Matthew 13

“All these things spake Jesus in parables unto the multitudes; and without a parable spake he nothing unto them” (Matthew 13:34, citations from ASV, except as noted).

— James Parkinson

Jesus spoke seven parables to the multitudes, in Matthew 13. It is reasonable to ask whether these seven parables are parallel to the seven stages of the church during the Gospel Age. Some think, Yes, and others think, No. How might we proceed to discover whether it is reasonable?

It is more difficult to prove a negative. Therefore, let us look first to see if there appears to be a parallel, and if so whether it is consistent.

The Early Church (33-69, or 73?)

The disciples were trained by our Lord Jesus Christ during His 32-year ministry (and for forty days thereafter). That Jesus was born a very few years after BC 4 has been shown by W.E. Filmer, Journal of Theological Studies, Volume 17, Number 2, pages 283-298 (October 1966). If Jesus became “about thirty years of age” in September, AD 29, and he delayed until after the mandatory Feast of Sukkoth [Tabernacles] to be baptized on the following Sabbath, that would have been Saturday, AD 29 October 22. He was crucified AD 33 April 3. Including both dates, Jesus’ consecrated life would have been exactly 1260 days. (“From Jordan to Golgotha,” Beauties of the Truth, 22, 1, page 5 (February 2011).) Counting from Day 1, Sunday, April 5, Pentecost would have been AD 33 May 24, the day when the Gospel Age of the church began.

This began the period of the apostles, lasting to approximately the destruction of Jerusalem and the Temple. Jesus says of this period (Ephesus), “I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false” (Revelation 2:2). The writings of the apostles have each been preserved as our New Testament by hundreds of ancient manuscripts (a thousand for each Gospel), while the so-called Gospel of Judas has been preserved in just one nearly complete manuscript. (A few other alleged Gospels have been discovered in fewer than five manuscripts each.)

As the world viewed this period, it was utterly destructive to Judea. But as the church viewed it, the period began with a crowned rider (Jesus) riding a white horse carrying the gospel into the world (Revelation 8:7, 6:1-2). In accordance with Jesus’ command (Luke 21:20-24), Christians left Jerusalem and all Judea in AD 69, just before the Romans returned to destroy Jerusalem.

The first of the Matthew 13 parables was of the sowing of wheat (13:3-9, 18-23). The period of the apostles was the beginning of “sowing” the word of the kingdom, for which we are told to pray. Some do not understand. Others gladly receive it until persecution comes with it. Still others gladly receive it, but the desire to rise in this world eventually chokes it out. Among those that persevere to the end, there will be varying amounts of fruitage. They will not all be equal.

This first parable seems consistent with the first period of the church.

The Church Under Pagan Rome (70-312)

The second period (Smyrna) was under the domination of Pagan Rome. Jesus’ prophecy, “ye shall have tribulation ten days” would seem well fulfilled in Pagan Rome’s ten years’ severe persecution of the Christians (303-312). Constantine defeated the pagan Maxentius in the battle of the Milvian Bridge October 28, 312. Then Constantine and Licinius jointly issued the edict of Milan (January 313), granting tolerance to the Christians. Constantine then moved the capital of the Roman Empire from Rome to Byzantium (built up and renamed Constantinople). To the Roman world, this may have seemed as if “a great mountain burning with fire was cast into the sea.” To the Christians during these two centuries, it may have seemed like “it was given to take peace from the earth, and that they should slay one another” (Revelation 2:10, 8:8, 6:3-4).

During this second period, many different doctrines began to be preached within the professed Christian community: Gnostics, Neoplatonists, Marcionites, Manichaeans, Montanists, etc.

The second parable with its explanation (13:24-30, 36-43) tells of the good wheat sown, but followed by Satan sowing tares, or pseudo-Christians, who profess Christ but do not change their ways accordingly. This parable of sowing and growing was to continue beyond the period of Pagan Roman persecution even unto the consummation of the age, the harvest of the Gospel Age.

The second parable apparently describes the second period of the church.

The Church Under “Christian” Roman Emperors (313-538)

The third period (Pergamum) of the church covers the time when the East Roman Emperors professed to be Christian (excepting Julian the Apostate, 361-363, the last Pagan Roman Emperor) until the Papacy became a civil power. Of interest, Constantius (337-361) and his wife were Arian Christians, but it is not to his credit that he issued laws against Jews as well as against the pagans.

In time, the Romans largely abandoned their army to Gothic (Herule) recruits. In 476, a Herule head of the Roman army, Odoacer/Odovacer, overthrew the young Emperor, Romulus Augustus, and made him a private citizen, thus ending Rome as head of the West Roman Empire. In time, ten Germanic tribes cooperatively took over the entire West Roman Empire. They all gained authorization to display the diadem of the Roman Empire on their coins, which made them valid for use throughout what had been the Roman Empire. (See boxed end note, page 30.) As a capital, Rome was “dead” until it reemerged as Papal Rome (538/539).

At the beginning of the period, the ascetic Arius protested for a restoration of primitive purity into an Alexandrian church going worldly. Athanasius and his friends could not accuse Arius of being too pious; so they charged him, and those like-minded, with heresy over the nature of God. It may have seemed that Satan was abandoning his pagan religion in favor of bringing its ideas and practices into Christianity, into its churches and theological schools. Was “Wormwood” taking over? It would seem many bishops could now be bought, which was the error of Balaam. (Revelation 8:10-11, 2:14, 6:5-6). What is symbolized by wheat (Christians) was becoming more valued than barley (Christ). Theology was triumphing over Christian behavior.

The third parable is of a grain of mustard seed which was sown in the field, and it became a tree large enough so that the birds nested in it (13:31-32). The birds eat up the seeds sown in the field; so these birds were an evil. This third parable seems therefore to have much in common with the third period of the Christian church.

The Church Under Papal Rome (539-1517)

The Ostrogoths conquered Odovacer in 493 and continued until East Roman General Belisarius drove them out of Rome (536 December 9). In the Spring of 537 there was pestilence and famine in Rome. Belisarius left Rome in charge of Pope Vigilius when he pursued the Ostrogoths (538 Summer Solstice). More than a year later Belisarius went to Ravenna, the Ostrogoths’ capital, and tricked them into submission, but then he was recalled to Constantinople. Therefore, we may date the beginning of the Papacy as a civil power over Rome to 538, and over most of Italy in perhaps very late 539.

The peak of Papal civil power was reached under Pope Innocent III (1198-1216). Then, it declined a bit until the Reformation (beginning no earlier than Luther’s ninety-five Theses, October 31, 1517). During this time, Monophysites, Paulicians, Cathars (both moderate and radical), other non-conforming Christians, as well as Jews and Muslims, were tortured and killed.

Symbolically “the sun was smitten,” suggesting the darkening of the Gospel during what we commonly have called “the Dark Ages.” Priests administering sacraments became more important than the sacrifice of Jesus Christ on the cross. Faithful Christians would have understood, “to kill with sword, and with famine, and with death, and by the wild beasts of the earth.” Jesus’ message to this period was, “I have this against thee, that thou sufferest the woman Jezebel (symbolizing the reigning false ecclesiastical system), who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols” (Revelation 8:12, 6:7-8, 2:20). (Beginning with this Thyatira period, the call, “He that hath an ear, let him hear what the spirit saith unto the churches,” comes from outside the message to the church — from outside the professed body of Christians.)

The fourth parable is, “The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened” (13:33). The “leaven,” the influences corrupting professed Christianity, became thorough during the Dark Ages. The non-complying and morally-uncompromising were thrust out, banned, tortured or killed, by the tens of thousands.

Thus, the parable of corrupting leaven appears consistent with the period of Papal power.

The Church During the Reformation (1517-1798)

Beginning with the Reformation, things began to change considerably. Tentatively, one may begin the Reformation with Martin Luther’s 95 theses, questioning Papal authority, in 1517. By 1523, he was proclaiming, “When people shall be resurrected, it will seem to Adam and to the old fathers, as though they had been living only a half an hour before” (Martin Luther, “Sermon on the Gospel of Luke 16, Of the Rich Man and the Poor Lazarus;” 1523 June 7). Yet stronger, “All that is said concerning the immortality of the soul is nothing else, but the invention of antichrist to make his pot boil” (from Bayle’s Historical and Critical Dictionary, Volume 3, page 2067.) He opposed the immortality of the soul and eternal torture doctrines, and the selling of indulgences to free people from “purgatory.”

However, he did retain “consubstantiation,” a modified view of transubstantiation which only denied the supernatural power of a priest in it. There was also the Reform movement, among whom were Ulrich Zwingli, Johann Oecolampadius, John Calvin, and John Knox. They understood that the Memorial emblems were symbols, but they taught that all souls are immortal, and that the multitudes were predestined to an eternity of torture. Parting with Luther, Andreas Karlstadt later sympathized with them. Calvin pressed for putting to death a rival, Michael Servetus, for denying God is a Trinity, so he was burned at the stake. (Calvin had previously spoken of ‘Trinity’ as “a popish God, or idol, a mere human invention, a barbarous, insipid and profane word.” (Cited by Lonzo Pribble from Works of Elder B.W. Stone, Rosemead, CA: The Old Paths Book Club (1953), page 51.)

Anabaptists taught that adult baptism alone is valid, and that the Memorial emblems are symbols. They opposed violence, military service, and participation in government. (Marginally Anabaptist, Thomas Muentzer urged the violent rebellion of the Peasants Revolt in Saxony, but he and they were violently suppressed. Anabaptists are often falsely blamed for his behavior.)

From these Protestant movements sprang many later denominations, such as Presbyterians, Methodists, Baptists (several branches), and Mennonites (a large Anabaptist sect). Yet, they were mutually exclusive. Each claimed to restore teaching and practices from the earliest church, but each could see the flaws in the others.

The reigning Church admitted need of moral reformation, which led to the Counter-Reformation.

Jesus says to the Reformation church (Sardis), “Be thou watchful, and establish the things that remain, which were ready to die; for I have found no works of thine perfected before my God.” Just as Abel’s blood cried unto God for retribution, so, as seen through the eyes of the faithful, the blood of the martyrs cried out for judgment, though the martyrs themselves had to remain asleep in death until Christ’s return. The star falling from heaven to earth might well show the world’s view of the fall of Papacy from spiritual grace. (Revelation 3:1-2, 6:9-11, 9:1).

In the fifth parable, “The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth the field” (13:44). He wants the treasure, but in order to get it, he buys more than just what he wants. The treasure of the Reformation was spiritual, but many Reformers mixed earthly interests with it.

Thus, this fifth parable may also be consistent with the prophecies and histories of the fifth church (Sardis).

The Church Anticipating Christ’s Second Advent (1799-1873)

Authorized by the French Directory, General Berthier drove Pope Pius VI from Rome on 1798 February 20, first to near Florence, Italy, and then progressively to Valence, France, where he died 1799 August 29. France prevented a new pope being elected in Rome, though six months later three non-Catholic countries enabled the election of Pius VII at Venice, 1800 March 14. Protestants were quick to notice that from the beginnings of Papal power in 538 and 539, to the temporary termination of the Papacy in 1798- 1799, was exactly 1260 years. They compared it to the 1260-day prophecies of Revelation 11:3, 12:6, and related prophecies of 32 times and 42 months in Daniel and Revelation.

With the Roman Church distracted, the Christian Connexion formed in America. The only rule of faith and practice was the Bible, and the test of fellowship was a good Christian character. Communion was available to all believers, regardless of denomination. (Part of the non-denominational Church of Christ came from them.)

The Adventist movement formed from those in many denominations who recognized the 1260 years and were now eagerly anticipating the return of Christ. Perhaps most prominent was Joseph Wolff, an immigrant to England, who, from 1828/1829, began taking the Adventist message to four continents. He even spoke to a joint session of the U.S. Congress about 1837, at the invitation of former President John Quincy Adams.

Adventist discussions became unpopular in many churches, so many Adventists were expelled. When 1843 and 1844 came and went, without evidence of Christ’s return, several proclaimed that “the door was shut” against further conversion of sinners (the “Shut Door” controversy). Yet, Jesus had said to this period (Philadelphia), “I have set before thee a door opened, which none can shut … Because thou didst keep the word of my patience, I also will keep thee from the hour of trial … I come quickly” (Revelation 3:8-11). Thus, this period ends before Christ’s return and the tribulation of this present evil world. Jesus had no criticism of the faithful for this period of the church.

Jesus proclaimed the open-door message. This period was to be spared “the hour of trial,” which was to begin at Christ’s return. The period is named, Philadelphia, meaning brotherly love. That was a key doctrine for the Christian Connexion. Thus, this period has much history in common with our Lord’s words.

In the sixth parable, “The kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had and bought it” (13:45-46). Better than in the previous period, he buys only what he wants most. In the nineteenth century, these Protestants stressed spiritual interests over earthly/worldly interests. Therefore, this parable also is a good match to the period focusing on Christian character and anticipating Christ’s return.

The Church During the Gospel-Age Harvest (1874-?)

Daniel’s final prophecy is of Michael standing up (Christ exercising authority): first to begin restoring Israel to their land, then beginning a time of trouble such as never had been since Noah’s Flood, and later, the completion of the faithful church (Daniel 12:1). Beginning in 1878, we see the return of the Jews to Israel, already nearly half complete. The certainty of Babylon’s fall is readily seen in the map of Italy, where it looks like a stone smiting the image on the feet, knocking the legs out from underneath the Roman Empire.

To the Sardis church, Jesus had said, “If therefore thou shalt not watch, I shall have come as a thief, and thou shalt not know what hour I shall have come upon thee” (Revelation 3:3 RVIC). Yet, to this seventh and last period (Laodicea), it is no more, “I come quickly,” but “Behold, I stand at the door and knock.” I have returned and am now present (Revelation 3:20).

Now is “the hour of trial.” It is time for Lot to leave Sodom. Elijah is being called to come out of the city. “Come forth, my people, out of her [Babylon], that ye have no fellowship with her sins, and that ye receive not of her plagues” (Genesis 19, Luke 17:32, 2 Kings 2, Revelation 18:4 ASV). Similarly, the seventh parable is the time for separation of the good fish from the others (13:47-50).

Again, this last parable seems to fit the Gospel-Age harvest remarkably well. The fourth parable showed the professing church fully corrupted with “leaven,” reaching its all-time low, while the last parable shows separation of the faithful from dogmatic organizations in the last years of the Gospel Age.