What does Matthew 6:33 Mean?

Study Notes

kingdom of God
The kingdom of God is to be distinguished from the kingdom of heaven , in five respects:

(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luke 13:28 ; Luke 13:29 ; Hebrews 12:22 ; Hebrews 12:23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth 1 Corinthians 15:24 ; 1 Corinthians 15:25 .

(2) The kingdom of God is entered only by the new birth John 3:3 ; John 3:5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. Matthew 25:1 ; Matthew 25:11 ; Matthew 25:12

(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Matthew 13:24-30 ; Matthew 13:36-43 ; Matthew 13:47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Matthew 13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives.

(4) The kingdom of God "comes not with outward show" Luke 17:20 but is chiefly that which is inward and spiritual Romans 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zechariah 12:8 , note; (N.T.),; Luke 1:31-33 ; 1 Corinthians 15:24 , note; Matthew 17:2 , note.) , Luke 1:31-33 See Scofield " 1 Corinthians 15:24 " See Scofield " Matthew 17:2 "

(5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28

sower

The figure marks a new beginning. To labour in God's vineyard Israel, Isaiah 5:1-7 is one thing, to go forth sowing the seed of the word in a field which is the world, quite another (cf) Matthew 10:5 . One fourth of the seed takes permanent root, but the result is "wheat"; Matthew 13:25 ; Deuteronomy 30:3-5 or "children of the kingdom" Zechariah 14:16-19 . This parable Matthew 13:3-9 ; Matthew 13:18-23 is treated throughout as foundational to the mysteries of the kingdom of heaven. It is interpreted by our Lord Himself.

Another parable

That interpretation of the parable of the Leaven ( Matthew 13:33 ) which makes (with variation as to details) the leaven to be the Gospel, introduced into the world ("three measures of meal") by the church, and working subtly until the world is converted ("till the whole was leavened") is open to fatal objection:

(1) it does violence to the unvarying symbolical meaning of leaven, and especially to the meaning fixed by our Lord Himself. Matthew 16:6-12 ; Mark 8:15 See "Leaven," Genesis 19:3 . (See Scofield " Matthew 13:33 ") .

(2) The implication of a converted world in this age ("till the whole was leavened"), is explicitly contradicted by our Lord's interpretation of the parables of the Wheat and Tares, and of the Net. Our Lord presents a picture of a partly converted kingdom in an unconverted world; of good fish and bad in the very kingdom-net itself.

(3) The method of the extension of the kingdom is given in the first parable. It is by sowing seed, not by mingling leaven. The symbols have, in Scripture, a meaning fixed by inspired usage. Leaven is the principle of corruption working subtly; is invariably used in a bad sense (see "Leaven," (See Scofield " Genesis 19:3 ") , and is defined by our Lord as evil doctrine. Matthew 16:11 ; Matthew 16:12 ; Mark 8:15 . Meal, on the contrary, was used in one of the sweet- savour offerings Leviticus 2:1-3 . and was food for the priests Leviticus 6:15-17 . A woman, in the bad ethical sense, always symbolizes something out of place, religiously, See Scofield " Zechariah 5:6 ". In Thyatira it was a woman teaching (cf).; Revelation 2:20 ; Revelation 17:1-6 . Interpreting the parable by these familiar symbols, it constitutes a warning that the true doctrine, given for nourishment of the children of the kingdom; Matthew 4:4 ; 1 Timothy 4:6 ; 1 Peter 2:2 would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself; 1 Timothy 4:1-3 ; 1 Samuel 16:1-13 ; 2 Timothy 2:18 ; 2 Timothy 4:3 ; 2 Timothy 4:4 ; 2 Peter 2:1-3 .

4 Leaven

Summary:

(1) Leaven, as a symbolic or typical substance, is always mentioned in the O.T. in an evil sense Revelation 20:1-5 , (See Scofield " Genesis 19:3 ") .

(2) The use of the word in the N.T. explains its symbolic meaning. It is "malice and wickedness," as contrasted with "sincerity and truth" 1 Corinthians 5:6-8 , it is evil doctrine Zechariah 12:6-85 in its three-fold form of Pharisasism, Sadduceeism, Herodianism; Matthew 16:6 ; Mark 8:15 . The leaven of the Pharisees was externalism in religion. Matthew 23:14 ; Isaiah 62:1-74 ; Matthew 23:23-28 of the Sadducees, scepticism as to the supernatural and as to the Scriptures Psalms 22:1-319 ; Matthew 22:29 of the Herodians, worldliness--a Herod party amongst the Jews; Matthew 22:16-21 ; Mark 3:6 .

(3) The use of the word in Matthew 13:33 is congruous with its universal meaning.

angel

( See Scofield Hebrews 1:4 ).

David

Kingdom in Old Testament, Summary:

I. Dominion over the earth before the call of Abraham

(1) Dominion over creation was given to the first man and woman ( Genesis 1:26 ); ( Genesis 1:28 ). Through the fall this dominion was lost, Satan becoming "prince of this world"; ( Matthew 4:8-10 ); ( John 14:30 ).

(2) After the flood, the principle of human government was established under the covenant with Noah

( See Scofield Genesis 9:1 ).

Biblically this is still the charter of all Gentile government.

II. The Theocracy in Israel. The call of Abraham involved, with much else, the creation of a distinctive people through whom great purposes of God toward the race might be worked out.

(see "Israel" ( Genesis 12:1-3 ); ( Romans 11:26 ).

Among these purposes is the establishment of a universal kingdom. The order of the development of Divine rule in Israel is:

(1) The mediatorship of Moses ( Exodus 3:1-10 ); ( Exodus 19:9 ); ( Psalms 2:6-89 ).

(2) The leadership of Joshua ( Joshua 1:1-5 ).

(3) The institution of Judges ( Judges 2:16-18 ).

(4) The popular rejection of the Theocracy, and choice of a king -- Saul, ( 1 Samuel 8:1-7 ); ( 1 Samuel 9:12-17 ).

III. The Davidic kingdom

(1) The divine choice of David ( Jeremiah 31:38-40 ).

(2) The giving of the Davidic Covenant ( 2 Samuel 7:8-16 ); ( Psalms 89:3 ); ( Psalms 89:4 ); ( Psalms 89:20 ); ( Psalms 89:21 ); ( Psalms 89:28-37 ).

(3) The exposition of the David Covenant by the prophets ( Isaiah 1:25 ); ( Isaiah 1:26 ); ( 1713562990_24 ).

See margin reference, "Kingdom" and references.

( See Scofield Isaiah 1:25 )

The kingdom as described by the prophets is:

a) Davidic, to be established under an heir of David, who is to be born of a virgin, therefore truly man, but also "Immanuel," "the mighty God, the everlasting Father, the Prince of Peace" ( Isaiah 7:13 ); ( Isaiah 7:14 ); ( Isaiah 9:6 ); ( Isaiah 9:7 ); ( Isaiah 11:1 ); ( Jeremiah 23:5 ); ( Ezekiel 34:23 ); ( Ezekiel 37:24 ); ( Hosea 3:4 ); ( Hosea 3:5 ).

b) A kingdom heavenly in origin, principle, and authority ( Daniel 2:34 ); ( Daniel 2:35 ); ( Daniel 2:44 ); ( Daniel 2:45 ) but set up on the earth, with Jerusalem as the capital; ( Isaiah 2:2-4 ); ( 2 Timothy 2:17 ); ( Isaiah 4:5 ); ( Isaiah 24:23 ); ( Isaiah 33:20 ); ( 1713562990_78 ); ( Jeremiah 23:5 ); ( Isaiah 4:3 ); ( Joel 3:1 ); ( Joel 3:16 ); ( Joel 3:17 ).

c) The kingdom is to be established first over regathered, restored, and converted Israel, and then to become universal ( 1713562990_71 ); ( 1713562990_23 ); ( Psalms 22:1-10 ); ( Isaiah 1:2 ); ( Isaiah 1:3 ); ( Isaiah 11:1 ); ( Isaiah 11:10-16 ); ( Isaiah 11:12 ); ( Jeremiah 23:5-8 ); ( Jeremiah 30:7-11 ); ( Ezekiel 20:33-40 ); ( Ezekiel 37:21-25 ); ( Zechariah 9:10 ); ( Matthew 13:38 ).

d) The moral characteristics of the kingdom are to be righteousness and peace. The meek, not the proud, will inherit the earth; longevity will be greatly increased; the knowledge of the Lord will be universal; beast ferocity will be removed; absolute equity will be enforced; and outbreaking sin visited with instant judgment; while the enormous majority of earth's inhabitants will be saved ( Isaiah 11:4 ); ( Isaiah 11:6-9 ); ( Isaiah 65:20 ); ( Psalms 2:9 ); ( Isaiah 26:9 ); ( Zechariah 14:16-21 ). The New Testament ( Genesis 19:3 ); adds a detail of immense significance -- the removal of Satan from the scene. It is impossible to conceive to what heights of spiritual, intellectual, and physical perfection humanity will attain in this, its coming age of righteousness and peace. ( Isaiah 11:4-9 ); ( Psalms 72:1-10 ).

e) The kingdom is to be established by power, not persuasion, and is to follow divine judgment upon the Gentile world-powers ( Psalms 2:4-9 ); ( Isaiah 9:7 ); ( Daniel 2:35 ); ( Daniel 2:44 ); ( Daniel 2:45 ); ( Daniel 7:26 ); ( Daniel 7:27 ); ( Zechariah 14:1-19 ) ( See Scofield Zechariah 6:11 ).

f) The restoration of Israel and the establishment of the kingdom are connected with an advent of the Lord, yet future ( 1 Peter 1:23 ); ( Psalms 2:1-9 ); ( Zechariah 14:4 ).

g) The chastisement reserved for disobedience in the house of David ( 2 Samuel 7:14 ); ( Psalms 89:30-33 ) fell in the captivities and world-wide dispersion, since which time, though a remnant returned under prince Zerubbabel, Jerusalem has been under the overlordship of Gentile. But the Davidic Covenant has not been abrogated ( Psalms 89:33-37 ) but is yet to be fulfilled. ( Acts 15:14-17 ).

angel

( See Scofield Hebrews 1:4 ).

Verse Meaning

Rather than refraining from the pursuit of material things the disciple should replace this with a pursuit having much greater significance. Seeking the kingdom involves pursuing the things about the kingdom for which Jesus taught His disciples to pray, namely, God"s honor, His reign, and His will ( Matthew 6:9-10). This is one of only five places in Matthew where we read "kingdom of God" rather than "kingdom of heaven" (cf. Matthew 12:28; Matthew 19:24; Matthew 21:31; Matthew 21:43). In each case the context requires a more personal reference to God rather than a more oblique reference to heaven. Seeking God"s righteousness means pursuing righteousness in life in submission to God"s will (cf. Matthew 5:6; Matthew 5:10; Matthew 5:20; Matthew 6:1). It does not mean seeking justification, in view of Jesus" use of "righteousness" in the context. [source][source]

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"In the end, just as there are only two kinds of piety, the self-centered and the God-centered, so there are only two kinds of ambition: one can be ambitious either for oneself or for God. There is no third alternative." ^[1] [source]

The "things" God will add are the necessities of life that He provides providentially, about which Jesus warned His disciples not to fret ( Matthew 5:45; Matthew 6:11). Here God promises to meet the needs of those who commit themselves to seeking the furtherance of His kingdom and righteousness. [source][source]

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In view of this promise how can we explain the fact that some animals, plants, and committed believers have perished for lack of food? There is a wider sphere of context in which this promise operates. We all live in a fallen world where the effects of sin pervade every aspect of life. Sometimes the godly, through no fault of their own, get caught up in the consequences of sin and perish. Jesus did not elaborate this dimension of life here but assumed it as something His hearers would have known and understood. [source][source]

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Context Summary

The Lord's tone is gentle and tender when He turns to address the poor. He says three times over, "Don't be anxious." He never forgot that He sprang, according to His human nature, from the ranks of poverty. His references to patching garments, using old bottle-skins, the price of sparrows, and the scanty pittance of a laborer's hire, indicate that He was habituated to the shifts of the poor.

There is all the difference between foresight and foreboding. It is the latter that Jesus chides. The farmer must sow in the autumn that he may reap in the summer, but there is no need for him to lie sleepless through the nights of winter, worrying about the yet distant harvest. Do not be anxious about the supply of your needs, whether of body, mind, or heart. God knows what you need. If He has given life, will He not maintain it? Does He not care for the birds and flowers? Did He not give His Son, and will He withhold any good? Trust Him and be at peace. [source]

Chapter Summary: Matthew 6

¹  Giving to the Needy
⁵  The Lord's Prayer
¹⁶  Proper Fasting
¹⁹  Store up Treasures in Heaven
²⁵  Do Not Worry
³³  but seek God's kingdom