PMW 2026-082 by John Broadus

Gentry introduction:
As I am working on my Two Ages of Redemptive History book, I have come upon the Kingdom Parables in Matthew 13 as an invaluable feature of my research. The Kingdom Parables were given near the middle of Jesus’ ministry and for an important reason: Jesus is working against the Jewish apocalyptic expectations that were so wide-spread in the first century.

By and large, the Jews expected the end of the age in their lifetime. And this would be brought about by the dramatic coming of the Messiah to overthrow the Gentiles (Romans), banish the unrighteous and establish a worldwide rule of peace and prosperity for Israel.

Because of these apocalyptic expectations, Jesus begins disappointing the Jews by his meek and lowly approach to ministry. In Matthew 11:2 John the Baptist becomes confused, wondering if Jesus was the “coming one” or should they look for “another” (Gk. heteros, “another of a different kind”)? The Jews in John 6:15 tried to take Jesus and make him king by force (John 6:15). Even the disciples were confused, thinking that Jesus’ prophecy of the temple’s coming destruction would bring about “the end of the age” (Matt. 24:3).

So, Jesus gives the Kingdom Parables in order to explain that his Messianic ministry is not yet to be what the Jews expected. Their apocalyptic hopes would come about, but at the end of history, at “the end of the age.” But until then the kingdom takes a different form. It begins small as a mustard seed. It includes a mixture of the righteous and unrighteous, i.e., tares among the wheat. And so forth.

Reformed Eschatology in the Writings of Geerhardus Vos
Ed. by Ken Gentry and Bill Boney
This is a collection of several key eschatological studies by the renowned Reformed theologian Geehardus Vos. We have modernized Vos’ grammar and syntax and updated his layout style according to modern publishing conventions (shorter sentences and paragraphs). We did this without changing any of Vos’ arguments.

For more information on this new Vos work or to order it, see:
https://www.kennethgentry.com/reformed-eschatology-in-the-writings-of-geerhardus-vos/

In this article I will be basically clipping some quotes from John A. Broadus’ 1886 commentary on Matthew, and providing a few explanatory comments. These notes should provide a taste of what is to come in my book. And these observations should be helpful for beginning to understand the two age concept that I will be presenting. I hope these excerpts are helpful.

Broadus on Matthew 13

Broadus (1886: 285) on Matt 13:3: “The Messianic reign, its beginnings and growth, ch. 13 [are] given about the middle of our Lord’s ministry.” Gentry: this humble beginning directly conflicts with the Jewish apocalyptic hope of judgment on the Gentiles, as noted in my introduction above.

The Jews will not understand Jesus’ ministry in that it comes in two stages: the first coming in the first century and the second coming in the last century. Broadus (1886: 286) explains the point of the sower and the call to have ears to hear in Matt 13:9: “not all were likely to understand it.” In fact the Jews were dismayed at Jesus’ meek approach.

Broadus (1886: 286-87) 13:10–17: “As parables in general were apt to be obscure unless the application was given, they wondered why the Teacher was employing them.… He had previously given scattered parables, though not without indicating the application.… We can see a special fitness in his dwelling on this reason upon the present occasion, for it was the day on which the Scribes blasphemously accused him of league with Beelzebul (see on 12:24 and 13:1); and he was now surrounded by great and excited crowds, whose enthusiasm he knew was largely superficial and short-lived — rocky-ground hearers. Not very long after this (14:34-36), he had to dispel illusions among fanatical followers by the searching discourse of John 6:26-66…. [He cites Godet:] ‘He is not deceived by the sight of the crowd, which is apparently so attentive; then to put his disciples on their guard against the expectations which such a large concourse might create in their minds’.”

Navigating the Book of Revelation (by Ken Gentry)

Technical studies on key issues in Revelation, including the seven-sealed scroll, the cast out temple, Jewish persecution of Christianity, the Babylonian Harlot, and more.

See more study materials at: www.KennethGentry.com

Broadus (1886: 287 regarding mysteries, as mentioned in Matt 13:11:
“in the New Test. use, it uniformly denotes that which we could not know unless revealed, whether it be in its own nature simple or profound. Paul’s favorite application of it is to the great fact that the Gentiles were to share in the salvation of the gospel on equal terms with the Jews, a fact always before kept in silence and secrecy, but now manifested by God, and to be everywhere proclaimed (Rom. 16:25. f; Eph. 3:4-6; Col. 1:28 f.; 1 Tim. 3:16).…” Gentry comment: This “mystery” is why the Jews are so confused, ultimately rejecting Christ.

Broadus (1886: 287): “we must frequently recall the popular Jewish errors in regard to the character of that reign – errors from which the disciples themselves were not entirely free – in order to see the precise aim and point of the discourse.”

Broadus (1886: 295) on the tares at Matt 13:24ff:
“This parable and that of 22:2, are in themselves particularly unlikely to have been given by any previous teacher, being so utterly at variance with current Jewish thought and feeling.” Gentry note: Again. The expectation of judgment and the removal of unbelievers is crushed under Christ’s kingdom message.

Broadus (1886: 296) at Matt 13:31–33 on the parables of the mustard seed and leaven: “some critics wonder why other parables were introduced between the parable of the Tares and the interpretation of it. Do not these, in correcting a common Jewish error, help to prepare the mind for understanding the important correction and instruction given by the parable of the Tares?”

THE APOCALYPSE OF JOHN
by Milton S. Terry
This book is Terry’s preterist commentary on the Book of Revelation. It was originally the last half of his much larger work, Biblical Apocalyptics. It is deeply-exegetical, tightly-argued, and clearly-presented.

For more study materials: https://www.kennethgentry.com/

Broadus (1886: 297) on Matt 13:31 regarding the mustard seed “the disciples and other Jews, clinging to the notion of a vast and splendid earthly kingdom, would think it very strange that Messiah’s reign should begin so quietly, and on so small a scale… Though small in its beginnings, the Messianic kingdom was destined to attain a vast extent. If the disciples were discouraged by the blasphemous accusation of that morning, and by the parables of the Sower and the Tares, which indicated that but few would become subjects of Christ’s reign, these other two would re-assure them.”

Broadus (1886: 299) on 13:36 regarding the tares interipretation: “the Jews, including our Lord’s disciples, would naturally think, with their rooted notions of Messiah’s reign, that he would promptly destroy all those who did not submit to his authority.… Their views and feelings are illustrated by the wish of James and John to call down fire from heaven and consume the Samaritan village, for refusing to receive Jesus. They might strengthen themselves… in this view by supposing that the Messianic discrimination predicted by John the Baptist (3:10-12) would be the first part of the Messianic work, and would be performed in a wholesale fashion. The contrary has already been intimated by the parable of the Sower, and by those of the Mustard-seed and the Leaven, all showing that the Messianic operation would be gradual.… While the Messiah does not at once destroy those who refuse him allegiance, but suffers righteous and wicked to live on together in the world, and intertwined in the relations of life (v. 29), yet he will hereafter effectually separate them, and deal with each class according to their deserts. The Messianic discrimination is to take place not at the beginning, but at the end of the present dispensation, when the unmixed wheat will be gathered into the garner.”

Broadus (1886: 302) on Matt 13:41 and the tares: “To separate them now, and destroy the wicked – as the Jews might naturally expect of Messiah – to make now the Messianic discrimination (3:10–12) would be to break up the whole framework of society.”

The Book of Revelation Made Easy
(by Ken Gentry)

Helpful introduction to Revelation presenting keys for interpreting. Also provides studies of basic issues in Revelation’s story-line.|

See more study materials at: www.KennethGentry.com

Broadus (1886: 303) on Matt 13:41 regarding stumbling: “The idea here may be, all those who cause men to sin in general, or specifically, all those who cause men to doubt and question the reality of Christ’s reign, from his allowing such persons to live on in the world.”

Broadus (1886: 308) on Matt 13:51: “If the messianic reign had turned out only what the Jews expected, its Scribes would not have been able to produce any new truths about it… The Jewish Scribes gloried in teaching only old things, but the Christian Scribe learned such new lessons as these parables have just been giving, and so could fling out things new and old. [Here we have] the fulfillment of many old prophecies, the explanation and new extension (3:17) of many precepts, the more correct understanding of the old Messianic hope.”

Conclusion
I am sorry for the clipped nature of this article, but I am simply providing some pointers for understanding the Kingdom Parables as Jesus’ rebuttal to the apocalypticism of the first century Jews and their expectation of the end of the age in their lifetime. I will fuller studies later, and especially deeper studies in my book.

If you would like to financially support my research on this two age book, I would invite you to give a tax deductible donation at GoodBirth Ministries (www.Goodbirthministries.com). In fact, even if you would not like to do this, I would invite you to do so.