Notes and Jottings
Matthew 13 introduces the “mysteries of the kingdom of heaven,” revealing truths about the present age between Christ’s rejection and His return. The chapter explains that during this period the gospel will be proclaimed throughout the world, genuine believers and false professors will coexist, spiritual corruption will spread within the sphere of profession, Israel will remain God’s treasured earthly people, the Church will be formed as Christ’s precious possession, and final separation and judgment will occur only at the end of the age when the Son of Man returns to establish His literal Millennial Kingdom. This chapter therefore provides the prophetic outline of the present dispensation without replacing God’s future promises to Israel.
(13:1) Jesus’ teaching in parables follows immediately after His rejection by the religious leaders (Matt. 12). This change in teaching method marks a significant turning point in His public ministry. Having been officially rejected by Israel’s leaders, He begins revealing truths concerning the “mysteries of the kingdom of heaven.”
(13:3) The Greek parabolē means “a placing beside” or “comparison.” A parable is an earthly illustration used to communicate a spiritual truth. Jesus used parables both to reveal truth to believing disciples and to conceal it from hardened unbelievers (vv. 10–17).
(13:14) Here we see the fulfilment of Isaiah 6:9–10. Israel’s spiritual blindness had been foretold centuries earlier. Their rejection of Christ fulfilled prophecy without removing their personal responsibility.
(13:24) Field. Jesus specifically identifies the field as “the world” (v. 38), not the church.
(13:25) Enemy. Represents Satan, who introduces false believers among the true.
(13:25) Weeds. Some translations use the word tares instead of weeds. Which is why this parable is called the Parable of the wheats and the tares in some English Bibles. The Greek zizanion refers to darnel, a poisonous weed that closely resembles wheat during early growth. This is the reason the word weed is used. This parable teaches that good and evil will coexist until Christ Himself establishes final judgment. See Appendix 13 The Parable of Wheat and Weeds.
(13:30) Harvest. Represents the end of the age, when Christ returns in judgment.
(13:31) Mustard Seed. Known for its exceptionally small size among common cultivated seeds in Israel. See Appendix 14 The Parable of the Mustard Seed and Leaven.
(13:32) The Birds. Some interpret the birds as nations finding shelter in the kingdom’s outward expansion. Others see them as representing evil influences, consistent with birds symbolising Satan in the first parable. Either way, the emphasis is upon remarkable outward growth.
(13:33) Leaven. Yeast or fermented dough used to make bread rise. Throughout Scripture leaven frequently symbolises corruption or evil (Ex. 12:15; Matt. 16:6; 1 Cor. 5:6–8). From a dispensational viewpoint, this parable predicts the inward spread of corruption throughout the sphere of the professing kingdom during the present age. For a fuller explanation see Appendix 15 The Meaning of Leaven in Scripture.
(13:35) vv.34-35. See Psalm 78:2. Matthew cites Asaph’s prophecy, demonstrating that Jesus’ teaching fulfilled Old Testament Scripture. The hidden truths of God’s kingdom were now being revealed through Christ.
(13:38) Children of the Kingdom. Those who belong to Christ through genuine faith.
(13:38) Children of the Evil One. Unbelievers whose spiritual character reflects Satan.
(13:42) Furnace of Fire. A vivid description of eternal judgment upon unbelievers.
(13:43) The Righteous Will Shine. An allusion to Daniel 12:3, describing the future glory of redeemed believers in the Messianic Kingdom.
(13:44) Treasure Hidden in a Field. Many conservative dispensational interpreters identify the treasure with Israel, God’s covenant people (Ex. 19:5; Ps. 135:4). Christ purchased the world through His sacrificial death in order to redeem His treasured possession. This parable highlights the immense value God places upon His redemptive purposes.
(13:45) Pearl. Unlike the treasure, the pearl is formed through suffering within a living organism. Many dispensational interpreters understand the pearl to represent the true Church, uniquely formed during the present age from both Jews and Gentiles into one body. Christ gave all to obtain His precious bride. For a fuller explanation of the Parable of the Hidden Treasure see Appendix 16.
(13:47) Dragnet. A large fishing net drawn through the sea, gathering every kind of fish. The net illustrates the universal proclamation of the gospel during the present age. For a fuller explanation see Appendix 17 The Parable of the Dragnet.
(13:49) The final separation of believers from unbelievers occurs at the end of the age through angelic judgment, not through human effort.
(13:55) Carpenter’s Son. Joseph was a carpenter (tekton), a craftsman who likely worked with both wood and stone. Jesus Himself probably practised this trade before beginning His public ministry (Mark 6:3). Joseph was not the physical father of Jesus, but the legal father. Thus Jospeh is understand here to be the father of Jesus.
(13:55) Mary. The mother of Jesus. Scripture consistently presents her as a faithful servant of God, though never as an object of worship.
(13:55) James, Joseph, Simon, and Judas. These are Jesus’ half-brothers, the natural sons of Joseph and Mary born after Jesus’ virgin birth. James later became a prominent leader in the Jerusalem church and wrote the Epistle of James. Judas (Jude) authored the Epistle of Jude.
(13:56) His sisters. Jesus also had half-sisters, though they are not named in Scripture.
(13:57) Offended. The Greek skandalizō means “to stumble over” or “to take offence.” Familiarity with Jesus’ humanity prevented many in Nazareth from recognising His deity.
(13:58) He did not do many mighty works there. Christ’s miracles were not performed merely to impress but to confirm divine truth. Persistent unbelief limited the manifestation of His miraculous works, though not His divine power.
Leave a Reply