I. Video. Matthew Chapter 13 (1 of 2)
A. Title. The Parable of the Sower – The Parable of the Weeds – The Parable of the Mustard Seed -The Leaven
B. Data: LuisetReneeandBill.
C. Scriptures. Matthew Chapter 13:1-35.
J. Dwight Pentecost, Th. M., Th. D. 1915-2014; Things To Come, https://en.wikipedia.org/wiki/J._Dwight_Pentecost
P 109. It can be shown that in all the preaching concerning the kingdom by John (3:2), by Christ (Matt 4:17), by the twelve (Matt 10:5-7), by the seventy (Lk 10:1-12), not once is the kingdom offered to Israel anything but an earthly literal kingdom. Even after the rejection of that offer by Israel, and the announcement of the mystery of the kingdom (Matt 13) Christ anticipates such a literal earthly kingdom (Matt 25:1-13, 31-4 6). The New Testament never relates the kingdom promised to David to Christ’s present session.
P129. Any individual who refers to the Scriptures as the Old and New Testaments bears witness to the fact that God has divided His program into time segments. The history of revelation evidences the progress of divine revelation through successive ages. The dispensational study of the Bible consists in the identification of certain well-defined time periods which are divinely indicated, together with the revealed purpose of God relative to each.
P148. The parable of the mustard and the leaven hidden in meal, then, stress the growth of the inter-advent age (has been called the mystery form of the kingdom).
P177. It must be borne in mind that the purpose of Matthew 13 is not to divulge the history of the church, but the history of the kingdom in its mystery form. The time is not that of the church — from Pentecost to the rapture — but the entire time from the rejection of Christ to His coming reception. Therefore, it seems to have been a mistake, into which many writers fell, to say that the wheat of the parable represents the church. Rather, the Lord is indicating that during the age there is to be a sowing of the seed (the parable of the sower), and also a counter-sowing (the parable of the tares), and that this condition will continue throughout the age. At the end of the age there will be a separation of those who were the children of the kingdom and those who were the children of the evil one. The tribulation period ends with judgment on all enemies of the King. Thus, every unbeliever is removed. Following these judgments the kingdom is instituted into which the righteous are taken. This is perfectly consistent with the teaching of the parable.
P464. In the parables (Matt 13:1-50), the Lord outlines the program in the development of the theocratic kingdom during the period of the King’s absence, and announces the inception of an entirely new, unheralded and unexpected program — the church (Matt 16:13-20). He prepares the disciples for a long delay in the kingdom program as it relates to Israel (Lk 19:11-27).He promises the second advent, at which time the kingdom program with Israel will be resumed (Matt 24:27-31), and gives the nation signs that will herald His second advent (Matt 24:4-26). He prepares the disciples for their ministry in the new age (John 14-16), but promises them participation in the kingdom, despite its delay (Matt 19:28-30; Lk 22:28-30). The Lord even gives to the disciples a miniature and premature picture of the second coming of Christ to establish His kingdom (Matt 16:27-17:8). Thus we see that the Lord is preparing the disciples for the withdrawal of the offer of the kingdom and the institution of a new program and age before the kingdom program is consummated.
P467. Concerning the kingdom program in the present age, that God is continuing the development of his overall theocratic kingdom program is presented in the parables of Matthew 13. It was entirely unknown in the Old Testament that a great interval of time would intervene between the offer of the kingdom by Messiah at His coming to the earth and the reception of that offer. The parables of Matthew 13 reveal the whole course of the development of the theocratic kingdom from the rejection of the King by Israel during His first advent until His reception as Messiah by Israel at His second advent. In Luke 19:11-27, the whole program is developed.
III. Charles C. Ryrie. B.A., Th. M., Th. D., Ph. D.. Litt. D., (1925-2016).
Charles Ryrie https://www.amazon.com/Charles-Caldwell-Ryrie/e/B001HMRTWW
Charles Ryrie https://www.moodypublishers.com/authors/r/charles-ryrie/
https://en.wikipedia.org/wiki/Charles_Caldwell_RyrieChapter 13 Notes
13:3.”parables.” A parable is a figure of speech in which a moral or spiritual truth is illustrated by an analogy drawn from everyday experiences. These parables present truths about the kingdom in this present day. These truths are called “mysteries” (v 11) because they were not revealed in the OT, and they are revealed by Christ only to those who are properly related to Him (vv 11-13; Mk 4:11-12). The Jewish leaders’ rejection of Christ reached a climax in the “unpardonable sin” of the previous chapter. Though that rejection would continue and strengthen, Jesus now turns to instructing His disciples about the present dispensation (a mystery, Eph 3:5-6) between the first and second comings of the Lord.
13:4. “birds” represent evil (v 19; Rev 18:20).
13:5 “rocky places.” Shallow soil on top of solid rock.
13:13-15, Those who were rejecting Him would not understand these new truths, as Isaiah predicted (Isa 6:9-10).
13:18-23, The parable teaches that there would be four different responses to the Word: no response, emotional response, worldly response, and fruitful response.
13: 25. “tares.” Weeds, in this case probably darnel, which in the blade resembles wheat but which can be distinguished from wheat when fully ripe.
13:32. “smaller than all other seeds.” Lit., lesser of all seeds. It is among the smallest seeds and was the smallest used in Israel. The parables are designed to reveal the mysteries of the kingdom, that is, the present age, which will grow quickly.
V. Scofield Reference Bible. C. I. Scofield. D.D., 1843-1921).
13:24. This parable Matthew 13:24-30 is also interpreted by our Lord Matthew 13:36-43. Here the “good seed” is not the “word,” as in the first parable Matthew 13:19; Matthew 13:23 but rather that which the word has produced. 1 Peter 1:23; 1 Peter 1:23 viz.: the children of the kingdom. These are, providentially Matthew 13:37 “sown,” i.e. scattered, here and there in the “field” of the “world” Matthew 13:38. The “world” here is both geographical and ethnic–the earth-world, and also the world of men. The wheat of God at once becomes the scene of Satan’s activity. Where children of the kingdom are gathered, there “among the wheat” Matthew 13:25; Matthew 13:38; Matthew 13:39. Satan “sows” “children of the wicked one,” who profess to be children of the kingdom, and in outward ways are so like the true children that only the angels may, in the end, be trusted to separate them Matthew 13:28-30; Matthew 13:40-43. So great is Satan’s power of deception that the tares often really suppose themselves to be children of the kingdom Matthew 7:21-23. Many other parables and exhortations have this mingled condition in view (e.g.)
Indeed, it characterizes Matthew from Chapter 13 to the end. The parable of the wheat and tares is not a description of the world, but of that which professes to be the kingdom. Mere unbelievers are never the children of the devil, but only religious unbelievers are so called (cf) Matthew 13:38; John 8:38-44; Matthew 23:15.
13:30. The gathering of the tares into bundles for burning does not imply immediate judgment. At the end of this age (Matthew 13:40) the tares are set apart for burning, but first the wheat is gathered into the barn. ; John 14:3; 1 Thessalonians 4:14-17.
13:31. The parable of the Mustard Seed prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning Acts 1:15; Acts 2:41; 1 Corinthians 1:26 to a great place in the earth. The figure of the fowls finding shelter in the branches is drawn from Daniel 4:20-22. How insecure was such a refuge the context in Daniel shows. kingdom (See Scofield “Daniel 4:20-27.4.22- :“) .
13:33 (1) Leaven, as a symbolic or typical substance, is always mentioned in the O.T. in an evil sense Genesis 19:3; Genesis 19:3 (See Scofield “Genesis 19:3- :“) .
(2) The use of the word in the N.T. explains its symbolic meaning. It is “malice and wickedness,” as contrasted with “sincerity and truth” 1 Corinthians 5:6-8; 1 Corinthians 5:6-8 it is evil doctrine Matthew 16:12 in its three-fold form of Pharisasism, Sadduceeism, Herodianism ; Matthew 16:6; Mark 8:15. The leaven of the Pharisees was externalism in religion. Matthew 23:14; Matthew 23:16; Matthew 23:23-28 of the Sadducees, scepticism as to the supernatural and as to the Scriptures Matthew 22:23; Matthew 22:29 of the Herodians, worldliness–a Herod party amongst the Jews ; Matthew 22:16-21; Mark 3:6.
(3) The use of the word in Matthew 13:33 is congruent with its universal meaning.
VI. John F. Walvoord. A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. (1910-2002).
https://bible.org/users/john-f-walvoordhttps://en.wikipedia.org/wiki/John_Walvoord
https://www.thriftbooks.com/a/john-f-walvoord/203232/
(1910-2012) long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. He is considered perhaps the world’s foremost interpreter of biblical prophecy
The thirteenth chapter of Matthew marks a new division in the gospel, in which Jesus addresses Himself to the problem of what will occur when He goes back to heaven as the rejected King. The gospel of Matthew began with the proofs that Jesus was indeed the promised Son who would reign on the throne of David (chap. 1), supported by the visit of the wise men and the early ministry of John the Baptist (chaps. 2-3). After His temptation, Jesus presented the principles of His coming kingdom in the Sermon on the Mount (chaps. 5-7), emphasizing spiritual and moral principles that govern the kingdom of God, but especially as these applied to the prophesied kingdom on earth, which the Messiah-King was to bring when He came. The Sermon on the Mount accordingly contained timeless truths always applicable, some truths that were immediately applicable to Christ’s day on earth, and some truths that were to have their fulfillment in the millennial kingdom.
VII. Summary. As you read through the verses and notes of Matthew 13, it will be clear that Jesus was speaking to Jews, and that none of the verses, or Old Testament reference verses, apply to Gentiles. This inter-advent age, which spans the period of time from the first advent of Christ to His second advent. This time period is also the time period in which we are living. To put all of this together, the parables that are found in Matthew 13 represent the spiritual conditions of the present age while the kingdom remains in a state of postponement. These parables, when collectively considered, reveal the coexistence of both good and evil during the inter-advent age. Thus, during this age, both Satan and God will be at work. However, God’s work notwithstanding, the present age should not be confused with what the Old Testament reveals concerning the Messianic Kingdom. Neither should this divine activity be category as a “mystery form of the kingdom”
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