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COMMUNITY GROUP LEADER GUIDEby Michael Philip

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Prepared byMichael Philip

Scripture quotations taken from The Holy Bible, New International Version®, NIV®.Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.®Used by permission. All rights reserved worldwide.

Published by Rosebank Union ChurchPO Box 413356 | Craighall 2024, Johannesburg

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The Kingdom of Heaven...

WEEK 1 ... Is like a man who sowed good seed

Matthew 13

WEEK 2 ... Is like a mustard seed

Matthew 13

WEEK 3... Is like leaven worked into dough

Matthew 13

WEEK 4... Is like a discovered treasure

Matthew 13

WEEK 5 ... Is like a Net

Matthew 13

WEEK 6 A disciple of the kingdom is like...

Matthew 13

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INTRODUCTION

Sometimes, for people who have, by God’s grace, come to know and accept Christ and the mystery of the Gospel, it can be hard to understand why so many people can be filled with such indifference or even antagonism towards him. How is it that for one person the kingdom of God and Christ’s kingly rule can be so obvious and valuable and central to one’s life, while to another person it can be completely worthless and even shameful? And how can we engage with people who are so hardened and apathetic towards Christ?

Together with my family, I recently had the opportunity to attend an evensong service at Westminster Abbey in London (it’s a cunning way of being able to appreciate the building without having to pay an admission fee). This is a church which has historically had significant impact on the Christian faith (for example through the Westminster Confession of Faith which is a foundational document for many Reformed English denominations). With this in mind I was surprised to find a plaque on the floor marking the interred mortal remains of Stephen Hawkings (alongside those of Newton and Darwin). Hawkings was a man who once said “There is no heaven or afterlife for broken-down computers; that is a fairy story for people afraid of the dark.” Despite having a brilliant mind, the kingdom of heaven was something that remained veiled to him. Though seeing incredible mysteries of the universe and striving to know the “mind of God”, he sadly could not or would not see or understand the truth of Christ.

In Matthew chapter 13, Jesus begins to teach in parables. These pithy teachings are at once both memorable and intriguing but also rather opaque and hard to grasp - even the disciples had to ask for explanations. When asked why he had now chosen to teach in parables Jesus answered:

“Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. This is why I speak to them in parables:“Though seeing, they do not see; though hearing, they do not hear or understand.”

Because the disciples had accepted Jesus and received his teaching, Jesus was able to reveal the knowledge of the secrets of the kingdom of heaven to them (they would be given more and would have an abundance), but to those who had rejected Jesus, even the little benefit they may have derived from the kingdom of heaven was in danger of being taken away. Out of compassion for those who see and hear and yet do not understand, Jesus starts using the new method of speaking in parables. He teaches in pictures to lure them towards the truth - so that they might see with their eyes, hear with their ears, understand with their hearts and turn, and he would heal them (Matt 13:15).

“Here then is the vision of the great Teacher, talking in parables, not in order that these men might not see, nor hear, nor feel, but in order to constrain them to a willingness to see and hear and feel.” “Men are as much asleep today as they ever were. Seeing, they still see not; and hearing, they hear not; and we still need the parable, the picture, to awaken them and make them think”(G. Campbell Morgan - who incidentally pastored the Westminster Chapel not far from Westminster Abbey)

The intention of our study of these parables of the kingdom is to provoke each of us towards seeing and hearing and turning towards Christ for healing so that we can have his abundance in our lives as we increasingly surrender to his kingly rule.

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THE STUDY APPROACH

In Matthew 13 there are eight parables. The first is the well covered parable of the seed sown in four different soils. Following this initial parable and the disciples enquiry as to why Jesus chose to teach in parables, Jesus gives a further seven parables, each starting with some variation of the phrase, “the kingdom of heaven is like”. Of these eight parables Jesus only provides explanation for two, namely the parable of the soils and the parable of the man who sowed good seed. His explanations to these two parables provide useful keys for us to use in interpreting the remaining six parables. As we will come to see, there are divergent views in interpreting these unexplained parables which has significant impact in the way we might apply them to our lives.

It is important to note with these parables of the kingdom, that the whole picture is something which is likened to the kingdom of heaven, not just the first element in the parable. So for example, the kingdom of heaven is not like a man or a seed or leaven, but rather the whole parable tells us something about the nature of the kingdom (not just one of the points of reference, or one of the details).

With this in mind, our approach in unpacking the truth Jesus is communicating through the parables will be:

THE PICTUREWhat is the actual picture of the parable?

THE MEANINGWhat is the meaning or explanation that the parable is pointing to? How is the parable an illustration of the kingdom of heaven?

THE IMPLICATIONSWhat are the implications and instructions which we can deduce from the parable that can be applied to our own lives?

ACKNOWLEDGEMENTSIn preparation of this material, I have been helped by a number of books including:

• The Parables and Metaphors of Our Lord - G. Campbell Morgan• The Parables of the Kingdom - G. Campbell Morgan• All the Parables of the Bible - Herbert Lockyer• How to Read The Bible for All Its Worth - Gordon D Fee & Douglas Stuart• Tyndale New Testament Commentary: Matthew - R.T. France• The Parables of Jesus - Terry Johnson• Preaching the Parables - Craig Blomberg• The Parables of Jesus - Terry Johnson• Parables - John Macarthur• The Parables of the Kingdom (Sermon Series) - John Macarthur

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The Kingdom of Heaven...is like a man who sowed good seed

INTRODUCTION

Of the six parables of the kingdom that we are going to study in Matthew 13, this is the only one for which Jesus provides an explanation. Together with the parable of the four soils, and the parable of the mustard and leaven, this parable was spoken in public to crowds of people. After which Jesus left the crowds and went into a house. It was only once he was in the house with his disciples that they asked him about the meaning of the parable of the weeds in the field and he gave the explanation. Part of me wishes they’d also asked for the meaning of the parables of the mustard seed and the leaven (as we will discover in later weeks).

WEEK 1

THE PICTURE What is the actual picture the parable describes?

Matthew 13:24-30

What is significant about the tense of the introductory phrase of the parable: “The kingdom of heaven is like...”He is giving a picture to describe the current state of the kingdom of heaven.

Who did the field belong to?

Who sowed the seed? What was he hoping would result from sowing good seed?

Why did his enemy sow weeds in amongst the wheat? What was the enemy hoping to achieve?

When did he do it?

When did it become apparent that there were weeds sown amongst the wheat?Only when the wheat grew up and bore grain (so there was a period in which the plants were indistinguishable).

Why did the master not want his workers to tear up the weeds?

What is the final decision of the master?At the harvest, once the wheat was fully mature and ready to be gathered, there would be a clear and final division between the weeds and the wheat.

What does this tell you about the master?He is patient in waiting for the full development of his planted seed. No rash decisions.

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THE IMPLICATIONS How can the parable be applied to our own lives?

THE MEANING What is the meaning that the parable is teaching?

Matthew 13: 36-43

What is significant about the fact that the disciples specifically asked for an explanation of the parable of the “weeds in the field”?It seems that they were primarily impacted by that element of the story - rather than the different actors in the story or the end result.

From Jesus’ own explanation, what do the different elements of the parable refer to?

The owner of the field / the man who sowed good seedThe Son of Man (a title for Christ). The field The world or cosmos (broader than just the church for example). At the end of the age it is identified as “his kingdom” - it is the full cosmos over which the king rightly has dominion. The kingdom is identified as both the kingdom belonging to the Son of Man and as the kingdom of “their Father”. The good seedThe sons of the kingdom (people who come under the kingship of Christ - who are expected to produce a harvest). At the end of the age, they are identified as the righteous who will shine like the sun.The enemyIdentified as the evil one - or the devil (the deceiver / liar)The weedsThe weeds are the sons of the evil one - they are those who have been deceived by the devil - they are those not under the king’s rule, but under the devil’s rule. In the close of the age the weeds are identified as all causes of evil and all lawbreakers.The harvestThe end of the age - initiated by the owner of the field (the Son of Man). This is the final judgement and separation where there will be a clear division between the wheat and the weeds (righteous and unrighteous)The servantsJesus doesn’t give a direct explanation for the servants - but they are distinguished from the reapers at the end of the age, who are the angels. Likely therefore, the servants are the potentially current labourers in this kingdom prior to the harvest (namely his disciples).

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What are the implications of the fact that the whole world belongs to God?The fact that the whole cosmos belongs to God and comes under his dominion should give his people (the sons of the kingdom) confidence to grow and produce fruit in keeping with our nature and the king’s expectation.

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This parable was spoken to the crowds (not just to the disciples). So within Jesus’ audience there would have been both “weeds” and “wheat”. How might this parable prompt you to consider whether you are a weed or wheat (bearing in mind that for some time they may be indistinguishable)?We must remember that Jesus reasons for speaking in parables was in part to prompt people towards reflection and turning in repentance.The final destiny of the weeds (all things that cause evil and all lawbreakers), should prompt us to be certain of our own destiny.

What does this parable teach us about the devil’s methods?The devil sowed weeds that were initially indistinguishable from the wheat. It was only when the wheat started to bear grain that the workers identified the problem. The devil’s principle method is that of imitation and deception (this even in the midst of the church through biblical examples like Ananias and Saphira, Simon the Sorcerer, and Jesus warning in Matthew 7 that not everyone who says “Lord, Lord” will enter the kingdom).

In light of this deception, how should we respond?This calls for caution in being aware of false teachers who might try to deceive people even in the church. Jesus says that we will recognise such people by their fruit even as, at the end of the age, the weeds and every tree that does not bear good fruit will be recognised and cast into the fire. We need to be sure which kingdom we belong to (children of the kingdom or of the evil one). If we are children of the kingdom, then our responsibility is to simply bear fruit through obedience.

How might the master’s response to his servant’s request have been surprising?How is it surprising even to us?The servants wanted to immediately root out the weeds. Likewise, we perhaps also at times think it would make a lot of sense to have a society that is neatly ordered according to our ideologies (historically this kind of mindset has caused unspeakable and genocidal evil). The disciples may have been surprised because they were expecting the inauguration of Jesus kingdom to bring about immediate social, political and economic reforms. But Jesus’ parable gives a call for patient growth intermingled with weeds. In the end, God will act justly (see Genesis 18:25)

What does the master’s response teach us about God?God has the best interest of the wheat in mind - not wanting to tear out the weeds lest in so doing the wheat is harmed. He is patient with his mind on the final harvest. Read 2 Peter 3:9 - “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

What should be out attitude towards the devil and his weeds?Firstly we should be aware that the devil is a squatter - he has no rights. But Jesus response is one of letting the weeds alone until the harvest - leave the wheat to grow as wheat, and the weeds to grow as weeds, intermingled with each other until the harvest when they will each be blatantly apparent.

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Campbell Morgan writes:“Is the world getting better, or is it getting worse? There is only one answer if this parable is true. The world is getting better every day, and worse every day. There are two sowings, two growths, two increasing manifestations. Evil today is more deadly, more damnable, more dastardly than is has ever been in the history of the world. Good today is more pronounced, more definite. There are more signs of it everywhere than there have ever been.”

Matthew 28:18-20How does this verse echo the claims of the parable? What does Jesus rightful authority require of us?The world and cosmos belongs to Jesus and he has rightful authority over it. We should never shy away and behave in a fearful or defeatist mentality. Rather we must bear fruit (identified in this verse as making disciples and teaching them to obey - i.e. to be grain-bearing wheat!). We must not therefore infer from the parable that Jesus intends for us to not multiply - since God can change a weed to become a son of the kingdom .

Romans 8:19-24How do these verses echo the meaning of the parable?All creation (which all belongs to God), groans during this present age waiting for the final fulfilment of God’s kingdom (waiting for the sons of God’s kingdom to be revealed).It groans because it is intermingled with weeds - it is in a certain bondage). Presently it is subjected to frustration because we have to grow while intermingled with evil and things that cause evil, but one day we will be liberated from all the things that bring decay and be brought into full freedom. Then the righteous will really “shine like the sun”.With this hope, we can wait patiently and be persistent in bearing the “first-fruits” of the Spirit, so that we can be clearly identified as being sons of the kingdom.

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Pray that God will help us to be patient and to be intent on growing and developing and bearing fruit as children of His kingdom, fulfilling God’s purpose in our lives as we look forward with hope to the full and final coming of his kingdom.

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INTRODUCTION

The bible tells us that at just the right time, God sent his son into the world (Gal 4:4). When we read into the history of the time of Christ, it can seem like a rather curious time for God to choose. The nation of Israel was under the oppressive rule of the burgeoning Roman empire, and God sends his son, Jesus, the promised Messiah, the king of the Jews, to be born to a young, humble virgin, and to be raised in a common carpenter’s home in some little rural village very far from the pomp and pageantry of the seats of power. His herald was a crazy man in sackcloth preaching fiery sermons out in the desert. John the Baptist, having largely completed his role in preparing the way for Christ, was in prison. Even he, who Jesus described as the greatest of all those born of women, had his doubts about Jesus. Matthew tells us that John sent his disciples to ask Jesus if he was the one who was promised, or if they should expect someone else. Jesus responds with the words, “Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me” (Matthew 11:5-6). Jesus quotes Isaiah 61 and curiously leaves out the phrase John may have most wanted to hear, “to proclaim freedom for the captives and release from darkness for the prisoners”.

Jesus is the one promised - Matthew’s Gospel has been building the argument for the kingship of Jesus - but he doesn’t quite fit the mould that people were mistakenly hoping for. Many of the religious leaders had already rejected him. So when he now starts describing what his kingdom is like, you can imagine people’s confusion growing. The kingdom he presents seems so small and innocuous in the face of the might and wealth of the Roman empire and the wisdom and learning of the Greeks and the grandeur of the Jewish temple religion. In the parable of the seeds sown in different soils, the success rate of his kingdom seems a little sub-par. In the parable of the wheat and the weeds, his kingdom seems rather overshadowed by his enemies schemes. While the kingdom is present in Jesus ministry, it did not resemble all that the disciples were anticipating.

With the parables of the kingdom, Jesus wants to teach his disciples the true nature of his kingdom, which was very different to their expectations.

THE PICTURE What is the actual picture the parable describes?

Matthew 13:31-32

What is significant about the tense of Jesus’ comparison? (The kingdom is like...)He is describing the nature of the kingdom in this current age.

What does Jesus tell us about this mustard seed?That a man took it and sowed it in his fieldThat it is the smallest off all seeds sownThat when it is fully grown it is the biggest of the garden plants (herbs & vegetables)

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The Kingdom of Heaven...is like a mustard seed

WEEK 2

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That it becomes a treeThat it is so big that birds come and build nests in it (find shelter)

Was Jesus correct in saying that the mustard seed was the smallest of all seeds?People have argued that other seeds are smaller than the mustard seed (for example the tobacco seed and some wild flowers). In context, Jesus is comparing the mustard plant to other garden plants (literally herbs and vegetables). The implication is that, of the seeds that were intentionally sown at that time, the mustard seed was the smallest. A botanist, Dr L.H. Shinners, says, “The mustard seed would indeed have been the smallest of those to have been noticed by the people at the time of Christ”.

Matthew 17:20

In what sense does Jesus use the idea of a mustard seed in this context?In this verse, Jesus uses the idea of a mustard seed again to point to its very small size. The mustard seed was used proverbially in that time as the smallest unit of measurement, it carries the sense of being the smallest thing you could see (we might use words like “microscopic”).

In contrast to its diminutive beginnings, what is the end result of the fully grown mustard seedCommentators agree that the mustard bush being spoken of grows into a large bush or shrub. Typically it grown to between two and three metres, though frequently it can grow to up to five metres high. Jesus is saying that it ends up being larger than any of the other garden plants. So large that you could call it a tree, and birds come and nest in its branches.

What does it mean for birds to perch in its branches?The underlying verb points to the idea of lodging or nesting. The birds make their home in the bush - they find shelter and food there.

So in totality, what is Jesus comparing the kingdom of heaven to?We must remember that when interpreting parables, you mustn’t just stop with the first element or noun, but rather the whole picture. The point is that although it starts as something so small that it seems completely insignificant, it grows to be something surprisingly large and dominant.

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THE MEANING What is the meaning that the parable is teaching?

Luke 17:20-21

How does Jesus’ answer to the Pharisees echo the meaning of this parable?In his answer to the Pharisees, Jesus says that the Kingdom of God is not something that can be observed. In this present age, his kingdom starts as something small and inconspicuous. In fact, he tells them that it is already here, it is in your midst, it is inside you. It is as small and even invisible as a mustard seed sown in the ground.

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Isaiah 54:1-3 Ezekiel 17:22-23 Zechariah 9:9-10

How do these verses echo the contrast between the small beginnings and the end result of God’s kingdom illustrated in the parable?The end result of God’s promised kingdom will stretch from sea to sea and cover the whole world to the point where in the end, Revelation tells us, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever.” (Rev 11:15)

Daniel 4:11-12

What do the birds of the air nesting in the branches symbolise in these verses? In Nebuchadnezzar’s dream, he sees his kingdom in a similar metaphor being a tree so big that the birds lived in its branches and from it every creature was fed. When Daniel interprets the dream, he says that this kingdom provided food for all and extended to the distant parts of the earth. In other words, other nations were attracted to it and derived benefit from it.

In light of this symbolism, what do the birds nesting in the mustard tree tell us about God’s kingdom?Firstly, we must note that the birds are not part of the mustard tree, but they do derive benefit from the mustard tree through its shade, shelter and food. In the same way, God’s kingdom, though small in its beginnings, will grow so large that it will attract foreign entities to it. People will derive blessing simply from the presence of God’s kingdom, even if they are not directly a part of the kingdom. Wherever true Christianity flourishes you have an environment of protection for the people who aren’t even in that kingdom truly.

“In Christianity responsibility and accountability are to God and all fellow human beings. It is not limited to one’s own ethnic group. The scope of one’s duty has been enlarged to embrace the totality of humanity, transcending tribal values and interests.” B.J. van der Walt

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THE IMPLICATIONS How can the parable be applied to our own lives?

Discuss how the kingdom Jesus describes in this parable contrasts and even outstrips the more typical tribal-type kingdom that his contemporaries may have hoped for.His kingdom, while it has very small and humble beginnings ultimately leads to profound and extra-ordinary results with far-reaching (global) impact. This compared to the more typical kingdoms defined along racial and ethnic or national lines that grow through conquest and forced subjugation.

Zechariah 4:6-10

How do these verses about Zerubbabel building the temple echo the sentiment of this parable?Not by force nor by might, but by God’s Spirit that the kingdom will expand. We must not despise seemingly small or slow beginnings.

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If you are a believer, how does this parable give you encouragement in comparison to the previous two parables in Matthew 13?In spite of opposition and discouragement, in spite of the acceleration and growth of sin in our society, in spite of God’s church being maligned and persecuted around the world, in spite of people rejecting God and the Gospel, Jesus assures us that the kingdom of heaven will grow and grow.

What might this parable teach you regarding your part in working with God for the extension of his kingdom?There is a lesson in this parable that great things can result from very small beginnings. God may plant us as a very small insignificant seed, with energies and efforts that seem laughable in the face of our environment, but that through God’s work in and through us, he can produce out of our lives a very large impact.

Paul says to the Corinthians that he planted the seed of their church, and that Apollos watered it, but it was God that made it grow. “The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labour.” (1 Corinthians 3:6-8). The glory of the kingdom of God is that it will grow and expand and impact the nations for God’s glory. This unites each of us as subjects of his kingdom in “one purpose”. God will bring the increase, and he will reward each of us for faithfully doing our part.

How does / can your life contribute to this “one purpose”?In your family? In your friendships? In your work? In your finances? In your community? In your church?

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Give thanks to God for the history of the church through the ages which is full of countless people who have, through small acts of obedience, been used by God to bring profound growth and fruit to his kingdom. Give thanks to God for the way his kingdom transcends racial and ethnic and tribal lines and unifies his people in a common purpose. Give thanks to God for the way his true kingdom brings flourishing to the world around it. Pray that God will help you to find and know your role in his purpose of growing his kingdom. Pray that you will be faithful even in the seemingly small things.

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INTRODUCTION

In the context of Matthew 13, Jesus has been describing the nature of his kingdom during this age (from the inauguration of his kingdom with his first coming, to the time when he will come again at the end of the age). In the parable of the four soils we learn that his kingdom will have a mixed reception, with only a quarter of the seeds taking root and growing to maturity. We’ve learned that the sons of the kingdom will grow intermingled with the deceptive sons of the evil one, until when, at the end of the age, he sends his angels to separate them. After these potentially disappointing illustrations of his kingdom we are then given hope through the two parables that describe the pervasive growth and power of his kingdom which, from very small beginnings, will end with ubiquitous influence. Last week we considered how the visible, external kingdom grows like a tiny mustard seed into a large dominating garden tree. Jesus assures us that his kingdom will grow from humble beginnings to world-wide, nation-blessing dominion. In this second parable of this couplet, Jesus similarly describes how his kingdom will grow like yeast in a large batch of dough - multiplying and silently permeating the whole batch. His kingdom will grow to influence and permeate the whole world and every facet of life.

THE PICTURE What is the actual picture the parable describes?

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The Kingdom of Heaven...is like leaven worked into dough

WEEK 3

Matthew 13:33

What do the different elements of the story signify?The woman may represent God’s intentional work of intervening in the world in the same way that the woman kneads the dough. The imagery of the leaven working through the whole batch of dough signifies the growth and work of the kingdom of God. The dough signifies the world.

What is the leaven? What is its purpose? How would it have functioned?Leaven in Jesus day would have typically been sour-dough, which is a small piece of fermented dough from a previous batch of bread that would have been kept aside. When kneaded into a new batch of dough, the leaven metabolizes the starches and sugars in the flour, turning them into alcohol and carbon dioxide gas. This gas inflates into thousands of little air bubbles, causing the bread to rise. The leaven will divide and multiply itself for as long as there is food for it (carbohydrates). The process is stopped when the dough is heated and cooked, which burns off the alcohol and causes the dough to harden around the air bubbles.

Depending on your version of the Bible, the amount of dough in the parable is referred to in a number of ways. In the new NIV it says “sixty pounds of flour”, in the ESV & KJV it refers to “three measures” of flour.

How much is “three measures” of flour?Modern estimates suggest that it is about 40 litres of flour. It is a very large batch - enough to provide a meal for about 100 people.

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Note: Interestingly, the quantity of dough occurs a few times in scripture. When the Lord and two angels visited Abraham and Sarah, she prepared a meal for them including bread made from three measures of flour (Genesis 18:6). When Gideon was visited by the Lord he prepared a meal including bread made from the equivalent amount of flour - though he made unleavened bread (Judges 6:19). Macarthur suggests that this simply illustrates that it was a likely a common recipe for a very large batch of bread.

THE MEANING What is the meaning that the parable is teaching?

Is the symbolism of leaven good or bad?Often in scripture, the imagery of leaven is used to describe the negative influence of sinfulness spreading. For this reason, some commentators argue that in this parable Jesus must therefore be using it to warn that the kingdom will have pervading negative influences within it.

Here are a few examples in Scripture which you could look up:• Luke 12:1 - Jesus warns people to beware of the yeast of the Pharisees which is

hypocrisy• Galatians 5:9 - Paul uses a similar illustration to warn against people teaching

legalism.• 1 Corinthians 5:6 - Paul uses the same analogy to warn of sexual immorality (the

context of this verse is very interesting - so we will come back to it).

The reality is that leaven is never explicitly defined as symbolising evil in and of itself - rather it has been well used simply to illustrate something that permeates or influences. So in this context, the permeating character of leaven is used in a positive manner to illustrate the growth of the Kingdom of God.

Why did God command the Israelites to eat unleavened bread for seven days after passover? Does this imply that leavened bread is bad or evil?A very compelling argument for why God commanded them to eat unleavened bread and even to clear out all leaven from their homes (Exodus 12:15), was to figuratively force a break between their old lives in captivity and their new lives as his liberated people. Had they not done this, then when they came to make bread in freedom in the desert, the sour-dough they would have used to leaven the new bread would have been from their old bread in Egypt. To force a break, they had to eat unleavened bread for seven days. After this, they could again continue making leavened bread - but it would be from new leaven. Unleavened bread came to symbolise their disconnection from Egypt.

Paul picks up this same imagery in 1 Corinthians 5:6-8 saying that we must purge out the old leaven so that we will be a new lump of dough. He uses the imagery of the Passover to illustrate the importance of a break from our former way of life when we become a new creature in Christ. So unleavened bread illustrates disconnection.

Interestingly, the celebratory feast of Pentecost (50 days after Passover), they are instructed to bring leavened bread to offer to God (Leviticus 23:15-17), but this would have now been bread leavened from new leaven (not leaven from Egypt).

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So, leaven, and leavened or unleavened bread are in themselves neither good nor bad, but they are used to illustrate different aspects of permeating influence.

According to Jewish custom, when a Jewish girl was getting married, her mother would give her different traditional gifts. One of the gifts she would give would be a little piece of leaven from the last batch of dough baked for the wedding. So when the newly married girl came to bake bread in her new home, she would leaven the dough with the sour-dough from her mother. This symbolised the continuity between her maternal home and her new home and the hope that all the good and blessings of her former family would be past to her new family. So leaven in this context would carry a sense of passing on a blessing.

What is significant about the imagery of the way leaven / yeast spreads through dough? How does that apply to the kingdom?• It starts small: A small amount of leaven gradually affects the whole batch of

dough: Similarly, God’s kingdom begins small but gradually multiplies and spreads exponentially and will ultimately influence the whole world.

• God is in control: The woman in the parable kneads the dough and works the yeast into the whole batch. There is a hint towards the fact that God controls the whole world and will gradually manipulate it (in a positive and skilful manner) to achieve his purpose.

• It is silent and hidden: The yeast works silently and in a hidden manner which similar to last week demonstrates the humility of God’s kingdom - it does not come through militaristic conquest but through hearts changed and subject to the Lord’s Kingship.

• It is pure: The yeast multiplies itself in order to affect the whole batch of dough (to the effect that at the end, you could take a piece to use to leaven a later batch). In the same way, God’s kingdom is not diluted by being spread.

• It takes time: The leaven firstly needs to be worked through the dough, and secondly it typically needs to be left to do its work. Modern yeasts have been developed to work quicker, but even they would require an hour or so to be left to rise. In the same way, the growth of God’s kingdom is slow and sure. It’s not a Coup d’état, there are no silver bullets.

• It is unstoppable: Once the leavening process has started, there is no stopping it until the dough is fully leavened or until the baker puts the bread in the oven. In the same way - the permeating growth of God’s kingdom is assured until either the whole world is permeated with the Gospel, or until God brings the age to an end. The victory of God’s kingdom is inevitable. In Matthew 16:18, Jesus said that he would build his church, and the gates of hell would not overcome it.

Does this imagery imply that all the world will become Christian?In the context of the other parables in Matthew 13, this parable can’t be used to imply that everyone will become Christian. Not everyone who is in the kingdom is necessarily “of” the kingdom (for example the parable of the wheat and weeds). Rather what this parable implies is that the true sons of the kingdom will, through the explosive power of the indwelling Holy Spirit, inevitably work to influence the whole world in every facet of life with the blessing of God’s kingdom.

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THE IMPLICATIONS How can the parable be applied to our own lives?

What might be the implications of this parable to the personal spiritual growth of someone who accepts Christ as Lord?

• Gradual growth is normal: When a person comes to faith in Christ it is as though God plants the yeast of his kingdom in them. As it is gradually worked into their lives, his kingly rule is slowly established. This is what we call sanctification - it is the life-long growth of a Christian to be increasingly more and more like Christ. Jim Elliot, a missionary who was martyred in Ecuador in 1956 once wrote, “One does not surrender a life in an instant - that which is lifelong can only be surrendered in a lifetime.” While we wish there could be quick-fixes (like having your best life NOW!) true and lasting transformation is gradual.

• It is difficult and requires dying: Yeast does its work by metabolising sugars and starches - it “kills” them and produces something new in their place. Perhaps in a similar way, genuine spiritual growth happens slowly and imperceptibly as our lives are transformed though shedding our sin - through putting to death what belongs to our old nature, and putting on what belongs to the new nature (Colossians 3:5-17). We are told to crucify the flesh with its passions and desires (Galatians 5:24), to put to death the deeds of the body (Romans 8:13). The Puritans called this the mortification of sin.

• It is the work of God through his Holy Spirit: In the Old Testament, the prophet Ezekiel foretold the coming of God’s kingdom with the words “I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. And I will put My Spirit within you and cause you to walk in My statutes and to carefully observe My ordinances” (Ezekiel 36:27). God’s Holy Spirit in us is like the yeast, it gradually works to cause us to walk in God’s ways - to be true children of his kingdom.

What might be some of the implications of this parable on Christian mission?

• The inevitable success of God’s kingdom gives us hope: This parable teaches that God’s kingdom will start small but will grow gradually towards ultimate, all-pervasive influence. We know that it is God’s will, and we know that “all authority has been given to him” (Matthew 28:18), so we can have reasonable faith that it will happen. This gives us profound hope which can powerfully influence the way we live. We can boast in the hope of the glory of God, even in the face of suffering and persecution (Romans 5:1-5).

• We must multiply: By its nature, the yeast divides and multiples itself until it pervades the whole. In the same way, this parable illustrates God’s will that his kingdom will spread until every knee will bow and every tongue confess that he is Lord (Philippians 2). Jesus must reign until he has put all his enemies under his feet (1 Corinthians 15:25). While ultimately it is God’s work to transform people he does send us and use us to open their eyes so that they can turn from the power of Satan to the kingdom of God (Acts 24:18).

• We will / must influence the world: In Acts, which tells the story of the spread of the early church during the lives of the apostles, the Thessaolonian Jews, jealous for the success of Paul’s ministry, accused him and Silas of causing “trouble all over the world”.

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Similarly in Philippi they were accused of “throwing our city into an uproar”. The spread of God’s kingdom has a society-transforming influence. This influence affects every domain of life as each individual works out the consequence of the Gospel in their areas of influence ( it is not limited to church or church related activities). Through the pervading spread of Christianity over the last 2000 years, almost every facet of life has been positively influenced, from education, jurisprudence, the sanctity of life, welfare, art, music, science, economics and education - all these modern facets of life, to the extent that they are good and God-glorifying, reflect the influence of Christianity. Current statistics suggest that more people claim to be Christian than any other religion (± 31.7% - according to the Pew Research Center).

In light of this parable, how specifically might God be wanting to encourage you or challenge you?

How might you be uniquely positioned to be used by God in spreading the pervading influence of God’s kingdom rule?

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PRAYER

Worship God for the reality that as he has predicted, his kingdom has been growing and growing to permeate the world for his glory. Give thanks for the countless people who, through living lives of joyful and faithful obedience, have been used by God to grow his kingdom and bring blessing to the world. Give thanks for the hope we have that the future culmination of God’s kingdom is inevitable. Pray that God will help you to live in such a way as to multiply yourself and be an influence for God’s kingdom for good through the enabling power of the Holy Spirit.

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INTRODUCTION

When Jesus was standing before Pilate and was asked whether he was the king of the Jews, he responded that his kingdom was not of this world - If it was, his disciples would have been fighting for it (John 18). Jesus’ kingship was something Pilate could not grasp, and in truth, probably most people didn’t quite understand the nature of his kingdom. Even his disciples were still perplexed until Jesus’ resurrection and the giving of the Holy Spirit who Jesus promised would “teach you all things and will remind you of everything I have said to you” (John 14:26).

With this in mind, while Jesus had been teaching them about his kingdom through these parables, you can imagine them growing in fascination by this slightly intangible kingdom. Jesus had described it as a kingdom which will have mixed reception, it would be intermingled with people of counterfeit faith, it would start from small and imperceptible beginnings and grow to a dominant and world-blessing size, and it would gradually and quietly grow and multiply to permeate and influence the whole world and every facet of life.

You can imagine the disciples wondering to themselves, “How exactly do people become part of this kingdom?” In the two parables we’ll look at today, Jesus turns to his disciples and describes how it is that people will lay hold of the kingdom of heaven.

THE PICTURE What is the actual picture the parable describes?

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The Kingdom of Heaven...is like a discovered treasure

WEEK 4

Matthew 13:44-46

These two parables are so closely coupled that we will deal with them in one week. While they both teach the same underlying principles, the imagery of each is worth unpacking separately.

Think about the cultural and historical context of Israel. Why would someone have hidden treasure in a field in the first place?Israel’s history was one of frequent war and political upheaval. People’s wealth was often held in their land and other physical possessions (like herds and homes and equipment). Excess family wealth may have been kept in physical assets like gold and jewellery and coins and gems). In the context of war, the warring parties would often take plunder from their defeated enemies. Consequently, if war was imminent, people would commonly take their treasures, place them in earthen vessels and bury them somewhere out in their fields where they would hope no-one else would discover it. In Jesus parable of the talents (Matthew 25), one of the very risk-averse servants, for fear of losing the money he had been entrusted with, took it and hid it in the ground to keep it safe until his master returned. So it was clearly a common practice.

Whose treasure was it? Was the man ethical in the way he behaved?Some people may get tripped up on this parable by questioning how ethical the man

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was in his actions (and so miss the point of the parable). Did he have a rightful claim to the treasure, or should he have reported it to the land-owner? Macarthur writes that Jewish rabbinic law was very specific about these things. When an object of value was found outdoors (even just outside the threshold of a house), the landowner had no claim to it. The person who discovered it would be the rightful owner.

This parable goes even further by describing how the man sold everything he had in order to rightly acquire the field, so that his ownership of the treasure would be undisputed (he acted beyond the ethical requirements of their cultural norms). Had the land-owner known of the treasure, he would have dug it up before selling the land. So the treasure likely belonged to some previous owner who perhaps buried the treasure and subsequently died in some battle or captivity.

What can we deduce about the value of the treasure from the way the man responded?The treasure must have been of extreme value, since he immediately responded by joyfully selling everything he had in order to buy the land and gain the treasure. He was so overwhelmed by the value that he was eager to surrender everything in order to gain the treasure. His actions, while drastic, were in his best interests and quite self-serving.

Now consider the parable of the pearl. What was a pearl merchant?The word translated as “merchant” implies a wholesaler. He was likely a businessman or entrepreneur who traded in pearls. He would search everywhere in markets and ports and fishing villages hoping to find high-grade pearls which he could buy for resale.

Why does Jesus use the example of a pearl?In Jesus day, pearls were amongst the most valuable items available - as valuable as any precious stone. Our modern equivalent would be diamonds. At that time, pearl divers would risk their lives free-diving to dangerous depths in the Red Sea, the Persian Gulf and the Indian Ocean. Macarthur writes that they would “tie rocks to their bodies, take one long, deep breaths, jump off the side of a boat, and scour the bottom mud for oysters”. Because of the great effort required, pearls were very valuable - and an exceptional pearl of perfect size and shape and beauty would be immensely valuable.

What is startling about the reaction of the pearl merchant? Would you sell everything you had to buy a single diamond? His reaction is surprising because he is putting all his wealth into one single asset. He is so confident of it’s value that it is worth selling everything to get it. This doesn’t seem like a wise financial decision - like investing all your retirement savings and assets into one stock or business venture (which goes against the sound financial principle of diversifying your portfolio!)

What are the similarities and differences between the two parables?Both men discovered something of supreme worth. They were presented with a unique opportunity that demanded an immediate response. Their response was in their best interest (even self-serving). They both sold everything they had. They both had to make some kind of transaction in order to get hold of the single thing of great worth.The main difference is that the first man stumbled across the treasure, whereas the pearl merchant had been searching for fine pearls when he found “one of great value”.

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What do these two parables teach about the value of the kingdom of God?In both cases, the men had to sell everything they had in order to appropriate it. But they did so eagerly because they recognised the surpassing worth of the treasure or pearl. Their response was appropriate because of the value of the thing they discovered. In the same way, entering into God’s kingdom is a treasure of unsurpassed worth.

The kingdom of God is the rule of God, it is the domain where he reigns and where his commands are obeyed for the flourishing of life. It’s a kingdom which starts now and will culminate in the final Day of the Lord. Becoming a child of God’s kingdom is full of immense privileges both in this life and in the life to come. For those who truly discover it and recognise its value, laying hold of it at any cost is an appropriate response.

What are some reasons why the kingdom of God so immensely valuable for us to appropriate?We can know the love of God, be justified, be forgiven, be cleansed of all our unrighteousness, be renewed, be adopted, have eternal security in heaven, be reconciled to God, have joy, have peace, have hope and meaning and purpose, have abundant life etc etc.

What do these parables teach about the visibility of the kingdom?In the first case, the kingdom is compared to a treasure hidden in a field, in the next it is compared to a valuable pearl. Both of these things were hidden and needed to be discovered. This teaches that the kingdom of God is not superficially visible.

If the kingdom is not superficially visible, who then can discover it?When Peter confessed that Jesus was the Messiah, Jesus exclaimed that Peter was blessed, “for this was not revealed to you by flesh and blood, but by my Father in heaven.” (Matthew 16:17). To Nicodemus (a Pharisee and member of the ruling religious council), Jesus said, “Unless one is born again, he cannot see the kingdom of God” (John 3:3). Without the enabling power of the Holy Spirit, we cannot discover the kingdom and personally enter into it. Without God’s intervention, unregenerate people are blind to the riches of God’s kingdom. What can we learn from the differences between the two parables about the different ways that people might come to discover God’s kingdom?The first man stumbled across the treasure while doing other things, the second man was searching for it. But both of them immediately recognised it when they saw it. In the same way, different people come into the kingdom by different approaches. For example, the apostle Paul (who probably thought he was already in the kingdom), was blind-sided by God and dramatically brought into the kingdom like a man stumbling over a treasure (Acts 9). On the other hand, we have examples like the Ethiopian eunuch (Acts 8) who was searching the scriptures and had the kingdom revealed to him by God’s intervention through Philip - like the pearl merchant coming across the pearl of great price.

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THE MEANING What is the meaning that the parable is teaching?

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THE IMPLICATIONS How can the parable be applied to our own lives?

The radical and joyful response of the two men to their discovery of the kingdom should cause us all to have some sense of alarm. In the story of your life, what has arrested your life with such all-consuming passion that you have put everything else on hold to get something? Maybe we’ve felt similar sentiments when we first fell in love with our spouse, or when we were preparing for some pivotal exam, or training for some world-class race, or trying to get our dream home. We’ve probably all had some moments in our lives

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While people may discover the kingdom through different ways (either through seeking or through God’s surprising intervention), they way they ultimately entered the kingdom was the same - they had to make some kind of transaction.

What do we learn about the fact that both men were given an opportunity that they had to personally respond to?These parables teach that we cannot enter God’s kingdom unless we personally appropriate the treasure for ourselves. We don’t enter through our association or birth or race. Each of us must personally respond to God’s invitation as he opens our eyes to recognise the value of belonging to his kingdom.

What do these parables both teach about the cost of entering God’s kingdom?In both instances, the men needed to sell everything in order to buy the field or the pearl. It cost them everything they had to lay hold of the kingdom. They had to make a transaction of sorts.In one sense, the Gospel is good news because salvation is the free gift of God by grace through faith. Jesus paid the price to ransom us. He made full atonement for our sins. It is free! It is the gift of God, not by works so that no one can boast (Eph 2). BUT - saving faith and entering into God’s kingdom does require some kind of transaction. In these parables it requires letting go of things of lesser worth to attain something of unsurpassed worth.

“It means letting go of everything else and giving up all trust that anything or anyone else can give us merit before God... Saving faith is an exchange of all that we are for all that Christ is” - Macarthur

What does the joy and eagerness of the two men teach us about the kingdom?In both cases, the men responded with eagerness, Jesus even says that the first man “in his joy” went off and sold everything he had in order to get the field and the treasure it held. Their response was self-serving - it was the logical thing to do. In the same way, joy is the natural result of appropriating the treasure of entering God’s kingdom. John 15:11: “These things I have spoken to you, that my joy may be in you, and that your joy may be full”Romans 14:17 “The kingdom of God is... righteousness and peace and joy in the Holy Spirit”Romans 15:13 “Now may the God of hope fill you with all joy and peace in believing”

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where something seemed to be so worth having that we would do whatever it takes to get it.

None of these things are necessarily bad, but, have you ever felt that way about the kingdom of God? Has God ever arrested your attention with the unsurpassed worth of entering his kingdom? Have you ever so recognised the incredible value of God’s kingdom that your only reasonable response would be joyful and desperate relinquishment of everything else in order to get it?

How do these verses echo the sentiment of these two parables?

Luke 9:57-62Matthew 10:37-39Matthew 16:24Philippians 3:8-10

Authentic, saving faith ultimately demands that we willingly and joyfully yield to Christ as Lord through loving submission to him and his word. If we are unwilling to give up whatever needs to be given up in order to be faithful to Christ, then we are not worthy of Christ (but, when we recognise the surpassing worth of having Christ, this will seem to be no sacrifice at all).

“Nothing hinders a soul from coming to Christ more than a vain love of the world; and until a soul is freed from it, it can never have true love for God.” - John Bunyan

How is the promised impact and influence of God’s kingdom described in the previous parables dependent on having subjects of the kingdom like this?

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PRAYER

Father, please will you refresh our vision of the surpassing worth of knowing Jesus Christ as our Lord and being found in him, not having a righteousness of our own that comes from the law, but that which is through faith in Christ - the righteousness that comes from God and is by faith. Forgive us for being distracted by so many things, and chasing after so many things and of often counting as worthless the things of your kingdom. Give us a heart of joyful obedience to you and use us to impact the world for the glory of your name. Help us to set our hearts on you and on laying up for ourselves treasure in heaven.

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INTRODUCTION

The parables we have looked at in Matthew 13 all speak about different aspects of the Kingdom of Heaven during this age (that is, in this age between Jesus’ first coming, and his second coming). We’re living in this in-between period where his kingdom is growing and moving and permeating the world, but it has mixed reception and it grows intermingled with people of counterfeit faith and in the midst of opposition. Last week we unpacked how it is that people can become part of his kingdom. It is like a treasure which, when discovered, warrants our whole-hearted and joyful commitment to appropriate. In becoming part of this kingdom there is unfathomable richness and blessing and hope.

Now in this final parable about the kingdom, Jesus turns to describe the end of this age. The imagery of this parable is a note of dire warning that demands sober assessment. The kingdom of heaven is like a huge drag net, which will pull us all indiscriminatingly to shore where we will be subject to a final separation. That might come at the end of the age when Christ returns, or it may come for each of us when die.

Current population statistics show that approximately 56 million people die every year. That’s over 4.5 million people every month. Over 153 000 people every day. 106 people every minute. If you were to take the most generous statistics of self-identified Christians numbering about 31% of the world’s population, then that would mean that every minute 73 people are going to hell. Over 105 000 every day. That’s about 39 million people every year from every country, race, tribe and language whose fateful future Jesus describes in this parable.

THE PICTURE What is the actual picture the parable describes?

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The Kingdom of Heaven...is like a drag net

WEEK 5

Matthew 13: 47-50

What are different ways of fishing mentioned in the bible?There are basically three ways of fishing described in the bible. The first was with a line and hook. For example in Matthew 17:27, Jesus tells Peter to put his line and hook in the sea and catch a fish to find money to pay for their taxes (wouldn’t we all like to learn to fish like that). The second type of fishing was with a casting net - which is a round net with weights around the edges, which was thrown into the sea over an area which hopefully contained a school of fish. When pulled the weights would close together and draw in the fish. An example of this is in Matthew 4:18 where Jesus came across the disciples casting a net into the sea.The third type of fishing is what is spoken of in this parable. The word translated “net” here signifies a very large drag net or seine net. Sometimes these nets would be up to 800 metres long. One end would be anchored on shore, the other would be dragged in a large circle through the water. It is a net which would have floats on top, and weights below so that it would be swept through an area like a vertical wall capturing everything enclosed in its path. It’s the kind of net that would have environmentalists up in arms because of its size and indiscriminate catch.

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What is the inevitable consequence of using this type of fishing?The net, when drawn in, would be filled with all kinds of life (even seaweed and crabs and rocks and rubbish). There was no escape for any fish life. The inevitable consequence is that the final catch will require sorting to get rid of the bad fish and unwanted elements.

What is significant that the fisherman sat down and separated the fish?The simple illustration of the parable describes a slow and meticulous process of sorting through the jumble of life caught in the net. It was a careful and patient and knowledgeable process of separating the good fish from the bad.

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THE MEANING What is the meaning that the parable is teaching?

What principles can we learn from Jesus likening the kingdom of heaven to this large net, drawing in all kinds of fish?Just like the net is pulled silently through the sea indiscriminatingly drawing in all kinds of fish, so too the kingdom of heaven is likened to a net in that it will slowly but inevitably gather in all people for final separation and judgement.

John Macarthur writes:“That net moves through the world. It is invisible to those around who can’t yet see it. And if perchance it touches the back of a fish, the fish simply flits a little further ahead and enjoys the freedom he thinks is his permanently. Men live in this world imagining themselves to be free, moving about, fulfilling their own desires, going here and going there as they will, with little knowledge that the net comes closer and closer and closer. ”

Jesus gives his own interpretation of the parable. What single element does he draw attention to?Jesus draws attention to the separating process. He says that at the end of the age, the angels will come and separate the wicked from the righteous. That is the critical thrust of the parable.

How is this similar to the parable of the wheat and the weeds?In both of these parables, Jesus tells of a future separation of the wicked from the righteous by the angels - with the wicked cast into a blazing furnace with weeping and gnashing of teeth.

What is different in the focus of the two parables?With the parable of the wheat and the weeds, the focus was on the fact that during this age, the wheat will grow intermingled with weeds until the final harvest and separation. God in his wisdom and mercy allows the people of the evil one to grow intermingled with the people of the kingdom. In this parable of the net however, the focus is on the final sorting and separation at the end of the age, not on the mixed nature of the current age.

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THE IMPLICATIONS How can the parable be applied to our own lives?

Hell is not a very popular topic in our day of unbridled tolerance. Anyone who dares to criticise or undermine some group’s self-proclaimed freedom is mercilessly attacked and decried as a bigot. A recent example is an American TV host, Mario Lopez, who has been harshly criticised for daring to suggest that three-year old children are not capable of choosing their sexual or gender identity. Had he mentioned the word hell he would likely have been burned at the stake on the lawns of the Capitol.

Different liberal groups, if they have anything to say about Jesus, want to repaint him as only speaking about love. Yet Jesus preached on hell more than any other biblical character. In speaking of his kingdom, Jesus taught that with his kingdom there would come inevitable and final judgement with terrifying consequences for those who are not part of his kingdom. Bertrand Russell was at least honest to the facts when he said in his book Why I’m Not a Christian that Jesus’ teaching on hell is “the one profound defect in Christ’s character.”

What do the following words from Jesus teach us about hell?• Matthew 10:28 - Destroy both body and soul• Matthew 13:50 - Blazing furnace - with weeping and gnashing of teeth.• Matthew 18:9 - Fire of Hell• Matthew 23:33 - Hell is a sentence - punishment• Luke 16:23-24 - Eternal torment and agony, no return or second chances• Mark 9:43 - Unquenchable fire• Mark 9:48 - Worm does not die• Matthew 25:30 - Outer darkness• Matthew 25:41 - Eternal fire prepared for the devil and his angels (the devil will

equally be punished there - not in charge as pop-culture would have us think).• Revelation 1:18 - Jesus holds the keys to death and hades.

The common keywords are that hell is eternal, it is a place of torment and punishment, it is outer darkness (no light of common grace), it is a place of unquenchable fire and of no return, there is no relief or hope or comfort. It is for both body and soul (it is a physical suffering).

How does Jesus want us to respond to the promised reality of hell?The reality of hell should cause us to recoil in fear. It should make us desperate to be sure of our salvation. It should make us radical in our obedience to God and our calling of others to faith in him. William Booth, the founder of Salvation Army once said:

“Go stand by the gates of hell, and hear the damned entreat you to go to their father’s house and bid their brothers and sisters, and servants and masters not to come there.”

What does the reality of hell teach us about the nature and character of God?Hell demonstrates to us the magnitude of God’s holiness. God’s holiness and perfections are so complete that if anyone were to see him, he would die because of the sinfulness in

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us (Exodus 33:20). Hell teaches us that God takes sin very seriously. Hell also teaches us about the justice of God - that one day all wrongs will be put right (Romans 12:19). Hell also shows us the magnitude of what God has done for us through Jesus - the fact that he bore the full wrath of God on our behalf (Romans 3:23-25).

How does Jesus’ warning about hell magnify the meaning of the previous parables of the treasure and the pearl?The treasure buried in the field and the pearl of great price is Jesus, who rescues us from the wrath to come (1 Thessalonians 1:10). Understanding and believing in hell as Jesus presents it makes the gift of salvation in Jesus unfathomably valuable. It is a treasure which we should joyfully give up everything to attain, knowing that in so doing we can escape the certain punishment of God against the wicked. Without hell, the good news is just old news.

Jesus’ teaching on hell often causes our eyes to gloss over. We read about hell with about as much enthusiasm as the genealogies. Most modern Christians are probably a little embarrassed about this doctrine. It often doesn’t grip our hearts with fear or cause any unsettled anguish. The reality is that many of us are more fearful of the future of the rand-dollar exchange rate, our health, our financial security or of being a victim of crime. But Jesus teaching on hell is intent on arresting our attention in the same way that news of a terminal illness might. Everything else must stop until we have dealt with Jesus’ question:“How will you escape being condemned to hell?” (Matthew 23:33).

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Father, forgive us for our apathy towards the realities of eternity - of eternal reward for the righteous, and eternal punishment for the wicked. Thank you that you are a God of absolute holiness and justice and righteousness, and that you will surely do what is right. Teach us to correctly number our days so that we may gain a heart of wisdom. Help us to take our sin seriously and to be ever thankful for the redemption that is offered to us in Jesus - that there is no condemnation for those who are in Christ. Help us to live in the light of eternity and to implore others to be reconciled to you and escape the coming judgement.

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INTRODUCTION

Looking back at the parables of the kingdom in Matthew 13, we can see again how enigmatic they are. They are intriguing and arresting in the way they cause us to stop and grapple with them. Am I good soil or are the worries of the world and deceitfulness of wealth choking me out? Am I fruitful wheat, or am I just a weed that’s trying to look like wheat? Is God’s kingdom all pervading in my life or is it like dead yeast? Is God’s kingdom so valuable to me that I am joyfully abandoned in laying hold of it? Or have I not yet really uncovered the treasure?

Jesus had said that the reason he chose to speak in parables was because of the hardness of heart of the crowds - he said that their ears were dull and their eyes were blind to the knowledge of the kingdom of heaven. Throughout the parables he presents a very binary worldview - ultimately there are those who hear the word and understand it and then there are those who do not. And as we learned last week, the stakes are very high. It is critical that we understand the truth about the kingdom of God and enter into the kingdom, since at the end of the age, God will send his angels to separate the wicked from the righteous, the sons of the devil from the subjects of his kingdom.

It is in this context that Jesus turns to his disciples and asks them, “Have you understood all these things?”. They reply that they have. And then, in light of their having understood, Jesus gives them a final little parable that highlights their responsibility as disciples of the kingdom. What is required of us as subjects of his kingdom during this present age?

A Disciples of the Kingdomis like a the owner of a house.

WEEK 6

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Matthew 13: 51-52

The disciples said they did understand. Do you think they really understood?Most likely they didn’t yet fully understand - but they had left everything to follow him, and Jesus knew that their hearts were intent on following him, so accepts their answer at face value. This shows a great deal of patience and gentleness from Jesus since he knew that some of the truths of his kingdom would only become apparent with his death and resurrection and the giving of the Holy Spirit.

Why does Jesus begin this parable with “Therefore”?This parable is intended for them, and anyone else who has received his teaching and understood his message. In light of their claim to having understood “all these things” he then gives them this parable to instruct them on their responsibility as disciples of his kingdom.

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What is the simple picture of this parable?Jesus is saying that disciples in the kingdom would be like house-masters who would be able to bring out of their treasure new things and old things for the benefit of the people under their care. A house-master is a person who has authority and is responsible for the well-being of their household (their shelter, protection, nourishment, education, health etc). This requires great love and affection, courage, wisdom, diligence and dedication. The picture in this parable is of such a house-master who has ample treasure, new and old, to be able to bountifully care for his household.

What is a “teacher of the law” or “scribe” (depending on your translation)? The word translated scribe or teacher of the law is normally used in reference to the professional teachers of the Jewish law who were qualified to teach in the synagogues. They were the religious ruling class. Jesus often reserved the harshest criticism for this group of people since they had failed to teach God’s law in a manner that gave people access to God and instead had built around the moral law all kinds of traditions that served to distance people from God and make them ignorant of his commands. Instead of teaching and applying the law, they had surrounded it with their own precepts and traditions.

Why is it amazing that Jesus applies this title to his disciples?The fact that Jesus now applies this title to his disciples is astounding. He is starting a revolution by circumventing the ruling authorities of his day. This is comparable to the Protestant Reformers 500 years ago proclaiming the priesthood of all believers and undermining the Roman Catholic doctrines of the mediatory role being restricted to ordained clergy. What he is effectively saying is that the scribes of his new kingdom will be those who have received his teaching - those who he has instructed and who have understood.

The second title Jesus uses is that of a scribe who has:• “become a disciple in the kingdom of heaven” (NIV)• “been trained for the kingdom of heaven” (ESV)

In this context, what is a disciple?A disciple is a learner who has been trained or instructed by another’s teaching such that they are able to understand and become an imitator of the teacher and put the instructions into action (see John 8:31 & John 15:8). For example, before Jesus ascended into heaven he commissioned his disciples and told them to make disciples of all nations and to teach them to obey all that he had commanded (Matthew 28:18-20). Being trained towards understanding and obedience is the goal of discipleship.

Who is Jesus referring to in the parable (who qualifies as a disciple)?He says “every” - the instructions he is about to give are relevant for every person who, like the disciples, had received his instructions and had understood. So what he was

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THE MEANING What is the meaning that the parable is teaching?

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about to say would be applicable for them and for us, and be for their and subsequently our responsibility.

Jesus says that like a house-master, they will bring out of their treasure what is new and old. What is the treasure?It is worth noting that the NIV adds the word “storeroom” - the actual underlying language simply says he brings out of his treasure new things and old things. The word “storeroom” is unnecessary. The treasure is therefore the full sum of everything Jesus had entrusted them with. In the context of this chapter in Matthew, the idea of a treasure does echo back to the treasure hidden in a field - which the man found and joyfully sold everything to attain. Martin Luther said the treasure, “is nothing else than the knowledge of the Law and the Gospel. For in these two the whole wisdom of God is enclosed and comprised.” Lockyer writes that the treasury in this parable is the heart of the true scribe, disciple or householder. This is comparable to what Jesus said,

“A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart. For the mouth speaks what the heart is full of.” (Luke 6:45).

So for the true disciple of the kingdom, our treasure is the full sum of what, through knowledge and experience, the Spirit of God has graciously enabled us to find. In some senses, the treasure is Jesus himself.

Why does it mean to “bring out” ?The word “bring out” in this verse literally means to “scatter abroad” or to “fling out”. It is a picture of liberality and richness and generosity and no holding back.

Why does Jesus say they will bring out new things and old things?It more accurately gives the impression of a bountiful and renewing supply - it is treasure which is inexhaustible and growing - like the living water Jesus offered which will become in us a spring of water welling up to eternal life. (John 4:14). So for a true disciple, there is a sense of life and flourishing and growth, we should always be finding and appropriating new treasure in God’s word that we can in turn share lavishly.

“There was a man, some thought him mad,the more he gave the more he had” -John Bunyan (Pilgrims Progress).

Paul, writing to Timothy says,“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” (2 Timothy 4:1-2).

How do these verses echo the meaning of this final parable and the context of the other parables of the kingdom?In light of the disciples claim to have understood “all these things” Jesus gives them a charge to be like a master of the house, who, in season and out of season, can bring out

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THE IMPLICATIONS How can the parable be applied to our own lives?

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the right treasure to be able to preach the word, to reprove, rebuke, and exhort others with complete patience and teaching.

The new and old treasure are like fruit that is in season (new things we’re learning and growing in and new ways of applying God’s truth to our lives and circumstances), and fruit that is out of season (things that we have learned and grown through in the past). All of which may be helpful for the growth and encouragement of others.

The point of this final parable of Jesus is to show the responsibility and posture of those who are truly in the kingdom and have understood his teaching. If we claim to have understood, then we are given the task of sharing the treasure.

In a sense, Jesus asks each of us, “Have you understood all these things? Have you grasped the truth of the kingdom of heaven?”If you answer yes to that, then the parable is for you.

Jesus is saying, “I’ve told you about the kingdom of heaven, I’ve trained you, I’ve discipled you, now this is what you I want you to do, I want you to be my labourers in the harvest field because the harvest is plentiful, but the labourers are few (Matthew 9:37). I want you to preach the word, I want you to always be prepared to generously share the treasure that I have given you. I want you to warn people about hell, I want you to rebuke and correct people and encourage them with all patience and teaching.”

Have you understood all these things?

Conclusion:

PRAYER

Lord, thank you for the treasure that we can have by belonging to your kingdom. Thank you for the certainty we have from your word that your kingdom will grow and permeate the whole world for your glory and thank you for the part you would have us play in that. In so much as we have understood the nature and character of your kingdom, please help us by the indwelling power of your Holy Spirit to be able to generously bring out from our treasure things new and old to be able to encourage and warn and teach others.

“Our Father in heaven,hallowed be your name.

Your kingdom come,your will be done,

on earth as it is in heaven.Give us this day our daily bread,

and forgive us our debts, as we also have forgiven our debtors.

And lead us not into temptation, but deliver us from evil.”