MATTHEW 13:24-33, 36-50
WHY DOES THE GOSPEL have so little impact on the world? Why isn’t Christianity the one world religion that is embraced and lived out by all? Why does anyone reject Jesus? And why do some of those who don’t reject him but call him “Lord” live so little under his Lordship? In other words, why is there so much sin and evil and hypocrisy in the Ecclesia? And for that matter, why is there so much sin and evil and hypocrisy in the world, especially after Jesus has lived, died, and risen again and now reigns in glory, ruling over all with all authority? Sure, Jesus sits enthroned in Heaven, but when is he going to bring heavenly justice down to earth? Doesn't he see what’s going on? Isn't he aware of the daily crimes and injustices? Why is the Jesus who speaks so much in Matthew now so silent? And if such evils exist and if God and his gospel seem so powerless against them, then of what value is the gospel? Why should I follow Jesus? Why should I sacrifice for him, be persecuted for him, lose my life for him?
Those were some of the questions being asked by the first Christians. And those are often our questions as well, questions that keep rising to the surface unless we have God’s Word—Jesus’ parables here—to lift them up, look them dead in the eye, and answer them.
Jesus' seven parables in Matthew 13 are God’s perfect providential provision for the imperfections we experience daily. Here, as we shall see, Jesus is not silent. Our Lord teaches that if you understand gospel growth and gospel judgment, you will understand gospel gain—why fully embracing Jesus and his kingdom is like finding a hidden treasure or a priceless pearl, something of such great value that it is worth selling all you have, or even giving your very life, to get.
Gospel growth, gospel judgment, and gospel gain are the three themes that will make sense of the seven parables. And those are the themes, Lord willing, that will make sense of this world and our calling as Christadelphians in it.
Gospel Growth
First we have gospel growth. Imagine you lived when Matthew wrote his Gospel, let’s say thirty or forty years after Jesus uttered the words, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations...” (28:18, 19a).
In your lifetime you have seen some remarkable things. You have seen thousands of people, many of them Gentiles, come to faith in the Jewish Messiah, Jesus. You have seen the gospel spread to regions of the world you have never even heard about. In hundreds of towns throughout the Roman Empire there are house churches, one here, one there, one seemingly every where! The gospel has certainly spread.
But other than the Day of Pentecost, when the Holy Spirit came down upon Jerusalem in power, the seed of the gospel has grown in very subtle ways—a convert here and a household there, fifty people meeting in Lydia’s house in Philippi, ten in Paul’s jail cell in Rome. And compared to the Roman Empire the Ecclesia still seems small and insignificant. From outward appearances it is Caesar, not Jesus, who is Lord. In law, the marketplace, culture, and art, Caesar appears omnipotent and omnipresent. As a humble Christadelphian you are conflicted. You wonder, Is Jesus going to win ? It sure seems like Rome is winning. Yes, we are growing. But they are fully grown. So with your head down, you mosey over to the assembly of the saints gathered on the Lord’s Day, and there you pray and sing songs to Jesus, and you are reminded of his sufferings and his love for you. You also hear from the Bible. First someone reads from the Old Testament, then perhaps through one of Paul’s epistles that the Ecclesia had just received. Finally the Gospel is read. There are four Gospels—Matthew, Mark, Luke, and John. But your Ecclesia only has a copy of Matthew. And the president opens to Matthew 13 and says, “Listen now to the words of our Lord Jesus,” and he reads:
The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. 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.... The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened, (vv. 31-33)
He closes the sacred scroll or parchment, and he then gives some simple words of exhortation. He says, “Brothers and sisters, let us remember what our Lord has taught us about his kingdom. What seems to be the smallest of seeds (a mustard seed) will one day grow into a large tree, a tree so large that all kinds of birds—birds from Jerusalem, birds from Damascus, birds from Macedonia, birds from every comer of the world—will make their nest upon it.
“So let us trust this promise. And let us wait with patience and hope and expectation that what is now humble will be glorious, what is now unseen will be seen, what is now hidden will be revealed, what is now only whispered in our gatherings will one day be shouted upon every housetop. For Christ’s words and his ways, like leaven, at first imperceptible, will soon pervade and permeate the whole world. The whole earth shall be filled with his glory and the glorious good news of the kingdom!
“Despite opposition, setback, loss, rejection, heresies, and defections, we have seen growth in our own individual lives—the thirtyfold, sixtyfold, hundredfold fruit of faith. In the same way we must wait in faith to see such growth in the Ecclesia, trusting the gospel will indeed spread to Jerusalem, Judea, Samaria, and to the ends of the earth. The seed of the Sower that has landed on good soil will grow. God's Word will not fail. It will not return void.”
End of exhortation. And that once discouraged first-century Christadelphian heads home with his head up.
Fast forward 1,950 years to today and good old me about to explain to you this theme of growth in the parables of Matthew 13. What would I first do? Well, I’d point out to you how this theme of growth permeates this passage. We find “growth” talked about in verses 8, 12, 23, and arguably 47 and 48 with the kingdom being compared to a huge net thrown into the sea (I envision the Atlantic Ocean) and there being a “full” (v. 48) catch. Sure, some of those fish are bad and will be disposed of, but the net is full. Growth! And then of course we have the parables of the mustard seed and the leaven in verses 31-33.
What would I say to us about these two short parables? I would explain what a mustard seed is since I’ve never seen one and presume that you most likely have not either. And because we want to be botanically accurate, I’d explain that such a seed is not the smallest seed in the world but the smallest seed “commonly planted in Palestinian fields” and that around the Sea of Galilee it grows eight to ten feet tall. And perhaps for some of you I’d have to explain what leaven is—it is used in baking bread, for example. I would also mention that Jesus used leaven—usually used in Scripture in a negative way—positively, with perhaps ironic intention, the ironic idea being that Jesus will use less than respectable sorts (uneducated fishermen and farmers, carpenters and women, tax collectors and dastardly characters) to transform society. That’s just a guess.
Listen, brothers and sisters, Jesus has been remarkably accurate, hasn’t he? The Roman Empire no longer exists. It hasn’t existed for over 1,500 years! Ah, but the kingdom of heaven, that little mustard seed Jesus planted in Galilee two millennia ago, has grown into a tree—the biggest, longest living kingdom in history! The Egyptian Empire? The Assyrian Empire? The Babylonian Empire? The Aztec Empire? The Ottoman Empire? The Mongol Empire? Christianity has beat them all by persisting for 2,000 years and counting. And look at the branches of this tree. There are branches (and birds on those branches) in North Carolina and South Korea, East Timor and the West Indies (Caribbean) - Tanzania.
Think about this for a moment. How did Jesus know this would happen? How could he possibly predict such a thing? Let’s be honest. If he predicted such growth, but Christianity only spread to one region of the world, then Jesus’ parabolic predictions failed. But Christianity grows in the most hostile environments. You wouldn't think it could grow in Communist China, but that is one place where it is growing the fastest. Christianity has spread all over this earth. It started in the Middle East, then spread to Southern Europe, West Asia, India, and North Africa, then Northern Europe, and then over to America. From America it spread over to Africa, Latin America, and then East Asia. Christianity is not a localized religion. It’s a world religion.
Run out today, buy a globe, give it a good spin, randomly point your finger to stop the spinning, and I’ll bet you my lunch there’s a bird on the branch, if you know what I mean. From the first follower, “Simon (who is called Peter)” (4:18), to the millions today who say of Jesus, “You are the Christ, the Son of the living God” (16:16), Christianity has grown like a mustard seed and like a loaf of bread with lots of leaven in it. Gospel growth! That’s what I’m talking about.
But listen, our “Amen" can only be so loud, for although there has been growth (Jesus' prophecy has come true), there are still unreached people groups, and there are still regions of the world where the gospel is not growing extensively and intensively. Where is the growth in Japan or Jordan or even in Italy or Ireland of all places?
Every week as I preach the good news of Jesus Christ, I wonder why every seat in the building is not filled. I’m sure we could pack the place if U2 sang at a Good Friday service or the Jonas Brothers at Easter. But why aren’t people knocking down church doors to hear Christ preached from all the Scriptures? Why is it like pulling teeth when I invite my friends or neighbors to come? I’m not selling them some overpriced lemon. I’m freely offering them freedom, the sweetness of knowing and serving Jesus.
Until the day when we see “a great multitude that no one could number” (Revelation 7:9) we will be tempted toward discouragement, just as the early Ecclesia was, and also tempted to sell out, to compromise the message by using methods that do not befit it. But the parables of Matthew 13 teach us: Don’t. Don’t sell out, and don’t give up. Keep on sowing the seed. Others will water. And God will continue to grow his gospel.
Gospel Judgment
Gospel growth is the first theme of these parables. The second theme is gospel judgment. The gospel brings joy to those who believe, but judgment to those who do not.
If you read through the seven parables carefully, this theme is hard to miss. In fact, this theme of judgment is prevalent almost everywhere in Matthew where Jesus speaks in parables. This fits the idea I wrote about earlier— that parables reveal or conceal, or we might say, reward or judge.
Three of the seven parables in chapter 13 have this judgment theme. In the Parable of the Sower, the theme of judgment is subtle. It is God’s judgment that those who are hard, shallow, or self-indulgent have the seed of the gospel “devoured" (v. 4), “withered away” (v. 6), or “choked” (v. 7). Because they heard but didn’t heed and saw but didn’t strive (see vv. 13-15), what they had is “taken away” (v. 12). That’s judgment. Human responsibility? Yes. Divine judgment? Yes also.
But that is just the subtle stuff. There is nothing subtle about the endings of the Parable of the Weeds and the Parable of the Net. Both parables end with these same words, “and throw them into the fiery furnace. In that place, there will be weeping and gnashing of teeth" (vv. 42, 50). The weeds represent “the sons of the wicked” (v. 38). But then, quite interestingly, these weeds are defined as being within the kingdom (v. 41). They are gathered out of Christ’s kingdom. Thus, they appear to be those who profess faith in Christ but don’t walk their talk. This is why they are defined as “lawbreakers” (v. 41) and, even worse, as not merely sinners but those who cause others to sin. These weeds will be gathered, bound, and burned (vv. 30, 40-42). That is judgment, isn’t it?
A similar judgment happens with the fish. In the final parable (vv. 47-50) we read of a great catch. The net that was thrown into the sea “gathered fish of every kind” (perhaps a reference to every tongue and tribe and nation). When this net was “full,” the fishermen brought it ashore and sorted through the catch. They put the good fish “into containers” to preserve, but they “threw away the bad” (v. 48). Now, being thrown away doesn’t sound as bad as being thrown into a fiery furnace. But Jesus isn't finished. Sure enough we see in verses 49, 50 that the throwing out of the bad fish is just an analogy for when the angels on behalf of the Son of Man throw the unrighteous “into the fiery furnace” (yes, another reference to Daniel). Is this simply a moment of extinction or annihilation? No, it is not a period of time but a place of punishment—a place where “there will be weeping and gnashing of teeth [sorrow and regret]” (vv. 42, 50).
Now that’s judgment, and there is no way around it. But why are we always looking for a way around it? What is wrong with judgment? Why does judgment, when found on the lips of Jesus, get a bad rap? Think about it. We call judges in our country from the Supreme Court to the lowest court “justices.” The idea is that their rulings are just and bring about justice. Nobody complains if a justice punishes a lawbreaker for breaking one of our nation’s laws. The Bible depicts Jesus as the ultimate Justice. Why then do people complain all the time about God punishing someone for breaking his laws? Our laws are imperfect. His are perfect. Our justices are imperfect. His Son is perfect. Jesus is the ultimate just Justice.
This is why I have labeled this section “gospel” judgment. It is good news that one day Jesus will come and judge the living and the dead. That reality is as good as when Jesus cried out on the cross, “My God, my God, why have you forsaken me?” (27:46)—when Jesus took on our sin, taking on himself the heat of the fiery furnace and the unbearable separation from his Father. It is good news that in the death of Christ we have the death of death, the death of our spiritual death. He died for our sins. He took on the full wrath of God so we might be fully right with God. Hallelujah!
That is the gospel—Jesus is Savior! But “Jesus is Judge” is also the gospel. When you wake up in the morning and open the newspaper and read what it reports—everything from terrorism to murder to sex scandals to kidnappings—don’t you long for justice? Don’t you long for a world made right? Don’t you long for the kingdom of heaven to reign on earth?
Jesus will judge the world in righteousness. Jesus will also judge the Ecclesia in righteousness. The weeds will be weeded out and the bad fish and bad soils and bad apples disposed of. They will be sent to die at “the end of the age” (vv. 39, 40, 49) when the Son of Man comes with the clouds of Heaven with his angels in power to save and to judge (cp. 16:27; 24:30; 26:64).
Just as people balk at the concept of God as judge, they also balk at the timing of his judgment. I am amazed that the question raised in the Apostle Peter’s day is the number one question raised today. It goes something like this: why does God continue to allow evil in the world? Why doesn’t he put a stop to it right now? The answer of 2 Peter 3:8, 9 is this:
But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.
This theme of judgment—gospel judgment—is what believers are to hope for—the day when we will “shine like the sun” (v. 43) as we are finally delivered from evil, even from our sins and failings. What a glorious image. But for the unbeliever this theme of judgment is a gracious warning and invitation. God is still lavishly offering salvation to all. He is scattering the seed of the gospel everywhere. Take hold of it. Plant it deeply and safely within the good soil, and watch it grow like wheat waiting to be harvested. Why stay a weed? As charitable Augustine wrote, “Those who are weeds today may be wheat tomorrow.” Why stay a weed? Repent. Turn from your sin, and turn to Christ. Trust in him alone to save you from the judgment to come.
Gospel Gain
We have looked at gospel growth and gospel judgment. Lastly we come to gospel gain. This theme is found in parables five and six.
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. Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it. (vv. 44-46)
Notice the parallels between these two parables. They both begin, “The kingdom of heaven is like... (vv. 44a, 45a), and they both end with precisely the same action described with slightly different words. In verse 44c the man goes and sells all he has and buys the field, and in verse 46b he went and sold all he had and bought the pearl that was found. The element of joy is mentioned in the first parable and implied in the second.
So two parables make the same point. And what is the point? That God wants me to be rich? No. That it’s okay to spend one’s life looking for hidden treasures? No. That it’s ethically valid to buy someone else’s land if you know there is something valuable hidden within it?" Again, no. That the wearing of fine pearls on Sunday for church is a sign of holiness? No. The point is “that the kingdom is so valuable that it is worth sacrificing anything to gain it.” The gain is worth the pain.
In Philippians 3:8 Paul says, “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that l may gain Christ.” Underline “gain.” Put a star next to it.
I want to follow Jesus even if it means persecution or poverty because it means citizenship in the kingdom of heaven. As Jesus said concerning persecution in the Sermon on the Mount, “Rejoice and be glad, for your reward is great in heaven” (5:12). Gospel gain!
To most people in the world the kingdom of heaven is hidden. But to those who recognize its value, search for it, find it, and take hold of it despite the cost, it is worth it.
Encouragement
Gospel growth, gospel judgment, and gospel gain are the three themes of these seven parables. Gospel growth says to us, “Don’t be discouraged. The gospel has grown, it is growing, and it will continue to growth until harvest time.” Gospel judgment says to us, “Don’t be less gracious than God. God will eradicate evil, but first he wants people to repent, find the kingdom, and embrace the King.” Gospel gain says to us, “The kingdom of heaven is worth infinitely more than the cost of discipleship.” Such sacrifice is worth it, for it will bring eternal blessedness (shining-like-the-sun blessedness!) when the King of the kingdom comes again to gather the good fish, the fruitful wheat, and all those beautiful birds nesting on the branches of that once tiny mustard seed.
(R. Kent Hughes. and Douglas Sean O'Donnell., 2013; edited Carl Hinton., 2020)