Matthew 13:1-52

INTRODUCTORY NOTE. The Evangelist has just represented our Lord in opposition to the Pharisees. (A few events probably intervened; see Luke 11-13.) Thus His claims as the Messiah came out more fully. Instruction as to the nature of His kingdom naturally followed; but in view of the opposition already encountered, the best method was by parables (see below, on the purpose of the parables).

The parable has been variously defined. Alford: ‘a serious narration within the limits of probability, of a course of action pointing to some moral or spiritual truth.' In the widest sense it includes all illustrations from analogy, but in the strict sense, it differs from a mere simile or metaphor, which is not a narration; from a fable (two fables occur in the Old Testament; Judges 4:8-15; 2 Kings 14:9; but both are given as purely human productions) which is not within the limits of probability, nor designed to teach spiritual truth; from a myth which is told as the truth, while the design of the parable is evident; from a proverb, which is briefer and which may not contain a figure; from an allegory, which is self-interpreting, the imaginary persons receiving names, performing actions which declare the meaning, so that allegory is less natural than parable. (On type, symbol, and allegory, as elements of the parable, see Lange, Matthew, pp. 234 - 235.) It is not necessary to suppose that our Lord's parables were always founded on fact, and generally composed of real incidents. We indeed resort to fiction in teaching moral truth, because unaware of facts adapted to convey the same lesson; while Christ's knowledge of course included such facts. It is, however, enough to say that Christ's parables (His figures also) are based on analogies which He alone had wisdom to discern, and authority to proclaim. His parables give no warrant for new ones; nor do they determine the propriety of our using fiction to spread or illustrate the truth. The purpose of our Lord in teaching by parables was twofold (Matthew 13:10-17): to reveal and to conceal the truth. To reveal to those who really sought the truth; to conceal from those who did not desire such knowledge; thus rewarding the former, and punishing the latter. The purpose of concealing is plainly stated by our Lord Himself, and may have been in mercy, since it prevented a greater perverting of the truth to their condemnation. The Pharisees were plotting to kill Him; His disciples required much more instruction before He could leave them; hence a method involving this twofold purpose was not only gracious and just, but prudent also. The Old Testament parable, spoken by Nathan (2 Samuel 12:1-6), also concealed and revealed; it called forth from David an unprejudiced judgment on his own conduct, and then produced conviction of sin. This special purpose is also evident in a few of our Lord's parables, e. g., that spoken in the house of Simon (Luke 7:41-42).

Parables may be pressed too far; the general truth is always the central one; others are usually involved, but only as related to it. Resemblances which we discover at every point, although founded on analogies which God has created, are not to be placed on a level with what our Lord distinctly teaches. The uninspired lessons from the parables exceed in number the inspired lessons of the parables. The former include possible meanings, the latter necessary ones. The former may be used to enforce truth revealed elsewhere, the latter are revelations of truth. Seeking the many lessons makes us rich in spiritual knowledge, grasping the necessary one makes us confident.

The seven parables of this chapter seem to have been spoken on one occasion, and they relate to one definite subject. The natural and easy transition in the order, the advance in thought cannot be accidental. They present the development of the kingdom of heaven in its conflict with the world, bringing out its lights and shadows. ‘Accordingly, we cannot fail to trace in the parable of the sower a picture of the apostolic age; in the parable of the tares, the ancient Catholic Church springing up in the midst of heresies; in the parable of the mustard bush, resorted to by the birds of the air as if it were a tree, and loaded with their nests, a representation of the secular state-Church under Constantine the Great; in the leaven that is mixed among the three measures of meal, the pervading and transforming influence of Christianity in the mediaeval Church, among the barbarous races of Europe; in the parable of the treasure in the field, the period of the Reformation; in the parable of the pearl, the contrast between Christianity and the acquisitions of modem secular culture; and in the last parable, a picture of the closing judgment' Lange.

Other applications, however true, should never ignore the original one, out of which they grow. All, however, are always instructive and applicable. The history of the kingdom as a whole finds its counterpart in the experience of each of its subjects, and in every period of its development. They remain ‘like apples of gold in pictures of silver,' the gospel to the poor, to children, and yet inexhaustible in meaning.