>\n

The fourth response to the Word is by those who fall on good ground. These are the people who believe and are rooted in the Word of God. They overcome the world and, as a result, they are productive in their spiritual life.<\/p>\n<\/div>\n<\/div>\n

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B. The Parable of the Seed Growing of Itself<\/p>\n

The second parable is found only in Mark 4:26\u201329<\/a>, and makes three points. First, the seed that is sown in accordance with the first parable will spring to <\/span>life inexplicably, of its own accord. This is the mystery of regeneration.<\/p>\n

How is it possible that a simple gospel message, containing only three points\u2014that Yeshua died for our sins; that He was buri<\/span>ed; and that He rose again on the third day\u2014can result in regeneration? How could such a simple message of facts, accomplished almost two thousand years ago, and told to a person who is living today, <\/span>suddenly change the course of that person\u2019s life as he moves from a state of unregeneration to a state of regeneration? That is the mystery!<\/p>\n

The second point of this parable is that the seed will grow<\/span> by its own power. It has an inner power, an inner energy, so that it springs to life of its own accord.<\/p>\n

The third point is that the seed springing to life does not depend upon the one merely sowing t<\/span>he seed. It depends solely upon the seed\u2014specifically, the inner energy of the seed.<\/p>\n<\/div>\n<\/div>\n

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C. The Parable of the Tares<\/p>\n

The third parable is found in Matthew 13:24\u201330<\/a>. Jesus explained this parable in Matthew 13:36\u201343<\/a>. This parable makes four points. First, the true sowing will be imitated by a false counter-sowing. This tare is the \u201cdarnel,\u201d which looks very much like genuine wheat. There is a Jewish legend that it was not a different seed, but rather, the same seed of a degenerate kind of wheat. Before the Flood, all seeds were the same. As a result of degeneration from the Flood, tares sprang up from the very same seed. This old Jewish legend tries to explain the reason that the darnel seed and the wheat seed look the same at the time of sowing.<\/p>\n

Secondly, there is going to be a side-by-side development as a result of the two types of sowing.<\/p>\n

The third point is that the judgment at the end of the Age will separate the good seed for the Messianic Kingdom, but the bad seed will be excluded.<\/p>\n

The fourth point this parable makes is that the essential character of each type of sowing can ultimately be seen either by fruitfulness or by fruitlessness.<\/p>\n

In verses 36\u201343<\/a>, the Messiah\u2019s exposition makes several things clear. The sower is Yeshua the Messiah Himself; \u201cthe field is the world; and the good seed, are the sons of the kingdom,\u201d the believers, those with the truth who will be scattered throughout the world so that truth can be spread throughout the world. This is where the first and third parables come together. The enemy is Satan, and \u201cthe tares are the sons of the evil one,\u201d the unbelievers. Satan will also spread his people around the world, and often they will appear to be believers. The \u201creapers are the angels.\u201d At the final judgment, they will separate the good from the bad. The wheat will go into the Kingdom, but the tares will go into Hell. The barn represents both the Messianic Kingdom and Heaven.<\/p>\n<\/div>\n<\/div>\n

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D. The Parable of the Mustard Seed<\/p>\n

The fourth parable is found in Matthew 13:31\u201332<\/a> and makes two points. First, there will be an abnormal, external growth of this Mystery Kingdom until it becomes a mo<\/span>nstrosity. Secondly, this monstrosity will become a resting place for birds. In essence, the seed that becomes this huge, monstrous mustard plant or tree is the picture of Christendom. The growth will be abnormal and external. The tree becomes a resting place for various types of birds.<\/span><\/p>\n

Yeshua said that the understanding of the first parable is the key to understanding all the others. In the first<\/span> parable, the birds were agents of Satan. The birds of the fourth parable are \u201cdirty birds,\u201d because they are also agents of Satan. These birds represent various pseudo-spiritual movements within Chri<\/span>stendom. They refer to the various cults and other corrupt movements of Christendom.<\/p>\n

There will be an abnormal, external growth of this mustard seed until it becomes a monstrosity and becomes a restin<\/span>g place for birds or agents of Satan, the various false cults and other movements, which are part of Christendom, but not part of true, biblical faith.<\/p>\n<\/div>\n<\/div>\n

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E. The Parable of the Leaven<\/p>\n

The fifth parable is found in Matthew 13:33<\/a> and makes two key points. First, there will be false religious systems introduced into the Mystery Kingdom Program. Secondly, this will result in the corruption of doctrine.<\/p>\n

In this parable, a woman makes three measures of meal. Often when a woman is used symbolically it symbolizes a false religious system (Rev. 2:20<\/a>; 17:1\u20138<\/a>). The word leaven, when used symbolically, is always a symbol of sin, particularly the sin of false doctrine. So all three measures of meal have some degree of leaven. Christendom eventually splits off into three major units: Roman Catholicism, Eastern Orthodoxy, and Protestantism. All three segments will contain a lesser or greater degree of false doctrine. There will be inward doctrinal corruption to some degree.<\/p>\n<\/div>\n<\/div>\n

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F. The Parable of the Hidden Treasure<\/p>\n

The sixth parable is found in Matthew 13:44<\/a>. According to Exodus 19:5<\/a> and Psalm 135:4<\/a>, when treasure is used symbolically, it represents Israel. This parable teac<\/span>hes that there will be a Remnant that will be saved out of Israel; there will be Jews coming to Jesus the Messiah during the period of the Mystery Kingdom.<\/p>\n

The parable makes two main points. First, Ye<\/span>shua purchased the treasure hidden in the field by the cross. Secondly, the treasure does not come into His possession, but only the place where the treasure is. By His death, Jesus purchased the world, and Israel is the treasure in the world. <\/span>Therefore, many Jews among Israel will become believers.<\/p>\n<\/div>\n<\/div>\n

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G. The Parable of the Pearl<\/p>\n

The seventh parable is found in Matthew 13:45\u201346<\/a>. While the Bible reveals that the treasure represents Israel, it does not state anywhere exactly what the pearl represents when it is used symbolically. Knowing that Christendom includes both Jews and Gentiles, very likely the parable of the pearl of great price is \u201cthe other side of the coin\u201d of the parable of the treasure. The treasure represents the Jews, so it is natural that the pearl would represent the Gentiles. Furthermore, the pearl originates in the sea; and when sea is used symbolically, it represents the Gentiles.<\/p>\n

The main point of the seventh parable is that Gentiles will also come to a saving knowledge of Yeshua the Messiah. This parable makes three sub-points.<\/p>\n

First, the Gentiles of the Church become the possession of the Messiah by purchase.<\/p>\n

Secondly, the Gentiles in the Church are formulated by gradual accretion, like a pearl develops when a speck of dirt falls into the oyster. The oyster begins covering this speck, and covering it, and covering it until, by gradual accretion, it becomes a pearl. This teaches the concept that the Gentiles in the Church are being formulated by gradual accretion. One of the primary purposes of the Church Age is: \u201cto call out from among the Gentiles a people for His name until the fullness of Gentiles be come in.\u201d This is indeed pictured by this parable.<\/p>\n

And the third sub-point is that the Gentiles of the Church become His only when it is lifted out of the place where it is now located; the Church will be lifted out of its place by the Rapture.<\/p>\n<\/div>\n<\/div>\n

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H. The Parable of the Net<\/p>\n

The eighth parable is recorded in Matthew 13:47\u201350<\/a> and makes three points. First, this Age will end by the judgment of the Gentiles. The sea is a biblical symbol for the worl<\/span>d of the Gentiles (Dan. 7<\/a>; Rev. 13<\/a>, 17<\/a>). The second point is that the righteous will enter into the Messianic Kingdom. And the third point is that the unrighteous will be excluded. What Jesus said in <\/span>parabolic form here, He spelled out in detail in Matthew 25:31\u201346<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Parable of the Householder<\/p>\n

The ninth and last parable is found in Matthew 13:51\u201353<\/a> and this parable makes two points. The first point is that some aspects of the mystery form of the Kingdom are<\/span> taken from previous and existing facets of God\u2019s Kingdom Program. The second point is that other aspects are new and have never before been found.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>Conclusion<\/strong><\/p>\n

When taken together, these nine parables of the Kingdom develop a basic flow of thought.<\/p>\n

In the first parable, there will be a sowing of the gospel seed throughout this Age.<\/p>\n

In the second p<\/span>arable, this seed which has been sown will have an inner energy so that it will spring to life of its own accord.<\/p>\n

In the third parable, it is going to be imitated by false counter-sowing.<\/p>\n

In the fourt<\/span>h parable, it is going to assume huge outer proportions.<\/p>\n

In the fifth parable, it is going to be marked by inward doctrinal corruption.<\/p>\n

In the sixth parable, nevertheless, the Lord will gain a Remnant<\/span> from Israel.<\/p>\n

In the seventh parable, God will also gain a people from among the Gentiles; both the Jews and Gentiles together, the treasure and the pearl, will form the Church.<\/p>\n

In the eighth parable,<\/span> this Age will end with the judgment of the Gentiles; the unrighteous will be excluded from the Messianic Kingdom, and the righteous will be taken in.<\/p>\n

And in the ninth parable, some aspects of this Ki<\/span>ngdom Program are like other aspects and facets of God\u2019s Kingdom Program, but other aspects are brand-new.<\/p>\n<\/div>\n<\/div>\n

\n
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 <\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew 13:11 Introduction This study is concerned with the parables of the Kingdom, recorded in Matthew 13. It is not the purpose of this study to deal … <\/p>\n

\u201eThe Parables of the Kingdom\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-192","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/192","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=192"}],"version-history":[{"count":2,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/192\/revisions"}],"predecessor-version":[{"id":194,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/192\/revisions\/194"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=192"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=192"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=192"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}