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262 THE CONVENTION TEACHER [[column 1]] historical events or illustrations from nature. While in a parable the events spoken of need not have actually taken place, they could have taken place. which distinguishes a parable from a fable. The things one reads of in Aesop's Fables could not have occurred for the most part. Every event Jesus speaks of in His parables could have taken place. The only teacher who uses parables in the New Testament is our Lord; and depending upon what is strictly identified as a parable, it is generally said that we have between thirty-five and forty different major parables in the Gospels. His use of parables in teaching was introduced during the second year of His public ministry, "and is closely connected with the changes which, about that time, He made in His attitude toward the people [[/column 1]] [[column 2]] in general. The purpose of the parable is both to reveal and conceal the truth, the first purpose in the case of the disciples, the second in the case of the undeserving Jews." "It by no means follows that because every parable has one main lesson, therefore, no parable has more than one lesson, nor is it any objective to the value of a parable that it teaches only one lesson, or only a very few, while it leaves important questions connected with the main subject untouched. No parable could be equal to the complexity of human life or of religious problems. In the Sower, neither in the parable, nor in the interpretation, is anything said as to the causes of the differences between the classes of hearers." [[/column 2]] EXPOSITION [[column 1]] I. THE MUSTARD SEED AND THE LEAVEN. (VV. 31-33) (31) Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: This parable is the most widely known of all the parables. All the parables are related in our Lord's own words to truths concerning the kingdom off heaven. This one has a connection with the same teachings. In it we have seed, various forms of ground, different responses of the ground to the seed (which seed in all cases seems to have been the same). The seed (Luke says) is the Word of God. The four different soils represent four types of man. The hard soil represents those who hear the Word, but do not understand it; the stony soil illustrates those who hear the Word, respond to it for a time apparently with great enthusiasm, then soon become indifferent. The soil that has stones in it typifies the man who sincerely hears and believes the Word, but allows the cares of this life and the pleasure of the world to displace the growing Word in his life. The good soil is that which retains the Word, but allows it to establish real roots, and, growing up, bears fruit, some one-hundred fold, some sixty, and some thirty. Luke says that this kind of soil represents "an honest and good heart." (32) Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. This mustard seed is the smallest seed known and used. The seed was sown properly. [[/column 1]] [[column 2]] Then after a while it grows to be a large tree, the largest among the herbs. In it the birds of the air come and lodge, probably building their nests among its branches. This seed becomes a shelter for the birds. The least of all becomes the largest and is serviceable to the birds of the air as a hiding place. The growth of the mustard seed is to illustrate the marvelous growth of the Church, a growth commended of our Lord. (33) Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. The word leaven in the New Testament has a remarkable history. Its first occurrence is in this verse. Later on as the King came to Caesarea Philippi and approached the crisis when the period of His teaching merged into that of His Passion He warned His disciples to beware of the Pharisees and Sadducees. Mark tells us that He said, "Beware of the leaven of the Pharisees, and the leaven of Herod." Paul uses the figure of speech in connection with the toleration in the Church of an incestuous person, and the lack of discipline which marked that toleration. In Galatians Paul in combating the influence of the Judaizing teachers, declared, "a little leaven leaveneth the whole lump." Thus in the Old and New alike leaven is the symbol of that against which the men of faith are to guard. Christ distinctly affirmed that the leaven of the Pharisees was hypocrisy. The leaven of the Sadducees was that of rationalism. They denied angel, Spirit, resurrection. The leaven of Herod was materialism, gov- [[/column 2]] [[end page]] [[start page]] THE CONVENTION TEACHER 263 [[column 1]] ernment by the manifestation of material splendor. If we leave our interpretation of the parable to the facts of history, what do we find? "Has it not been the case that the Church's power to speak authoritatively of the mystery of God, and to show the benefits and enforce the claims of the Kingdom in the world, has been paralyzed by the evil things of which the New Testament clearly teaches leaven to be the symbol? Is it not true that today the Church's power to bring the world under conviction concerning the Kingdom of God is feeble because of her mixing with evil things? She is still weakened by the leaven of hypocrisy, which is profession but not possession; by the leaven of rationalism, which is denial of the supernatural; by the leaven of materialism, which is the adoption of the world's standpoint and principles, making the fact of Christ one of show rather than one of purity and power. And is it not true that not least among the leavening influence at work is the weak toleration of evil and false pity for the wrong-doer which allows him to stay within her borders, making her incapable of speaking with authority to those in rebellion against the Kingdom of God? Is it not true that formalism in a thousand different forms, expressing the wide-spread hankering after ritual, is a leavening force now, marring our testimony and defiling our service of God which can only be effectual when based upon our fellowship to Him? II. THE HIDDEN TREASURE. (VV. 44-46.) (44) Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Palestine was exposed to raids from wandering tribes around, and in many districts to plunder from robbers at home. Accordingly it was common, as in the case of all unsettled countries, for one who feared robbery or thievery, or who was going off to a distant country, to bury his money, jewelry, and the like in the earth. If the owner was killed in battle, or died in the far country, no one might know where his treasures were hidden. It became generally accepted that hidden valuables for which no owner appeared should belong to the owner of the land. The search for such treasures is alluded to in Job 3:21; Proverbs 2.4, and is common now in Palestine. (45) Again, the kingdom of heaven is like unto a merchantman, seeking goodly [[/column 1]] [[column 2]] pearls: In the parable of the pearl the further idea is expressed that the man who seeks is a merchant who appreciates their value and beauty. "And the thing he sets store on in his seeking and selecting is that they should be eminent in this way." (46) Who, when he had found one pearl of great price, went and sold all that he had, and bought it. The pearl of great price is found in the midst of human wreckage, is gathered out of it, exalted, and made the medium through which in coming ages the infinite truth of God's grace and wisdom should be revealed. Thus does God gain in the Church. He gains nothing of essential glory, but He gains a medium though which He may manifest that glory. He gains nothing of essential grace, but He gains a people, through whom His grace shall be revealed as could be in no other way. Without doubt the pearl of great price is the Church, to which Paul refers in his declaration: Christ also loved the Church and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the Word, that He might present the Church to Himself a glorious Church, not having spot or wrinkle, but that it should be holy and exalted. III. THE LOST SHEEP. (VV. 3-10.)(3) And he spake this parable unto them, saying. The first thing that strikes the reader about this parable is its realism. Jesus uses that which they all understand. (4) What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?This is a beautiful teaching concerning sheep and shepherd. How easily a sheep of the flock could stray and be lost and how clear that the owner should seek it until it is found. Heedlessly, the sheep wanders away, not of set purpose, but drawn onward by one tuft of sweet herbage after another till is it far away. So many persons stray away from God and Christ, not always deliberately or saying to themselves, We will depart from the right path, but simply because they follow inclination and the desires of the flesh--go where the grass is sweetest and walking easiest, and never know where they are till they look around and find themselves lost. Would it not be just as natural for the heavenly Father to seek an erring soul as for a shepherd to seek his lost sheep? [[/column 2]] [[end page]]
