Like as it happened to S. Paul, who had long been seeking for “The Pearl,” in being more excessively zealous toward God, but who found it not, until the Voice “Why persecutest thou Me” (Acts ix. 4) brought him to Jesus Christ. Furthermore, these two Parables both set forth this truth: that, if men wish to gain the priceless blessings of “The Kingdom of Heaven,” they must be ready, as S. Paul was, to give up all that they have, and “count all things but loss, that they may win Christ” (Phil. iii. 8).

The character of “The Kingdom of Heaven” having been thus expressed, we are carried on in the last Parable of the series—“The Draw-net”—to the end of this present world. “The Kingdom of Heaven” is described as catching in its net all, both good and bad, who come within its reach. But, at the end, the net will be drawn to shore, and the judgment and separation will be made. The evil will be cast away. The good will be preserved, and admitted to their reward of joy and glory everlasting (S. Matt. xiii. 47-49). And “The Kingdom of Heaven” being perfected at length, and “not having spot or wrinkle or any such thing” (Ephes. v. 27), will be seen as the glorious Kingdom of righteousness and peace described in the glowing words of prophecy.

Such is the account given by our Blessed Lord of “The Kingdom of Heaven.” In the above Parables we see its nature and character described, from its foundation to the end of this present world. From His own words we learn its history. There is, first, the sowing of the seed; then the apparent spoiling of the design by the intermixture of evil with the good; then the Kingdom is seen to have a power of rapid growth and extension, and a leavening influence over the hearts of men; then its value is declared to be so priceless, that men will give up all things for its sake; and lastly, we are told of a day when all evil will be purged out, and it will become a glorious and perfect Kingdom. But with the exception of this one faint glimpse of eternity, there is not a word in all these Parables respecting what we commonly understand by the term “Heaven.” “The Kingdom of Heaven” is here on earth, and belongs to this present time. It was the will of our Lord to describe His Kingdom as we know it, in its present imperfect state here on earth, in which men have temptations and duties, as well as great privileges and blessings. Whilst of the future condition of His Kingdom in glory, very little has been revealed.

But besides this general description of “The Kingdom of Heaven,” we find other Parables which describe various circumstances relating to the rejection of the Kingdom by the unbelieving, or affecting the position of those who have become its subjects.

For instance, the Apostle Peter was doubtful how often a brother should be forgiven, and our Lord spoke the Parable of “The Unmerciful Servant,” teaching that the subjects of His Kingdom, being themselves in a state of forgiveness, would forfeit all their blessings if they did not unreservedly forgive their brethren. The debt of sin which the King has already forgiven His subjects, in admitting them into a state of salvation, is as it were “ten thousand talents.” The debt incurred by any offending brother is but as “an hundred pence” in comparison (S. Matt. xviii. 21-35).

Again, in the Parable of “The Labourers in the Vineyard” He taught that the subjects of His Kingdom must not grudge one against another, if a rebel or one who has been neglecting his duty all his life turns and is accepted at the last. The King cannot do otherwise than what is right. “At the eleventh hour” a labourer may be taken on, and receive his reward. And, on the other hand, one who might have been first in the Kingdom of glory and reward may fall away through an evil spirit of self-glorification, and become last of all (S. Matt. xx. 1-16).

Three Parables follow which were spoken with special reference to the Jewish rulers, the Priests, and Scribes, and Pharisees. The first of these—the Parable of “The Two Sons”—seems to have been spoken to win them over to a knowledge of their sin and danger, and, if it might be possible, to induce them to accept the Gospel of God, and to enter the Kingdom. The Son in the Parable who at first said, “I will not,” “afterward repented and went.” Even so, the bold and open transgressors of the law were being won over to repentance, and were entering in. But the second son who said, “I go Sir, and went not,” professed a ready obedience and then did not carry it into practice, but held back and refused to enter in. Even so the Pharisees and others who made good profession of zeal for God’s service “trusted in themselves that they were righteous” (S. Luke xviii. 9), and being satisfied with the mere profession, “rejected the counsel of God against themselves” (S. Luke vii. 30). And He thus sorrowfully yet firmly applied it to their own case, saying, “Verily I say unto you, that the publicans and harlots go into the Kingdom of God before you” (S. Matt. xxi. 28-31).

They would not be won over; but, on the contrary, their hostility was increased. The consequence was, that the next Parable of “The Wicked Husbandmen” declared the miserable end which would certainly come upon them in judgment. The Kingdom of God was set forth under the figure of a vineyard—a figure which must have been familiar to them from its frequent use in the Old Testament (Psalm lxxx. 8-16; Isaiah v. 1-8)—and the husbandmen, instead of protecting their master’s interests, were represented as beating his servants and slaying his son. What, asked the Lord Jesus, will he do with them? And they answered, to their own condemnation, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen.” And He then added these plain words of warning, “Therefore say I unto you, The Kingdom of God shall be taken from you[8], and given to a nation bringing forth the fruits thereof” (S. Matt. xxi. 33-43).

The enmity of the rulers now reached its highest pitch. “They sought to lay hands on Him, but they feared the multitude, because they took Him for a prophet” (S. Matt. xxi. 46). And as they had now clearly determined to reject the idea of the Kingdom, which He had come to found, the Parable of “The Marriage of the King’s Son” was spoken, describing the call of others into the privileged position which they despised. “Jesus answered and spake unto them again by Parables, and said, The Kingdom of Heaven is like unto a certain king which made a marriage for his son.” And when the invited guests refused to come, “The king was wroth, and sent forth his armies and destroyed those murderers. Then said he to his servants, The wedding is ready, but they which were bidden were not worthy.” Who then should be admitted to the feast? Those from the highways. The Gentiles from far and wide should be called to take the place which the Lord’s own people refused to enjoy (S. Matt. xxii. 1-10).

Two other Parables of “The Kingdom of Heaven” remain to be considered—“The Wise and Foolish Virgins” and “The Talents”—both of which describe the judgment which the subjects of the Kingdom must be prepared to meet at the last day. The lessons to be learned from them are plain. The foolish virgins, who were shut out at the last because their lamps had gone out, are a warning to all who profess the faith of Christ and have once been earnest in