The Parables of the Kingdom of Heaven

The Parables of the Kingdom of Heaven

By: Irnawan Silitonga

Summary: By His grace, we can easily understand the truth about the kingdom of heaven if we do not hold a concept of heaven as it is commonly embraced by the majority of people in the Christian world. The concept of heaven in the Christian world is that it is a pleasant place, somewhere unknown, usually called the Father’s House, where the only activity is singing. Such a concept is not found in the Bible at all. If we can let go of this concept of heaven, then it is hoped that we will be able to understand the kingdom of heaven as revealed in the following parables.

At this time we will discuss the parables concerning the Kingdom of Heaven. A parable is a story from which a lesson or understanding can be drawn. Thus, the parables of the Kingdom of Heaven are stories from which we gain understanding about the Kingdom of Heaven.

Before we begin our discussion of the parables of the Kingdom of Heaven, we must explain the difference between the church and the Kingdom of Heaven, because if we mix them up, our understanding will be incorrect. The Kingdom of Heaven is a kingdom that exists within a heavenly ‘dimension’. The Kingdom of Heaven and the Kingdom of Elohim are the same, where the Kingdom of Heaven refers to a kingdom in the heavenly realm, while the Kingdom of Elohim refers to a kingdom that ‘belongs’ to Elohim. The clearest description of this kingdom in the heavenly dimension is explained in the book of Revelation, especially Revelation chapters 4–5.

We need to briefly explain the meaning of heaven, because in the Christian world, generally, heaven is depicted as a “pleasant place” where people do nothing but sing all the time; some even go so far as to say—one well-known pastor and Bible teacher in Jakarta has claimed—that there are still dogs in heaven. Such a concept of heaven is very different from the understanding of heaven described in Revelation 4–5.

We will not explain in detail the concept of heaven described in Revelation 4–5, but it is clear that heaven is a dimension (the heavenly realm) where Elohim has placed His throne. There is a ‘story told in symbolic language’ (the sealed scroll), which only the Lamb of Elohim is worthy to open. In essence, this heavenly story will end with the new heaven and the new earth. This heavenly narrative explains how the Kingdom of Heaven will be established on earth, and therefore the earth is moving toward a new earth, because the focus of Elohim’s plan is indeed the earth. This concept of heaven as described in the book of Revelation is generally very foreign to the Christian world; that is why there are even pastors who say there are dogs in heaven.

Now let us speak directly about the church. The church consists of the called ones (believers) and can certainly be seen with physical eyes. However, we must remember that the Kingdom of Heaven exists within the church—in the sense that the heavenly dimension exists within the inner being of believers. “The kingdom of God is within you” (Luke 17:21). Thus, the church lives in ‘two realms’, like an “amphibious” creature: in the heavenly dimension and in the physical dimension.

In fact, the Bible clearly distinguishes these two dimensions. For example, Paul says that the Kingdom of Heaven is not a matter of food and drink (Romans 14:17). Indeed, the Kingdom of Heaven is not about food and drink, because it exists in the heavenly dimension. But the church, which also exists in the physical dimension, must deal with physical needs as an important matter. One of Paul’s ministries was to help those in need among the saints (Galatians 2:10). When the Holy Spirit descended on the day of Pentecost, what followed was a ‘redistribution of material possessions’ so that no one was in need (Acts 2:44–45). An important sign that the church is filled with the Holy Spirit is the occurrence of such a redistribution of material wealth.

Thus, the difference between the church and the Kingdom of Heaven is clear. The church lives in two dimensions and can be seen with physical eyes, while the Kingdom of Heaven exists in the heavenly dimension and is not visible to physical eyes.

We will continue to deepen our understanding of the church and the Kingdom of Heaven before entering our main theme, namely ‘The Parables of the Kingdom of Heaven’. In the book of Revelation, which consists of 22 chapters, a revelation concerning the church and the Kingdom of Heaven was given to the Apostle John. The book of Revelation is both a revelation belonging to Jesus and a revelation about the Lord Jesus. Because the church is His bride and Jesus is the Messiah, the book of Revelation reveals the church and the Kingdom of the Messiah (the Kingdom of Heaven). If we receive grace before Him, then the Holy Spirit will also reveal to us the church and the Kingdom of Heaven.

In the Christian world, there are common expressions that people believe, and these show that a person has not received grace to see the church and the Kingdom of Heaven. A very common expression is, “Believe in Jesus and you will surely go to heaven,” where heaven is preached as a pleasant place with streets of gold, the Father’s house with many rooms, and where we do nothing but sing and praise God forever. Such a concept is completely different from Jesus’ revelation concerning the church and the Kingdom of Heaven as revealed to the Apostle John. In fact, throughout the entire New Testament, there is not a single verse that supports such a concept that is believed by the majority of Christians.

Jesus’ revelation and assessment of His church are conveyed to the Apostle John in Revelation chapters 2 and 3. It is very clearly revealed in these two chapters that the church has fallen and failed. That is why, in the seven churches that represent the entire church age, there is the call, “He who overcomes…” Why must there be a call to he who overcomes? This clearly indicates that the church as a whole has failed, but the Lord Jesus has His overcomers—those who receive grace to be called, chosen, and faithful (Revelation 17:14). The church, as a whole, consists of those who have only received grace to be called by God, in accordance with the meaning of the term church, namely “those who are called out.”

However, in the Christian world, the fact that the church has failed and has split into tens of thousands of denominations is generally covered up in various ways by its leaders. Leaders in Christianity are accustomed to calling denominations “the church,” and it has even become common teaching in theological schools about the doctrine of the ‘visible and invisible church’. Such words and teachings cause Christians not to see the fall of the church and, consequently, not to hear God’s call to His overcomers. Generally, the majority of Christians do not understand that there is a “little flock” to whom the Father has been pleased to give the Kingdom of Heaven.

Therefore, before someone can understand the parables of the Kingdom of Heaven, they must clearly see the fall of the church. Later we will discuss the parables of the Kingdom of Heaven and see that there will be “siftings” when the Lord Jesus comes; there will be Christians who cannot enter the Kingdom of Heaven, and so on.

There is one more important matter we must understand well regarding the Kingdom of Heaven or the Kingdom of the Lord Jesus as the Messiah. In Luke 17:20–21, when the Pharisees asked the Lord Jesus about when the Kingdom of Heaven would come, Jesus answered that the Kingdom of Heaven does not come with observable signs. Why without observable signs? Jesus then continued by saying that the Kingdom of Heaven is among you. The term ‘among’, translated from the Greek word ‘entos’, should actually be translated as ‘within’. Thus, in fact, the Kingdom of Heaven is ‘within you’. Therefore, the Kingdom of Heaven exists in the heavenly dimension within you; that is why its coming is not associated with outward signs visible to physical eyes. According to the context, the ‘you’ here refers to the Pharisees, even though they did not acknowledge Jesus as King/Messiah.

The fact is that the Kingdom of Heaven, which exists in the heavenly dimension, is ‘within every human being’, whether one realizes it or not. For believers (the church) who acknowledge Jesus as King, they should certainly be aware that the Kingdom of Heaven is within their inner being. The fact that the Kingdom of Heaven is within all human beings, whether realized or not, points to an important truth that we must understand.

Jesus affirmed that all authority in heaven (the heavenly dimension) and on earth (the space-time dimension) has been given to Him; this means that the sphere of activity or authority of His Kingdom is all humanity. That is why Jesus could say, “And I, when I am lifted up from the earth, will draw all people to Myself” (John 12:32). Jesus is the propitiation not only for our sins, but also for the sins of the whole world (1 John 2:2). John the Baptist called Jesus the Lamb of Elohim who takes away the sin of the world (John 1:29). That Jesus takes away the sin of all humanity is reasonable, because if through Adam’s sin all humanity fell into condemnation, then through one act of righteousness by Jesus, all humanity receives justification for life (Romans 5:18–19).

Thus, the dominion of the Messianic Kingdom is all humanity, indeed everything. When the Logos incarnated, the Kingdom of Heaven on earth existed in only one man, namely Jesus. But as Jesus emphasized, if a grain of wheat falls into the ground and dies, it produces much fruit; so after the death and resurrection of Jesus, the Kingdom of Heaven on earth expanded to 120 people and has continued to expand to this day. Isaiah 9:7 even affirms, “Of the increase of His government… there will be no end.” The Messianic Kingdom continues to expand and subdue all things until the last enemy, death, is defeated (1 Corinthians 15:26). When death, as the wage of sin, has been subdued by the Messianic Kingdom, there will no longer be any remnants of the effects of sin in all creation, and Elohim can be all in all. Elohim can express His glory in and through all His creation.

Understanding the truth about the scope of authority or activity of the Messianic Kingdom, as outlined above, will help us later to understand the parables of the Kingdom of Heaven.

We will enter the Gospel of Matthew to discuss the parables of the Kingdom of Heaven. But before we do, let us consider a truth regarding the ‘sovereignty of Elohim’ and the ‘Kingdom of Heaven’ (the Messianic Kingdom). Elohim is sovereign over all things, meaning that everything is determined by Elohim; even a sparrow does not fall apart from the will of the Father (Matthew 10:29). Everything in human life has been predetermined by the Father’s sovereignty (Psalm 139:16).

The Father sovereignly determines all things and has a plan to establish the Kingdom of His Son on the earth. The Kingdom of Heaven was manifested on earth only in the person of Jesus, His Son. In earlier ages or dispensations, the Kingdom of Heaven to be established on earth was proclaimed only in the form of symbols, prophecies, and shadows. Thus, the proclamation of the Old Testament consists of symbols, prophecies, and shadows, all focused on the Messiah and His Kingdom.

The coming of Jesus into the world was nothing other than to proclaim the good news (the gospel) of the Kingdom of Heaven. Jesus did not proclaim anything else except the Kingdom of Heaven. He did not preach blessings, miracles, grace, or the church; rather, JESUS’ PROCLAMATION WAS FOCUSED ON THE GOOD NEWS OF THE KINGDOM OF HEAVEN. There is only one gospel—the gospel of the Kingdom of Heaven. After His resurrection, Jesus repeatedly appeared to His disciples and spoke about the Kingdom of Heaven (Acts 1:3). He also taught His disciples to pray that the Kingdom of Heaven would come to earth.

We have seen that the Kingdom of Heaven on earth will continue to expand until all things are subdued. When all things have been subdued by the Messianic Kingdom, Jesus, as the Son, will hand over His Kingdom to the Father, so that the Father may be all in all (1 Corinthians 15:28). Thus, in His sovereignty, the Father has a plan for the Kingdom of His Son and His church (Christ) to be established on earth and to continue subduing all things. The kingdoms of this world will become the Kingdom of Jesus and of His anointed ones (the overcoming church), and they will reign until all things are subdued (Revelation 11:15). This is the Father’s plan. The revelation of the Father’s plan and mystery will be completed when the seventh angel sounds his trumpet (Revelation 10:7).

If by His grace we can understand the Father’s plan as briefly outlined above, then we are ready to understand the parables of the Kingdom of Heaven. In the Christian world, many fairy tales about heaven are preached, generally by religious leaders from Sunday pulpits. These tales about heaven—claiming that we will be evacuated from the earth to a pleasant place far away where we do nothing but sing—cause God’s people not to understand the Father’s plan and, consequently, not to understand the Kingdom of Heaven. But the “little flock” in Christianity, to whom the Father is pleased to give the Kingdom of Heaven, certainly understands the Father’s plan. We will now enter the parable of the sower (Matthew 13).

We now come to the first parable of the Kingdom of Heaven, namely the parable of the sower (Matthew 13:1–23). The Gospel of Matthew, which is addressed to the Jewish people, is a teaching book about the Kingdom of Heaven. Matthew 13:1 says, “That same day Jesus went out of the house and sat by the lake.” This statement is very meaningful. It emphasizes that Jesus “went out of the house,” and if we look at Matthew 10:6, “house” here refers to the people/family of Israel (oikos = house). The expression that Jesus went out of the house means that Jesus had been completely rejected by the Jewish nation.

Let us briefly survey Matthew chapters 1 through 12 so that we may properly understand chapter 13. Matthew 1 speaks of the birth and genealogy of Jesus as King. Matthew 2 speaks of the coming of the Magi and their offerings to the King. Matthew 3 speaks of the forerunner of the King and the baptism of the King. Matthew 4 speaks of the temptation of the King and the calling of His first four disciples. Matthew 5, 6, and 7 speak of the King’s sermon on the mount concerning the laws of His Kingdom. Matthew 8 and 9 speak of the demonstration and power of His Kingdom. Matthew 10 speaks of the sending of the twelve apostles. Matthew 12 speaks of how Jesus the King was fully rejected by the Jewish religious leaders. Matthew 13:1 emphasizes “that same day,” meaning the day after Jesus was fully rejected by the Jewish religious leaders; ON THAT DAY JESUS WENT OUT FROM AMONG THE HOUSE OF ISRAEL AND SPOKE IN PARABLES.

The parables of the Kingdom of Heaven that Jesus taught were not intended to be understood by all Jews. Notice Jesus’ reason for teaching in parables when asked by His disciples: “…To you it has been given to know the mysteries of the Kingdom of Heaven, but to them it has not been given” (Matthew 13:11). Thus, it is clear that Jesus taught the Kingdom of Heaven in parables so that only those who received His grace would understand. To the Jewish people in general, often referred to as ‘the crowds’ in the Gospels, the parables of the Kingdom of Heaven were given not to be understood. The sight and understanding of the crowds were closed so that the word of God might be fulfilled—in this case, the prophecy of Isaiah (Matthew 13:14–15).

This does not mean that the Jewish people will be rejected forever from participating in the Kingdom of Heaven. Rather, it means that only a small number of Jews are accepted into the Kingdom of Heaven ‘in this dispensation’—namely, the chosen ones to whom the Father in heaven is pleased to give the Kingdom of Heaven (Luke 12:32). These chosen ones are called the “little flock” in Luke 12:32, in contrast to the “many” or the “large flock” of the Jewish nation.

All right, let us now directly apply the above understanding to the Christian world. Has the Christian world, in general, also rejected Jesus as King? Indeed, we often hear proclamations within Christianity about “receiving Jesus as Lord and King.” The issue is not the words or proclamations of Christians, but whether a person is violating the laws of the Kingdom of Heaven or not.

We know that Paul was chosen by God to proclaim the Kingdom of Heaven to the nations (Acts 28:31). Yet Paul also warned of the coming of fierce wolves who would attack the leaders and, through false teachings, draw the Lord’s disciples to themselves (Acts 20:29–30). The behavior of these leaders who draw the Lord’s disciples to themselves has caused the church to split into tens of thousands of denominations. Certainly, these denominational leaders are ‘equipping’ the Lord’s disciples, as leaders are commanded to do (Ephesians 4:11–12). However, in reality, by drawing the Lord’s disciples to themselves, these leaders are building their own kingdoms. If leaders are building their own kingdoms, this means they are rejecting Jesus as the one and only Head of the church. Jesus clearly told His disciples that none of them should be called leaders (Matthew 23:1–12). Therefore, the behavior of leaders who draw the Lord’s disciples to themselves is a rejection of Jesus as King.

This is indeed hidden for now, but Jesus will speak plainly in due time to those who violate the laws of the Kingdom (Matthew 7:21–23). The term translated here as ‘evil’ comes from the Greek word ‘anomia’, or ‘lawlessness’, meaning the absence of law or the violation of the laws of the Kingdom.

The first parable in Matthew chapter 13, namely the Parable of the Sower, does not yet speak about what the Kingdom of Heaven that will be established on earth is like or how it will be. The Parable of the Sower speaks only about the ‘response’ of people to whom the “seed” of the word about the Kingdom of Heaven is sown, or the “seed” of Jesus as Life (‘zoe’). Meanwhile, the other six parables in chapter 13 are always preceded by the expression, “The kingdom of heaven is like …” (verses 24, 31, 33, 44, 45, 47). Therefore, these six parables explain to us what the Kingdom of Heaven that will be established on earth is like and how it operates.

Let us briefly look at the Parable of the Sower. Jesus as the Sower—and later, certainly, His disciples as well—sows the seed of the word about the Kingdom of Heaven and receives different responses, depending on the “type of soil” (the human heart) on which the seed falls. There are four categories of soil in this parable: first, the soil by the roadside; second, rocky soil; third, thorny soil; and fourth, good soil.

The soil by the roadside represents those who hear the word about the Kingdom of Heaven and do not understand it; therefore, the devil steals it away, and it does not grow at all (verse 19). Rocky soil represents those who hear the word of the Kingdom and initially grow because they receive it with joy, but they have no root (verse 21). When trouble or persecution comes because of the word of the Kingdom, they quickly fall away. Thorny soil represents those who hear the word of the Kingdom and initially grow, but do not bear fruit because of the worries of the world and the deceitfulness of riches (verse 22). Good soil represents those who hear the word of the Kingdom and understand it; therefore, they bear fruit—some a hundredfold, some sixty, and some thirty.

There are several lessons we can draw from the Parable of the Sower. First, Jesus—and certainly His apostles as well—proclaimed the word about the Kingdom of Heaven. Jesus did speak about the church, but the focus of all His words was the word of the Kingdom of Heaven. Second, from this parable we see that a person’s response determines whether the word of the Kingdom of Heaven that is sown will bear fruit or not. However, we should not hastily conclude that everything depends on human response, as is often taught within Christianity.

Consider verse 11, which we have already discussed. Some people are given the grace to understand the mysteries of the Kingdom of Heaven, while others are not given the grace to understand. Thus, the conclusion is that everything depends on the will of the Father in heaven—whether the Father is pleased to give the Kingdom of Heaven to someone or not (Luke 12:32). As for the human heart that has fallen into sin, it has been severely corrupted, and no one seeks God (Romans 3:11). If someone understands the word of the Kingdom of Heaven, it is because the Father is at work in that person’s heart.

The third lesson we need to see in this parable concerns “fruit.” In Christianity, we often hear about a Christian’s “fruit,” such as the number of souls won, one’s character, or even material blessings obtained through “ministry.” None of these is the “fruit” meant by hearing and understanding the word of the Kingdom of Heaven.

The fruit referred to is what is mentioned in James 1:18, namely becoming part of the “firstfruits” of creation. In the New Testament context, the firstfruits are the chosen ones who therefore mature earlier and are ready to be harvested by the Lord Jesus to work together with Him to establish the Kingdom of Heaven on earth, so that the earth moves toward becoming a new earth. Indeed, through His death and resurrection, Jesus sowed Himself as Life into His chosen people; therefore, Jesus will receive fruit in the form of people who will work together with Him to do the Father’s will on earth.

Now we enter the second parable in Matthew 13, namely the Parable of the Weeds among the Wheat. In this parable it is said that the Kingdom of Heaven is like a man who sowed good seed in his field, but an enemy came and sowed weeds among the wheat. The Lord Jesus is the One who sows the good seed, and the wheat are the sons of the Kingdom. The devil is the one who sows the evil seed, and the weeds are the sons of the evil one.

We need to understand that the devil sows the evil seed ‘in the field belonging to the Master in heaven’, so that both weeds and wheat are in the Master’s field. At the early stage, weeds and wheat look very similar, so that no one can distinguish them. That is why the Master forbids His servants to pull out the weeds before the harvest, lest the wheat be uprooted as well.

The meaning of this parable describes what the Kingdom of Heaven is like, since it is preceded by the phrase, “The kingdom of heaven is like.” Thus, at the initial stage, only Jesus sows the good seed, namely the sons of the Kingdom. When the church was born on the day of Pentecost, only “good seed” was sown. But later, the devil sowed evil seed into the church, causing the church to split into thousands of denominations as we see today, which we call Christianity. Initially, the church consisted only of “wheat seed,” but later it developed into Christianity, within which there are both “weed seed and wheat seed.” Within Christianity, there are “weeds,” namely people who practice lawlessness (Matthew 13:41).

It is interesting to note that the term ‘lawlessness’ (verse 41) in Greek is ANOMIA, the same term used in Matthew 7:21–23, where people cry out “Lord, Lord,” perform many miracles in the Lord’s name, prophesy in the Lord’s name, and cast out demons in the Lord’s name, yet are rejected by the Lord Jesus because they practice ANOMIA (lawlessness). Clearly, the people described in Matthew 7:21–23 are people within Christianity, perhaps even well-known figures who often hold large services accompanied by many miracles.

Furthermore, verse 41 also emphasizes that at the time of harvest, everything that causes stumbling will be gathered. We need to pay attention to the term “causes stumbling” (Greek: SKANDALON) in verse 41, which is also used in Revelation 2:14: “…among you there are some who hold to the teaching of Balaam, who taught Balak to put a stumbling block (SKANDALON) before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.” Thus, this matter of causing stumbling refers to a false teaching (Balaam) sown by the devil into the church, leading God’s people to worship idols and commit immorality. In fact, there are three false teachings sown by the devil into the church, as written in Revelation 2–3: the teaching of Jezebel (usurping the authority of Life in the church), the teaching of the Nicolaitans (subjugating the laity so that the church is divided into two groups), and the teaching of Balaam (a teaching that justifies commerce within the church).

Such is the condition of the Kingdom of Heaven, in which there are both “weeds” and “wheat.” But at the time of harvest, weeds and wheat will be separated, so that “…the righteous will shine like the sun in the Kingdom of their Father…” (Matthew 13:43).

We now move on to the third parable of the Kingdom of Heaven, namely the Parable of the Mustard Seed (Matthew 13:31–32). This parable emphasizes that “the kingdom of heaven is like a mustard seed.” We need to understand that the mustard seed is the smallest of vegetable seeds. When such a seed is planted, it produces a vegetable plant according to the law of growth that God has established, namely, “…yielding fruit according to its kind…” (Genesis 1:11, LITV). But when this mustard seed is planted in the Lord’s field, it becomes a tree, so that the birds of the air come and nest in its branches (13:32).

The growth of a mustard seed into a tree is unnatural, abnormal, and violates the ‘law of growth’ that God has established. Indeed, the Kingdom of Heaven established on earth began as a “seed” within the Lord Jesus Christ. But after the death and resurrection of Jesus, the Kingdom of Heaven bore fruit in the form of 120 people (the church) on the day of Pentecost. The church should have grown and produced “fruit according to its kind,” which in this parable is a vegetable plant. If the church then grows into a “large tree” so that birds nest in its branches, then there is a violation of the law of growth here.

“Trees” in the Bible are symbols of people (Psalms 1:1–3; 52:8; 92:12–14; 128:3). Meanwhile, “birds” are symbols of the evil one in the Parable of the Sower (Matthew 13:4, 19). However, the Bible also speaks of good birds, as the Holy Spirit is symbolized as a dove (Matthew 3:16). Thus, the church growing into a “large tree” is caused by both the work of the Holy Spirit and the work of the devil.

God’s chosen people certainly understand how the church has become this large Christian world. The church, which should have manifested the “Kingdom of Heaven on earth,” now instead manifests “small kingdoms” (denominations) belonging to its leaders. If someone argues that God also works and blesses within Christianity, this is indeed true, because Christianity became large due to the work of the Holy Spirit, but also due to the work of the devil. On the one hand, the church has indeed grown large and been blessed by the Holy Spirit, as seen in Christianity today; but on the other hand, this remains a violation of the law of growth that God has established.

Jesus declared the laws of the Kingdom in the Sermon on the Mount (Matthew 5–7). At the end of His sermon, Jesus emphasized that on the last day there will be many who cry out, “Lord, Lord,” and perform many miracles, prophesy, and cast out demons in His name. But at that moment Jesus will plainly say, “…Depart from Me, you workers of lawlessness” (Matthew 7:23). The term ‘lawlessness’ comes from the Greek word ‘anomia’, meaning the absence of law or the violation of the laws of the Kingdom, which in the above parable refers to the “law of church growth.” Thus, it is not evil in the sense of murder, adultery, or other crimes, but rather these “servants of God” violate the laws of the Kingdom of Heaven.

The Kingdom of Heaven on earth will indeed certainly grow, and its expansion will be without end (Isaiah 9:6). But its growth and expansion follow the laws of the Kingdom that God has established. In Christianity, those who serve God with the motivation to become GREAT are, without realizing it, building GREAT BABYLON (Revelation 17:5). But His chosen people serve God with the motivation to become HOLY, for such is the Bride of Christ, namely the New Jerusalem, which is the HOLY CITY.

Next, we enter the fourth parable of the Kingdom of Heaven, namely the Parable of the Woman and the Leaven (Matthew 13:33). This parable begins with the phrase, “The kingdom of heaven is like” a woman who mixed leaven into three measures of flour until all of it was leavened. To understand this parable, we must understand what is symbolized by the “woman” and by the “leaven.”

Throughout the Bible, a woman always symbolizes the “church” as the Bride of Christ. Meanwhile, ‘leaven’ appears about 38 times throughout the Bible, and the expression ‘unleavened’ appears about 60 times. In the Old Testament context, Israel understood that ‘leaven’ was something ‘evil’ before Yahweh, because there were many prohibitions against using leaven. However, Israel did not understand why leaven was forbidden.

In the New Testament context, however, we understand why leaven is something “evil” before God. The Lord Jesus and Paul revealed this. First, the Lord Jesus warned His disciples to beware of the “leaven” (teaching) of the Pharisees and Sadducees (Matthew 16:5–12). Luke 12:1 defines “leaven” as the hypocrisy of the Pharisees. Second, the Lord Jesus warned about the “leaven” of Herod, namely his evil lifestyle (Mark 8:15). Third, Paul advised the church in Corinth to keep the feast with “unleavened bread,” that is, sincerity and truth (1 Corinthians 5:8). Fourth, in his letter to the Galatian church, Paul warned about the “leaven” of Judaistic teaching characterized by legalism and ritualism (Galatians 5:9). Thus, it is clear that “leaven” always represents a teaching, lifestyle, and hypocrisy that is not pleasing before God.

Therefore, the woman who puts “leaven” into the dough is the church—especially its leaders—who introduce “leavened/false teachings” into it. The New Testament reveals very clearly how leaders introduce “leaven” into the church. Paul, in Acts 20:29–30, explains how fierce wolves attack the church so that leaders draw the Lord’s disciples to themselves through false teachings. Revelation 2–3 also explains three false teachings: the teaching of Jezebel (usurping the authority of Jesus), Balaam (commerce), and the teaching of the Nicolaitans (dividing the church into two groups: priests–laity, pastors–congregation).

For the “little flock” to whom the Father has been pleased to give the Kingdom of Heaven, it is not difficult to understand the Parable of the Woman and the Leaven. We must understand that leaven works secretly, slowly, but will surely leaven the whole dough. Since the time of the Apostle John, the church has been infiltrated with leaven through the three false teachings above. That is why the Word of God calls for overcomers—simple people who do not partake in these three false teachings.

Truly, the world of Christianity has been completely leavened; that is why the Lord calls a “little flock” to, “…Come out of her, My people, lest you share in her sins, and lest you receive of her plagues” (Revelation 18:4). He who has ears, let him hear…

At this time we are discussing the fifth parable of the kingdom of heaven, namely the parable of “the hidden treasure” (Matthew 13:44). It is emphasized that the kingdom of heaven is like “treasure hidden in a field.” Thus, it is clear that what is meant by the “hidden treasure” is the kingdom of heaven. It is stated in this verse that this “hidden treasure,” or the kingdom of heaven, is found by a man. Who is this man who, when he finds the “hidden treasure,” rejoices and sells all that he has and buys the field in which the “hidden treasure” is located?

If we are consistent in interpreting the parables in Matthew 13, then we certainly know that the one who buys the field containing the “hidden treasure” is the Lord Jesus Christ. For the sower in the first parable is the Lord Jesus, and the one who sows the “good seed” in his field is also the Lord Jesus; therefore it is fitting for us to interpret that the one who buys the field containing the “hidden treasure” is likewise the Lord Jesus. Moreover, no one is able to buy the hidden treasure (the kingdom of heaven) except the Lord Jesus Christ.

The field in this parable is certainly the world. Jesus, as the Lamb of Elohim, has redeemed the sin of the world / taken away the sin of the world (John 1:29). I John 2:2 emphasizes that Jesus is the propitiation for the sins of the whole world. Jesus is the Savior of the world, not merely the Savior of believers. Even though Jesus “bought” the field (the world), His attention is focused on the “kingdom of heaven” (the people of the kingdom) that is “hidden” within the world.

Some interpreters argue that this “hidden treasure” is the church, in the sense of the Christian world as a whole. However, if we pay attention to the entire New Testament teaching regarding the church and the kingdom of heaven, then we know that such a view is not accurate. Indeed, Jesus said, “I will build My church,” but the world of Christianity is not the church as built by Jesus.

The world of Christianity is the early church that has fragmented into tens of thousands of denominations. The books of the New Testament explain this plainly and openly. What caused the church to be divided (Acts 20:29–30)? What false teachings caused the church to be divided (Revelation 2–3)? That within the world of Christianity there are ‘many who are called, but few who are chosen’. All of this is explained clearly, even though denominational leaders generally conceal these facts in various ways, including through the teaching of a “visible and invisible church,” or by claiming that “a denomination is the church.” Nevertheless, it is the Bible that we must believe.

So then, who are the people of the kingdom of heaven, or the “hidden treasure”? Luke 12:32 explains it to us: “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” This is the decision and sovereignty of the Father Himself, who has been pleased to give the kingdom of heaven to the little flock. The kingdom of heaven is given by the Father to the little flock “freely,” because Jesus has “bought” and fully paid for the “hidden treasure” with His own blood.

One more thing must be remembered in this parable of the kingdom of heaven: Jesus not only bought the “hidden treasure,” but also the field (the world). This means that all humanity has been bought and redeemed by His blood. That is why Jesus said in John 12:32, “And I, if I am lifted up from the earth, will draw all people to Myself.” All people have been bought and redeemed by the blood of Jesus; therefore all people rightfully belong to Jesus, no longer to the devil. Only in this present age, the focus of Jesus is the people of the kingdom. How will Jesus draw all people to Himself? The Bible teaches that Jesus together with the “little flock” will take back the captives of the devil in the ages to come. Hallelujah.

We continue our discussion to the sixth parable, namely the parable of ‘the merchant and the pearl of great price’ (Matthew 13:45–46). This sixth parable is essentially the same as the fifth parable concerning the “hidden treasure” that we have discussed. The beautiful pearl here is certainly the kingdom of heaven, and the merchant who seeks pearls is Jesus Christ. It is emphasized in this parable that when the merchant finds one pearl of great value, he sells all that he has and buys it.

Let us briefly discuss how Jesus “sold all that He had” to obtain the kingdom of heaven. Philippians 2:6–8 emphasizes: “Who, although He existed in the form of Elohim… He emptied Himself, taking the form of a servant… He humbled Himself, becoming obedient to the point of death, even death on a cross” (ILT). It is emphasized here that He existed in the form of Elohim and was equal with Elohim. This speaks of His existence prior to His incarnation, namely equal with Elohim. But in His equality with Elohim, He “emptied Himself” by taking the form of a servant. The meaning of “emptied” (‘kenoo’ = verb) does not mean that He “discarded” His existence as equal with Elohim, but rather that He “added” the form of a servant (humanity) to His existence as equal with Elohim. The Apostle John explains it this way: He who is the Word (‘Logos’) became flesh (John 1:1, 14). He who was equal with Elohim became a man named JESUS. That Jesus died on the cross is the meaning of “selling all that He had.”

Let us always remember that the price of the beautiful pearl (the kingdom of heaven) has been bought/fully paid by JESUS. The people of the kingdom to whom the Father is pleased to give the kingdom of heaven PAY ABSOLUTELY NOTHING TO RECEIVE THE KINGDOM OF HEAVEN (Luke 12:32). If so, then why did Jesus say that whoever wants to follow Him must take up his cross (Matthew 10:38; 16:24)?

To answer the question above, we must have a correct concept of the kingdom of heaven that has been “bought” and fully paid for by Jesus on the cross. Christians find it difficult to understand the kingdom of heaven because in the Christian world it is commonly accepted that “believing in Jesus means going to heaven.” The heaven referred to here is “a pleasant place” where the streets are made of gold, where those who believe in Jesus do nothing but sing; some even dare to say that there will still be dogs in heaven, in that “pleasant place.”

Such a concept of “heaven” is very far from the meaning of the kingdom of heaven as revealed to the Apostle John in the book of Revelation. Observe Revelation 5:10: “And You have made us kings and priests to our Elohim, and we shall reign on the earth” (ILT). ‘Us’ here refers to the people of the kingdom symbolized as the ‘twenty-four elders’ and the ‘four living creatures’ (Revelation 4:4, 6). At the coming of the Lord Jesus, the people of the kingdom, with glorified bodies, will function as kings and priests (according to the order of Melchizedek) and will minister on the EARTH UNTIL THE EARTH MOVES TOWARD THE NEW EARTH, AND THE NEW HEAVENS AS WELL.

In order for the people of the kingdom to function as kings and priests according to the order of Melchizedek, they must be processed or formed by the Father in heaven. When the Father in heaven processes, disciplines, and forms us, we will experience much hardship (Hebrews 12:11; Acts 14:22). But our hardships and sufferings are not the price we pay to enter the kingdom of heaven; rather, they are the Father’s formation so that we may function as kings and priests in the kingdom of heaven when it is established on earth. JESUS EXPRESSED THE SUFFERING OF THE PEOPLE OF THE KINGDOM WHO FOLLOW HIM AS “TAKING UP THEIR CROSS.” Thus, it is clear that we do not pay any price to enter the kingdom of heaven, because the price has been fully paid by Jesus on the cross.

We now enter the seventh parable of the kingdom of heaven, namely the parable ‘of the net’ (Matthew 13:47–50). This parable of the net corresponds to the parable of the ‘tares among the wheat’, which we have already discussed. Let us first consider the parable of the net. It is emphasized that the kingdom of heaven is like a net that was cast into the sea and gathered fish of every kind until the net was full. Then the net was drawn to shore. There the fishermen collected the good fish into containers and threw away the bad fish.

To understand this parable of the net, we must clearly understand the difference between the kingdom of heaven and the church. The term ‘church’ appears only twice in the book of Matthew, namely in Matthew 16:18 and Matthew 18:17. The term ‘church’ comes from the Greek word ‘ekklesia’, which means ‘those who are called’. But the matter of the kingdom of heaven is not merely a matter of ‘those who are called’, but also those who are ‘chosen’ by the Father to receive the kingdom of heaven (Luke 12:32). The church consists of those who are called, believe in Jesus, and therefore receive the ‘seed of eternal life’ (zoe). Whether this “seed” of zoe grows and bears fruit or not is another matter. If by the sovereignty of the Father someone is both called and chosen, then he will receive the kingdom of heaven. Thus, to become a member of the church, a person only needs to be CALLED AND RECEIVE THE SEED OF ZOE. But to receive the kingdom of heaven, A PERSON MUST BE BOTH CALLED AND ALSO CHOSEN BY THE FATHER IN HEAVEN. If we confuse the meaning of the church and the kingdom of heaven, then we will not understand the parables of the kingdom of heaven.

This parable of the net is actually very simple, so that when Jesus asked His disciples, they answered, we understand (verse 51). The net is the gospel (the good news of the kingdom of heaven) that is cast into the world (“the sea”). Then fish (people who are caught) are gathered by this gospel of the kingdom of heaven. But afterward, at the end of the age, there will be a “filtering/separation,” where the “good fish” will receive the kingdom of heaven, while the “bad fish” will be thrown into the furnace of fire, where there will be weeping and gnashing of teeth. We do not discuss the meaning of the “furnace of fire” or the “lake of fire” here, because we have discussed it elsewhere. What is clear is that the meaning of this “furnace of fire” is not as understood in the Christian world, namely “eternal hell,” where people are tortured forever.

Next, we must interpret who is symbolized by the “bad fish.” Generally, in the Christian world, which has already embraced the concept that “heaven” is a pleasant place and “hell” is a place of eternal torment, it is quickly interpreted that the bad fish thrown into the furnace of fire are unbelievers or worldly people who are not Christians. Such an interpretation violates a sound interpretive principle, namely the ‘principle of consistency’. If we interpret the “good fish” as born-again Christians, then the “bad fish” must also be interpreted as born-again Christians, because both categories are symbolized as “fish.”

Observe that the bad fish are fish that have already been caught by the net of the gospel of the kingdom of heaven, not fish that are still in the sea. The fish that are not caught by the net and remain in the sea are the people of the world who have not yet believed in Jesus. But the bad fish that have been caught by the gospel of the kingdom of heaven are Christians who have been born again.

Remember, brothers and sisters, in the world of Christianity there are many who are CALLED, but few who are CHOSEN. He who has ears, let him hear the word of the Lord.

We continue the parables of the kingdom of heaven in Matthew 13 and close them with a question and a statement of Jesus to His disciples (verses 51–52). Verse 51 is Jesus’ question to His disciples whether they understand the parables of the kingdom of heaven or not. After His disciples answered that they understood, Jesus said, “…Therefore every scribe who has been instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old” (13:52).

Here Jesus emphasizes that the ‘scribe’ who receives and understands the teaching of the kingdom of heaven is likened to a householder who brings out treasures both new and old. This means that the disciples of Jesus who understand the teaching of the kingdom of heaven are like “scribes” who teach and share their “treasures,” both new and old. The treasure of the disciples of Jesus is contained in earthen vessels, namely, “the kingdom of heaven is within you” (1 Corinthians 4; Luke 17:21). The disciples of Jesus teach the lesson of the kingdom of heaven with an understanding or expression of “the new and the old.”

The Jewish people understand the expression “the new and the old,” because it appears several times in the books of the Old Testament. Let us take a few examples. First, in the case of Yahweh’s blessing (Leviticus 26:10). Second, in the case of the manna (Joshua 5:12). Third, in the case of the beloved (Song of Songs 7:13). Fourth, in the case of the covenant (Jeremiah 31:31; Hebrews 8). Jesus also used the expression “new and old” when He taught (Matthew 9:17; Luke 5:36–39). Thus, the expression “new and old” carries important meaning in the teaching of the kingdom of heaven.

Let us look at two important meanings in the expression “new and old” related to the teaching of the kingdom of heaven. First, the Old Covenant and the New Covenant. Every teacher of the kingdom of heaven understands that the Old Testament is merely symbols, prophecies, and shadows, while the New Testament is the fulfillment of the Old Testament, where the fulfillment is “Christ or the kingdom of heaven within the inner being of the believer” (Colossians 1:27; 2:17; Luke 17:21). In general, the Christian world does not understand the teaching of the kingdom of heaven because it mixes Old Testament–New Testament models of worship, priesthood, blessings, even teachings such as a “mythical heaven,” tithing, firstfruits (money), visible and invisible church, and the teachings of Jezebel, the Nicolaitans, and Balaam in Revelation 2–3.

Second, the expression “the New Heaven and the New Earth” (Revelation 21:1–4). We know that the book of Revelation is the revelation of Jesus Christ delivered to the Apostle John in symbolic language (Revelation 1:1). The New Heaven and the New Earth are actually symbols of the new humanity in which there is no longer the consequence/wages of sin, which is death (Romans 6:23; Revelation 21:4). Therefore, the first or old heaven and earth created by Elohim in Genesis 1:1 are actually all humanity, which has a “heavenly” dimension and an “earthly” dimension, a spiritual dimension and a physical dimension. Thus, the Father’s plan is to create humanity (in two dimensions), then through a process of “the fall,” all humanity will be restored into new humanity. This is the teaching of the kingdom of heaven.

In general, the Christian world does not understand the expression “new heaven and new earth” and instead teaches eternal hell, where some people who are not chosen (perhaps the majority) are thrown into a place to be tortured forever.

We continue with the parables of the kingdom of heaven recorded in Matthew 18. All of Matthew 18 speaks about relationships within the kingdom of heaven. Verses 1–10 speak about causing “little ones” in the kingdom of heaven to stumble. Verses 15–20 speak about offenses among believers within the kingdom of heaven. We will only discuss the parable of forgiveness in Matthew 18:21–35.

This parable is preceded by Peter’s question about how many times one must forgive a fellow believer who sins against us. Jesus’ answer must forgiving up to seventy times seven. It does not mean that one must forgive only up to 490 times (verse 22). Rather, Jesus presents a principle of forgiveness in the kingdom of heaven through a parable (verses 23–35). This parable speaks of a king who wished to settle accounts with his servants. It is emphasized that there was a servant who owed the king an extremely large debt, and because of the king’s compassion, his debt was canceled. However, when this servant encountered another servant who owed him only a small amount, he instead had his fellow servant thrown into prison until the debt was paid.

When the king found out, he became angry and handed him over to the jailers until he repaid all that he owed. The reason for the king’s anger is explained in verse 33: he did not show mercy to his fellow servant, even though he himself had received mercy from the king. The conclusion of this parable is explained in verse 35 as follows: “So My heavenly Father will also do to you, if each of you does not forgive his brother from his heart.”

There are several principles of the kingdom of heaven that we can see here. First, a person is forgiven and accepted into the kingdom of heaven solely because his great debt has been canceled. There is no basis or effort whatsoever on the part of the one who is accepted into the kingdom of heaven, except the mercy of the king. Second, a servant will be called wicked if he does not forgive his brother from his heart. If we examine this more deeply, the reason why this wicked servant did not forgive his brother is that he did not truly realize that his debt had been canceled solely because of the king’s mercy. This wicked servant felt that “nothing is free” in this world. A person must pay something in order to be accepted into the kingdom of heaven. Third, within the kingdom of heaven there are wicked servants. Just as in the parable of the Talents, which we will discuss later, where there are wicked and lazy servants, but also good and faithful servants. On the “day of reckoning,” the king will separate which servants are wicked and which are not.

Let us try to apply these principles of the kingdom of heaven to our lives. In short, the principle of the kingdom of heaven is this: because you have received freely, you must also give freely. By His grace, you are salt and light; therefore, act according to your new identity (salt and light), which you have received freely.

However, there is another principle in the religious world (Christian religion). In short, the principle in the world of Christianity is the ‘if–then’ principle. If you give tithes, then you will be blessed. If you diligently attend Sunday services in a certain building, then you will “grow.” And so on. The principle of the kingdom of heaven is ‘already–therefore’. You have already been forgiven; therefore… You have already been blessed; therefore be a blessing to others… You have already become salt and light; therefore live as salt and light… You have already been accepted into the kingdom of heaven and become a citizen of the kingdom; therefore… and so on. The principle of the kingdom of heaven and the principle of the Christian religion are completely different.

Let us continue our discussion of the kingdom of heaven and enter into the parable of ‘the workers in the vineyard’ (Matthew 20:1–16). There are two events that form the background of why Jesus presented this parable. First, the event of the rich young man who asked what good deed he must do to obtain eternal life (Matthew 19:16–22). Second, the event where Peter asked what we would receive because we had left everything and followed Jesus (Matthew 19:23–30).

If we pay close attention to the event of the rich young man and also to Peter’s question about what we will receive, then we know that both the rich young man and Peter had a “religious mindset.” That is, if I have done something, then what will I receive? Peter and the rich young man had not yet understood what God’s grace is.

To explain this matter, Jesus used the parable of the workers in the vineyard, which essentially explains that everything depends on ‘the will of God and the generosity of God’ (20:15). This does not mean that God is unjust by giving the same wage to all who work in His vineyard, whether those who worked from early morning or those who worked only one hour (20:12–13). God is certainly just, for He is a righteous judge. But what God is teaching through this parable is that human works do not make a person deserving of anything from God. The rich young man thought that if I do something good, then I can obtain eternal life. Peter had the same thought, namely, if I have left everything and followed Jesus, then I deserve to receive something. This is the religious mindset, namely according to the ‘if–then’ principle we have discussed.

Such a religious mindset generally dominates religious people, whether they are already Christians who believe in Jesus (born again) or not. Is it not true that in the world of Christianity, such a religious mindset is very widespread? One must do this and that in order to be blessed and to grow spiritually. One must give tithes because they belong to God. One must attend Sunday services because that makes a person grow and pleases God. Even the well-known Pastor Erastus Sabdono once said that if you do not go to church (read: a denominational building) because you dislike the pastor, then you bring a curse upon yourself. Is this not the same religious mindset possessed by the rich young man and also by Peter at that time?

This does not mean that we do nothing in following God and become lazy. Pay attention to Paul’s words in 1 Corinthians 15:10: “…I labored more abundantly than they all, yet not I, but the grace of Elohim which was with me” (ILT). Paul also encouraged the saints to act and to do the will of

the Father in heaven. But Paul did not have a “religious mindset” like that commonly found in the world of Christianity. Compare Jesus’ words in Luke 17:10: “…So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’”

Therefore, a person who experiences and receives grace before Him will certainly work with enthusiasm, but will not have a “religious mindset” as described above. On the future “day of reckoning,” those who are “first” but possess a “religious mindset” will become the “last.”

Let us continue our discussion of the kingdom of heaven with the parable of the two sons (Matthew 21:28–32). The background of this parable is when Jesus was teaching in the temple and was approached by the chief priests and the elders of the Jewish people with a question about authority and who gave Jesus the authority to do all these things (Matthew 21:23–27). Jesus countered with a question about John’s baptism, whether it was from heaven or from men. When the chief priests and elders refused to answer, Jesus also did not answer their question.

Then Jesus told the parable of a man who had two sons. To the first son, he gave a command to work in the vineyard. Although the first son answered, ‘Yes, father’, he did not go to work. Then to the second son, he also gave the command to work. Although this son answered, ‘I will not’, he later regretted it and went to work. Then Jesus asked, which of the two did the will of his father? Of course they answered, the second son.

Jesus Himself interpreted this parable by saying that the first son, who said yes but did not work, represented the Jewish elders (the religious leaders), while the second son, who repented and then worked, represented tax collectors and prostitutes. Jesus even said that tax collectors and prostitutes would enter the kingdom of heaven ahead of the religious leaders. For the tax collectors and prostitutes believed John the Baptist, while the Jewish religious leaders did not believe.

The essence of this parable concerns doing the will of the Father. This parable emphasizes that doing God’s will is believing in the one who shows the way of righteousness—in this parable, John the Baptist. What is interesting to note here is that the ones who believed were not the religious leaders or religious people. The tax collectors and prostitutes who repented, regretted, and believed were certainly not people involved in temple ministry, sacrificial rituals, or other religious works.

Let us look at John 6:28–29 before drawing lessons from the parable above. John 6:28–29 says, “…What must we DO… believe in Him….” Religious people tend to think, what must I DO in order to receive something from God. But the will of the Father is to BELIEVE in Jesus. On the cross, Jesus said, “It is finished.” Those who BELIEVE in Jesus have already been forgiven of their sins, already been blessed, already become citizens of the kingdom of heaven, already become salt and light… But religious people, including their leaders, like to create requirements in order to be blessed, to be restored, to enter heaven, and so on.

In the world of Christianity, religious leaders tend to encourage people to do this and that, such as “returning God’s property (10%),” regularly attending Sunday services, in order to be blessed, to grow spiritually, to become salt and light, and so forth. People who perform religious works are not necessarily BELIEVING, and likewise, people who BELIEVE do not have to perform religious works. There is no connection between religious works and the matter of believing. A Christian may diligently perform religious works and yet not believe. On the other hand, a Christian can believe without performing religious works.

Next, we will discuss the parable of ‘the tenants of the vineyard’ (Matthew 21:33–46). This parable was delivered by Jesus while He was teaching in the temple (Matthew 21:23). This means that these parables were primarily addressed to the Jewish religious leaders. After Jesus taught the parable of the tenants of the vineyard, the chief priests and Pharisees realized that He was speaking about them (21:45). But this did not mean that they accepted and believed in Jesus; on the contrary, they sought to arrest Him (verse 46).

Let us pay attention to this parable. The owner of the vineyard is certainly the Father in heaven, and the Father “leased” the vineyard to the tenants, who are the Jewish religious leaders. When the harvest season arrived, the Father in heaven naturally asked for the produce that was His share, and He asked for it by sending His servants. But when the Father in heaven sent His servants, even His own Son, the tenants killed His servants, including His Son. The motivation of these tenants is clear: “…This is the heir. Come, let us kill him and take his inheritance” (verse 38). It is very clear that their motivation in rejecting the servants and even the Son sent by the Father was that THEY WANTED TO SEIZE THE VINEYARD SO THAT IT WOULD BECOME THEIRS.

They did not want to know that the vineyard had only been “leased” by the Father in heaven, and that in due time the Father would ask for His share. In fact, if they had not seized His vineyard, the Father in heaven would also have given them their portion (verse 34). As a result of this seizure by the Jewish leaders, “…the kingdom of Elohim will be taken from you and given to a nation producing its fruits” (verse 43, ILT). Of course, we know that the “other nation” Jesus referred to is the church, consisting of both Jews and Gentiles who believe in Jesus.

Let us directly apply this parable to the context of the church. Do church leaders, to whom the Father entrusts the Lord’s disciples to be EQUIPPED (Ephesians 4:11–13) so that they may bear fruit for the building up of the Body of Christ, also “seize His vineyard”?

Let us consider Paul’s words to the elders of the church in Acts 20:28–30: “…Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” The false teachings referred to here are explained in Revelation chapters 2 and 3, namely the teachings of Jezebel, the Nicolaitans, and Balaam. The teaching of Jezebel justifies the seizure of church authority by leaders; the teaching of the Nicolaitans subjugates the disciples so that the church is divided into two groups (leaders and congregation); and the teaching of Balaam justifies the existence of “trade” by leaders within the Body of Christ.

Through this “seizure of the vineyard” by church leaders, the church has been split into tens of thousands of denominations, as it is today. Of course, leaders will justify their actions of DRAWING the Lord’s disciples to themselves. However, the “little flock,” to whom the Father in heaven is pleased to give the kingdom (Luke 12:32), will understand this matter of “seizing the vineyard.”

We continue by discussing the parable of ‘the wedding banquet’ (Matthew 22:1–14). This parable was delivered by Jesus while He was still teaching in the temple, and therefore it was primarily addressed to the Jewish religious leaders. This parable speaks of a king who prepared a wedding banquet for his son. But those who had been invited refused to come for various reasons; some even mistreated and killed the servants sent by the king. Then the king was enraged and sent his armies to destroy the murderers and burn their city (verse 7).

This parable is historical–prophetical in nature; therefore, we can understand how all of this has been fulfilled in the history of the Jewish nation. The people invited to the wedding banquet are certainly the Jewish people, and specifically their leaders. But we know that the Jewish people as a whole did not want to accept the invitation of the King (the Father in heaven) and even killed Jesus Christ, His Son. Thus, in AD 70, Jerusalem and the Temple were destroyed by General Titus.

However, the parable continues because the king commanded his servants, “…Go to the crossroads and invite everyone you find there to the wedding banquet” (verse 9). Then, when the king came in to meet the guests, he found a man who was not wearing wedding clothes. When the king confronted him, the man was speechless, so the king ordered his servants to throw him into the outer darkness, where there will be weeping and gnashing of teeth. Then the parable ends with the statement, “For many are called, but few are chosen” (verse 14).

To understand the final part of this parable, we must understand the Eastern culture of wedding feasts in a king’s palace. Everyone invited by the king to a wedding feast must wear the garment provided by the king. For the garment given by the king represents the splendor of the king. Therefore, if someone who is invited wears his own garment, no matter how good that garment may be in his own eyes, it is still a violation, or even an insult to the majesty of the king. That is why the person who did not wear the garment provided by the king was cast into the darkness, where there is deep regret (weeping and gnashing of teeth).

Who is this person who was not wearing wedding clothes? This person certainly does not represent the Jewish leaders, because the Jewish nation, represented by its leaders, had refused to come to the king’s wedding feast. After the Jewish nation rejected the invitation, the king’s next invitation was directed to the church—those who are called and believe in Jesus, both from the Gentiles and from the Jews who believe in Jesus. Yet it turns out that within the church there are people who do not wear the wedding garment. Therefore, within the church, many are called, but few are chosen. These chosen ones are those who receive grace before the Father to participate in the wedding banquet of His Son.

Let us compare this parable with the ‘marriage of the Lamb’ written in Revelation 19:7–8. It is emphasized there that the garment given to His bride is “the righteous deeds of the saints.” These righteous deeds are symbolized by the garment provided by the king, and not like the so-called “righteous deeds” symbolized by the clothing worn by the person rejected by the king. Whether deeds within the church are truly righteous must be determined by the Father Himself. Matthew 7:21–23 explains deeds performed by church members such as prophesying in the Lord’s name, casting out demons in the Lord’s name, and performing miracles in the Lord’s name, yet they are rejected because they do not follow the rules or the law of the kingdom of heaven (doing ‘evil’ = ‘anomia’ = lawlessness). Thus, within the church (the Christian world), many are called, but few are chosen. These chosen ones are the “little flock” to whom the Father is pleased to give the kingdom (Luke 12:32).

Let us move on to the parable of the wise and foolish virgins (Matthew 25:1–13). The main theme of Matthew 24–25 is the coming of the Lord Jesus, and this parable tells of virgins who were waiting for the coming of the Bridegroom (the Lord Jesus). The wise virgins brought lamps and also prepared oil in their vessels, but the foolish virgins only brought lamps and did not bring a supply of oil. Because the bridegroom was delayed, they all fell asleep. When the bridegroom came, the lamps of the foolish virgins were almost going out because they had no oil supply. While the foolish virgins went to buy oil, the wedding feast began and the door was shut. The foolish virgins were refused entry into the wedding banquet because they were not prepared and were not watchful.

Whom do the virgins in this parable represent? These virgins certainly represent saints who have already believed in Jesus and have been born again. Several reasons can be given. First, in the Bible, virgins always represent believers. Sinners are never described as virgins. Second, sinners would not be waiting expectantly for the coming of the Lord Jesus as these virgins were. Third, sinners do not have lamps (light), nor oil (the Holy Spirit). Fourth, sinners would not hear the cry, “Here comes the bridegroom,” let alone go out to meet Him as all the virgins in this parable did. Thus, it is clear that all these virgins represent saints who have been born again. The only difference is that some are wise and others are foolish.

This parable begins with the statement, “At that time the kingdom of heaven will be like…” (verse 1). The phrase “at that time,” according to the context, refers to the time when the Lord Jesus comes to establish His kingdom on earth. In the Christian world, it is commonly understood that the saints will be evacuated (raptured) from the earth and taken to a “pleasant place” called heaven, where they will do nothing but sing. Meanwhile, throughout the entire Bible it is clearly seen that the Father’s plan in heaven for humanity is to “subdue” the earth. Humanity was created in His image and likeness in order to subdue all things on earth. Jesus also taught us to pray that the kingdom of heaven would come from the heavenly realm and descend to the earthly realm, so that the earth may be subdued.

The marriage of Jesus and His bride speaks of the most intimate relationship, union, and oneness. The purpose of this marriage is so that Jesus and His bride may “judge and make war” righteously on earth, so that all enemies are subdued and the earth moves toward the new earth (Revelation 19:6–16). Thus the Father’s plan in heaven for humanity is fulfilled.

Here we see that some believers who have been born again (true Christians, not merely “ID-card Christians”) are rejected from entering the wedding banquet because they are not prepared and not watchful. The cause of this lack of preparedness lies within the spirit (inner being) of the believer, because the “lamp” speaks of the human spirit (Proverbs 20:27). If saints continually hear sermons that emphasize “external” matters, “external” blessings (physical), “external” knowledge of the Lord, “external” rituals, and “external” religious behavior that is like a tomb, then it can be assured that they will not be ready when the Lord Jesus comes. But His chosen people understand the meaning of “Christ in you, the hope of glory,” and “the kingdom of God is within you.”

Let us continue with the parable of the Talents (Matthew 25:14–30). The context of this parable is the same as that of the parable of the wise and foolish virgins, as this parable was delivered by Jesus to His disciples on the Mount of Olives concerning His coming (Matthew 24:30). The parable of the Talents speaks about faithfulness and laziness in developing what the Lord has entrusted.

It is told that three servants were entrusted with five talents, two talents, and one talent. The number of talents given to each servant was according to his ability. Therefore, all three servants should have been able to develop their talents as the Lord desired.

The servant entrusted with five talents traded with his master’s money and gained five more talents. Likewise, the servant entrusted with two talents gained two more. But the servant entrusted with one talent did not develop his master’s money. Then, when the “day of reckoning” came, both the servant with five talents and the servant with two talents received the same praise from their master: “Well done, good and faithful servant.” But to the servant entrusted with one talent, because he did not develop his master’s money, he was called a wicked, lazy, and worthless servant (verses 26, 30).

How should we understand the parable of the Talents? There is one expression that can open our understanding, namely, “greater things” (verses 21, 23). We must know that Christians are called “virgins/brides” because of their relationship with Jesus in terms of Life (‘zoe’). But Christians are also called “servants” because of their relationship with Jesus in terms of service/work, the ministry of Christ. Thus, the “greater things” referred to in verses 21 and 23, which the Master will entrust to the servants with five and two talents, is a ministry or responsibility that the Master will give when He returns. Christians often understand this return as the “second coming of Jesus.”

Therefore, when the Lord Jesus comes “a second time,” He will give great work or ministry in the next age to His servants whom He judges to be good and faithful. Let us look at Revelation 1:6 and 5:10 to understand what work or ministry will be carried out in the next age. Revelation 1:6: “and has made us kings and priests to His God and Father…” (ILT). Revelation 5:10: “and You have made us kings and priests to our God, and we shall reign on the earth” (ILT). Thus, when Jesus

returns, He together with His servants will establish His kingdom on earth, and His servants will function as kings and priests according to the order of Melchizedek, just as Jesus is also the High Priest according to the order of Melchizedek.

This means that the Lord Jesus does not come to take us to a “pleasant place” commonly called “heaven” in the Christian world—where there are beautiful houses, streets of gold, dogs still exist, and the only activity is singing. Rather, Jesus comes to give a great ministry as kings and priests to subdue the earth so that the earth moves toward the new earth, and of course the new heavens as well. This is the concept of heaven as a kingdom, as revealed by Jesus to the Apostle John in the book of Revelation.

It seems that saints who hold the concept of “heaven” as commonly taught in the Christian world will not be ready to function as kings and priests according to the order of Melchizedek in the next age. Such a saint will become like the “one-talent servant” whom the Master calls “worthless,” not because he lacks a high position or a theology degree, but because he did not develop God’s grace to function as a king and priest according to the order of Melchizedek. If we receive His grace, then we will leave the “comfort zone” of the Christian world and learn to hear the voice of Jesus and follow Him wherever He goes.

We will continue and conclude our discussion on the parables of the kingdom of heaven. In this discussion we only examine the parables in the book of Matthew, because Matthew is the book that teaches specifically about the kingdom of heaven and is addressed particularly to the Jewish people. Scholars commonly refer to the book of Matthew as the ‘Gospel of the Kingdom’.

Our discussion this time is not explicitly called a parable of the kingdom of heaven, but rather a “concluding story” after Jesus taught through parables. This “concluding story” is written in Matthew 25:31–46. It speaks of the time when the Son of Man comes and judges all the nations (verse 32). Then Jesus separates the nations as a shepherd separates the sheep from the goats. To the group of “sheep,” the Son of Man as King says, “Come, you who are blessed by My Father; inherit the kingdom prepared for you since the foundation of the world” (verse 34). To the group of “goats,” the King says, “Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels” (verse 41). We will not discuss the meaning of “eternal fire” here, because it has been discussed elsewhere.

What we will discuss here is the reason why someone falls into the category of “sheep” or “goats.” This story explains that the reason someone is categorized as a “sheep” is because they served “the least of Jesus’ brothers” when he was hungry, thirsty, naked, sick, and in prison (verses 37–40). Conversely, the reason someone is categorized as a “goat” is because they did not serve “the least of Jesus’ brothers” when they were in need. If we do not compare this story with the entirety of New Testament teaching, we might conclude that entering the kingdom of heaven is a matter of WORKS—namely, serving “the least of Jesus’ brothers.”

We know that a person is saved and enters the kingdom of heaven solely by faith, and that saving faith itself is a gift or grace from God. No one can repent and believe in Jesus by his own strength. For all descendants of Adam have fallen into the realm of death, which is the wages of sin (Romans 6:23), over which the devil has authority (Hebrews 2:14). The Bible describes the human condition in the realm of death, under the authority of the devil, as a condition of being DEAD. We know that the dead cannot hear, repent, let alone do anything. Therefore, if someone hears the gospel, responds with repentance, and believes in Jesus, it is purely because of Jesus’ decision. Salvation depends on authority, not on human response. Jesus has authority over the realm of death and the devil; therefore salvation depends entirely on the authority of Jesus.

Indeed, faith without works is dead, but we must know that the faith given by Jesus is a ‘power of Elohim’ that will surely cause a person to act, because that faith comes from Jesus. Our teaching must not give even the slightest opportunity for Christians to boast or glory in themselves. Everything is by grace.

Thus, those categorized as “sheep” who enter the kingdom of heaven are those determined by Jesus, not because of their works. Their works of serving “the least of Jesus’ brothers” are EVIDENCE THAT THEY WERE PREVIOUSLY APPOINTED TO RECEIVE THE KINGDOM OF HEAVEN. As a closing, consider Luke 12:32: “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” Amen.