In order to appreciate what was new in Jesus' teaching about the kingdom
of God and how shocking it was to his Jewish audience, we need to know how
they understood the kingdom idea in the Old Testament.
The Old Testament view of history was very straightforward. Since Adam
chose to live independently from God, humanity lives in what Paul calls
"this present evil age" (Gal. 1:4) - an age dominated by rebellion
and evil. But God is sovereign over history, and one day he will replace
this present evil age with his own kingdom, when the wicked will be judged
and righteousness will reign. The event that separates these two periods
of history is the coming of God's Messiah (read Dan. 7:13,14).
The arrival of this messianic king is the fulfillment of the Davidic Covenant,
the promise that God made to David that one day, one of his descendants
would sit on his throne and rule the world forever. Recall from our Bible
overview:
In God's promise to David, we receive more information about who "the
seed" will be. He will be a king, a descendant of David, and an heir
of the promised eternal throne (II Samuel 7:11-16). When the seed arrives,
he will end the present evil age and set up God's eternal kingdom. He
will crush all of his enemies and be exalted above all other authorities
(Psalm 89, 110).
Isaiah, Jeremiah, Ezekiel, and Daniel clearly point to a future "David"
who will completely fulfill God's promises and bring about an eternal
kingdom. This is an awesome promise considering the circumstances that
the people of Israel faced as God moved in judgment against them during
this time. Even though the people of God are exiled in a foreign land,
God reiterates his promise through Daniel to create his own kingdom in
which his people will dwell, led by a descendant of David.
"The kingdom of god is at hand." (Mark 1:15)
When Jesus opened his ministry with the announcement that the "kingdom
of God is at hand" (Mark 1:15), you can appreciate why his audience
expected a political revolution and the overthrow of the Roman occupiers.
Even in Acts 1:6, the apostles seem to still be expecting this.
Unlike the kingdom the Jews expected, Jesus describes a portion of God's
kingdom that he calls "the mysteries of the kingdom" (Mt. 13).
Note that a biblical "mystery" is not something purposefully vague
or difficult to understand (like a modern day mystery novel). It is simply
a truth not revealed until now.
The mysteries of the kingdom of God refer to a portion of God's kingdom
that was not clearly revealed in the Old Testament. Jesus was giving his
listeners new information about God's kingdom that even the Old Testament
prophets did not know.
In his teachings and parables, Jesus affirms the Old Testament picture
of the kingdom of God described above, but he adds some crucial additional
information about the coming of Messiah and the establishment of God's kingdom.
What the Old Testament prophets called the coming of Messiah is actually
his Second Coming. Prior to that time, Messiah would come - not as a reigning
King but as suffering Servant - to die for the guilt of a rebellious humanity
whom God loves. His first coming would usher in an unanticipated form of
God's kingdom that is different in important ways from the kingdom in its
fullness. This is what Jesus calls "the mysteries of the kingdom."
This unforeseen phase of the kingdom, which coincides with the time of
history we live in, is described through seven parables in Matt. 13. See
also John 18:36.
Recall from our Bible overview that the "Church Age," the mystery
portion of the kingdom, is between the first and second coming of Christ.
The kingdom of God in the gospels is a dynamic idea, probably best defined
as the rule of God. (For an excellent treatment of this topic, see
George Eldon Ladd, The Gospel of the Kingdom, 1st ed. Grand Rapids,
Eerdmans,p. 13-23.) In our western idiom, a kingdom is primarily a realm
over which a king exercises his authority. The second modern meaning of
kingdom is the people belonging to a given realm. Both of these ideas lead
us astray from the Biblical definition.
e.g. The medieval church equated the kingdom of God with the church itself,
leading them to enforce belief at the point a sword.
The primary meaning of both the Hebrew and the Greek word for kingdom is
the authority and sovereignty exercised by a king. A kingdom may be a realm
over which a king exercises his authority; and it may be the people who
belong to that realm and over whom that authority is exercised; but these
are secondary meanings. First of all, a kingdom is the authority to rule,
the sovereignty of the king.
An example of the word kingdom being used to describe the rule of a king
is in Daniel 5:26. Notice that it was not the realm of Belshazzar or his
people that were destroyed - his power was transferred to another ruler.
It was his power and authority that were terminated.
Kingdom as present and future
Proclamation of the kingdom is a crucial aspect of Jesus' teaching. The
kingdom is portrayed as both a present reality and a future hope. It is
a present reality, in that God offers his rule in the lives of those who
would accept his messiah, but future in the sense that God will one day
impose his rule without the consent of those under it. The future kingdom
is the millennial kingdom established at the end of the age.
John the Baptist announced the presence of the kingdom in the ministry
of Christ (Mt. 3:2; 4:7). Jesus makes it clear that the kingdom has come
in his ministry (Mt. 12:28; 11:12,13). At the same time, Jesus looked
to the kingdom as a future hope (Mk. 14:25; Mt. 8:11; Mt. 6:10). In his
teaching, Jesus offered the kingdom of God to the Jews, but on the spiritual
basis of individual repentance and faith, rather than on a politico-nationalistic
basis, as they had expected of their messiah. By rejecting Jesus, most
of the Jews, including their official leaders, rejected God's rule through
the Messiah. Consequently, God has transferred his kingdom to the believing
community, the church (Mt. 21:42, 43; Col. 1:13; Rom. 14:17: Ac. 28:23,28-31).
Yet, there remains a plan for Israel in the end times.
Parables of the Kingdom
What is a parable?
Definition: A parable is an analogy taken from common experience, in
which there is usually one single point being made. It is not unlike
a fable in that sense.
e.g. Parables of the lost sheep and lost coin (see Luke 15:1-10) illustrate
how God welcomes sinners who repent.
There are various types of parables including stories (Good Samaritan,
Prodigal Son, the Rich Man and Lazarus) and similes (the treasure hidden
in a field, the mustard seed).
When you interpret a parable, you should look for the main idea being
conveyed. There are exceptions to the "one story, one point"
principle. But unless there are clues with in the text that more than
one point is being made, most parables will make one point.
Interpreters since Augustine have gotten into trouble ascribing meaning
to each aspect of the parable. Each of the details are typically unimportant.
e.g. Augustine on the Good Samaritan:
- a certain man went down from Jerusalem to Jericho = Adam
- Jericho = the moon, and thereby signifies Adam's mortality
- thieves = the devil and his angels
- stripped him = namely of his immortality
- beat him = by persuading him to sin
- and left him half dead = as a man he lives, but he died spiritually,
therefore he is half-dead
- the priest and Levite = the priesthood and ministry of the Old Testament
- the Samaritan = is said to mean guardian; therefore Christ himself
is meant
- bound his wounds = means binding the restraint of sin
- oil = comfort of good hope
- wine = exhortation to work with a fervent spirit
- beast = the flesh of Christ's incarnation
- inn = the church
- the morrow = after the Resurrection
- two-pence = promise of this life and the life to come
- innkeeper = Paul
We can only ascribe meaning to the details of a parable when Jesus explains
what those details mean (e.g. sower and the soils).
Kingdom Parables in Matthew 13
Through these parables we learn about how God's kingdom is at work in
the world today, and about how we can benefit from and cooperate with
his activity. The key to understanding this parable is to ask: What does
it reveal about God's kingdom that they did not already know? That's where
we should start with the parables in Matthew 13...
The Seven Kingdom Parables of Matthew 13:
1: Parable of the Soils (13:1-23)
Main point: The kingdom grows through the spread of the gospel and
depends on the response of those who hear the gospel.
2 & 3: Parable of Wheat and the Tares (13:24-30; 36-43)
Main point: During the present phase of God's kingdom, it is not His
will for his people to be separated from his enemies, but to live side
by side.
4 & 5: Parable of the Mustard Seed and Leaven (13:31-35)
Main point: The kingdom of God starts in very small, virtually invisible
way-but (like the mustard plant and the leavening process) grows to
extensive size and influence.
6: Parables of Treasure and Pearl (13:44-46)
Main point: The kingdom of God is often seen as small or inconspicuous,
it is of great value-like a precious treasure.
7: Parable of the Dragnet (13:47-50)
Main point: In the mystery phase, the activity of God's kingdom will
"gather up" even those who do not truly belong to Christ
Central themes of the kingdom
1. From humble origins to global status (Mt. 13:31,32. The mustard
seed; Lk. 14:16-24. The dinner invitation).
2. Entered by grace through faith (Mt. 13:3-9; 18-23. The soils; Lk.
18:9-17. The Pharisee and the Publican).
3. Entering the kingdom produces joy, rejection of the kingdom results
in judgment (Mt. 13:44-46. Joy of the kingdom; Mt. 13:47-50. judgment
on those who resist the kingdom).
