Seven Parables, Seven Stages

“But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples” (Mark 4:34).

As Jesus preached in Galilee, his mother and other family members waited to speak to him. When told of this the Lord replied, “ ‘Who is my mother? and who are my brethren?’ And he stretched forth his hand toward his disciples, and said, ‘Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother’” (Matthew 12:48-50). He then left the house and sat by the seaside. As a large crowd gathered, he entered a small boat and spoke seven parables recorded in Matthew 13.

Seven Parables

After sharing the parables to the gathered crowd, the disciples asked Jesus privately about their meaning (see Mark 4:10). Jesus answered, “It is given unto you to know the mysteries of the kingdom of God, but to them that are without, all these things are done in parables” (verse 11).

The parables were meant for his disciples, not for the large crowd. Although each parable contains wonderful moral lessons, the suggestion that they correlate to the seven stages of the Gospel Age church is compelling. It provides a different perspective for the church today.

Parable 1 — The Sower of Seeds Matthew 13:3-9 (Ephesus)

“As a man was spreading seed, some fell by the way side, and was devoured by birds. Some then fell on stony ground and, after briefly growing was scorched by the sun. Other seed fell among thorns and was choked them. But other seed fell on good ground, and brought forth various amounts of fruitage.”

The seed of the Gospel was first planted during the Ephesus stage, which included the time of Jesus’ ministry. There was spiritual purity in the early church because of the Lord’s direct influence, as well as the ongoing encouragement of the Apostles. However, despite the nourishing quality of the Gospel, the message was received in various ways. Some fell by the wayside and was not appreciated. This echoes the negative response from many Pharisees and Sadducees to the message Jesus shared.

Seed also fell on stony ground. Many people heard the hope-inspiring words and felt joy. However, accepting the word meant opposition from those in authority and many did not continue.

The seed that fell amongst thorns was choked. Jesus’ message encouraged humility and self sacrifice which was incompatible with the natural desires of many. And so, though pleasant at first, the message was rejected.

Finally, seed that fell on good ground took root and prospered. This describes the pure hearts of those receptive to the new Gospel message. They were anxious to know the truth and were willing to serve.

Jesus commended these, saying, “I know thy works, and thy labor, and thy patience. … And hast borne, and hast patience, and for my name’s sake hast labored, and hast not fainted” (Revelation 2:3).

Parable 2 — Wheat and Tares Matthew 13:24-30 (Smyrna)

This parable ties into the previous parable as both begin with the sowing of seeds. However, additional information is now provided. After the initial planting, we are told that “while men slept, the enemy came and sowed tares among the wheat” (verse 25). The early church leadership that helped keep error in check was no longer on the scene. Although the wheat class continued to grow, the enemy now spread his seeds of error. Jesus describes this mixed church in Revelation 2:9. “I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” Faith continued to grow, but ambition was sown along with doctrinal errors.

Parable 3 — Tiny Mustard Seed Matthew 13:31-32 (Pergamos)

After planting, a tiny mustard seed grew to be a giant tree where birds could lodge in its branches. Pergamos saw the rapid growth of Papacy and is as the place of “Satan’s seat.” Jesus said, “I have a few things against thee, because thou hast them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication” (Revelation 2:14). The system would later be described as “a cage of every unclean and hateful bird” (Revelation 18:2).

Parable 4 — Leaven Hid in Meal Matthew 13:31-33 (Thyatira)

In this parable, a woman hid leaven along with three measures of meal until the meal was fully leavened. Leaven, or yeast, is a picture of corruption (see Matthew 16:11). The meal suggests doctrines that were originally pure. However, hiding the meal meant that even the little truth then understood was kept locked away, and was finally corrupted by error.

To this church the Lord said, “I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols” (Revelation 2:20). Doctrinal errors were now at their height and the woman, the Roman church, was in complete control, corrupting everything she touched.

Following parable number 4, Jesus took his intimate group of disciples aside, explained the parable of the tares, and then gave the last 3 parables to his disciples (Matthew 13:36). This seems meaningful. The first four periods of the Church take us through, and including, Thyatira, the darkest period of the Church. Thereafter, in periods 5, 6 and 7, truths were brought to light by notable teachers from Wycliffe forward.

Parable 5 — Treasure Hid in a Field Matthew 13:31-44 (Sardis)

This parable describes a treasure hidden, or concealed, in the field. Upon finding the treasure, a man sold all he had and bought the field so he could also have the treasure. The treasure represents mankind and the field is his dominion. Although our Lord purchased these much earlier, this parable points to a renewed understanding of the purchase. The ransom doctrine had been concealed, but was now being understood once again. To Sardis, the Lord said, “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy” (Revelation 3:4).

This was the time of men such as John Wycliffe. He and his followers were instrumental in preaching that salvation came only through faith in our Lord and not through the mass. That truth was rediscovered during the Sardis stage.¹

(1) Bro. Russell applies parables 5 and 6 to the ransom and sin‑offering respectively (see Reprint 4535). This article describes the 5th parable as a rediscovery of the ransom. However, as a treasure hid in a field, the ransom applies in both instances. As a doctrine, the ransom was hidden until the First Advent of Christ. But it was lost sight of for many centuries until rediscovered during the Sardis period. Suggesting that the pearl of great price, described in the 6th parable, is the doctrine of the sin‑offering is also closely related to justification by faith, as described above. The chronological application suggested above provides a broader setting and does not negate other applications.

Parable 6 — Merchant Seeking Pearls Matthew 13:45-46 (Philadelphia)

Jesus now likens the kingdom of heaven to a merchant who sought “goodly” (or beautiful) pearls. After finding one of great value, he sold all he had to buy it.

This pearl was the truth of justification by faith. This was not a new concept, others before had believed it. However, when Martin Luther nailed his 95 theses to the church’s door in Wittenberg, Germany, it became the keynote of the Reformation. During the Philadelphia stage the Lord said, “I have set before thee an open door, and no man can shut it” (Revelation 3:8). Justification by faith was the “open door,” the “pearl of great price” that now spread throughout Europe.

Parable 7 — The Dragnet Matthew 13:47-50 (Laodicea)

The seventh parable was of the dragnet that brought in a huge number of fish. However, only the choicest ones were kept. Laodicea ends the Gospel Age. Reflecting back to the first parable, the harvest of he wheat field is the end of the age. The field had been corrupted with tares long ago. It was now time for a separation. The Lord said to Laodicea, “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with” (Revelation 3:20).

The dragnet adds another dimension to the harvest. It shows that the selection process continues even after the dragnet is brought in. “When it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away” (verse 48). This additional lesson reveals that after the initial separation faith, works, and character development must continue even after separating from Babylon.

The history of the Gospel Age is a rich heritage. We can now look back and see the strength of conviction of many brethren. The opposition they faced did not nullify their faith, but rather strengthened it. The lessons of each stage highlight the importance God places on the work being accomplished in the heart of every saint.