PARABOLIC MINISTRY
PARABOLIC MINISTRY
JT This is a well-known chapter, but I feel there are some features in it which the Lord would emphasise for us at this time.
The first feature to which I would call attention is that the Lord dismissed the multitude. In this gospel we have to distinguish between His leaving certain positions or persons, and His relations with the multitude. In the beginning of the chapter, verse 1, He is said to have gone out from the house. We have to distinguish between this house, alluding to the Jewish system, which had now manifested itself as reprobate, and the crowd, who were still interested in what He was saying. The house in the beginning of the chapter, refers to the state of things disclosed in chapter 12, an organisation in which Satan has a footing. The Lord leaves that; but there is the crowd or multitude, who attend to what He is saying. Analogously there is that today which has proved itself reprobate in regard to Christ; but there is also the crowd, who are more or less interested; and we have to attend to them. The Lord still regards them, although speaking parabolically to them.
The second house, referred to in verse 36, is where He expounds all things; and where we get disclosures as to the church, although it is not actually named. I suggested the passage because I believe it covers our position now; first in relation to that which has proved faithless to Christ; next in relation to the multitude; and then in connection with what we have inside the second house.
FSM Would the second house answer at all to the fellowship today?
JT That is the setting of it. I suppose the chapter would bring out the influence, or leadership, of the Lord, shewing that we are governed by His movements, rather than by a command. This evangelist presents Christ [p. 471] as the King, and He is Influential, Those who follow in Matthew get the light, chapter 8:10; so that what comes out is the great influence of the Lord in the midst of the state of things depicted; and then the second house, into which He enters and attracts. Our position is determined by His movements. It requires attention to discern what His movements are.
FSM It is there, that His disciples came to Him.
JOS Are the disciples those of whom the Lord says in the last verse of the preceding chapter that they “do the will of my Father which is in heaven”? Such get the benefit of the exposition which the Lord gives.
JT Quite so. This chapter indicates a crisis and the necessity of knowing how to move arises.
JHT Would the movement of Paul at Corinth correspond with this? “Departing thence”, it says, “he came to the house of a certain man, by name Justus”, (Acts 18:7). And then at Ephesus he departed, and went to the school of Tyrannus.
JT Exactly. We see in chapter 16 that the Lord leaves the scribes and Pharisees, and goes away. This gospel is marked by movement and separation from evil. Our position is determined by discerning His movements, and being regulated by them.
FSM The Lord would value those who desire to have these things expounded to them, and who are prepared to follow Him.
JT I am sure the Lord values it when we are regardful of Him, and are governed by His movements, without His asking us to do anything. It is the sort of thing which makes for healthy church conditions. It is not simply that I do what I am told to do!
EFL It gave Him the opportunity to make the exposition.
JT David became an object of interest, from the very outset. He is described as very attractive, and in the same chapter a young man says, “Behold, I have [p. 472] seen a son of Jesse, the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him”, (1 Samuel 16:18). That is the idea — “I have seen a son of Jesse”. He discerned his grace and his ability, and commended him to Saul. So, as David moves on, this and that one takes notice of him, until he slays Goliath, and then the soul of Jonathan is knit with the soul of David, the maidens of Israel sing his praises, and all Israel love him. Subsequently certain ones followed him: if he went to the cave of Adullam, they went. That is the principle. The king becomes so attractive that he dominates, not by arbitrary rule, but because of these great features. What you get here is that the Lord’s position determines ours. It makes for vigour in us, so that David’s followers take on this character.
JHT Is discipleship essential to the understanding of the assembly?
JT I thought it preceded it. The person Himself becomes known. A revelation is beyond anything that you see: there was more in the Person than the disciples could see by observation.
JHT Peter could not have had his revelation among the crowd, could he?
JT No. There was that which everyone could see at the end of chapter 14; but there is that which is beyond what we see.
FSM Are there not features about God’s King which are unique? He rules by love, by the power of His own glorious Person.
JT Yes: “Thine eyes shall see the King in his beauty”, (Isaiah 33:17), but first we must see Him in His prowess. The way in which the crowd is held by the Lord here, and the power which He has with them, is what struck me. Current religious things are not out of the Lord’s control. A crowd is not orderly, but He has power [p. 473] to dismiss them.
JHT Are you thinking of His influence?
JT Yes, and that it makes a way for us. There are thousands in Christendom ready to listen. He does not honour them specially by speaking as He speaks to the disciples; but He has an eye to them and does speak to them.
JHT Have you any thought as to the distinction between the parables in Matthew and in Luke?
JT The parables in Matthew have generally a Church bearing. The first four here, are formally called ‘parables’. He is still speaking to the crowd in christendom; but there is a judicial element in the way in which He speaks to them, so that they are formally called parables, verses 3, 34. The second three similes of the kingdom are not formally so called. In the New Translation the word ‘again’ is omitted in verse 44, as though what follows is on a higher plane than what has gone before: whilst verse 53 has the word ‘parables’, covering all in a general way, these three are on a Higher level than the earlier ones Verses 10 - 14 explain the distinction.
JHT The special light in the house, verse 36, is the result of following, is it not?
JT The Lord honours the movement of the disciples in going in. He says, as it were, ‘You are going to get more now that you have come inside’. You can be a Christian in a sense outside, but you do not get the precious things that those do who are governed by the Lord’s movements.
FSM You must follow Him to get the light He is giving? How would the thought of the crowds work out practically today? You often feel that you would like to have opportunity to get into touch with them.
JT In this chapter the Lord is leaving a reprobate system for His own system; and it involves a judicial element as to the crowd. The truth as spoken in parables to them is more or less concealed; there must be exercises with them, if they are to see through the parables. I [p. 474] think the Lord gives us in the messages to the seven assemblies, instructions as to what to do. An analysis of what He says to each one, would help us as to what we should say. When there is a general turning away, the truth is presented in such a manner that only those genuinely affected can rightly understand it, otherwise it is taken up by the natural mind and brought down to the level of natural conscience, and so strengthens men in their unbelief.
JHT The principle of overcoming apostate conditions would be set forth in the disciples following Him into the house.
JT That is it exactly.
FWJ Do the first four parables set forth what is presented to men in responsibility, and the last three, what is before God?
JT Yes, the last three indicate the positive result. This is a chapter which needs careful attention. The first four parables are tests, as to whether any in the crowd have sufficient discernment to see what is meant. If they have, they follow the Lord inside.
JW Do you mean that the truth is hid in the parable?
JT That is it; and if you are exercised before God you discern that there is something in it. It keeps out from the second house those who are exercised. There you will get the exposition of things. If you are at all exercised you get some light from the first four parables; but you see that there is something more, People are impressed that there is something in it; but they do not get the unfolding unless they come into the second house. If there is something in it, I want to get it, and so I go into the house in which the Lord is.
WT What answers to the second house?
JT I think the church is suggested, though it is not named. We are being led to it — in chapter 16, it is formally introduced.
FWJ [p. 475] There is no remedy suggested in connection with the parable of the tares.
JT No, the disciples sought an exposition, and the Lord opened up what it meant. By following the Lord in, you get all needed light and instruction. The other things are spoken inside, and in principle at least, would be intelligible there. When the Lord says “Have ye understood all these things?” verse 51, they said, “Yea” — they did understand, although all the parables were not explained.
Rem It is only the initiated that do understand.
JOS Is there not a danger of presuming to be in the house, and yet not having ears to hear? The three parables would be understood by those who had ears to hear.
FSM Is the Lord fulfilling the promise: “Blessed are they which do hunger and thirst after righteousness: for they shall be filled”? It is not only giving them something to eat, but filling them.
JT Yes, you see how rich is the supply inside. How interesting it would be to have the parable of the tares expounded: and then to hear Him set forth another series! His resources are indeed great.
FSM Inside, He seems to suggest thoughts of His love and His sacrifice of which He could not speak to the crowd.
JT Quite — “for the joy of it”, it says in relation to the treasure hid in the field.
TW Will those two things go on to the end?
JT I think so. Though the crowd (it has to be distinguished from the apostate mass) is getting smaller and smaller, the Lord will continue to speak to it.
FWJ The value is not in the field, but in the treasure.
JT That is what the Lord has in His mind.
FWJ What will become of the field?
JT He values the field because of what is in it. He will make full use of it later. The world is in reconciliation,
[p. 476] according to Romans, so that God might get the greatest possible result out of it now. God’s overtures to men convey to them that He is favourable towards them. The time will come when it will be the opposite, 2 Thessalonians 2.
WT How is the treasure brought to light?
JT By the gospel. Paul tells us how he carried on as a “sacrificial service” the gospel, “that the offering up of the nations might be acceptable, sanctified by the Holy Spirit”. What I think we may see in the second simile in the house, is an extension of the thought. The ‘treasure’ is something found, apparently the ‘man’ was not looking for it. The ‘pearl’ is something sought; the ‘Merchant’ was seeking goodly pearls. As you suggest, it is a very happy time inside the house, because in listening to the Lord speaking there, you would be affected by the joy He has in what He has found.
FSM He seems to be emphasising the greatness of His love, and the manner of His sacrifice. He was prepared to yield all that He had!
JT Quite so. Whatever was there in the field was His. There was nothing very specific in the treasure. The church is not announced in the early part of the ministry of the twelve. The number of those that were converted is given, the treasure was coming into evidence. The numbering shows that the Lord was getting results from the purchase of the field, and He was taking care of it. Acts 2:42 - 47, shews its value. We can understand “the joy of it” which the Lord had. He ‘added’ those that were to be saved to what is described in Acts 2. (The word ‘assembly’ is left out in verse 47, by the most reliable authorities.) When you come to Paul, you do not get actual numbers, but as at Antioch, the assembly, and the quality of those in it. They ministered to the Lord and fasted and the Holy Spirit spoke there. The assembly is a complete [p. 477] thought or entity.
WG Is the thought of quality suggested in the pearl?
JT Yes, and it is a definite idea or whole.
FSM Would that be Paul’s ministry, that “Christ also loved the church, and gave himself for it”?
JT That is it — the peculiar joy the Lord Himself would have in it, as a thing He sought. The Lord’s feelings are reflected in ministry that has the church in view.
JOS “I have espoused you to one husband, that I may present you as a chaste virgin to Christ”, (2 Corinthians 11:2); is that the idea?
JT Yes. John heard the Bridegroom’s voice, but Paul heard His longings, and so sought out the church.
JHT When the remnant were recovered from Babylon, they were entrusted with the holy vessels, and they had to keep them as to number, and cherish them as to weight. Would number suggest the quantity in the beginning of Acts, and weight the quality that Paul would insist on?
JT Quite. The numbers given suggest that the Lord gets all that is due as to quantity, and it was very much, for stress is laid on it: but when you come to Paul’s ministry, you get more the quality and completeness of the thing.
Ques Is that why joy is connected with the treasure, and value with the pearl?
JT No doubt. The joy is of something found that was not sought for; but the ‘merchant’, as seeking goodly pearls, knew how to value them, and so as he found one “of great value”, he sold all he had and bought it.
FWJ Would the pearl set forth the church in its preciousness to Christ?
JT Yes. It is a simile to convey to us the way in which He regarded that which He was seeking. First you have the treasure, and then you get an extension of the idea in the pearl: that is, I believe, what we may call ‘Paul’s church’. In the church as seen in Acts 11 and 13 we get the principle of giving, reflecting “Christ’s glory”, as we learn elsewhere. Acts 20 is the acme of the thing. You have there the affections of the saints active towards Paul, who represented Christ. I have often thought of it in connection with the affections of the saints, which may be proved as we move about among them. How delightful they are as they express love to Christ and to one another! Acts 20 read with the epistle to the Ephesians, enables us to understand the church as answering to the heart of Christ.
JHT Is that going to be reflected in the city, every several gate one pearl?
JT Quite, the idea is there in a twelve-fold manner.
FSM There is an intensive thought in that He bought it. In the other case He bought the field.
JHT Paul gives the elders at Miletus some idea of the preciousness of it, when he says it was “purchased with the blood of his own”.
GVS The first two similes are not connected with our responsibility. Does the third one, verse 47, bring in the thought of our responsibility?
JT Yes, those engaged in the fishing are to distinguish the good fish from the bad. It tests you as to whether you can appraise things.
JHT Paul at Tyre found disciples; he valued them. I always feel how drab a town or city is if there is no meeting there.
JT There is no place to retire to, to get a heavenly breath.
FSM Why is the thought of the pearl connected with the gates of the city?
JT The gates of hades represent the seat of hades’ power; so the gates of the heavenly city express what it is.
There is nothing that affects one more, than the beautiful spirit of Christ in the saints in any town. In the gates of the heavenly city, the saints will appear according to [p. 479] their preciousness to Christ, but as seen under the number twelve, their being under His hand of administration is also seen. Any one of the gates will represent the whole, as it is complete (’one pearl’) in itself.
FSM The beauty and value of the pearl will be the great power and influence?
JT That is what I was thinking. The net is a different line of thought, verses 47,48. They “gathered the good into vessels and cast the worthless out”: this would govern our present position, as to whether we can determine between good and bad.
CWB Does the fact that there are bad fish there, mean that there has been laxity?
JT There was, but it is not the point here; it simply states the fact of the good being put into vessels, and the worthless cast out.
CWB How came the worthless there?
JT It is the public effect of the gospel. Those engaged in the service were seeking good fish only; they were not concerned about numbers but quality, and they could determine the good fish, and they ‘gathered’ them into vessels.
FSM Would it mean the discernment between what is the work of God and what is merely profession?
JT Yes. It refers to the present time, so that it tests our discernment.
Ques What are the vessels?
JT Practically, they involve the fellowship.
JOS Paul at Ephesus “separated the disciples” at the end of three months. Acts 19.
JT That is the thought.
FSM Should it not raise exercises as to the results of service — that there should be that which is good?
JT I am sure it should.
JHT Peter and John laid their hands on Philip’s converts, in view of the assembly. Acts 8, but they rejected [p. 480] one bad fish.
JT Yes: Philip apparently failed in that.
JHT How do you account for that?
JT I think we are apt to think too much of the results of our own labours. Simon was not discerned until Peter and John came down. Peter exhibited the discernment and energy of a doorkeeper.
JHT Should that discernment and authority be found amongst the saints today?
JT They should. As counting your results by the poll, without weighing them, there would be a danger that extraneous material might be admitted. The doorkeepers, under David, were very numerous, there were four thousand of them; there were as many doorkeepers, as there were singers.
FSM If you count your results you are attaching credit to yourself, but in weighing them, and considering their quality, you are thinking of what they are to the heart of Christ.
Ques Does the Lord bring the good to light in connection with Nathanael? John 1.
JT Yes; He named him as He saw him coming to Him.
Ques Is the preaching of the gospel the casting of the net into the sea?
JT Yes, in the primary introduction of it.
Ques Will there always be good and bad?
JT Any general movement of God will affect unreal people, hence those in the service greatly need discernment so that such should be detected and refused.
Rem In connection with the parable of “the sower”, only one-fourth of the seed sown, brings forth fruit.
JT That explains somewhat the bad fish; and as the sower is the Lord Himself, it is not bad service that is the cause, but bad soil. At the same time bad service accounts largely for the extent and state of Christendom.
The Lord now, verse 52, speaks about a householder in connection with the understanding of these things:
[p. 481] that is in answer to their saying to Him that they had understood. In reaching the truth of the church we are to be householders. We do not come into the church otherwise. The order is the kingdom first, and then the church; so that in taking one’s place in the assembly, one is a householder already; and as such one will understand that God has a house: one will have treasures, and so will enhance the position. ‘Scribe’ would mean that he is an accurate sort of man.
FSM Could he write what he understands?
JT Yes. I believe many are slipshod in dealing with the things of God. We are apt to say, ‘I did not understand’, and then fail to enquire or to go the Lord, who gives understanding in all things. It matters very much that I should understand what God is saying. It is quite obvious that if you want to write, you must be accurate, and I believe that is implied here.
JHT “Cutting in a straight line the word of truth”, (2 Timothy 2:15).
Ques Do “things new and old” suggest all the wealth connected with the kingdom of the heavens?
JT I think that is what the Lord means. They had said they understood all these things. “Whence has this man this wisdom and these works of power?” “Is not this the son of the carpenter?” Verse 54. It is remarkable that after bringing out these precious things, the Lord was so regarded by the men of the world. They were offended at Him. They had no idea that divine things are available without going to the universities.
JHT This takes place in “his own country”. In a sense the safest sphere for a servant is in his own locality.
JT It tests you, does it not? They will not fail to bring forth anything that discredits you. If you are a preacher of the gospel and getting souls, you will not be dishonoured; but the truth of the church evokes the [p. 482] opposition. The Lord brings out the truth of the church here, without naming it. The idea is there.
JHT “In his house”, verse 57, here, is additional to what is said in Luke 4. Why is that?
JT Luke avoids (consistent with the truth) offending the Jews; Matthew does not and so he adds the house here. Matthew discredits the Jewish system so that Christians should leave it.
FSM Though they rejected Him, they had to acknowledge His wisdom, and His works of power.
JT As we were saying, we have to distinguish between the crowds, who are ready to listen; and those who were offended in Him. These are in ‘unbelief’, verse 58.