The Monarch Butterfly—An Illustration of Transformation—Part 6—The Parables

Introduction and Review

Part 3 of this series examined how the human body, an element of creation, and its functions are categorized with the number four. This lesson will discuss the number four's themes of transformation, prophecy, and Messianic matters discovered in the parables of Jesus.

The parable of the sower
James Tissot

Four Soils—Stages of Transformation 

Jesus taught His kingdom truths to His followers through forty (4x10) parables. Parable teaching was not new to Jesus's audience. It was a way to transform and transmit spiritual truths to His listeners and learners. 

It is thought that there were approximately 4000 Jewish parables. Matthew records that these parables contained secrets kept hidden since the world's founding.

All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: 

“I will open My mouth in parables;
I will utter things kept secret from the foundation of the world.”

— Matthew 13:34-35

In the parable of the four soils (Matthew 13; Mark 4), Jesus references four conditions of the heart, allegorized as soil types, that receive the Word of God. Each type of heart/soul reveals the pitfalls that prevent the seed of God's Word from producing fruit in our lives. These four can also be viewed progressively, showing how hearing the word of God transforms us as we continue to listen to and obey it.

The first soil of the hard ground is a picture of how we are hardened to His truth when we first hear it, and the enemy comes to steal it. But as His truth continues to work in us, it begins to break up the hard fallow ground, causing the rocks to surface. Once His truth removes the remaining hardnesses of unbelief, we become soft and vulnerable to weed infestation, expressed in these accounts as distractions and desires for other things. His truth does not stop there. It continues to work the soil by weeding out this life's distracting concerns and desires until we become unadulterated soil capable of producing the fruits of His kingdom.

Brad Scott, on the Hebrew Roots Network, in part five of his series, Prophecy In The Field, makes an interesting observation about the fourth soil. He notes that it is the only soil that produces and reveals a previously hidden meaning about the amount Jesus said would be produced.

... other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty.
— Matthew 13:8

Brad connects this statement with the four patriarchs: Abraham, Isaac, Jacob, and Joseph. The connection includes all except Jacob's age at the time of each of their chosen sons' births. Joseph's (a type of Jesus) connection to the patriarchal numbers relates to his entry into Pharaoh's service. Abraham was 100 years old when he produced Isaac. Issac was 60 years old when he had Esau and Jacob. Joseph was noted to be 30 years old when he began his ministry, as was Jesus. Jacob is omitted because he is the only one who wasn't a chosen son, recalling that Esau was Isaac's favorite. Remember that there are three concerns related to spiritual realities. Therefore, God reveals that, through these four physical men —the seed of Abraham—"Jesus Christ," the Word of God, God's only chosen Son who contained His Holy Spirit —He would send His Son. Through faith in Him, we can be saved and produce a harvest. Faith in Abraham's promised seed—the Lord Jesus Christ—is the secret of the good soil.

He who has ears to hear, let him hear! ... Because it has been given to you to know the mysteries of the kingdom of heaven ... for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it ... “Do you not understand this parable? How then will you understand all the parables?”
— Matthew 13, Mark 4

Paul reveals four transforming qualities of God's Word when received and applied in his second letter to Timothy. 

All Scripture is inspired by God and is profitable

1. for teaching
2. for rebuking
3. for correcting
4. and for training in righteousness

so that the man of God may be complete, equipped for every good work.

— II Timothy 3:15-17

In each of the systems studied so far, we see the material universe, the human heart, and the butterfly, along with their laws and functions, all categorized by the number four, and we see God's power, ability, and will to create, establish, transform, and sustain them.

An enemy sowing tares

The Two Sets of Four Kingdom Parables

Matthew, chapter thirteen, kicks off what is known as the eight (4x2) kingdom parables. The first is the parable of the four soils, as shown in the above section. Frank E. Geabelein's Expositor's Bible Commentary on this chapter (pages 301-302) borrows this revelation from David Wenham's observation. 

"The discourse may be broken down into two parts of four parables each (vv. 3-33, 44-52). The first four are addressed to the crowds, the last four to the disciples ... of the first four parables, the first stands apart from the other three, separated by discussion about the purpose of the parables (vv. 10-17) and the interpretation of the parable (vv. 18-3). It has a formally different introduction (the other three begin "Jesus told them another parable, "The kingdom of heaven is like ... "), separated from the fourth, which has a different beginning, by the explanation in vv. 49-50 and the question and answer about the disciples' understanding of parables. The central section separating the two sets of parables (vv. 34-43 divides the chiasm and further explains the function of parables while expounding one of them." (see diagram in the image below this section for a more visual understanding) 

Herbert Lockyer explains the Kingdom of Heaven in terms of this earthly life.

"The Kingdom of heaven ... implies, not the glorified state of the future life, but that presently existing spiritual community of which Christ is the Head, and which is composed of those whose hearts and lives are subject to Him as sovereign ... He surveyed the age and looked toward it's consummation and described the mixed conditions that would prevail until His return as King of Kings"

The fourth parable of the first set of four mentions four items: three measures of meal and leaven. (3+1)

“The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.”
— Matthew 13:33

Fine flour or "meal" is generally symbolic of righteousness and purity, and leaven throughout Scripture symbolizes hypocrisy, corruption, and pride, both of which were added to the "Garden" experience through man's choice. It led to humankind's natural physical toil and spiritual death and could not be recovered until the coming of Christ, the Messiah. Only twice in Scripture was it permitted and required to add leaven to an offering of flour, and that was the "Shavuot"/"Pentecost, which represented both Jew and Gentile who would experience salvation yet live life in the flesh on the earth.

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.
— Galatians 2:2

Could this offer us the pattern of these two sections of the Kingdom of Heaven that would consist of these two? 

Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.
— Acts 26:23

Thomas Newberry, an English Bible scholar, connects this parable of the leaven with the fourth church in Revelation, Thyatira. This church was noted for its corruption. Its NKJV introductory title is "Four good works of love, service, faith, and patience." But they are also accused of four destructive influences. 

... because you allow that woman Jezebel, who calls herself a prophetess, to

1. teach
2. and seduce My servants to
3. commit sexual immorality
4. and eat things sacrificed to idols.
— Revelation 2:20

Chiastic structure of the Kingdom parables by Mark L. Baily
Bibliotheca Sacra 155 (April-June 1998) 172-88 Copyright 1998 by Dallas Theological Seminary 

The Kingdom Parables and Their Chiastic Arrangement

The structure of these particular parables follows a literary pattern called a chiasm. Chiasms are literary structures that emphasize the main point at the center of a passage rather than at the beginning. The outer texts are parallel in theme and, many times, wording.  

Kenneth E. Bailey, author and Bible scholar, suggests that viewing the text like a sandwich can help. The outer slices of bread enclose the sandwich's meat. The image above is Kenneth Bailey's example of this structure, as displayed in the kingdom parables. Notice the fourfold structure as represented by A, B, C, and D.

When comparing the A's in the diagram above, they share a similar theme of landowner and householder. One person plants, and the other buys. The same is true of the B's, which concern questions by the disciples and by Jesus, and the C's contain interpretations. Next are two subsets that mirror each other in theme as well. The 1's carry a theme of separating tares from wheat and separating types of fish. The 2's contain two small things: a mustard seed and a pearl. Both develop into something more significant than their humble beginnings. One grows into something beneficial, the other something valuable. A common word used in both is "great." The tiny seed grows into something much "greater" than it began. A "great" price is paid for a "small" pearl. The 3's involve hidden leaven and hidden treasure. The fourth section, like a door on a hinge, contains the Central axis, which fulfills prophecy and interprets the tares. 

Herbert Lockyer also observes more "number four" links with these parables.

"Four of the parables spoken to the multitude exhibit, not only the aspect of the kingdom to the outside world - the number four, when used typically, is the number of the earth, it also shows the working of the mystery of iniquity ... "

"The first four parables were given to the multitudes as they thronged the shore, where the Master's pulpit was a boat. The last four parables were spoken to the disciples in the house ... In the four parables (the first set) now to be given, Jesus, having spoken to men of sight, now speaks (in the second set) to men of faith."

In his Thru the Bible Commentary, J. Vernon McGee writes about the "mystery parables."

"In the Mystery Parables Discourse, our Lord set before us kingdom-of-heaven conditions on earth during this interval (time between Christ's first and second comings) ... These Mystery Parables show the direction of the kingdom after it had been offered and rejected by Israel. They reveal what will take place between Christ's rejection and His return to the earth as King. With these parables, our Lord covers the entire period between His rejection by Israel and His return to the earth to establish His kingdom." 

He also comments on the study's fundamental concept: change. 

On the same day, Jesus went out of the house and sat by the sea. And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.
— Matthew 13:1

"Notice the symbolism here. "The same day, Jesus went out of the house," which speaks of the house of Israel. "and sat by the seaside" - the sea represents the gentile nations (a symbolism used elsewhere in Scripture). Our Lord is leaving the nation of Israel and turning to the world. He is now speaking of what will take place in the world until He returns as King. This act denotes a tremendous change in His method. Great multitudes were gathered together to hear Him, and He went into a ship and began to talk to them as they stood on the shore."

Parable of the Wicked Vindressers
Metropolitan Museum of Art
Rogers Fund 1921

Other Parables and Lessons

Luke presents what is known as the Parable of the Wicked Vinedressers.

Now at vintage-time, he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed. Again, he sent another servant, and they beat him also, treated him shamefully, and sent him away empty-handed. And again he sent a third; and they wounded him also and cast him out. 

“Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son. Probably they will respect him when they see him.’ But when the vinedressers saw him, they reasoned among themselves, saying, ‘This is the heir. Come, let us kill him, that the inheritance may be ours.’ So they cast him out of the vineyard and killed him. Therefore, what will the owner of the vineyard do to them? He will come and destroy those vinedressers and give the vineyard to others.” 

And when they heard it, they said, “Certainly not!” 

Then He looked at them and said, “What then is this that is written: ‘The stone which the builders rejected Has become the chief cornerstone’? 

— Luke 20:9-17

Messianic themes are strongly categorized by the number four, as is portrayed in this fourth and final one sent, who is none other than the Messiah himself. 

Luke, chapter 20, also records a conversation between Jesus and the Sadducees about the reality of the resurrection. The Sadducees present this scenario to Jesus.

Now there were seven brothers. And 

1. the first took a wife, and died without children. And 

2. the second took her as wife, and he died childless. Then 

3. the third took her, and in like manner 

4. the seven also; and they left no children and died. 

Last of all, the woman died also. Therefore, in the resurrection, whose wife does she become? For all seven had her as wife.” 

Jesus answered and said to them, “The sons of this age marry and are given in marriage. 

— Luke 20:29-34

Notice that there are seven brothers, but three are presented singularly, and then, in the fourth presentation, the rest are lumped together. The word died is also used four times. The reason is revealed in the phrase "The sons of this age." Jesus is trying to tell the Sadducees that they are very limited in their logic and ability to see because they only consider and observe the natural, not the spiritual.

This concludes the fours relative to the Parables. Part 5 will examine the number four relative to the transforming Gospel. 

In the Parable of the Prodigal, the lost son was brought home and given four things in restoration of his relationship with his father; 

1. a robe, 

2. a ring, 

3. shoes, 

4. and a kiss 

— Luke 15:11-32