The Parables of the Kingdom of God

The kingdom of heaven may be compared to...

—Matthew 13:24

Jesus and the Kingdom

Jesus came to announce the kingdom of God (Matthew 4:17). Preaching the kingdom was His priority and purpose (Luke 4:43). The kingdom of God is the domain of the King of the universe, the Creator of heaven and earth. It is the sphere where His will is done. His kingdom comes when His will is done (Matthew 6:9-10). The kingdom is demonstrated where He manifests His power (Matthew 4:23; 12:28). Jesus came to inaugurate the kingdom in a tangible way and offered people access to it by repentance and faith (see A2). Apart from the preaching and healing to demonstrate the kingdom, Jesus also taught in parables to illustrate the nature of kingdom.

The Parables of the Kingdom

Matthew records a series of kingdom parables (Matthew 13). The first and foremost one is the Parable of the Sower (vv 1-23; see P1). It is foundational to all other parables as it deals with the fundamental attitude towards God and His Word: the condition of our hearts. There is a blessing on those who see and hear, yet a judgment on those whose hearts have become dull, whose ear won't hear and whose eyes are blind (vv 10-17; see Q2). Jesus elaborated further on the nature of the kingdom in several other parables, each illustrating something about the kingdom of God. Mark also added two kingdom parables after the Parable of the Sower (Mark 4:26-32).

Tares among the Wheat (Matthew 13:24-30)

Jesus introduces this parable with comparing the kingdom to what He was about to say in the parable (v 24). Again, like in the previous parable, seed is sown, 'good seed' (v 24). The purpose of seed is to bring forth fruit, a return on investment. However, although the seed grew, an 'enemy' sowed 'tares among the wheat' while the farmers were sleeping (v 25). Both tares and wheat grew together—each seed brought forth its fruit (v 26). The workers were surprised to find tares growing among the wheat and asked what to do about it. The landowner explained why and instructed them what do to: to let both grow 'until the harvest' (vv 27-30a). The final result will show the true nature of each vegetation: the tares (useless) were to be burned with fire, the wheat (useful) gathered into the barn (v 30b).

After Jesus had shared another two parables to the crowds (vv 31-33; see below), the disciples asked Him privately for an explanation of 'the parable of the tares of the field' (v 36). We note again, Jesus is giving us the interpretation of His parable: the speaker determines the meaning!

Jesus, the Son of Man, sowed the good seed (v 37). The field is the world; the good seed represents the sons of the kingdom, and the tares the sons of the evil one (v 38). The 'enemy' is the devil; the 'harvest' is the end of the age (i.e., judgment); and the 'reapers' are the angels (v 39), who are sent forth to execute God's judgment (v 41). The righteous, the sons of the kingdom, will inherit the kingdom (v 43), just as the evil ones, given to lawlessness, will inherit justice and eternal judgment (vv 40-42). The following infographic shows the parable and its interpretation side by side.

This parable is eschatological; it deals with the end times (Greek: eschatos, 'last things'). More specifically, it deals with the final judgment of God on all flesh (human beings). The seed represents two types of people; they will be known by their fruit (cf., Matthew 7:15-23). Every plant not planted by God will eventually be uprooted (cf., Matthew 15:13). In heaven the kingdom of God exists in perfection; its earthly expression is imperfect as it deals with imperfect human beings and an enemy who seeks to disrupt the work of God. A pre-mature harvest is unwise (Matthew 13:28-29). Time will tell and no one will escape God's righteous judgment. We are all accountable to Him. Jesus is teaching that there will be a judgment by God; the righteous ones will inherit the kingdom, the wicked ones will be punished. The allusion to Daniel 12:3 in the final verse (Matthew 13:43) applies to the righteous ones.

Pressing the details too far on who these wicked ones are, how God can punish them if the devil planted them, or whether or not they were predestined by God to go to hell, would be going beyond the point of the parable. The emphasis is rather on the reality of good and evil people and that there will be a righteous judgment by God. We are not to act prematurely, but leave it up to Him. The parable uses an illustration from agriculture to point to a seed that broguht forth a certain harvest and was dealt with accordingly.

The Seed and its Growth (Mark 4:26-29)

In Mark's Gospel, following the explanation of the Parable of the Sower (Mark 4:13-20) and the exhortation to be careful 'what you listen to' (v 24), Jesus shares a second parable with seed sown in soil (vv 26-29). He compares the kingdom to seed that is sown, how it sprouts and grows and eventually matures unto harvest. The person sowing doesn't fully understand how; the seed grows while he's asleep. There is no explicit interpretation or explanation by Jesus, yet in context we perhaps best understand it with regard to the growth of the kingdom that emerges from seeds sown. There is power for growth and expansion in the seed. The parable's illustration points towards gradual growth and expansion.

The Mustard Seed (Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19)

The principle of the seed bringing forth fruit is illustrated as a comparison of the kingdom and its capacity to spread. Although small, a seed has tremendous potential for growth. The beauty of the kingdom is its power to expand and provide habitation. Although small in the beginning, kingdom expansion will prove to be a blessing to others. Both Matthew and Mark relate this parable after the Parable of the Sower and two parables unique to each evangelist. Luke does not relate other parables after the Parable of the Sower (Luke 8:4-15), yet shares this parable of the mustard seed later in his gospel (13:18-19). This would indicate that Jesus spoke the same parable at different occasions.

The Leaven in the Lump (Matthew 13:33; Luke 13:20-21)

The leaven in the lump speaks of penetration and expansion: the kingdom not only grows and expands (like a seed), it also penetrates (like leaven in dough). Both Matthew and Luke use this parable of Jesus at different times.

The Hidden Treasure (Matthew 13:44)

The parable of the hidden treasure that a man finds and gives up everything to gain it, speaks of the immeasurable value of the kingdom of God and of being part of it.

The Costly Pearl (Matthew 13:45-46)

A similar message is convey with the merchant who found a pearl of great value and sold everything to purchase it. Nothing in this world can compare with being part of God's kingdom and spending eternity in heaven.

The Dragnet (Matthew 13:47-50)

The last of the seven kingdom parables in Matthew (four of which are unique to Matthew) is the dragnet that caught fish in the sea (v 47). The good fish speak of the righteous people; the bad fish of the wicked ones (v 48). It is, as the parable of the tares, eschatological, referring the end of the ages (end times) and God's judgement (vv 49-50). The final judgment is universal, encompassing all human beings.

Conclusion

The kingdom parables reveal different aspects of God's kingdom. The seed is used in the parables to speak of growth and expansion; the leaven of penetration and expansion; the pearl and treasue speak if its value and us having right priorities in life; and the tares among the wheat, as well as the good and bad fish, relate to ultimate justice: the global end-time judgment.

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