The Harvest Containing Reflections Appropriate To That Season And Exemplified By The Parable Of The Tares

The Prophetic Parables of Matthew 13 is a message of meditation based on the Bible and written by Arthur Walkington Pink (1 April 1886 – 15 July 1952) was an English Bible teacher who sparked a renewed interest in the exposition of Calvinism or Reformed Theology. Little known in his own lifetime, Pink became "one of the most influential evangelical authors in the second half of the twentieth century." Arthur Walkington Pink was born in Nottingham, England, to a corn merchant, a devout non-conformist of uncertain denomination, though probably a Congregationalist. Otherwise, almost nothing is known of Pink's childhood or education except that he had some ability and training in music. As a young man, Pink joined the Theosophical Society and apparently rose to enough prominence within its ranks that Annie Besant, its head, offered to admit him to its leadership circle.[4] In 1908 he renounced Theosophy for evangelical Christianity. Desiring to become a minister but unwilling to attend a liberal theological college in England, Pink very briefly studied at Moody Bible Institute in Chicago in 1910 before taking the pastorate of the Congregational church in Silverton, Colorado. In 1912 Pink left Silverton, probably for California, and then took a joint pastorate of churches in rural Burkesville and Albany, Kentucky. In 1916, he married Vera E. Russell (1893–1962), who had been reared in Bowling Green, Kentucky. Pink's next pastorate seems to have been in Scottsville. Then the newlyweds moved in 1917 to Spartanburg, South Carolina, where Pink became pastor of Northside Baptist Church. By this time Pink had become acquainted with prominent dispensationalist Fundamentalists, such as Harry Ironside and Arno C. Gaebelein, and his first two books, published in 1917 and 1918, were in agreement with that theological position. Yet Pink's views were changing, and during these years he also wrote the first edition of The Sovereignty of God (1918), which argued that God did not love sinners and had deliberately created "unto damnation" those who would not accept Christ. Whether because of his Calvinistic views, his nearly incredible studiousness, his weakened health, or his lack of sociability, Pink left Spartanburg in 1919 believing that God would "have me give myself to writing." But Pink then seems next to have taught the Bible with some success in California for a tent evangelist named Thompson while continuing his intense study of Puritan writings.

This thesis seeks to demonstrate the authenticity (as dominical teaching) of the parable of the darnel (Mt 13:24-30) and its interpretation (Mt 13:36-43). The interpretation in particular is almost universally regarded as non-dominical, notably by J Jeremias and his followers. My thesis argues that the whole of Mt 13:36-43 (and Mt 13:24-30) should be seen as dominical. The 'introduction' gives a brief survey of parabolic studies, and outlines the case against the authenticity of Mt 13:24-30,36-43. Chapter AI defends the authenticity of the parable (Mt 13:24-30). The following chapters do the same for the interpretation (Mt 13:36-43), looking at the 'Son of Man' and related teaching (chapter BI), the 'kingdom of God' (BII), 'righteousness' and 'lawlessness' (BIII), and other motifs (BIV), and finally the question of the coherence of the parable and its interpretation (BV). My approach has been negatively to demonstrate the weakness of the scholarly arguments against authenticity and positively to offer a case for authenticity via (a) a study of background, including special study of the rural Palestinian practices and of relevant Jewish theological ideas, and (b) a careful use of the criterion of multiple attestation which demonstrates that our material is linguistically and theologically coherent with other well-attested Jesus tradition. The originality of the work lies apart from anything else in the fact that a full length defence of the authenticity of Mt 13:24-30,36-43 has not been attempted before. But we have also brought to bear various insights, canvassed in other contexts, but not specifically in connexion with Mt 13:24-30,36-43, e.g. suggesting a background to the Son of Man tradition in Ezekiel and the Similitudes of Enoch, making use of the Old Testament concept of God as farmer, explaining the agricultural background to the parable and interpretation.

Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: 30 THE TARES AND THE WHEAT. Matt. xm. 24?30. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field ? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest, while ye gather up the tares, ye root up also the wheat with them. Let both grow- together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. This Parable was spoken by our Lord immediately after the Parable of the Sower, and seems at first sight to be somewhat like it. But if we examine it, we shall find it to bealtogether different. We have the Field again, as before, and Seed sown in it. But we shall see that the lesson which it teaches is entirely a new one. A person is here represented as sowing good seed in his field. In the night some malicious enemy comes, and scatters tares all over the ground. The Tares mentioned here are not like our tares; but a kind of grass which very much resembled wheat, though utterly worthless. He is not seen doing this: he does it secretly at night, while his neighbour is asleep. The Farmer sees his crop springing up, and has no suspicion whatever that there are Tares mixed with the Wheat. But when it begins to form into ear, then he discovers the mixture. His Labourers on th...

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