The Coming of the Kingdom (Part 2)

Christ’s Parables in Matthew 13

Historical Context

Christ’s parables in Matthew 13 addresses the same question. This question was raised by the historical situation in which Jesus and His disciples were in. The Jews thought about the coming of the kingdom as a deliverance from all their troubles. Political expectations permeated the Jews’ view of its coming    (John 6:15). Even those believing Jews (like John the Baptist) viewed its coming as involving the judgment of the wicked with irresistible might (Matthew 3:10). It was in this context that Jesus came preaching the nearness and then the actual coming of the kingdom (Matthew 4:17; 12:28, 29).

John the Baptist embraced Jesus as the Messiah and as the one who would inaugurate God’s Kingdom. But when Jesus continued to preach the nearness of the kingdom and even preach the actual presence of the kingdom without the coming of the judgment of the wicked, John the Baptist began to have doubts. When John was arrested and imprisoned, the problem increased. How could the kingdom have come already in Jesus while John was rotting in Herod’s prison? Prison was the last place John expected to be after the coming of the kingdom! Thus, we read in Matthew 11:

Matthew 11:2, 3: “Now when John heard in prison about the deeds of the Christ, he sent word by his disciples  and said to him, “Are you the one who is to come, or shall we look for another?”

We learn from Matthew 11:2 that a godly and believing man like the great prophet John the Baptist struggled with the seeming inconsistency of Jesus’ preaching of the kingdom and with what the Old Testament itself had led the Jews to expect (Daniel 2:44). Can we think, therefore, that Jesus’ disciples would be immune to the same doubts? No, they would have to face the same question. Jesus answers this question in Matthew 13. The theme of these parables is that the coming of the kingdom has two phases.

The Parable of the Many Soils (Matthew 13:18-23)

“¹⁸ “Hear then the parable of the sower: ¹⁹ When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. ²⁰ As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, ²¹ yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. ²² As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. ²³ As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.””

This parable teaches that the kingdom of heaven is present in the sowing of the Word of God. First, the presence of the kingdom is consistent with the rejection of the Word. If the kingdom is present as sowing, such fruitlessness is understandable. But, the presence of the kingdom is indicated and vindicated by the amazing fruitfulness of the Word in those who receive it. In some it bears fruit thirty, sixty and even one-hundred fold.

The Parable of the Mustard seed and Leaven (Matthew 13:31-33)

“³¹ He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. ³² It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.” ³³ He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.””

Jesus is affirming that the present insignificance of Himself and His followers is no reason to doubt that they are present manifestation of that kingdom which would one day attain supreme dominance.

The Parable of the Treasure and the Pearl (Matthew 13:44-46)

“⁴⁴ “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. ⁴⁵ “Again, the kingdom of heaven is like a merchant in search of fine pearls, ⁴⁶ who, on finding one pearl of great value, went and sold all that he had and bought it.”

Firstly, Jesus is affirming that the kingdom is present in a hidden and unexpected form. Secondly, Jesus declares that in order to possess this hidden kingdom there will be the need of total sacrifice. To a Jew with ideas of a glorious, earthly kingdom, possessing the kingdom meant glory, riches, fame, and honor. Jesus, however, says a flat “no” to such ideas. Possessing the kingdom means rather the total sacrifice of this world’s possessions.       

The Parable of the Weeds (Matthew 13:24-30; Matthew 13:36-43)

(Parable) “²⁴ He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, ²⁵ but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. ²⁶ So when the plants came up and bore grain, then the weeds appeared also. ²⁷ And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ ²⁸ He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ ²⁹ But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. ³⁰ Let both grow together until the harvest, and at harvest time I will tell the reapers, “Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.”’”

(Interpretation) “³⁶ Then he left the crowds and went into the house. And his disciples came to him, saying, “Explain to us the parable of the weeds of the field.” ³⁷ He answered, “The one who sows the good seed is the Son of Man. ³⁸ The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, ³⁹ and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. ⁴⁰ Just as the weeds are gathered and burned with fire, so will it be at the end of the age. ⁴¹ The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, ⁴² and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. ⁴³ Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.”

If the kingdom is to come as the great harvest, then it must for that very reason come first as seed-time. It meant that until the time of harvest good and evil men would coexist in the world even during the time of the kingdom and after the coming of the kingdom. The coming of the kingdom does not mean the immediate destruction of the wicked. The Messiah comes first as sower then as harvester. It is not His will that the wicked be immediately destroyed. That must wait until the kingdom comes as harvest.

The Parable of the Fishing Net (Matthew 13:47-50)

“⁴⁷ “Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind. ⁴⁸ When it was full, men drew it ashore and sat down and sorted the good into containers but threw away the bad. ⁴⁹ So it will be at the end of the age. The angels will come out and separate the evil from the righteous ⁵⁰ and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.”

Not only in agriculture, but also in fishing, two distinct phases of activity must occur. If there is to be the sorting of good and bad fish at the end of the fishing trip, there must first be the casting of the net into the sea. Until the time of sorting and separation good and bad co-exist together in the net.

Summary of the Mathew 13 parables:

The Coming of the Kingdom (First Phase)	The Coming of the Kingdom (Second Phase)
Both Righteous and the wicked co-exist in this world.	Only the righteous exists in the New Earth.
Sacrifice is necessary	Righteous will receive honor and glory
The Word of the kingdom will bring forth fruit in many. Others will not bear fruit.
	The righteous shall shine in the Kingdom of their Father.

  

1 Corinthians 15

Matthew 13 treats the coming of the Kingdom via parables. 1 Corinthians 15:20-28 treats the same theme in ordinary prose. Since literal language (prose) is more easily interpreted than the figurative language of parable and vision, this passage has a special importance.

1 Corinthians 15:20-28: “²⁰ But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. ²¹ For as by a man came death, by a man has come also the resurrection of the dead. ²² For as in Adam all die, so also in Christ shall all be made alive. ²³ But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. ²⁴ Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. ²⁵ For he must reign until he has put all his enemies under his feet. ²⁶ The last enemy to be destroyed is death. ²⁷ For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. ²⁸ When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

The kingdom in this passage has reference to Christ’s reign of conquest mentioned in verses 24 and 25: “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.  For he must reign until he has put all his enemies under his feet.” Let us ask two straightforward questions so as to clarify the teaching of this passage. When does Christ’s reign of conquest begin? When does Christ’s reign of conquest end?

1.       When does Christ’s reign of conquest end?

Verses 24-26 teach that the end of this reign of conquest cones when Christ defeats the last enemy. The last enemy is death. Thus, the abolition of death marks the end of Christ’s reign of conquest. The crucial question is, therefore, When does the abolition of death occur? 1 Corinthians 15:54 and 55 answers this question.

1 Corinthians 15:54, 55: “⁵⁴ When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” ⁵⁵ “O death, where is your victory? O death, where is your sting?””

The defeat of the death (the last enemy) happens at the resurrection of the saints at the Second Coming of Jesus. This implies that end of the reign of conquest occurs with the resurrection of saints at the parousia. Since its beginning must come before the second coming of Christ, context by itself suggests that it is to be associated with Christ’s first advent and Christ’s own resurrection.

2.       When does Christ’s reign of conquest begin?

Several evidence conclusively confirm that Christ’s reign of conquest began at the time of His resurrection.

Firstly, verse 27 speaks of the enthronement of Christ in the past tense. “For “God has put all things in subjection under his feet.””

Secondly, the other quotations of Psalm 8 in the New Testament confirms this.

Psalms 8:6: “You have given him dominion over the works of your hands; you have put all things under his feet”.

Hebrews 2:7, 8: “You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.”” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him.

Ephesians 1:20-22: “²⁰ that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, ²¹ far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. ²² And he put all things under his feet and gave him as head over all things to the church, ²³ which is his body, the fullness of him who fills all in all.

Thirdly, in verse 25 we reads: “For he must reign until he has put all his enemies under his feet.” Other passages clarify when this reign is happening.

Hebrews 10:12, 13: “¹² But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, ¹³ waiting from that time until his enemies should be made a footstool for his feet.”

Acts 2:33-36: “³³ Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. ³⁴ For David did not ascend into the heavens, but he himself says, “‘The Lord said to my Lord,“Sit at my right hand,³⁵ until I make your enemies your footstool.”’ ³⁶ Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.””

Summary

Two considerations rule out pre-millennialism:

1.       The resurrection of believers at the Second Coming of Jesus concludes Christ’s reign of conquest. The last enemy is death. After death’s abolition through the resurrection of believers no enemies remains to be abolished.

1 Corinthians 15:25, 26: “²⁵ For he must reign until he has put all his enemies under his feet. ²⁶ The last enemy to be destroyed is death.”

1 Corinthians 15:54, 55: ““⁵⁴ When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” ⁵⁵ “O death, where is your victory? O death, where is your sting?””

Isaiah 25:8: “He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken.”

It is plain that Revelation 20:1-10 speaks of a 1000 year reign in which many enemies are not yet abolished. In light of 1 Corinthians 15:21-28 a pre-millennial interpretation of Rev. 20:1-10 is impossible. The millennium of Revelation 20 must occur prior to the destruction of the last enemy at Christ’s second coming.

2.       The end of the reign of conquest at the second coming brings in the ultimate consummation. Since the Second Coming of Jesus brings about the death of death itself, the parousia ushers in the eternal state – not a millennium.

(The writings are not original to the author of this blog. It is taken from other sources and has been edited, sometimes paraphrased)

Reference(s):

1. Waldron, Samuel E. The End Times Made Simple.