using Matt. 13:34, last clause, " And without a parable spake He not unto them.'' This of course is absolutely untrue, as this statement refers only to Jesus' discourse in Matthew 13th Chap- ter: but this is a sample of the way these " annihilationists" distort the teaching of God's Word. (3) ' ' Why speakest Thou unto them in parables?" (Verse 10). The disciples' question and the Saviour's answer are luminous with precious truth. (a) "Because it is given unto you" (the faithful disciples to know the mysteries of the Kingdom of Heaven, but to them (the rebellious nation) it is not given." (b) " F o r whosoever hath, to him shall be given, but whosoever hath not from him shall be taken away even that he h a t h ." Jesus' first reason, then, for adopt- ing this method of teaching was to con- ceal the mysteries of the Kingdom from one class to reveal them to another; not that Jesus does not want all men to know the truth, or that He is partial to certain classes, but wholly because of their attitude toward him. And this Divine principle is just as operative to- day; one must have eyes open to God's truth before his eyes can be opened by God's truth. The second reason which Jesus as- signs for speaking to them in parables is that "Whosoever hath, to him shall be given, and whosoever hath not from him shall be taken away even that he h a t h ." The secrets of the Kingdom were disclosed to the disciples then, be- cause of something that they had; and hidden from the multitude because of something they had not. What was it that the diseiples had? What was it the multitudes lacked? Wherein lay the difference between them? Only this: One had accepted the Messiah, the other had rejected Him. What did the multitudes have, then, that should be taken away from them? Their po- sition as God's representatives, which would eventually be forfeited because of their rejection of Jesus, their Mes- siah. "Therefore speak I unto them in parables, because they seeing, see not, and hearing, they hear n o t ." They had seen His - power manifested over the elements, demons, disease and death (Matt. 8 and 9); they had heard the testimony of God from Heaven (Matt. 3:17); of John the Baptist, His fore- runner (Matt. 3:3), and also from His
tablish His Kingdom. This aspect of the Kingdom was first proclaimed by John the Baptist, Jesus' forerunner (Matt. 3); there, by Jesus Himself (Matt. 4:17), and afterward, by the dis- eiples whom He had chosen (Matt. 10). Testimony to His Kingship had been produced from heaven, earth and hell. Israel as a nation closed her eyes to all this testimony, and through her leaders held a council against Him how they might destroy Him( Matt. 12:41). This rebellious attitude of the people towards Jesus changed His attitude to- ward them, and for the first time sug- gested that He had a mission to the Gentiles (Matt. 12:17, 18; Matt. 10: 5, 6); (The realization of this prophecy, however, awaited its final settlement until after His crucifixion, resurrection and final rejection by Israel as record- ed in the Acts.) and ushered in a new aspect of the Kingdom as found in Matt. 13: " T he Kingdom in Mys- t e r y ." E X P I RA T I ON. Jesus adopted a new method of teach- ing (by parables). To note this fact, and the reasons Jesus gives for it, will enable us to get an intelligent under- standing of the Chapter. " And He spake many things to them in parables" (Vs. 3). "A ll these things spake Jesus unto the multitude in parables, and without a parable spake He not unto t h em" (Vs. 34). " And it came to pass that when Jesus had finished these parables, He departed thence" (Vs. 53). (1) What is a parable? " A brief narrative on real scenes such as occur in nature and human life, usually with a moral or religious ap- plication. ''—Standard Dictionary. " An earthly story with a heavenly meaning."—Little Girl. Each parable has but one particular truth to teach. We should be careful not to read into it what is not there, but prayerfully seek to get out of it what is there. (2) A new method. Prior to this time Jesus had spoken plainly to them, as in the Sermon on the Mount (Matt. 5 to 7). It is well for us to note this, for there is a relig- ious seet who, in order to destroy Jesus' teaching on future punishment as brought out in the history of Lazarus and the rich man, recorded in Luke 16:19-31, say that it was only a parable, and attempt to prove this assertion by
Made with FlippingBook - Online Brochure Maker