The next Parable—“The Tares”—is a very striking one, because it describes the state of “The Kingdom of Heaven” as being completely different from what men would have expected. It was the Lord’s own account beforehand of the sad outward appearance of His Kingdom. It described the work of God as being maliciously injured and marred by Satan, so that good and bad would be found together side by side, so closely intermingled that it would be impossible to separate them, or to distinguish between them. And the separation would not be made until the end of the world, however much men might wish to make it at once (S. Matt. xiii. 24-30, 36-43).
We may well pause here for a moment to think about the meaning of these words. Our Blessed Lord was preaching the Gospel of the Kingdom. And when He began to describe the Kingdom which He came to found, He told His disciples at once that it would be very far from being a perfect state, such as some might dream of. They must expect to see evil growing wild in it, like weeds in a field of corn. There would be bad subjects as well as good; and there would be no means of separating them. And as long as this world should last, the outward appearance of “The Kingdom of Heaven” would be like a field of wheat and tares growing together.
At the same time He encouraged His disciples with the prospect of boundless success. In the next Parable—“The Grain of Mustard Seed”—He described, prophetically, the outward spread of His Kingdom from very small beginnings, until the nations of the world should find shelter within it. For though nothing could be less promising of success than the first beginnings of “The Kingdom of Heaven,” yet, as a spreading tree may rise from the smallest seed, even so should His Kingdom extend its branches through the world (S. Matt. xiii. 31, 32).
And this was not their only ground for encouragement and hope. For this description of the outward extension of the Kingdom, taken by itself, gives a very imperfect idea of its character. He taught them that “The Kingdom of Heaven” would exert a spiritual power over the hearts of men. It would be like leaven working in the meal. It would change the hearts of its subjects. The effect would be such as was afterwards described by the Apostle S. Paul, “If any man be in Christ, he is a new creature” (2 Cor. v. 17). And as leaven goes on working until the whole mass of the meal in which it is hid is leavened, even so He would lead us to understand that one heart truly leavened with the Gospel of the Kingdom will affect others; and that, silently and unnoticed, it will extend until it works a moral change in the state of the whole world (S. Matt. xiii. 33)[7].
He then went on to describe that as the Kingdom extended, men would begin to find out its value; and for the saving of their souls would gladly give up their worldly prospects. “The Hidden Treasure” and “The Pearl of Great Price” set forth the priceless value of “The Kingdom of Heaven.” The rights and privileges of citizenship are worth more than all the world besides. These two Parables are alike in that both express the great worth of that of which the Gospel tells, viz. the salvation won by our King and Saviour Jesus Christ, and given to the subjects of His Kingdom; but they differ in describing different ways in which men may find it out. One man will find it like a hidden treasure, as we should say by chance (S. Matt. xiii. 44). So the woman of Samaria found the long-expected Saviour, when she had only gone to fill her pitcher at the well (S. John iv. 28, 29). Others will have to search diligently with the earnest desire to find out “what is truth,” and the truth will be brought home to their souls only after long and patient seeking. Like as it happened to S. Paul, who had long been seeking for “The Pearl,” in being more excessively zealous toward God, but who found it not, until the Voice “Why persecutest thou Me” (Acts ix. 4) brought him to Jesus Christ. Furthermore, these two Parables both set forth this truth: that, if men wish to gain the priceless blessings of “The Kingdom of Heaven,” they must be ready, as S. Paul was, to give up all that they have, and “count all things but loss, that they may win Christ” (Phil. iii. 8).
The character of “The Kingdom of Heaven” having been thus expressed, we are carried on in the last Parable of the series—“The Draw-net”—to the end of this present world. “The Kingdom of Heaven” is described as catching in its net all, both good and bad, who come within its reach. But, at the end, the net will be drawn to shore, and the judgment and separation will be made. The evil will be cast away. The good will be preserved, and admitted to their reward of joy and glory everlasting (S. Matt. xiii. 47-49). And “The Kingdom of Heaven” being perfected at length, and “not having spot or wrinkle or any such thing” (Ephes. v. 27), will be seen as the glorious Kingdom of righteousness and peace described in the glowing words of prophecy.
Such is the account given by our Blessed Lord of “The Kingdom of Heaven.” In the above Parables we see its nature and character described, from its foundation to the end of this present world. From His own words we learn its history. There is, first, the sowing of the seed; then the apparent spoiling of the design by the intermixture of evil with the good; then the Kingdom is seen to have a power of rapid growth and extension, and a leavening influence over the hearts of men; then its value is declared to be so priceless, that men will give up all things for its sake; and lastly, we are told of a day when all evil will be purged out, and it will become a glorious and perfect Kingdom. But with the exception of this one faint glimpse of eternity, there is not a word in all these Parables respecting what we commonly understand by the term “Heaven.” “The Kingdom of Heaven” is here on earth, and belongs to this present time. It was the will of our Lord to describe His Kingdom as we know it, in its present imperfect state here on earth, in which men have temptations and duties, as well as great privileges and blessings. Whilst of the future condition of His Kingdom in glory, very little has been revealed.
But besides this general description of “The Kingdom of Heaven,” we find other Parables which describe various circumstances relating to the rejection of the Kingdom by the unbelieving, or affecting the position of those who have become its subjects.
For instance, the Apostle Peter was doubtful how often a brother should be forgiven, and our Lord spoke the Parable of “The Unmerciful Servant,” teaching that the subjects of His Kingdom, being themselves in a state of forgiveness, would forfeit all their blessings if they did not unreservedly forgive their brethren. The debt of sin which the King has already forgiven His subjects, in admitting them into a state of salvation, is as it were “ten thousand talents.” The debt incurred by any offending brother is but as “an hundred pence” in comparison (S. Matt. xviii. 21-35).
Again, in the Parable of “The Labourers in the Vineyard” He taught that the subjects of His Kingdom must not grudge one against another, if a rebel or one who has been neglecting his duty all his life turns and is accepted at the last. The King cannot do otherwise than what is right. “At the eleventh hour” a labourer may be taken on, and receive his reward. And, on the other hand, one who might have been first in the Kingdom of glory and reward may fall away through an evil spirit of self-glorification, and become last of all (S. Matt. xx. 1-16).