Matthew 13 contains Christ's explanation of His use of parables as a way of teaching. In analyzing these parables, we discover the King's personal view of His Kingdom through the past, present, and future of the history of His church. They seem not to reveal as much about the church's eternal characteristics as about its day-to-day efforts resulting from Christ's work in coming into the world. They act as a prophetic summary of the historical development of God's church. The recurring phrase "kingdom of heaven" denotes Christ's work through His church to make known "the word of the kingdom" (verse 19), that is, to announce the good news of the coming Kingdom of God.
The chapter contains eight parables. Jesus gave the first four to the mixed multitude, while He told the last four to the twelve disciples in private. After the first series of four parables, Matthew writes, "All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them" (verse 34). These four parables describe the outward characteristics of the church, the working of the mystery of sin against the church, and the extent to which the Evil One is allowed to go in his opposition. The remaining four parables illustrate the inner characteristics of His church. After the eighth parable, Matthew makes another concluding statement, ". . . when Jesus had finished these parables, . . . He departed from there" (verse 53).
The parables can also be grouped into related pairs that illustrate the church's different characteristics:
First Pair: The Sower (verse 3) represents the relationship of the church to the different groups of people with which it comes into contact while doing its work. The Tares (verse 24) represents the relationship of the church to the wicked one and his agents.
Second Pair: The Mustard Seed (verse 31) represents the dynamic growth of the church from small beginnings even while adversaries confront it. The Leaven (verse 33) represents the progress of the church against and despite the contagious outspread of sin.
Third Pair: The Treasure (verse 44) represents the preciousness of Christians to Christ, who can see their hidden value and sacrifices all to possess them. The Pearl (verse 45) represents the preciousness of the church to Christ, who sacrifices everything to acquire it.
Fourth Pair: The Dragnet (verse 47) teaches that the good and evil who intermingle on earth will be completely separated in the judgment. The Householder (verse 52) represents the work of the true minister and teacher who feeds the household of faith from a rich storehouse of essential spiritual treasures.
Taken together, the stories describe the characteristics and dynamism of the church, its formidable obstacles, and its ultimate victory. They show Christ working through His messengers to preach the gospel of the Kingdom between the time of His first and second comings.
The first parable, The Sower, and the eighth, The Householder, are key, the first introducing and anticipating all of the parables, and the last concluding and reflecting back on the whole, stating the church's purpose and duty under the authority of Jesus Christ.
When Jesus finished the first seven parables, He asked His disciples, "Have you understood all these things?" That they understood made it possible for Jesus to conclude with a final parable that reveals the responsibility of the disciples as "scribes" in the church, "instructed concerning the kingdom of heaven" (verse 52). The apostles, and the church Jesus would build, would bring forth a treasure of knowledge and understanding, "things new and old."
Jesus teaches us by the simplicity and shortness of His parables that directness and brevity are effective teaching tools. His method stands in sharp contrast to the involved and lengthy style of some Bible commentators. Jesus gave clear and precise illustrations to which His audience could relate. Farmers listened to pictures of agricultural life. Wives could grasp His word pictures from home life. Merchants could relate to illustrations from the business world that translated into spiritual principles. Jesus also spoke of common civic duties and social events. Portrayals of nature scenes provided Him with analogies with which to express spiritual truth. Jesus used pictures that fit the occasion in a way that preserved their naturalness.
Only Christ's disciples can really understand the true spiritual principles involved in the parables, "because it has been given to you to know the mysteries of the kingdom of heaven" (verse 11). They were inspired by His Father in heaven, "[for] all things that I heard from My Father I have made known to you" (John 15:15), therefore "blessed are your eyes for they see, and your ears, for they hear" (Matthew 13:16).
Martin G. Collins
Parables of Matthew 13 (Part One): Introduction
In the fourth pair of the parables of Matthew 13, Jesus continues to instruct His disciples apart from the general multitude to which He had spoken earlier. The seventh parable in the chapter, the Parable of the Dragnet (verse 47) teaches that in the professing church, the good and evil who intermingle on earth will be completely separated "at the end of the age." This set time of separation will be, for the good, a time of rejoicing in a bright, eternal future, but for the evil, it will be a time of mourning before eternal oblivion.
In Matthew 4:18-20, Jesus says to Peter and Andrew, "Follow Me, and I will make you fishers of men," providing a partial interpretation of this parable. When Jesus Christ later made the twelve disciples fishers of men, they went out and brought in "catches" of converts. Thus, the church, composed of the "called," are caught in God's net, which His servants draw in.
Peter, Andrew, James, and John had been fishermen prior to their calling, so to them, the idea of the dragnet was a familiar and vivid picture. Their work entailed using a net - a dragnet - of great length, weighted by lead and designed to sweep the bottom of the sea, gathering fish in masses. Two boats would drag this net between them, sweeping a section of the Sea of Galilee, after which the sailors would haul the net to shore. There, the fishermen would go through the entire net, keeping the good fish but burning the substandard ones to avoid catching them again later.
The symbol of "the sea" is similar to that seen in the beasts rising out of the sea and out of the earth (Revelation 13:1, 11). It designates origination, representing the realm of the earth. Christ's origin is the realm of heaven, but the beasts, part of a corrupt system, come from the sea and the earth. The sea, a body of water, symbolizes "peoples, multitudes, nations, and tongues" (Revelation 17:15).
In the parable, when the fish are caught in a net thrown in the sea, Jesus signifies that members of His church are "the called" out of the world (Romans 1:5-6; 8:28). The dragnet gathers some of every kind; God's net catches fish without partiality to age, sex, race, ethnicity, class, wealth, intelligence, language, beauty, and so forth. His interest is in developing our character and whether He can work with us (Romans 2:11; 5:8; 9:18, 21).
Martin G. Collins
The Parables of Matthew 13 (Part Eight): The Parable of the Dragnet
Jesus tells us that the bad fish are thrown into the fire. John the Baptist says this in a slightly different way in Matthew 3:12: "[Jesus] will burn up the chaff with unquenchable fire." This principle appears somewhat differently in the Parable of the Sheep and Goats (Matthew 25:31-46): Christ is Judge, and He sets the sheep on His right hand and the goats on His left. He judges that the sheep can enter eternal life, while the goats receive the destructive judgment of fire.
Although a final judgment is coming for the world, the church is now under God's judgment (I Peter 4:17; Revelation 11:1-2). Not only is the sentence coming, but our conduct and growth are also currently being judged - Christ is evaluating whether we meet His high standards. Ultimately, everyone is judged the same way, according to the same standard, by the same criteria. The "bad fish" among us are not ours to judge, but Jesus, the righteous Judge, has promised to judge with equity (Psalm 98:9).
Matthew 13:50 says they are thrown "into the furnace of fire." A similar thing occurs in the Parable of the Wheat and the Tares: At the end of the age, the tares will be gathered and thrown into the furnace (verses 30, 41-42). The emphasis in the Parable of the Tares is on the wicked and their evil works and their subsequent judgment. However, in the Parable of the Dragnet, instead of highlighting the wickedness, Jesus focuses on the process of judgment, not necessarily on condemning evildoers. Some people are condemned for doing wicked things, but others are saved and rewarded for doing the good works assigned to them. God's calling is first impartial, and then His judgment is absolutely fair. The wicked will get only what they deserve.
God's "catch" is the church, a chosen cross-section of the entire world; He casts a wide net. However, once those He calls accept Jesus Christ, God does show Himself partial to the "good fish" - those who love Him, obey Him, serve others, grow, and produce spiritual fruit. In the process of salvation, God judges whether we are good, useable fish or substandard fish fit only for the fire. He judges us according to how we measure up against His standard of righteousness, "the perfect man, . . . the measure of the stature of the fullness of Christ" (Ephesians 4:13). God throws His net into the world and drags us in, and if we are unwilling to comply with His holy standard, our eternal judgment will be to be discarded in the fire.
Presently, the church's function is not judicial but declarative. On the one hand, the church is responsible to warn sinners of the dire consequences of sin and of the time of God's judgment coming upon all humanity. On the other hand, we are to witness of God's way of life, as well as to proclaim Christ's return and the establishment of God's wonderful, benevolent government here on earth. That is good news!
Martin G. Collins
The Parables of Matthew 13 (Part Eight): The Parable of the Dragnet
An overview of Matthew 13 is essential, because we need to understand the whole context to see what Jesus was trying to get across to us. A particular Bible translation may divide the chapter into only seven parables, but there are eight parables in Matthew 13. Usually the eighth is combined with the seventh parable. In a way, the eighth follows the seventh, but it is a parable in its own right. It should stand alone.
These eight parables can be divided into three sections. The first consists of the first four parables: the Parable of the Sower, the Parable of the Wheat and the Tares, the Parable of the Mustard Seed, and the Parable of the Leaven. The second section consists of the next three parables: the Parable of the Hidden Treasure, the Parable of the Pearl of Great Price, and the Parable of the Dragnet. The third section is the last parable, the Parable of the Householder, who takes out of his treasury both old and new.
The titles of these three sections give an idea of what Jesus emphasizes in Matthew 13. We can title the first section "Satan's Plan to Destroy the Church." The second section can be titled "God's Work on Behalf of the Church," what God does to make sure that Satan does not destroy the church. The third section can be titled "The Ministry's Duty to the Church."
Notice the comment Matthew makes following the first section. In Matthew 13:34 is an explanation why the first four parables can be titled "Satan's Plan to Destroy the Church":
All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: "I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world."
What was kept secret from the foundation of the world? Satan's plan to destroy God's plan of salvation, which He is fulfilling through the church.
Matthew 13:34 applies specifically to what Jesus had just said, but it also applies generally to all the parables. Through them, Jesus opens up matters that have been concealed from the foundation of the world. In Psalm 78:2, it does not say, "I will utter things which have been kept secret from the foundation of the world." Instead, it says: "I will utter dark sayings of old," providing another clue that what Matthew 13:34 refers to in respect to the first four parables is dark. Jesus is speaking of dark mysteries, dark things happening. These can only be Satanic things, bad, negative things inspired by the Devil.
What Jesus spoke before verse 34 is primarily negative, not positive, and these negative things have been hidden from man since the foundation of the world. What happened at the foundation of the world? Adam and Eve sinned. That was the first step in Satan's plan—"Get them while they're young"—and he has been doing the same thing ever since. Jesus touches on this in the first parable.
So, in the first half of this chapter, Jesus is saying, "Look, My disciples, this is the plan that you must fight against. If you understand what is in these parables, you will have a pretty good idea of what is happening spiritually."
Richard T. Ritenbaugh
Parables of Matthew 13 (Part 1): The Mustard Seed
Other Forerunner Commentary entries containing Matthew 13:50: