Unto joy or sorrow grown;

What appeared to be the death-blow of “The Kingdom of Heaven” was but a necessary step in its formation. The King was crucified in weakness, only to be “declared to be the Son of God with power by the resurrection from the dead” (Rom. i. 4). And the reason for His humiliation has become clear to us, as expressed in the familiar proverb, “No cross, no crown.” The way to His exaltation upon the throne of His Kingdom led by the cross. His Kingdom must be “purchased with His own Blood” (Acts xx. 28). He must “suffer for sins, that He might bring us to God” (1 Pet. iii. 18).

But the question now arises, What sort of Kingdom was it that He offered unto men when He preached to them the Gospel of the Kingdom? Has He enabled us to form, from His own recorded words, a definite idea of the nature and character of “The Kingdom of Heaven”?

For the answer we turn naturally to His Parables; because the form of teaching which He most commonly employed was that which is known by the name of Parable. And we find that fully half of them were Parables of the Kingdom; that is to say, they either begin with the words “The Kingdom of Heaven is like unto” such and such things; or they contain some distinct reference to it. And as the first two of these Parables were interpreted to the disciples, we are left in no doubt as to the general meaning of them all.

The Parables of “The Kingdom of Heaven”[6] may be divided into two divisions. Those of the first division relate in a general manner to “The Kingdom of Heaven” or “The Kingdom of God,” under its various aspects, which will be set forth more fully in subsequent chapters; some parables describing the Kingdom as it may be seen on earth; some expressing the inward spiritual reign of the King over the hearts of men; and others teaching that those who fail to use their opportunities as subjects of it here, will lose the glory of sharing in its perfect state hereafter. And the Parables of the second division relate to certain special circumstances which affect the position of its subjects.

The first division consists of the seven Parables collected together in S. Matt. xiii; and begins with the Parable of “The Sower,” which was one of those which our Lord Himself explained. “Hear ye the Parable of the Sower. When any one heareth the Word of the Kingdom, and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart” (S. Matt. xiii. 18, 19). The good news about “The Kingdom of Heaven” falls like seed. They who hear about it are like the different kinds of soil on which seed is sown. One pays no heed to what he hears, and the birds of folly and thoughtlessness carry off, at once, “that which was sown in his heart.” Others desire to live as subjects of the Kingdom here, and be prepared for its perfect state hereafter, only they are like stony ground, or as soil which is foul with weeds and thorns; they cannot stand against the scorching heat of temptations or petty persecutions, or else the cares and riches of this world choke the word and make them unfruitful. Whilst other men accept the good news of the Kingdom of Jesus Christ, and bear fruit, by living as useful subjects of their King (S. Matt. xiii. 18-23).

The next Parable—“The Tares”—is a very striking one, because it describes the state of “The Kingdom of Heaven” as being completely different from what men would have expected. It was the Lord’s own account beforehand of the sad outward appearance of His Kingdom. It described the work of God as being maliciously injured and marred by Satan, so that good and bad would be found together side by side, so closely intermingled that it would be impossible to separate them, or to distinguish between them. And the separation would not be made until the end of the world, however much men might wish to make it at once (S. Matt. xiii. 24-30, 36-43).

We may well pause here for a moment to think about the meaning of these words. Our Blessed Lord was preaching the Gospel of the Kingdom. And when He began to describe the Kingdom which He came to found, He told His disciples at once that it would be very far from being a perfect state, such as some might dream of. They must expect to see evil growing wild in it, like weeds in a field of corn. There would be bad subjects as well as good; and there would be no means of separating them. And as long as this world should last, the outward appearance of “The Kingdom of Heaven” would be like a field of wheat and tares growing together.

At the same time He encouraged His disciples with the prospect of boundless success. In the next Parable—“The Grain of Mustard Seed”—He described, prophetically, the outward spread of His Kingdom from very small beginnings, until the nations of the world should find shelter within it. For though nothing could be less promising of success than the first beginnings of “The Kingdom of Heaven,” yet, as a spreading tree may rise from the smallest seed, even so should His Kingdom extend its branches through the world (S. Matt. xiii. 31, 32).

And this was not their only ground for encouragement and hope. For this description of the outward extension of the Kingdom, taken by itself, gives a very imperfect idea of its character. He taught them that “The Kingdom of Heaven” would exert a spiritual power over the hearts of men. It would be like leaven working in the meal. It would change the hearts of its subjects. The effect would be such as was afterwards described by the Apostle S. Paul, “If any man be in Christ, he is a new creature” (2 Cor. v. 17). And as leaven goes on working until the whole mass of the meal in which it is hid is leavened, even so He would lead us to understand that one heart truly leavened with the Gospel of the Kingdom will affect others; and that, silently and unnoticed, it will extend until it works a moral change in the state of the whole world (S. Matt. xiii. 33)[7].

He then went on to describe that as the Kingdom extended, men would begin to find out its value; and for the saving of their souls would gladly give up their worldly prospects. “The Hidden Treasure” and “The Pearl of Great Price” set forth the priceless value of “The Kingdom of Heaven.” The rights and privileges of citizenship are worth more than all the world besides. These two Parables are alike in that both express the great worth of that of which the Gospel tells, viz. the salvation won by our King and Saviour Jesus Christ, and given to the subjects of His Kingdom; but they differ in describing different ways in which men may find it out. One man will find it like a hidden treasure, as we should say by chance (S. Matt. xiii. 44). So the woman of Samaria found the long-expected Saviour, when she had only gone to fill her pitcher at the well (S. John iv. 28, 29). Others will have to search diligently with the earnest desire to find out “what is truth,” and the truth will be brought home to their souls only after long and patient seeking.