I N D E X
20
`Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? ... depart from Me, ye
that work iniquity' (Matt. 7:22,23).
`Many walk ... whose end is destruction' (apoleia) (Phil. 3:18,19).
For further light on this meaning of destruction consider the bearing of 1 Corinthians 3:11-17, also Matthew
25:31-46, where entry into the kingdom is contrasted with aionion fire, `Depart from Me'.
(9) A censorious spirit is to be shunned
`Judge not, that ye be not judged' (Matt. 7:1).
`Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own
eye?' (Matt. 7:3).
`In lowliness of mind let each esteem other better than themselves' (Phil. 2:3).
`Whatsoever things are true ... honest ... just ... if there be any virtue, and if there be any praise, think on
(impute) these things' (Phil. 4:8).
If it were necessary, we could turn to the epistles to the Hebrews and of James for further parallels, but we
feel the truth is sufficiently established, and space is valuable. While clearly seeing the place which the Sermon
on the Mount occupies, let us beware of that supercilious spirit, that spiritual pride which, alas, sometimes
contradicts the professed faith of those who `rightly divide the Word of truth'.
With the added light and direction we have now received by our study of the Sermon on the Mount, we feel
that it is established beyond doubt that the Gospel of Matthew is concerned not with the Church of Christ, but
with the Kingdom of the heavens, which kingdom embraces the throne of David and the wider inheritance of
Abraham under the headship of Christ as the Son of David and Son of Abraham.
We will now deal with the Parables and Miracles recorded by Matthew, and note their dispensational
character.
CHAPTER 2
THE PARABLES
(1)
The word; its meaning and dispensational setting
As the student of Scripture grows in grace and knowledge of the truth, things which once seemed trivial
appear of great importance; passages which once he thought he `knew all about' are approached with deepening
humility, to be re-read and learned afresh. Among our earliest recollections, either as scholars in Sunday
Schools or as members of Churches, will be those passages of Scripture known as `The Parables'. The
time-worn definition, `An earthly story with a heavenly meaning' is doubtless familiar to us all. Do we not
begin to realize, however, that these parables contain teaching which our teachers never saw, and that the
dispensational key, which has turned the lock of so many difficulties and opened doors into such treasuries may
be profitably applied to these `dark sayings'?
The first thing to do is to be sure of the meaning of the word. The word `parable' has been taken over into
the English tongue from the Greek word parabole. Para means `near' or `beside' and bol is from ballo, `I cast'
or `throw'. Literally it signifies something `cast beside' another, and as applied to discourse it means a method
of teaching which demands the use of similitude or comparison.
All the parables of Scripture are weighty and wise sayings. This may be gathered from the words of the
proverb, `The legs of the lame are not equal: so is a parable in the mouth of fools' (Prov. 26:7). The Companion
Bible gives the meaning, `the clothes being lifted up expose the lame legs, so a fool exposes his folly in
expounding a parable' (See also Prov. 26:9). An American writer has given a very helpful translation of
Proverbs. Chapter 1:2-6 reads thus:
`To know wisdom and admonition: to put a distinct meaning into discriminated speeches: to accept clear
sighted admonition is righteousness and judgment and right behaviour.