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Text -- Matthew 13:25-58 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Mat 13:25 - -- While men slept ( en tōi katheudein tous anthrōpous ).
Same use of the articular present infinitive with en and the accusative as in Mat 13:4.
While men slept (
Same use of the articular present infinitive with
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Robertson: Mat 13:25 - -- Sowed tares also ( epespeiren ta zizania ).
Literally "sowed upon,""resowed"(Moffatt). The enemy deliberately sowed "the darnel"(zizania is not "ta...
Sowed tares also (
Literally "sowed upon,""resowed"(Moffatt). The enemy deliberately sowed "the darnel"(
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Robertson: Mat 13:26 - -- Then appeared also ( tote ephanē kai ).
The darnel became plain (ephanē , second aorist passive, effective aorist of phainō to show) by harve...
Then appeared also (
The darnel became plain (
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Robertson: Mat 13:29 - -- Ye root up the wheat with them ( ekrizōsēte hama autois ton siton ).
Literally, "root out."Easy to do with the roots of wheat and darnel intermin...
Ye root up the wheat with them (
Literally, "root out."Easy to do with the roots of wheat and darnel intermingled in the field. So
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Robertson: Mat 13:30 - -- My barn ( tēn apothēkēn mou ).
See already Mat 3:12; Mat 6:26. Granary, storehouse, place for putting things away.
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Robertson: Mat 13:31 - -- Is like ( homoia estin ).
Adjective for comparison with associative instrumental as in Mat 13:13, Mat 13:44, Mat 13:45, Mat 13:47, Mat 13:52.
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Robertson: Mat 13:31 - -- Grain of mustard seed ( kokkōi sinapeōs ).
Single grain in contrast with the collective sperma (Mat 17:20).
Grain of mustard seed (
Single grain in contrast with the collective
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Robertson: Mat 13:31 - -- Took and sowed ( labōn espeiren ).
Vernacular phrasing like Hebrew and all conversational style. In Koiné .
Took and sowed (
Vernacular phrasing like Hebrew and all conversational style. In Koiné .
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Robertson: Mat 13:32 - -- A tree ( dendron ).
"Not in nature, but in size"(Bruce). "An excusable exaggeration in popular discourse."
A tree (
"Not in nature, but in size"(Bruce). "An excusable exaggeration in popular discourse."
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Robertson: Mat 13:33 - -- Is like unto leaven ( homoia estin zumēi ).
In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of...
Is like unto leaven (
In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Pe 5:8) and Jesus in Revelation is called the Lion of the Tribe of Judah (Rev 5:5). The leaven permeates all the "wheaten meal"(
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Robertson: Mat 13:35 - -- I will utter ( ereuxomai ).
To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From Psa 19:2; Psa 78:2. The Psalmist claim...
I will utter (
To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From Psa 19:2; Psa 78:2. The Psalmist claims to be able to utter "things hidden from the foundation of the world"and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (
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Robertson: Mat 13:36 - -- Explain unto us ( diasaphēson hēmin ).
Also in Mat 18:31. "Make thoroughly clear right now"(aorist tense of urgency). The disciples waited till J...
Explain unto us (
Also in Mat 18:31. "Make thoroughly clear right now"(aorist tense of urgency). The disciples waited till Jesus left the crowds and got into the house to ask help on this parable. Jesus had opened up the Parable of the Sower and now they pick out this one, passing by the mustard seed and the leaven.
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Robertson: Mat 13:38 - -- The field is the world ( ho de agros estin ho kosmos ).
The article with both "field"and "world"in Greek means that subject and predicate are coexten...
The field is the world (
The article with both "field"and "world"in Greek means that subject and predicate are coextensive and so interchangeable. It is extremely important to understand that both the good seed and the darnel (tares) are sown in the world, not in the Kingdom, not in the church. The separation comes at the consummation of the age (
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Robertson: Mat 13:41 - -- Out of his kingdom ( ek tēs basileias autou ).
Out from the midst of the kingdom, because in every city the good and the bad are scattered and mixe...
Out of his kingdom (
Out from the midst of the kingdom, because in every city the good and the bad are scattered and mixed together. Cf.
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Robertson: Mat 13:43 - -- Shine forth ( eklampsousin ).
Shine out as the sun comes from behind a cloud (Vincent) and drive away the darkness after the separation has come (cf....
Shine forth (
Shine out as the sun comes from behind a cloud (Vincent) and drive away the darkness after the separation has come (cf. Dan 12:3).
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Robertson: Mat 13:44 - -- And hid ( kai ekrupsen ).
Not necessarily bad morality. "He may have hid it to prevent it being stolen, or to prevent himself from being anticipated ...
And hid (
Not necessarily bad morality. "He may have hid it to prevent it being stolen, or to prevent himself from being anticipated in buying a field"(Plummer). But if it was a piece of sharp practice, that is not the point of the parable. That is, the enormous wealth of the Kingdom for which any sacrifice, all that one has, is not too great a price to pay.
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Robertson: Mat 13:46 - -- He went and sold ( apelthōn pepraken ).
Rather eagerly and vividly told thus, "He has gone off and sold."The present perfect indicative, the dramat...
He went and sold (
Rather eagerly and vividly told thus, "He has gone off and sold."The present perfect indicative, the dramatic perfect of vivid picture. Then he bought it. Present perfect, imperfect, aorist tenses together for lively action.
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Robertson: Mat 13:47 - -- A net ( sagēnēi ).
Drag-net. Latin, sagena , English, seine. The ends were stretched out and drawn together. Only example of the word in the N....
A net (
Drag-net. Latin, sagena , English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer’ s Odyssey (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.
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Robertson: Mat 13:52 - -- Made a disciple to the kingdom of heaven ( matheteutheis tēi basileiāi tōn ouranōn ).
First aorist passive participle. The verb is transitive...
Made a disciple to the kingdom of heaven (
First aorist passive participle. The verb is transitive in Mat 28:19. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition"(Bruce). So he uses things fresh (
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Robertson: Mat 13:54 - -- Is not this the carpenter’ s son? ( ouch houtos estin ho tou tektōnos huioṡ ).
The well-known, the leading, or even for a time the only carp...
Is not this the carpenter’ s son? (
The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (
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Robertson: Mat 13:57 - -- And they were offended in him ( kai eskandalizonto en autōi ).
Graphic imperfect passive. Literally, "They stumbled at him,""They were repelled by ...
And they were offended in him (
Graphic imperfect passive. Literally, "They stumbled at him,""They were repelled by him"(Moffatt), "They turned against him"(Weymouth). It was unpardonable for Jesus not to be commonplace like themselves.
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Robertson: Mat 13:57 - -- Not without honour ( ouk estin atimos ).
This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the Logia of Jesus ( Oxyr. Papyr...
Not without honour (
This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the Logia of Jesus ( Oxyr. Papyri i. 3).
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Robertson: Mat 13:58 - -- Mighty works ( dunameis ).
Powers. The "disbelief"(apistian ) of the townspeople blocked the will and the power of Jesus to work cures.
Mighty works (
Powers. The "disbelief"(
Vincent: Mat 13:25 - -- Sowed ( ἐπέσπειρεν )
The preposition ἐπί , upon, indicates sowing over what was previously sown. Rev., " sowed also. "
Sowed (
The preposition
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Vincent: Mat 13:33 - -- Leaven ( ζύμῃ )
Wyc., sour dough, as German Sauerteig . From ζέω , to boil or seethe, as in fermentation. The English leaven...
Leaven (
Wyc., sour dough, as German Sauerteig . From
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Vincent: Mat 13:35 - -- I will utter ( ἐρεύξομαι )
The verb, in which the sound corresponds to the sense ( ereuxoma , ) , means originally to belch, to ...
I will utter (
The verb, in which the sound corresponds to the sense (
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Vincent: Mat 13:35 - -- From the foundation ( ἀπὸ καταβολῆς )
" It is assumed by the Psalmsist.(Psa 78:2) that there was a hidden meaning in God's anci...
From the foundation (
" It is assumed by the Psalmsist.(Psa 78:2) that there was a hidden meaning in God's ancient dealings with his people. A typical, archetypical, and prefigurative element ran through the whole. The history of the dealings is one long Old Testament parable. Things long kept secret, and that were hidden indeed in the depths of the divine mind from before the foundation of the world, were involved in these dealings. And hence the evangelist wisely sees, in the parabolic teaching of our Lord, a real culmination of the older parabolic teaching of the Psalmsist. The culmination was divinely intended, and hence the expression that it might be fulfilled " (Morison on Matthew).
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Vincent: Mat 13:43 - -- Shine forth ( ἐκλάμψουσιν )
The compound verb with ἐκ , forth, is designedly used to express a dissipating of darkness whic...
Shine forth (
The compound verb with
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Vincent: Mat 13:47 - -- Net ( σαγήνῃ )
See on Mat 4:18. The only occurrence of the word in the New Testament. A long draw-net, the ends of which are carried ...
Net (
See on Mat 4:18. The only occurrence of the word in the New Testament. A long draw-net, the ends of which are carried out and drawn together. Through the transcription of the word into the Latin sagena comes seine. From the fact of its making a great sweep, the Greeks formed a verb from it,
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Vincent: Mat 13:47 - -- Gathered of every kind
Compare the graphic passage in Homer (" Odyssey," xxii., 384-389) of the slain suitors in the halls of Ulysses.
" He saw...
Gathered of every kind
Compare the graphic passage in Homer (" Odyssey," xxii., 384-389) of the slain suitors in the halls of Ulysses.
" He saw that all had fallen in blood and dust,
Many as fishes on the shelving beach,
Drawn from the hoary deep by those who tend
The nets with myriad meshes. Poured abroad
Upon the sand, while panting to return
To the salt sea, they lie till the hot sun
Takes their life from them."
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Sat down
Implying deliberation in the assortment.
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Vincent: Mat 13:52 - -- Which is instructed unto the kingdom of heaven
Instructed μαθητευθεὶς . Rev., who hath been made a disciple to the kingdom, etc...
Which is instructed unto the kingdom of heaven
Instructed
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Vincent: Mat 13:52 - -- Which ( ὅστις )
The pronoun marks the householder as belonging to a class and exhibiting the characteristic of the class: a householder...
Which (
The pronoun marks the householder as belonging to a class and exhibiting the characteristic of the class: a householder - one of those who bring forth, etc.
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Vincent: Mat 13:52 - -- Bringeth forth ( ἐκβάλλει )
Lit., flingeth forth . See on Mat 12:35. Indicating his zeal in communicating instruction and the ful...
Bringeth forth (
Lit., flingeth forth . See on Mat 12:35. Indicating his zeal in communicating instruction and the fulness out of which he speaks.
They ought to have watched: the Lord of the field sleepeth not.
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Wesley: Mat 13:25 - -- This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resembl...
This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resemblance to wheat.
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Wesley: Mat 13:26 - -- It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.
It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.
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Wesley: Mat 13:27 - -- Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the ...
Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the sun, Nor mount the shades, till he is gone."
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Wesley: Mat 13:28 - -- A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free eithe...
A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.
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Wesley: Mat 13:31 - -- The former parables relate chiefly to unfruitful hearers; these that follow, to those who bear good fruit.
The former parables relate chiefly to unfruitful hearers; these that follow, to those who bear good fruit.
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Wesley: Mat 13:32 - -- That is, one of the least: a way of speaking extremely common among the Jews.
That is, one of the least: a way of speaking extremely common among the Jews.
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Wesley: Mat 13:32 - -- In those countries it grows exceeding large and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul.
In those countries it grows exceeding large and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul.
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Wesley: Mat 13:33 - -- This was the quantity which they usually baked at once: till the whole was leavened - Thus will the Gospel leaven the world and grace the Christian. L...
This was the quantity which they usually baked at once: till the whole was leavened - Thus will the Gospel leaven the world and grace the Christian. Luk 13:20.
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That is, not at that time; at other times he did.
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That is, the children of God, the righteous.
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Wesley: Mat 13:41 - -- Whatever had hindered or grieved the children of God; whatever things or persons had hindered the good seed which Christ had sown from taking root or ...
Whatever had hindered or grieved the children of God; whatever things or persons had hindered the good seed which Christ had sown from taking root or bearing fruit. The Greek word is, All scandals.
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Wesley: Mat 13:44 - -- The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive th...
The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it.
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Wesley: Mat 13:44 - -- The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this tre...
The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him,) hides it deep in his heart, and gives up all other happiness for it.
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Wesley: Mat 13:45 - -- That is, one who earnestly seeks for it: in Mat 13:47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, ...
That is, one who earnestly seeks for it: in Mat 13:47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires. But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.
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Wesley: Mat 13:52 - -- That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructio...
That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.
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Wesley: Mat 13:53 - -- He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.
He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.
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Wesley: Mat 13:54 - -- Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To preven...
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The Greek, word means, one that works either in wood, iron, or stone.
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Wesley: Mat 13:55 - -- Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus.
Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus.
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Wesley: Mat 13:57 - -- They looked on him as a mean, ignoble man, not worthy to be regarded. Joh 4:44; Luk 7:23.
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Wesley: Mat 13:58 - -- And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails.
And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails.
JFB -> Mat 13:26; Mat 13:27; Mat 13:27; Mat 13:28; Mat 13:28; Mat 13:29; Mat 13:29; Mat 13:29; Mat 13:29; Mat 13:29; Mat 13:29; Mat 13:29; Mat 13:31; Mat 13:32; Mat 13:32; Mat 13:32; Mat 13:33; Mat 13:34; Mat 13:35; Mat 13:35; Mat 13:36-38; Mat 13:38; Mat 13:39; Mat 13:39; Mat 13:39; Mat 13:41; Mat 13:41; Mat 13:41; Mat 13:42; Mat 13:42; Mat 13:43; Mat 13:43; Mat 13:43; Mat 13:44; Mat 13:44; Mat 13:44; Mat 13:44; Mat 13:45; Mat 13:46; Mat 13:47; Mat 13:48; Mat 13:48; Mat 13:48; Mat 13:49; Mat 13:51; Mat 13:52; Mat 13:52; Mat 13:52; Mat 13:52; Mat 13:52; Mat 13:52; Mat 13:54; Mat 13:54; Mat 13:55; Mat 13:55; Mat 13:56; Mat 13:58
JFB: Mat 13:26 - -- The growth in both cases running parallel, as antagonistic principles are seen to do.
The growth in both cases running parallel, as antagonistic principles are seen to do.
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JFB: Mat 13:27 - -- This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the ...
This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.
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JFB: Mat 13:28 - -- Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
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JFB: Mat 13:28 - -- Compare with this the question of James and John (Luk 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samarit...
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"It will be done in due time, but not now, nor is it your business."
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JFB: Mat 13:29 - -- Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so t...
Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.|| 23570||1||10||0||@Let both grow together==--that is, in the visible Church.
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JFB: Mat 13:29 - -- Till the one have ripened for full salvation, the other for destruction. (See on Mat 13:39).
Till the one have ripened for full salvation, the other for destruction. (See on Mat 13:39).
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JFB: Mat 13:29 - -- Christ, as the Judge, will separate the two classes (as in Mat 25:32). It will be observed that the tares are burned before the wheat is housed; in th...
Christ, as the Judge, will separate the two classes (as in Mat 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Mat 13:41, Mat 13:43) the same order is observed: and the same in Mat 25:46 --as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Psa 91:8).
Third and Fourth Parables or Second Pair:
THE MUSTARD SEED and THE LEAVEN (Mat 13:31-33).
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JFB: Mat 13:29 - --
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed (Mat 13:31-32).
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed (Mat 13:31-32).
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JFB: Mat 13:31 - -- Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
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JFB: Mat 13:32 - -- Not absolutely, but popularly and proverbially, as in Luk 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."
Not absolutely, but popularly and proverbially, as in Luk 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."
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JFB: Mat 13:32 - -- Not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
Not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
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JFB: Mat 13:32 - -- This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and i...
This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks TRENCH, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
The Leaven (Mat 13:33).
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JFB: Mat 13:33 - -- This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the ...
This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in 1Th 5:23, or of the threefold partition of the world among the three sons of Noah (Gen 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."
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JFB: Mat 13:34 - -- That is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
That is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
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JFB: Mat 13:35 - -- Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as...
Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.
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JFB: Mat 13:36-38 - -- In the parable of the Sower, "the seed is the word of God" (Luk 8:11). But here that word has been received into the heart, and has converted him that...
In the parable of the Sower, "the seed is the word of God" (Luk 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James (Jam 1:18), "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own--"His field," says the parable. (See Psa 2:8).
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JFB: Mat 13:38 - -- As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dr...
As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.
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JFB: Mat 13:39 - -- Emphatically "His enemy" (Mat 13:25). (See Gen 3:15; 1Jo 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, pr...
Emphatically "His enemy" (Mat 13:25). (See Gen 3:15; 1Jo 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"--the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"--his dark work soon done, but taking time to develop its true character.
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JFB: Mat 13:39 - -- The period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect su...
The period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1Co. 5).
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JFB: Mat 13:39 - -- But whose angels are they? "The Son of man shall send forth His angels" (Mat 13:41). Compare 1Pe 3:22, "Who is gone into heaven, and is on the right h...
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JFB: Mat 13:41 - -- To which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor s...
To which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Psa 1:5).
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All those who have proved a stumbling-block to others
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The former class, as the worst, are mentioned first.
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JFB: Mat 13:42 - -- What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Psa 9:17; Dan 12:2): "the fur...
What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Psa 9:17; Dan 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mat 8:12)!
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JFB: Mat 13:43 - -- As if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and ob...
As if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
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JFB: Mat 13:43 - -- (See Mar 4:9).
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE (Mat 13:44-46).
(See Mar 4:9).
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE (Mat 13:44-46).
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JFB: Mat 13:43 - --
THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds fo...
THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure (Mat 13:44).
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JFB: Mat 13:44 - -- No uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the...
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JFB: Mat 13:44 - -- On perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
On perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
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JFB: Mat 13:44 - -- In which case, by Jewish law, the treasure would become his own.
The Pearl of Great Price (Mat 13:45-46).
In which case, by Jewish law, the treasure would become his own.
The Pearl of Great Price (Mat 13:45-46).
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Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
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JFB: Mat 13:46 - -- The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and wh...
The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
The Good and Bad Fish (Mat 13:47-50).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
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JFB: Mat 13:47 - -- The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting...
The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mar 1:16, Mar 1:18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
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JFB: Mat 13:48 - -- For the separation will not be made till the number of the elect is accomplished.
For the separation will not be made till the number of the elect is accomplished.
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JFB: Mat 13:48 - -- Expressing the deliberateness with which the judicial separation will at length be made.
Expressing the deliberateness with which the judicial separation will at length be made.
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JFB: Mat 13:48 - -- Literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
Literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
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JFB: Mat 13:49 - -- (See on Mat 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity...
(See on Mat 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.
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JFB: Mat 13:51 - -- That is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the m...
That is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mat 13:36, &c.).
Have ye understood all these things? They say unto him, Yea, Lord.
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JFB: Mat 13:52 - -- Or Christian teacher: here so called from that well-known class among the Jews. (See Mat 23:34).
Or Christian teacher: here so called from that well-known class among the Jews. (See Mat 23:34).
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Himself taught in the mysteries of the Gospel which he has to teach to others.
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JFB: Mat 13:52 - -- Old truths in ever new forms, aspects, applications, and with ever new illustrations.
Old truths in ever new forms, aspects, applications, and with ever new illustrations.
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JFB: Mat 13:54 - -- That is, Nazareth; as is plain from Mar 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was th...
That is, Nazareth; as is plain from Mar 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mat 4:13; and for the reasons, see Luk 4:16-30.
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JFB: Mat 13:54 - -- "these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proce...
"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Luk 4:16, &c.
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JFB: Mat 13:55 - -- In Mark (Mar 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wr...
In Mark (Mar 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
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JFB: Mat 13:55 - -- "Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdo...
"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?
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JFB: Mat 13:56 - -- What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step...
What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mat 12:46; and its parallels, Mar 3:31; Luk 8:19; our present passage, and its parallels, Mar 6:3; Joh 2:12; Joh 7:3, Joh 7:5, Joh 7:10; Act 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on Gal 1:19), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Act 1:23); and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on Mat 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.
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JFB: Mat 13:58 - -- "save that He laid His hands on a few sick folk, and healed them" (Mar 6:5). See on Luk 4:16-30.
"save that He laid His hands on a few sick folk, and healed them" (Mar 6:5). See on Luk 4:16-30.
Clarke -> Mat 13:25; Mat 13:26; Mat 13:27; Mat 13:28; Mat 13:28; Mat 13:29; Mat 13:30; Mat 13:31; Mat 13:32; Mat 13:32; Mat 13:33; Mat 13:34; Mat 13:35; Mat 13:36; Mat 13:36; Mat 13:44; Mat 13:44; Mat 13:45; Mat 13:47; Mat 13:50; Mat 13:51; Mat 13:52; Mat 13:54; Mat 13:54; Mat 13:55; Mat 13:55; Mat 13:57; Mat 13:57; Mat 13:58
Clarke: Mat 13:25 - -- But while men slept - When the professors were lukewarm, and the pastors indolent, his enemy came and sowed tares, ζιζανια degenerate, or b...
But while men slept - When the professors were lukewarm, and the pastors indolent, his enemy came and sowed tares,
The word
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Clarke: Mat 13:26 - -- When the blade was sprung up - then appeared the tares also - Satan has a shoot of iniquity for every shoot of grace; and, when God revives his work...
When the blade was sprung up - then appeared the tares also - Satan has a shoot of iniquity for every shoot of grace; and, when God revives his work, Satan revives his also. No marvel, therefore, if we find scandals arising suddenly to discredit a work of grace, where God has begun to pour out his Spirit.
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Clarke: Mat 13:27 - -- So the servants - said unto him, Sir, didst not thou sow - A faithful and vigilant minister of Christ fails not to discover the evil, to lament it, ...
So the servants - said unto him, Sir, didst not thou sow - A faithful and vigilant minister of Christ fails not to discover the evil, to lament it, and to address himself to God by prayer, in order to find out the cause of it, and to receive from him proper information how to behave on the occasion.
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Clarke: Mat 13:28 - -- An enemy hath done this - It is the interest of Satan to introduce hypocrites and wicked persons into religious societies, in order to discredit the...
An enemy hath done this - It is the interest of Satan to introduce hypocrites and wicked persons into religious societies, in order to discredit the work of God, and to favor his own designs
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Clarke: Mat 13:28 - -- Wilt thou then that we go and gather them up? - A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline.
Wilt thou then that we go and gather them up? - A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline.
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Clarke: Mat 13:29 - -- But he said, Nay - God judges quite otherwise than men of this mixture of good and evil in the world; he knows the good which he intends to produce ...
But he said, Nay - God judges quite otherwise than men of this mixture of good and evil in the world; he knows the good which he intends to produce from it, and how far his patience towards the wicked should extend, in order to their conversion, or the farther sanctification of the righteous. Men often persecute a true Christian, while they intend only to prosecute an impious person. "A zeal for the extirpation of heretics and wicked men,"said a pious Papist, "not regulated by these words of our blessed Savior, allows no time for the one to grow strong in goodness, or to the other to forsake their evil courses. They are of a spirit very opposite to his, who care not if they root up the wheat, provided they can but gather up the tares."The zeal which leads persons to persecute others for religious opinions is not less a seed of the devil than a bad opinion itself is.
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Clarke: Mat 13:30 - -- Let both grow together - Though every minister of God should separate from the Church of Christ every incorrigible sinner, yet he should proceed no ...
Let both grow together - Though every minister of God should separate from the Church of Christ every incorrigible sinner, yet he should proceed no farther: the man is not to be persecuted in his body or goods, because he is not sound in the faith - God tolerates him; so should men. False doctrines are against God - he alone is the judge and punisher of them - man has no right to interfere in this matter. They who burnt Vanini for atheism usurped the seat of judgment, and thus proved themselves to be not less a diabolical seed than the person they thus, without God’ s leave, hurried into eternity. Mary, Queen of England, of execrable memory, and the inquisitorial tormentors she employed, were all of this diabolical sowing. See more on this parable at Mat 13:37, etc.
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Clarke: Mat 13:31 - -- The kingdom of heaven is like to a grain of mustard seed - This parable is a representation of the progress of the Gospel in the world; and of the g...
The kingdom of heaven is like to a grain of mustard seed - This parable is a representation of the progress of the Gospel in the world; and of the growth of grace in the soul. That grace which leads the soul to the fullness of glory may begin, and often does, in a single good desire - a wish to escape hell, or a desire to enjoy God in heaven.
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Clarke: Mat 13:32 - -- Which indeed is the least of all seeds - That is, of all those seeds which produce plants, whose stems and branches, according to the saying of the ...
Which indeed is the least of all seeds - That is, of all those seeds which produce plants, whose stems and branches, according to the saying of the botanists, are apt
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Clarke: Mat 13:32 - -- Becometh a tree - That is, it is not only the largest of plants which are produced from such small seeds, but partakes, in its substance, the close ...
Becometh a tree - That is, it is not only the largest of plants which are produced from such small seeds, but partakes, in its substance, the close woody texture, especially in warm climates, where we are informed it grows to an almost incredible size. The Jerusalem Talmud, tract Peah. fol. 20, says, "There was a stalk of mustard in Sichin, from which sprang out three boughs; one of which, being broken off, served to cover the tent of a potter, and produced three cabes of mustard seed. Rabbi Simeon ben Chalapha said, A stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig tree."See Lightfoot and Schoettgen. This may appear to be extravagant; and it is probable that, in the case of the three cabes of seed, there is considerable exaggeration; but, if it had not been usual for this plant to grow to a very large size, such relations as these would not have appeared even in the Talmud; and the parable of our Lord sufficiently attests the fact. Some soils being more luxuriant than others, and the climate much warmer, raise the same plant to a size and perfection far beyond what a poorer soil, or a colder climate, can possibly do. Herodotus says, he has seen wheat and barley in the country about Babylon which carried a blade full four fingers-breadth: and that the millet and sesamum grew to an incredible size. I have myself seen a field of common cabbages, in one of the Norman isles, each of which was from seven to nine feet in height; and one in the garden of a friend, which grew beside an apple-tree, though the latitude of the place is only about 48 deg. 13 min. north, was fifteen feet high, the stem of which is yet remaining, (September, 1798). These facts, and several others which might be added, confirm fully the possibility of what our Lord says of the mustard-tree, however incredible such things may appear to those who are acquainted only with the productions of northern regions and cold climates.
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Clarke: Mat 13:33 - -- The kingdom of heaven is like unto leaven - On the nature and effects of leaven, see the note on Exo 12:8. As the property of leaven is to change, o...
The kingdom of heaven is like unto leaven - On the nature and effects of leaven, see the note on Exo 12:8. As the property of leaven is to change, or assimulate to its own nature, the meal or dough with which it is mixed, so the property of the grace of Christ is to change the whole soul into its own likeness; and God intends that this principle should continue in the soul till all is leavened - till the whole bear the image of the heavenly, as it before bore the image of the earthly. Both these parables are prophetic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness.
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Clarke: Mat 13:34 - -- All these things spoke Jesus - in parables - Christ descends from Divine mysteries to parables, in order to excite us to raise our minds, from and t...
All these things spoke Jesus - in parables - Christ descends from Divine mysteries to parables, in order to excite us to raise our minds, from and through natural things, to the great God, and the operations of his grace and Spirit. Divine things cannot be taught to man but through the medium of earthly things. If God should speak to us in that language which is peculiar to heaven, clothing those ideas which angelic minds form, how little should we comprehend of the things thus described! How great is our privilege in being thus taught! Heavenly things, in the parables of Christ, assume to themselves a body, and thus render themselves palpable.
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Clarke: Mat 13:35 - -- By the prophet - As the quotation is taken from Psa 78:2, which is attributed to Asaph, he must be the prophet who is meant in the text; and, indeed...
By the prophet - As the quotation is taken from Psa 78:2, which is attributed to Asaph, he must be the prophet who is meant in the text; and, indeed, he is expressly called a prophet, 1Ch 25:2. Several MSS. have
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Clarke: Mat 13:36 - -- Jesus - went into the house: and his disciples came - Circumstances of this kind should not pass unnoticed: they are instructive and important. Thos...
Jesus - went into the house: and his disciples came - Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God are not likely to understand fully the mysteries of the kingdom of heaven. To understand clearly the purport of the Divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered, and brings forth much fruit
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Clarke: Mat 13:36 - -- Declare ( φρασον, explain) unto us the parable of the tares of the field. - To what has already been spoken on this parable, the following gen...
Declare (
I. What is the cause of Evil in the world
1. We must allow that God, who is infinite in holiness, purity, and goodness, could not have done it. Nothing can produce what is not in itself. This is a maxim which every man subscribes to: God then could not have produced sin, forasmuch as his nature is infinite goodness and holiness. He made man at first in his own image, a transcript of his own purity: and, since sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out, and to make and keep man holy
2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us here - An enemy hath done it, and this enemy is the devil, Mat 13:39
1. This enemy is represented as a deceitful enemy: a friend in appearance, soliciting to sin, by pleasure, honor, riches, etc
2. A vigilant enemy. While men sleep he watches, Mat 13:25
3. A hidden or secret enemy. After having sown his seed, he disappears, Mat 13:25. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, etc
II. Why was evil permitted to enter into the world
1. There are doubtless sufficient reasons in the Divine Mind for its permission; which, connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men
2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, etc. All of which endear the Deity to men, and perfect the felicity of those who are saved
III. But why does he suffer this mixture of the good and bad seed now
1. Because of the necessary dependence of one part of the creation on the other. Were the wicked all rooted up, society must fail, the earth be nearly desolated, noxious things greatly multiplied, and the small remnant of the godly, not being able to stand against the onsets of wild beasts, etc., must soon be extirpated; and then adieu to the economy of grace
2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends
3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honor which now it justly claims
4. Were not this evil tolerated, how could the wicked be converted? The bastard wheat, by being transplanted to a better soil, may become good wheat; so sinners may be engrafted in Christ, and become sons of God through faith in his name; for the longsuffering of God leads multitudes to repentance
IV. Observe the end of the present state of things
1. The wicked shall be punished, and the righteous rewarded
The wicked are termed bastard-wheat - the children of the wicked one, Mat 13:38, the very seed of the serpent
Observe the place in which the wicked shall be punished, - a Furnace. The instrument of this punishment, Fire. This is an allusion to the punishment inflicted only on those supposed to be the very worst of criminals. See Dan 3:6. They were cast into a burning fiery furnace. The effect of it, Despair; weeping, wailing, and gnashing of teeth, Mat 13:42
2. Observe the character and state of the righteous
1. They are the children of the kingdom, a seed of God’ s sowing, Mat 13:38
2. As to their persons, they shall be like the sun
3. The place of their felicity shall be the kingdom of heaven: and
4. The object of it, God In the relation of Father, Mat 13:43. This is a reference to Dan 12:2, Dan 12:3
Some learned men are of opinion that the whole of this parable refers to the Jewish state and people; and that the words
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Clarke: Mat 13:44 - -- The kingdom of heaven is like unto treasure hid in a field - Θησαυρω κεκρυμμενω, to a hidden treasure. We are not to imagine that ...
The kingdom of heaven is like unto treasure hid in a field -
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Clarke: Mat 13:44 - -- He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of th...
He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper - a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators’ opinion; and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself
Our Lord’ s meaning seems to be this: - The kingdom of heaven - the salvation provided by the Gospel - is like a treasure - something of inestimable worth - hidden in a field; it is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found - when a sinner is convinced that the promise of life eternal is to him, he kept secret - pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof - finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had - renounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness; and purchased that field - not merely bought the book for the sake of the salvation it described, but, by the blood of the covenant, buys gold tried in the fire, white raiment, etc.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God
1. As our only treasure, and value it above all the riches in the world
2. Search for it in the Scriptures, till we fully understand its worth and excellence
3. Deeply ponder it in the secret of our souls
4. Part with all we have in order to get it
5. Place our whole joy and felicity in it; an
6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Savior Jesus Christ.
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Clarke: Mat 13:45 - -- A merchant man, seeking goodly pearls - A story very like this is found in the Talmudical tract Shabbath: "Joseph, who sanctified the Sabbath, had a...
A merchant man, seeking goodly pearls - A story very like this is found in the Talmudical tract Shabbath: "Joseph, who sanctified the Sabbath, had a very rich neighbor; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship; but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!"From some tradition of this kind, our Lord might have borrowed the simile in this parable
The meaning of this parable is the same with the other; and both were spoken to impress more forcibly this great truth on the souls of the people: - eternal salvation from sin and its consequences is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain and the most excellent of all treasures, yet seek worldly possessions in preference to it! Alas, for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy!
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Clarke: Mat 13:47 - -- Is like unto a net - A drag-net. This is the proper meaning of Σαγηνη, which the Latins translate verriculum , a sweep net; Quod in aquam jac...
Is like unto a net - A drag-net. This is the proper meaning of
By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellowship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cordially close in with the offers of salvation made to them in the preaching of the Gospel
By drawing to shore, may be represented the consummation of all things, see Mat 13:49, when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, Mat 13:48, is meant that separation which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven
Instead of
It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See Mat 24:30, etc.
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Clarke: Mat 13:51 - -- Have ye understood all these things? - Divine truths must not be lightly passed over. - Our Lord’ s question here shows them to be matters of t...
Have ye understood all these things? - Divine truths must not be lightly passed over. - Our Lord’ s question here shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.
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Clarke: Mat 13:52 - -- Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of hi...
Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of his treasury - his granary or store-house; things new and old - a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can); but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy; nor, like a merchant, traffic with them, to enrich himself; but, like a bountiful father or householder, distribute them with a liberal through judicious hand, for the comfort and support of the whole heavenly family
A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a scribe who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants - a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so forcibly or successfully applied to the conscience of a sinner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ - by it is the knowledge of sin, and, without it, there can be no conviction - where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch.
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Clarke: Mat 13:54 - -- And when he was come into his own country - Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though i...
And when he was come into his own country - Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter’ s house at Capernaum
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Clarke: Mat 13:54 - -- They were astonished - It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not t...
They were astonished - It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not to have heard his doctrines, nor seen his miracles, until now. It is a melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doctrines of his word, and the operations of his Spirit.
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Clarke: Mat 13:55 - -- Is not this the carpenter’ s son? - Seven copies of the old Itala have, Is not this the son of Joseph the carpenter? But it is likely our Lord,...
Is not this the carpenter’ s son? - Seven copies of the old Itala have, Is not this the son of Joseph the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph; and perhaps this is what is intended, Luk 2:51. He went down with them (his parents) to Nazareth, and was Subject unto them. An honest trade is no discredit to any man. He who spends his time in idleness is fit for any business in which the devil chooses to employ him
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Clarke: Mat 13:55 - -- Is not his mother - Mary, and his brethren, James, etc. - This insulting question seems to intimate that our Lord’ s family was a very obscure ...
Is not his mother - Mary, and his brethren, James, etc. - This insulting question seems to intimate that our Lord’ s family was a very obscure one; and that they were of small repute among their neighbors, except for their piety
It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh? It seems odd that this should be doubted; but, through an unaccountable prejudice, Papists and Protestants are determined to maintain as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See Mat 1:25.
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Clarke: Mat 13:57 - -- And they were offended in him - They took offense at him, εσκανδαλιζοντο εν αυτω, making the meanness of his family the reason ...
And they were offended in him - They took offense at him,
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Clarke: Mat 13:57 - -- A prophet is not without honor - This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent ...
A prophet is not without honor - This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretense why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a servant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone, as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land than in my own country, among my own relatives; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven.
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Clarke: Mat 13:58 - -- And he did not many mighty works there because of their unbelief - Δυναμεις, miracles. So the word is used, Mat 7:22; Mat 11:20; Act 19:11;...
And he did not many mighty works there because of their unbelief -
Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty power of God into the hands of men; whereas unbelief appears to tie up even the hands of the Almighty. A man, generally speaking, can do but little good among his relatives, because it is difficult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh. - Quesnel
Calvin: Mat 13:31 - -- By these parables Christ encourages his disciples not to be offended and turn back on account of the mean beginnings of the Gospel. We see how haught...
By these parables Christ encourages his disciples not to be offended and turn back on account of the mean beginnings of the Gospel. We see how haughtily profane men despise the Gospel, and even turn it into ridicule, because the ministers by whom it is preached are men of slender reputation and of low rank; because it is not instantly received with applause by the whole world; and because the few disciples whom it does obtain are, for the most part, men of no weight or consideration, and belong to the common people. This leads weak minds to despair of its success, which they are apt to estimate from the manner of its commencement. On the contrary, the Lord opens his reign with a feeble and despicable commencement, for the express purpose, that his power may be more fully illustrated by its unexpected progress. 222
The kingdom of God is compared to a grain of mustard, which is the smallest among the seeds, but grows to such a height that it becomes a shrub, in which the birds build their nests. It is likewise compared to leaven, which, though it may be small in amount, spreads its influence in such a manner, as to impart its bitterness to a large quantity of meal. 223 If the aspect of Christ’s kingdom be despicable in the eyes of the flesh, let us learn to raise our minds to the boundless and incalculable power of God, which at once created all things out of nothing, and every day raises up things that are not, (1Co 1:28,) in a manner which exceeds the capacity of the human senses. Let us leave to proud men their disdainful laugh, till the Lord, at an unexpected hour, shall strike them with amazement. Meanwhile, let us not despond, but rise by faith against the pride of the world, till the Lord give us that astonishing display of his power, 224 of which he speaks in this passage.
The word leaven is sometimes taken in a bad sense, as when Christ warns them to
beware of the leaven of the Pharisees and of the Sadducees,
(Mat 16:11;)
and when Paul says, that
a little leaven leaveneth the whole lump,
(1Co 5:6.)
But here the term must be understood simply as applying to the present subject. As to the meaning of the phrase, the kingdom of God, and the kingdom of heaven, we have spoken on former occasions.
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Calvin: Mat 13:34 - -- Mat 13:34.All these things Jesus spoke in parables Though Mark expressly says, that Christ spoke the word to them as they were able to bear it, yet ...
Mat 13:34.All these things Jesus spoke in parables Though Mark expressly says, that Christ spoke the word to them as they were able to bear it, yet I think it probable that he continued to employ parables, not so much for the purpose of instruction, as to keep the attention of his hearers awake till a more convenient time. For why did he explain them familiarly to his disciples when they were apart? Was it because they were more slow of apprehension than the great body of the people? No; but because he wished to convey to them privately a knowledge of his meaning, and to allow others to remain in a state of suspense, till a fitter opportunity should arrive. These were only a sort of introduction to the Gospel, the full brightness and publication of which was delayed till the proper time.
There is an apparent contradiction between this statement of Matthew and the prediction of Isaiah, which was quoted a little before. But this is easily removed; for, though he withdrew the light of doctrine from the reprobate, yet this did not prevent him from accommodating himself to their capacity, so as to render them inexcusable. He therefore adopted a method of teaching which was proper and suitable to hearers, whom he knew to be not yet sufficiently prepared to receive instruction.
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Calvin: Mat 13:35 - -- 35.That it might be fulfilled Matthew does not mean, that the psalm, which he quotes, is a prediction which relates peculiarly to Christ, but that, a...
35.That it might be fulfilled Matthew does not mean, that the psalm, which he quotes, is a prediction which relates peculiarly to Christ, but that, as the majesty of the Spirit was displayed in the discourse of the Prophet, in the same manner was his power manifested in the discourse of Christ. The Prophet, when he is about to speak of God’s covenant, by which he adopted the seed of Abraham, of the benefits which he continued to bestow upon his people, and of the whole government of the Church, introduces his subject in lofty terms, I will open my mouth in parables, ( Psa 78:2 :) that is, “I will not speak of trifling matters, but will handle with becoming gravity subjects of the highest importance.” When he adds, I will utter dark sayings, the meaning is the same; such repetitions being very frequent in the Psalms. The Hebrew word
Now though Matthew seems to allude to the word parable, he undoubtedly means, that Christ spoke figuratively, in order that his very style, being more brilliant than ordinary discourse, might carry more weight and dignity. In short, he says that what is contained in the psalm was fulfilled; because the use of allegories and figures tended to show, that Christ was treating of the hidden mysteries of God, and to prevent his doctrine from being despised. Hence, too, we infer, that there was no inconsistency in the various objects which Christ had in view, when he spoke to the people in a dark manner. Though he intended to conceal from the reprobate what he was saying, yet he labored to make them feel, even in the midst of their amazement, that there was something heavenly and divine in his language. 225
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Calvin: Mat 13:37 - -- 37.He that soweth the good seed He had formerly said that the kingdom of heaven resembles a man sowing. The mode of expression is unusual, but plai...
37.He that soweth the good seed He had formerly said that the kingdom of heaven resembles a man sowing. The mode of expression is unusual, but plainly means, that the same thing happens with the preaching of the Gospel as usually takes place in the sowing of fields; the tares grow, up along with the wheat One peculiarity, however, is pointed out by him, when he says that the sowing of tares in the field was effected by the trick of an enemy. This is intended to inform us that, when many wicked men are mingled with believers, this is no accidental or natural occurrence, as if they were the same seed, but that we must learn to charge the blame of this evil on the devil. Not that, by condemning him, men are acquitted of guilt; but, in the first place, that no blame whatever may be laid on God on account of this fault which arose from the agency of another; and, secondly, that we may not be surprised to find tares frequently growing in the Lord’s field, since Satan is always on the watch to do mischief. Again, when Christ says, not that the ministers of the word sow, but that he alone sows, this is not without meaning; for though this cannot be supposed to be restricted to his person, yet as he makes use of our exertions, and employs us as his instruments, for cultivating his field, so that He alone acts by us and in us, he justly claims for himself what is, in some respects, common to his ministers. Let us, therefore, remember, that the Gospel is preached, not only by Christ’s command, but by his authority. and direction; in short, that we are only his hand, and that He alone is the Author of the work.
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Calvin: Mat 13:39 - -- 39.The harvest is the end of the world This is, no doubt, a very distressing consideration, that the Church is burdened with the reprobate to the ver...
39.The harvest is the end of the world This is, no doubt, a very distressing consideration, that the Church is burdened with the reprobate to the very end of the world; but Christ enjoins on us to exercise patience till that time, that we may not deceive ourselves with a vain hope. Pastors ought to labor strenuously to purify the Church; and all the godly, so far as their respective callings enable them, ought to lend assistance in this matter; but when all shall have devoted their united exertions to the general advantage, they will not succeed in such a manner as to purify the Church entirely from every defilement. Let us therefore hold, that nothing was farther from the design of Christ than to encourage pollution by lending countenance to it. All that he intended was, to exhort those who believed in him not to lose courage, because they are under the necessity of retaining wicked men among them; and, next, to restrain and moderate the zeal of those who fancy that they are not at liberty to join in a society with any but pure angels. 212
This passage has been most improperly abused by the Anabaptists, and by others like them, 213 to take from the Church the power of the sword. But it is easy to refute them; for since they approve of excommunication, which cuts off, at least for a time, the bad and reprobate, why may not godly magistrates, when necessity calls for it, use the sword against wicked men? They reply that, when the punishment is not capital, 214 there is room allowed for repentance; as if the thief on the cross (Luk 23:42) did not find the means of salvation. I shall satisfy myself with replying, that Christ does not now speak of the office of pastors or of magistrates, but removes the offense which is apt to disturb weak minds, when they perceive that the Church is composed not only of the elect, but of the polluted dregs of society.
The reapers are the angels This term must be viewed in reference to the present subject. In another passage, the Apostles are called reapers, as compared with the Prophets, because they have entered into their labors, (Joh 4:38,) and it is enjoined on all the ministers of the word,
that they should bring forth fruit, and that their fruit should remain,
(Joh 15:16.)
Such also is the import of that statement, that the fields are white, and are in want of reapers, (Joh 4:35;) and again, that
the harvest is abundant, but the laborers are few,
(Mat 9:37.)
But here the comparison is applied in a different manner; for those who occupy a place in the Church are said to be planted in the Lord’s field. Nor is this inconsistent with what is said elsewhere, that Christ, as soon as he comes forth with his Gospel,
hath a winnowing-fan in his hand, and will thoroughly
cleanse his thrashing-floor, (Mat 3:12.)
These words describe the commencement of that cleansing, which, this passage declares, will not take place before the last day, because not till then will it be fully completed. Christ will put the last hand to the cleansing of the Church by means of angels, but he now begins to do the work by means of pious teachers. He assigns this office to angels, because they will not remain idle spectators before his tribunal, 215 but will hold themselves in readiness to execute his commands. It follows, that those who proceed, with undue haste, to root out whatever displeases them, prevent, as far as lies in their power, the sentence of Christ, deprive angels of their office, and rashly take that office on themselves.
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Calvin: Mat 13:41 - -- 41.They shall gather out of his kingdom all stumbling-blocks The words that follow, and those who commit iniquity, are added for the sake of exposi...
41.They shall gather out of his kingdom all stumbling-blocks The words that follow, and those who commit iniquity, are added for the sake of exposition; for it is not intended to point out two different things, but to state, that then will be the full and seasonable time, when all things shall be restored to regular order, and when the wicked shall be removed, who are now stumbling-blocks. They are so called, because not only are their own lives wicked, but they undermine the faith of many, retard others in the right course, draw some entirely aside, and drive others headlong. We ought to draw from this a useful admonition, not to become indolent and careless on account of our being surrounded by so many stumbling-blocks, but to be zealous and active in guarding against them. It reproves also the effeminacy of those who are so delicate, that the smallest possible stumbling-blocks make them turn back. 216 It is difficult, I admit, not to stumble frequently, and even sometimes to fall, when stumbling-blocks without number lie across our path. But our minds ought to be fortified with confidence; for the Son of God, who commands his followers to walk in the midst of stumbling-blocks, will unquestionably give us strength to overcome them all. He pronounces likewise an awful punishment against any hypocrites and reprobate persons, who now appear to be the most distinguished citizens of the Church.
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Calvin: Mat 13:42 - -- 42.And shall cast them into a furnace of fire This is a metaphorical expression; for, as the infinite glory which is laid up for the sons of God so f...
42.And shall cast them into a furnace of fire This is a metaphorical expression; for, as the infinite glory which is laid up for the sons of God so far exceeds all our senses, that we cannot find words to express it, so the punishment which awaits the reprobate is incomprehensible, and is therefore shadowed out according to the measure of our capacity. From ignorance of this, the Sophists have tortured themselves, to no purpose, by fruitless disputes, as we have already hinted on a former occasion. 217 Some commentators, I am aware, carry their ingenious inquiries into every minute phrase; but as there is reason to fear that subtleties, which rest on no solid grounds, may lead us into idle fooleries, I choose to philosophize more sparingly, and to rest satisfied with the plain and natural meaning. If we put a question to those who are so delighted with matters of curiosity, how it comes about that, while Christ is asleep, and unacquainted with the affair, the devil sows tares among the good seed, they will have nothing to reply; but while I desire to exercise caution, I have endeavored to leave out nothing that is useful and necessary to be known.
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Calvin: Mat 13:43 - -- 43.Then will the righteous shine What a remarkable consolation! The sons of God, who now lie covered with dust, or are held in no estimation, or even...
43.Then will the righteous shine What a remarkable consolation! The sons of God, who now lie covered with dust, or are held in no estimation, or even are loaded with reproaches, will then shine in full brightness, as when the sky is serene, and every cloud has been dispelled. The adverb then (
In order to make a deeper impression on his hearers, our Lord unquestionably refers here to a passage in Daniel, (Dan 12:3,)
And they that are wise shall shine as the brightness of the firmament.
“The Prophet,” he seems to say, “when he predicts a future brightness, intimates also that there is a temporary obscurity: and so, if we admit the prediction, we ought to endure patiently that mixture which, for a time, classes the elect of God with the reprobate.” By comparing this glory to the sun, he does not determine that it will be alike in all. As Christ now distributes his gifts variously 218 among believers, in like manner will he crown these gifts at the last day. But we must recollect what I have said, that the restoration, which is delayed till the last coming of Christ, is compared with the cloudy state of the world. 219
The kingdom of the Father, as the inheritance of the godly, is contrasted with the earth, to remind them that here they are pilgrims, and therefore ought to look upwards towards heaven. In another passage, the kingdom of God is said to be within us, (Luk 17:21 ,) but we shall not obtain the full enjoyment of it till God be all in all, (1Co 15:28.)
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Calvin: Mat 13:44 - -- The first two of these parables are intended to instruct believers to prefer the Kingdom of heaven to the whole world, and therefore to deny themse...
The first two of these parables are intended to instruct believers to prefer the Kingdom of heaven to the whole world, and therefore to deny themselves and all the desires of the flesh, that nothing may prevent them from obtaining so valuable a possession. We are greatly in need of such a warning; for we are so captivated by the allurements of the world, that eternal life fades from our view; 232 and in consequence of our carnality, the spiritual graces of God are far from being held by us in the estimation which they deserve. Justly, therefore, does Christ speak in such lofty terms of the excellence of eternal life, that we ought not to feel uneasiness at relinquishing, on account of it, whatever we reckon in other respects to be valuable.
First, he says, that the kingdom of heaven is like a hidden treasure. We commonly set a high value on what is visible, and therefore the new and spiritual life, which is held out to us in the Gospel, is little esteemed by us, because it is hidden, and lies in hope. There is the highest appropriateness in comparing it to a treasure, the value of which is in no degree diminished, though it may be buried in the earth, and withdrawn from the eyes of men. These words teach us, that we ought not to estimate the riches of the grace of God according to the views of our flesh, or according to their outward display, but in the same manner as a treasure, though it be hidden, is preferred to a vain appearance of wealth. The same instruction is conveyed by the other parable. One pearl, though it be small, is so highly valued, that a skillful merchant does not hesitate to sell houses and lands in order to purchase it. The excellence of the heavenly life is not perceived, indeed, by the sense of the flesh; and yet we do not esteem it according to its real worth, unless we are prepared to deny, on account of it, all that glitters in our eyes.
We now perceive the leading object of both parables. It is to inform us, that none are qualified for receiving the grace of the Gospel but those who disregard all other desires, and devote all their exertions, and all their faculties, to obtain it. It deserves our attention, also, that Christ does not pronounce the hidden treasure, or the pearl, to be so highly valued by all. The treasure is ascertained to be valuable, after that it has been found and known; and it is the skillful merchant that forms such an opinion about the pearl 233 These words denote the knowledge of faith. “The heavenly kingdom,” Christ tells us, “is commonly held as of no account, because men are incapable of relishing it, and do not perceive the inestimable value of that treasure which the Lord offers to us in the Gospel.”
But it is asked, is it necessary that we abandon every other possession, in order that we may enjoy eternal life? I answer briefly. The natural meaning of the words is, that the Gospel does not receive from us the respect which it deserves, unless we prefer it to all the riches, pleasures, honors, and advantages of the world, and to such an extent, that we are satisfied with the spiritual blessings which it promises, and throw aside every thing that would keep us from enjoying them; for those who aspire to heaven must be disengaged from every thing that would retard their progress. Christ exhorts those who believe in him to deny those things only which are injurious to godliness; and, at the same time, permits them to use and enjoy God’s temporal favors, as if they did not use them.
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Calvin: Mat 13:46 - -- 46.And bought it By the word buy Christ does not mean, that men bring any price, with which they may purchase for themselves the heavenly life; for...
46.And bought it By the word buy Christ does not mean, that men bring any price, with which they may purchase for themselves the heavenly life; for we know on what condition the Lord invites believers in the book of Isaiah, (Isa 55:1,) Come and buy wine and milk without money and without price. But though the heavenly life, and every thing that belongs to it, is the free gift of God, yet we are said to buy it, when we cheerfully relinquish the desires of the flesh, that nothing may prevent us from obtaining it; as Paul says, that he
reckoned all things to be loss and dung, that he might gain Christ,
(Phi 3:8.)
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Calvin: Mat 13:47 - -- 47.Again, the kingdom of heaven is like a net No new instruction is here given by Christ; but what he formerly taught is confirmed by another parable...
47.Again, the kingdom of heaven is like a net No new instruction is here given by Christ; but what he formerly taught is confirmed by another parable, that the Church of God, so long as it exists in the world, is a mixture of the good with the bad, and is never free from stains and pollutions. And yet the design of this parable is perhaps different. It may be that Christ intends not only to remove the offense which perplexes many weak minds, because they do not find in the world all the purity that might be desired, but likewise to employ the influence of fear and modesty, in restraining his disciples from delighting themselves with the empty title, or mere profession, of faith. For my own part, I cheerfully adopt both views. Christ informs us, that a mixture of the good and the bad must be patiently endured till the end of the word; because, till that time, a true and perfect restoration of the Church will not take place. Again, he warns us, that it is not enough, and—what is more—that it is of little consequence to us, to be gathered into the fold, unless we are his true and chosen sheep. To this effect is the saying of Paul,
The Lord knoweth who are his; and let every one that calleth on the name of the Lord depart from iniquity,
(2Ti 2:19.)
The preaching of the Gospel is justly compared to a net sunk beneath the water, to inform us that the present state of the Church is confused.
Our God is the God of order, and not of confusion,
(1Co 14:33,)
and, therefore, recommends to us discipline; but he permits hypocrites to remain for a time among believers, till the last day, when he will bring his kingdom to a state of perfection. So far as lies in our power, let us endeavor to correct vices, and let us exercise severity in removing pollutions; but the Church will not be free from every spot and blemish, until Christ shall have separated the sheep from the goats, (Mat 25:32.)
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Calvin: Mat 13:51 - -- 51.Have you understood all these things? We must keep in recollection what we have formerly seen, that all the parables of Christ were explained in p...
51.Have you understood all these things? We must keep in recollection what we have formerly seen, that all the parables of Christ were explained in private. And now the Lord, after having taught them in this kind and familiar manner, warns them at the same time, that his object, in taking so much pains to instruct them, was not merely that they might be well informed, 234 but that they might communicate to others what they had received. In this way he whets and excites their minds more and more to desire instruction. He says that teachers are like householders, who are not only careful about their own food, but have a store laid up for the nourishment of others; and who do not live at ease as to the passing day, but make provision for a future and distant period. The meaning, therefore, is, that the teachers of the Church ought to be prepared by long study for giving to the people, as out of a storehouse, 235 a variety of instruction concerning the word of God, as the necessity of the case may require. Many of the ancient expositors understand by things new and old the Law and the Gospel; but this appears to me to be forced. I understand them simply to mean a varied and manifold distribution, wisely and properly adapted to the capacity of every individual.
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Calvin: Mat 13:53 - -- Mat 13:53.When Jesus had concluded. Matthew does not mean, that immediately after delivering these discourses, he came into his own country; for it is...
Mat 13:53.When Jesus had concluded. Matthew does not mean, that immediately after delivering these discourses, he came into his own country; for it is evident from Mark, that some interval of time elapsed. But the meaning is, that after having taught for some time in Judea, he returned again to the Galileans, but did not receive from them kind treatment. A narrative which Luke gives (Luk 4:22) is nearly similar, but is not the same. Nor ought we to wonder that Christ’s countrymen, when they perceived that his family was mean and despised, and that he had been poorly educated, were at first so much offended as to murmur at his doctrine, and afterwards persevered in the same malice to such an extent, that they did not cease to slander him, when he chose to discharge the office of a prophet amongst them. This second rejection of Christ shows that the space of time which had intervened had not effected a reformation on the inhabitants of Nazareth, but that the same contempt was constantly thrown as an obstacle in the way, to prevent them from hearing Christ. 345
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Calvin: Mat 13:54 - -- 54.So that they were amazed They are struck with amazement at the novelty of the occurrence, that Christ, who had not learned letters, but had been...
54.So that they were amazed They are struck with amazement at the novelty of the occurrence, that Christ, who had not learned letters, but had been employed from youth to manhood in a mechanical occupation, is so eminent a teacher, and is filled with divine wisdom. In this miracle they ought to have perceived the hand of God; but their ingratitude made them cover themselves with darkness. 346 They are compelled to admire him, whether they will or not; and yet they treat him with contempt. And what is this but to reject a prophet whom God has taught, because he has not been educated by men? They cut their throat by means of their own acknowledgment, when they render so honorable a testimony to the doctrine of Christ, which after all has no influence on them, because it does not take its origin, in the usual way, from the earth. Why do they not rather lift their eyes to heaven, and learn that what exceeds human reason must have come from God?
Besides, the miracles, which were added to the doctrine, ought to have affected them the more powerfully, or at least to have aroused them from their excessive carelessness and stupidity to glorify God; for certainly, when God adopts unwonted methods of procedure, so much the more clearly does he display the power of his hand. And yet this was the very reason why the inhabitants of Nazareth maliciously drew a veil over their eyes. We see, then, that it is not mere ignorance that hinders men, but that, of their own accord, they search after grounds of offense, to prevent them from following the path to which God invites. We ought rather to argue in the opposite way, that, when human means fail, the power of God is clearly revealed to us, and ought to receive undivided praise.
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Calvin: Mat 13:55 - -- 55.Is not this the carpenter’s son? It was, we are aware, by the wonderful purpose of God, that Christ remained in private life till he was thirty ...
55.Is not this the carpenter’s son? It was, we are aware, by the wonderful purpose of God, that Christ remained in private life till he was thirty years of age. Most improperly and unjustly, therefore, were the inhabitants of Nazareth offended on this account; for they ought rather to have received him with reverence, as one who had suddenly come down from heaven. They see God working in Christ, and intentionally turn away their eyes from this sight, to behold Joseph, and Mary, and all his relatives; thus interposing a veil to shut out the clearest light. The word brothers, we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relatives whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ’s brothers are sometimes mentioned. 347
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Calvin: Mat 13:57 - -- 57.A prophet is not devoid of honor I have explained this statement at considerable length, where it occurs in the Gospel of John, 348 (Joh 4:44.) It...
57.A prophet is not devoid of honor I have explained this statement at considerable length, where it occurs in the Gospel of John, 348 (Joh 4:44.) It may, no doubt, be a general proverb, that those who are distinguished by eminent gifts are nowhere held in less estimation than in their own country; and this manifests the ingratitude of men, who, in proportion to the greater familiarity with which God exhibits himself to them, are the more bold to reject him in the influences of his Spirit. I readily agree, however, with Chrysostom, who thinks that this proverb was applied in a peculiar manner to the Jews. But what was usually spoken against the whole nation, Christ now asserts with special reference to his Galilean countrymen; for nowhere did he receive less honor than on his native soil. There were good grounds for the charge which he brings against them, that, instead of being the first to accept the grace offered to them, as they ought to have been, they drive him to a distance from them; for it is truly extraordinary that a prophet of God, whom others warmly receive as a newly-arrived stranger, should be despised in the place where he was born.
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Calvin: Mat 13:58 - -- 58.And he did not perform many miracles in that place. Mark states it more emphatically, that he could not perform any miracle. But they are perfec...
58.And he did not perform many miracles in that place. Mark states it more emphatically, that he could not perform any miracle. But they are perfectly agreed as to the substance of what is said, that it was the impiety of Christ’s countrymen that closed the door against the performance of a greater number of miracles among them. He had already given them some taste of his power; but they willingly stupify themselves, so as to have no relish for it. Accordingly, Augustine justly compares faith to the open mouth of a vessel, while he speaks of faith as resembling a stopper, by which the vessel is closed, so as not to receive the liquor 349 which God pours into it. And undoubtedly this is the case; for when the Lord perceives that his power is not accepted by us, he at length withdraws it; and yet we complain that we are deprived of his aid, which our unbelief rejects and drives far from us.
When Mark declares that Christ could not perform any miracles, he represents the aggravated guilt of those by whom his goodness was prevented; for certainly unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy; not that God is overcome, as if he were an inferior, but because they do not permit him to display his power. We must observe, however, what Mark adds, that some sick people, notwithstanding, were cured; for hence we infer, that the goodness of Christ strove with their malice, and triumphed over every obstacle. 350 We have experience of the same thing daily with respect to God; for, though he justly and reluctantly restrains his power, because the entrance to us is shut against him, yet we see that he opens up a path for himself where none exists, and ceases not to bestow favors upon us. What an amazing contest, that while we are endeavoring by every possible method to hinder the grace of God from coming to us, it rises victorious, and displays its efficacy in spite of all our exertions!
Defender: Mat 13:25 - -- Matthew implies that if believers were sufficiently alert and informed, the "tares" could never have infiltrated the wheat.
Matthew implies that if believers were sufficiently alert and informed, the "tares" could never have infiltrated the wheat.
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Defender: Mat 13:25 - -- In this parable, "the enemy" represents the devil, and "He that soweth the good seed is the Son of man" (Mat 13:37, Mat 13:39)."
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Defender: Mat 13:29 - -- Evidently it is impossible for anyone but the Lord Himself to distinguish unfruitful believers in the kingdom from false believers. Even the latter ma...
Evidently it is impossible for anyone but the Lord Himself to distinguish unfruitful believers in the kingdom from false believers. Even the latter may not realize they are actually unsaved. Thus, Peter warns those that are "barren" or "unfruitful" in Christ to "give diligence to make your calling and election sure" (2Pe 1:8, 2Pe 1:10)."
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Defender: Mat 13:32 - -- The mustard seed is a very small seed which may, indeed, produce a large "tree," up to ten feet high, but it is not the smallest of all seeds. Jesus w...
The mustard seed is a very small seed which may, indeed, produce a large "tree," up to ten feet high, but it is not the smallest of all seeds. Jesus was not speaking to botanical specialists, of course, but to ordinary people, on their level. The actual Greek allows the meaning "among the least of all seeds."
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Defender: Mat 13:32 - -- In the definitive parable of the sower, the birds of the air represented those emissaries of Satan who would snatch away the good seed whenever they c...
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Defender: Mat 13:33 - -- Leaven is invariably symbolic of evil doctrine or practice. It produces fermentation, which is a decay process; decay and death, of course, were the p...
Leaven is invariably symbolic of evil doctrine or practice. It produces fermentation, which is a decay process; decay and death, of course, were the precise features of God's curse on the earth because of sin (Gen 3:17-19). The Levitical offerings, for this reason, could not be "made with leaven" (Lev 2:1, Lev 2:11), and the Passover memorial had to be observed with "unleavened bread" (Exo 12:15). The spreading of leaven here represents the corrupting influence of even a small amount of false doctrine (Gal 5:9) or impure practice in the kingdom (1Co 5:6).
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Defender: Mat 13:33 - -- The "three measures of meal" correspond to the "three tenth deals of fine flour" (Lev 14:10), which were specified for the offerings. The woman of the...
The "three measures of meal" correspond to the "three tenth deals of fine flour" (Lev 14:10), which were specified for the offerings. The woman of the parable, evidently preparing such an offering, surreptitiously "hid" leaven in the proposed offering, contrary to the law. The meal offerings was actually a type of Christ (Joh 6:33), bringing life to the world, as our Passover, but His work was being corrupted by the world's leaven (1Co 5:8).
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Defender: Mat 13:33 - -- Both the growing mustard seed and spreading leaven indicate that, as the outward kingdom grows, both its membership and doctrine will increasingly bec...
Both the growing mustard seed and spreading leaven indicate that, as the outward kingdom grows, both its membership and doctrine will increasingly become corrupted. The true spiritual kingdom within the outward kingdom, on the other hand, will always be a relatively "little flock" (Luk 12:32), surrounded by wolves (Mat 10:16). Even at the future time of Christ's return, the Lord anticipated that it will be difficult to find real "faith on the earth" (Luk 18:8). The common interpretation of these two parables (that they indicate the eventual conversion of the whole world through evangelism and development of a theocratic world government) is thus badly mistaken."
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Defender: Mat 13:35 - -- The reference is to Psa 78:2, which equates "parables" with "dark sayings of old." That is, things previously kept secret from men, are to be revealed...
The reference is to Psa 78:2, which equates "parables" with "dark sayings of old." That is, things previously kept secret from men, are to be revealed only in Christ (Deu 29:29), and even then only to those whose hearts were open (Mat 13:10-17)."
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Defender: Mat 13:42 - -- It is sobering to realize that many who appear to be in the kingdom are really tares, destined for hell (Mat 25:41-46). To such people, Christ warns t...
It is sobering to realize that many who appear to be in the kingdom are really tares, destined for hell (Mat 25:41-46). To such people, Christ warns that He "shall cut him asunder [with the reaping instruments, thereby separating them from the wheat], and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth" (Mat 24:51)."
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Defender: Mat 13:43 - -- Note also Dan 12:3, where "they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for...
Note also Dan 12:3, where "they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.""
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Defender: Mat 13:46 - -- The parables of "treasure hid in a field" (Mat 13:44) and "one pearl of great price" both teach the same basic truth under two different figures, just...
The parables of "treasure hid in a field" (Mat 13:44) and "one pearl of great price" both teach the same basic truth under two different figures, just as the parables of the mustard seed and the leaven did. The latter two spoke of evil entering the growing kingdom. These two, on the other hand, both speak of the tremendous value of becoming true citizens of the kingdom of God. In both parables, the one finding the kingdom gave up everything he had to gain it. Just so, Paul said: "I have suffered the loss of all things, ... that I may win Christ" (Phi 3:8). God is pleased with those who - like the men in these two parables - "diligently seek him" (Heb 11:6).
The common opinion that the "man" in each case is Christ, the "treasure" is Israel, and the "pearl" is the Church seems to miss the thrust of the other parables in Matthew 13, all of which have to do with the character and people of the physical aspect of God's kingdom.
To gain the kingdom, the Lord may not call on us to give up all that we have, but we must, in effect, be willing to do so. We are "dead" in our sins; dead men do not bargain, hoping to enter the kingdom and yet hold on to the world. Recall the experience of the rich young ruler who, when being told that he must give up all his possessions if he would "inherit eternal life," refused to follow Jesus (Luk 18:18-24)."
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Defender: Mat 13:52 - -- When we enter the kingdom and begin to understand its wonderful mysteries, we can continually find and share rich treasures of spiritual truth in God'...
When we enter the kingdom and begin to understand its wonderful mysteries, we can continually find and share rich treasures of spiritual truth in God's Word and kingdom."
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Defender: Mat 13:57 - -- Even though His fellow townsmen were astonished at His wisdom and His miracles (Mat 13:54), they refused to believe that He was anything more than "th...
Even though His fellow townsmen were astonished at His wisdom and His miracles (Mat 13:54), they refused to believe that He was anything more than "the carpenter's son" (Mat 13:55). Jesus noted sadly that it is a common trait of human nature for a person to be rejected in his homeland, and it has, indeed, been confirmed in the experience of many other great men, especially among Christians. Familiarity seems somehow to breed contempt, even in the case of Christ Himself."
TSK -> Mat 13:25; Mat 13:26; Mat 13:27; Mat 13:28; Mat 13:30; Mat 13:31; Mat 13:32; Mat 13:33; Mat 13:34; Mat 13:35; Mat 13:36; Mat 13:37; Mat 13:38; Mat 13:39; Mat 13:40; Mat 13:41; Mat 13:42; Mat 13:43; Mat 13:44; Mat 13:45; Mat 13:46; Mat 13:47; Mat 13:48; Mat 13:49; Mat 13:50; Mat 13:51; Mat 13:52; Mat 13:53; Mat 13:54; Mat 13:55; Mat 13:57; Mat 13:58
TSK: Mat 13:25 - -- men : Mat 25:5; Isa 56:9, Isa 56:10; Act 20:30,Act 20:31; Gal 2:4; 2Ti 4:3-5; Heb 12:15; 2Pe 2:1; Rev 2:20
enemy : Mat 13:39; 2Co 11:13-15; 1Pe 5:8; R...
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TSK: Mat 13:27 - -- the servants : 1Co 3:5-9, 1Co 12:28, 1Co 12:29, 1Co 16:10; 2Co 5:18-20, 2Co 6:1, 2Co 6:4; Eph 4:11, Eph 4:12
whence : Rom 16:17; 1Co 1:11-13, 15:12-34...
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TSK: Mat 13:30 - -- both : Mat 13:39, Mat 3:12, Mat 22:10-14, Mat 25:6-13, Mat 25:32; Mal 3:18; 1Co 4:5
to the : Mat 13:39-43; 1Ti 5:24
and bind : 1Sa 25:29
burn : Mat 25...
both : Mat 13:39, Mat 3:12, Mat 22:10-14, Mat 25:6-13, Mat 25:32; Mal 3:18; 1Co 4:5
to the : Mat 13:39-43; 1Ti 5:24
and bind : 1Sa 25:29
burn : Mat 25:41; Isa 27:10,Isa 27:11; Eze 15:4-7; Mal 4:1; Joh 15:6
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TSK: Mat 13:31 - -- put : Mat 13:24; Luk 19:11, Luk 20:9
The kingdom : Mar 4:30-32; Luk 13:18, Luk 13:19
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TSK: Mat 13:32 - -- the least : Psa 72:16-19; Isa 2:2-4; Eze 47:1-5; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mic 4:1-3; Zec 4:10, Zec 8:20-23, Zec 14:7-10; Act 1:15, Act ...
the least : Psa 72:16-19; Isa 2:2-4; Eze 47:1-5; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mic 4:1-3; Zec 4:10, Zec 8:20-23, Zec 14:7-10; Act 1:15, Act 21:20 *Gr: Rom 15:18, Rom 15:19; Rev 11:15
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TSK: Mat 13:33 - -- Another : Mar 13:20
like : Luk 13:21; 1Co 5:6, 1Co 5:7; Gal 5:9
measures : Gr. ""A measure containing about a peck and a half, wanting a little more t...
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TSK: Mat 13:35 - -- it : Mat 13:14, Mat 21:4, Mat 21:5
I will open : Psa 78:2
I will utter : Psa 49:4; Isa 42:9; Amo 3:7; Luk 10:14; Rom 16:25, Rom 16:26; 1Co 2:7; Eph 3:...
it : Mat 13:14, Mat 21:4, Mat 21:5
I will open : Psa 78:2
I will utter : Psa 49:4; Isa 42:9; Amo 3:7; Luk 10:14; Rom 16:25, Rom 16:26; 1Co 2:7; Eph 3:5, Eph 3:9; Col 1:25, Col 1:26; 2Ti 1:9, 2Ti 1:10; Tit 1:2, Tit 1:3; Heb 1:1; 1Pe 1:11, 1Pe 1:12
from : Mat 25:34; Joh 17:24; Act 15:18; 1Pe 1:20,1Pe 1:21; Rev 13:8, Rev 17:8
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TSK: Mat 13:36 - -- Jesus : Mat 14:22, Mat 15:39; Mar 6:45, Mar 8:9
and went : Mat 13:1, Mat 9:28; Mar 4:34
Declare : Mat 13:11, Mat 15:15, Mat 15:16; Mar 7:17; Joh 16:17...
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TSK: Mat 13:37 - -- He : Mat 13:24, Mat 13:27
is : Mat 13:41, Mat 10:40, Mat 16:13-16; Luk 10:16; Joh 13:20, Joh 20:21; Act 1:8; Rom 15:18; 1Co 3:5-7; Heb 1:1, Heb 2:3
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TSK: Mat 13:38 - -- field : Mat 24:14, Mat 28:18-20; Mar 16:15-20; Luk 24:47; Rom 10:18, Rom 16:26; Col 1:6; Rev 14:6
the good : Psa 22:30; Isa 53:10; Hos 2:23; Zec 10:8,...
field : Mat 24:14, Mat 28:18-20; Mar 16:15-20; Luk 24:47; Rom 10:18, Rom 16:26; Col 1:6; Rev 14:6
the good : Psa 22:30; Isa 53:10; Hos 2:23; Zec 10:8, Zec 10:9; Joh 1:12, Joh 1:13, Joh 12:24; Rom 8:17; Jam 1:18, Jam 2:5; 1Pe 1:23; 1Jo 3:2, 1Jo 3:9
the children of the wicked : Mat 13:19; Gen 3:15; Joh 8:44; Act 13:10; Phi 3:18, Phi 3:19; 1Jo 3:8, 1Jo 3:10
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TSK: Mat 13:39 - -- enemy : Mat 13:25, Mat 13:28; 2Co 2:17, 2Co 11:3, 2Co 11:13-15; Eph 2:2, Eph 6:11, Eph 6:12; 2Th 2:8-11; 1Pe 5:8; Rev 12:9, Rev 13:14, Rev 19:20, Rev ...
enemy : Mat 13:25, Mat 13:28; 2Co 2:17, 2Co 11:3, 2Co 11:13-15; Eph 2:2, Eph 6:11, Eph 6:12; 2Th 2:8-11; 1Pe 5:8; Rev 12:9, Rev 13:14, Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:7-10
harvest : Mat 13:49, Mat 24:3; Joe 3:13; Rev 14:15-19
reapers : Mat 25:31; Dan 7:10; 2Th 1:7-10; Jud 1:14
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TSK: Mat 13:41 - -- The son : Mat 24:31; Mar 13:27; Heb 1:6, Heb 1:7, Heb 1:14; Rev 5:11, Rev 5:12
and they : Mat 13:49, Mat 18:7; Rom 16:17, Rom 16:18; 2Pe 2:1, 2Pe 2:2
...
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TSK: Mat 13:42 - -- cast : Mat 3:12, Mat 25:41; Psa 21:9; Dan 3:6, Dan 3:15-17, Dan 3:21, Dan 3:22; Mar 9:43-49; Luk 16:23, Luk 16:24; Rev 14:10, Rev 19:20, Rev 20:10,Rev...
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TSK: Mat 13:43 - -- shall : Mat 25:34, Mat 25:36; Dan 12:3; 1Co 15:41-54, 1Co 15:58; Rev 21:3-5, Rev 21:22, Rev 21:23
in : Mat 26:29; Luk 12:32, Luk 22:29; Jam 2:5
Who : ...
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TSK: Mat 13:44 - -- like : Mat 6:21; Pro 2:2-5, Pro 16:16, Pro 17:16, Pro 18:1; Joh 6:35; Rom 15:4; 1Co 2:9, 1Co 2:10; Col 2:3, Col 3:3, Col 3:4, Col 3:16
for joy : Mat 1...
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TSK: Mat 13:45 - -- like : Mat 16:26, Mat 22:5; Pro 3:13-18, Pro 8:10,Pro 8:11, Pro 8:18-20
seeking : Job 28:18; Psa 4:6, Psa 4:7, Psa 39:6, Psa 39:7; Ecc 2:2-12, Ecc 12:...
like : Mat 16:26, Mat 22:5; Pro 3:13-18, Pro 8:10,Pro 8:11, Pro 8:18-20
seeking : Job 28:18; Psa 4:6, Psa 4:7, Psa 39:6, Psa 39:7; Ecc 2:2-12, Ecc 12:8, Ecc 12:13
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TSK: Mat 13:46 - -- one : Pro 2:4; Isa 33:6; 1Co 3:21-23; Eph 3:8; Col 2:3; 1Jo 5:11, 1Jo 5:12; Rev 21:21
went : Mar 10:28-31; Luk 18:28-30; Act 20:24; Gal 6:14
one : Pro 2:4; Isa 33:6; 1Co 3:21-23; Eph 3:8; Col 2:3; 1Jo 5:11, 1Jo 5:12; Rev 21:21
went : Mar 10:28-31; Luk 18:28-30; Act 20:24; Gal 6:14
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TSK: Mat 13:47 - -- a net : Mat 4:19; Mar 1:17; Luk 5:10
and gathered : Mat 13:26-30, Mat 22:9, Mat 22:10, Mat 25:1-4; Luk 14:21-23; Joh 15:2, Joh 15:6; Act 5:1-10; Act 8...
a net : Mat 4:19; Mar 1:17; Luk 5:10
and gathered : Mat 13:26-30, Mat 22:9, Mat 22:10, Mat 25:1-4; Luk 14:21-23; Joh 15:2, Joh 15:6; Act 5:1-10; Act 8:18-22, Act 20:30; 1Co 5:1-6, 1Co 10:1-12, 1Co 11:19; 2Co 11:13-15, 2Co 11:26; 2Co 12:20,2Co 12:21; Gal 2:4; 2Ti 3:2-5, 2Ti 4:3, 2Ti 4:4; Tit 1:9-11; 2Pe 2:1-3, 2Pe 2:13-22; 1Jo 2:18, 1Jo 2:19, 1Jo 4:1-6; Jud 1:4, Jud 1:5; Rev 3:1, Rev 3:15-17
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TSK: Mat 13:49 - -- the angels : Mat 13:39, Mat 24:31
and sever : Mat 22:12-14, Mat 25:5-12, Mat 25:19-33; 2Th 1:7-10; Rev 20:12-15
the angels : Mat 13:39, Mat 24:31
and sever : Mat 22:12-14, Mat 25:5-12, Mat 25:19-33; 2Th 1:7-10; Rev 20:12-15
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TSK: Mat 13:50 - -- cast : Mat 13:42
wailing : Mat 24:50,Mat 24:51; Luk 13:27, Luk 13:28; Rev 14:10,Rev 14:11, Rev 16:10,Rev 16:11
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TSK: Mat 13:51 - -- Have : Mat 13:11, Mat 13:19, Mat 15:17, Mat 16:11, Mat 24:15; Mar 4:34, Mar 7:18, Mar 8:17, Mar 8:18; Luk 9:44, Luk 9:45; Act 8:30,Act 8:31; 1Jo 5:20
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TSK: Mat 13:52 - -- scribe : Mat 23:34; Ezr 7:6, Ezr 7:10,Ezr 7:21; Luk 11:49; 2Co 3:4-6; Col 1:7; 1Ti 3:6, 1Ti 3:15, 1Ti 3:16; 2Ti 3:16, 2Ti 3:17; Tit 1:9, Tit 2:6, Tit ...
scribe : Mat 23:34; Ezr 7:6, Ezr 7:10,Ezr 7:21; Luk 11:49; 2Co 3:4-6; Col 1:7; 1Ti 3:6, 1Ti 3:15, 1Ti 3:16; 2Ti 3:16, 2Ti 3:17; Tit 1:9, Tit 2:6, Tit 2:7
which : Mat 12:35; Pro 10:20,Pro 10:21, Pro 11:30, Pro 15:7, Pro 16:20-24, Pro 18:4, Pro 22:17, Pro 22:18; Ecc 12:9-11; 2Co 4:5-7, 2Co 6:10; Eph 3:4, Eph 3:8; Col 3:16
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TSK: Mat 13:54 - -- when : Mat 2:23; Mar 6:1, Mar 6:2; Luk 4:16-30; Joh 1:11
he taught : Psa 22:22, Psa 40:9, Psa 40:10; Act 13:46, Act 28:17-29
they were : Joh 7:15, Joh...
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TSK: Mat 13:55 - -- is not this : Mat 1:18-20; Luk 1:27, Luk 2:5-7
the carpenter’ s : Psa 22:6; Isa 49:7, Isa 53:2, Isa 53:3; Mar 6:3; Luk 3:23, Luk 4:22; Joh 1:45, ...
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TSK: Mat 13:57 - -- they : Mat 11:6; Isa 8:14, Isa 49:7, Isa 53:3; Mar 6:3; Luk 2:34, Luk 2:35, Luk 7:23; Joh 6:42, Joh 6:61; 1Co 1:23-28
A prophet : Mar 6:14; Luk 4:24; ...
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Mat 13:24-30 - -- The kingdom of heaven is likened ... - That is, the "gospel resembles."The kingdom of heaven (see the notes at Mat 3:2) means here the effect o...
The kingdom of heaven is likened ... - That is, the "gospel resembles."The kingdom of heaven (see the notes at Mat 3:2) means here the effect of the gospel by its being preached. The meaning of this parable is plain. The field represents the "world,"in which the gospel is preached. The "good seed,"the truths preached by Christ and his apostles.
While men slept, his enemy came ... - That is, "in the night,"when it could be done without being seen, an enemy came and scattered bad seed on the new-plowed field, perhaps before the good seed had been harrowed in.
Satan thus sows false doctrine in darkness. In the very place where the truth is preached, and while the hearts of people are open to receive it, by false but plausible teachers he takes care to inculcate false sentiments. Often it is one of his arts, in a revival of religion, to spread secretly dangerous notions of piety. Multitudes are persuaded that they are Christians who are deceived. They are awakened, convicted, and alarmed. They take this for conversion. Or they find their burden gone; they fancy that they hear a voice; or a text of Scripture is "brought"to them, saying that their sins are forgiven; or they see Christ hanging on the cross in a vision; or they dream that their sins are pardoned, and they suppose they are Christians. But they are deceived. None of these things are any conclusive evidence of piety. All these may exist, and still there be no true love to God or Christ, and no real hatred of sin and change of heart. An enemy may do it to deceive them, and to bring dishonor on religion.
Sowed tares - By "tares"is probably meant a degenerate kind of wheat, or the darnel-grass growing in Palestine. In its growth and form it has a strong resemblance to genuine wheat; but it either produces no grain, or that of a very inferior and hurtful kind. Probably it comes near to what we mean by "chess."It was extremely difficult to separate it from the genuine wheat, on account of its similarity while growing.
"The tare abounds all over the East, and is a great nuisance to the farmer. It resembles the American "cheat (chess),"but the "head"does not droop like cheat, nor does it branch out like oats. The grain, also, is smaller, and is arranged along the upper part of the stalk, which stands perfectly erect. The "taste"is bitter, and when eaten separately, or even when diffused in ordinary bread, it causes dizziness, and often acts as a violent emetic. Barn-door fowls also become dizzy from eating it. In short, it is a strong soporific poison, and must be carefully winnowed, and picked out of the wheat grain by grain, before grinding, or the flour is not healthy. Even the farmers, who in this country generally "weed"their fields, do not attempt to separate the one from the other. They would not only mistake good grain for them, but very commonly the roots of the two are so intertwined that it is impossible to separate them without plucking up both. Both, therefore, must be left to "grow together"until the time of harvest."- (Thomson) "The Land and the Book,"vol. ii. pp. 111, 112. Thus, "tares"aptly represented hypocrites in the church. Strongly resembling Christians in their experience, and, in some respects, their lives it is impossible to distinguish them from genuine Christians, nor can they be separated until it is done by the Great Searcher of hearts at the day of judgment. An enemy the devil hath done it. And nowhere has he shown profounder cunning, or done more to adulterate the purity of the gospel.
And went his way - There is something very expressive in this. He knew the soil; he knew how the seed would take root and grow. He had only to sow the seed and let it alone. So Satan knows the soil in which he sows his doctrine. He knows that in the human heart it will take deep and rapid root. It needs but little culture. Grace needs constant attendance and care. Error, and sin, and hypocrisy are the native products of the human heart, and, when left alone, start up with deadly luxuriancy.
Then appeared the tares also - That is, then the tares were "first discovered."They had grown with the wheat, but were so much like it as not to be noticed until the wheat began to ripen.
So true piety and false hopes are not known by professions, by "blades,"and leaves, and flowers, but by the fruit.
Ye root up also the wheat - They so much resembled the true wheat that even then it would be difficult to separate them.
By gathering them, they would tread down the wheat, loosen and disturb the earth, and greatly injure the crop. In the harvest it could be done without injury.
Let both grow together - They would not spoil the true wheat, and in time of harvest it would be easy to separate them.
Our Saviour teaches us here:
1. That hypocrites and deceived persons must be expected in the church.
2. That this is the work of the enemy of man. They are not the work of Christianity any more than traitors are of patriotism, or counterfeiters are of the proper effect of legislating about money. They belong to the world, and hypocrisy is only one form of sin. The Christian religion never "made"a hypocrite, nor is there a hypocrite on the earth whose principles and practice it does not condemn.
3. That all hope of removing them entirely would be vain.
4. That an "attempt"to remove them altogether would injure real Christianity, by causing excitements, discord, and hard feelings even among Christians.
5. That Christ will himself separate them at the proper time. There is no doubt that it is the duty of the church to keep itself pure, and to cut off gross and manifest offenders, 1Co 5:4-5; but the Saviour refers here to those who may be "suspected"of hypocrisy, but against whom it cannot be proved; to those who so successfully imitate Christians as to make it difficult or impossible for man to distinguish them.
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Barnes: Mat 13:31-32 - -- See also Mar 4:30-32. The kingdom of heavens See the notes at Mat 3:2. It means here either piety in a renewed heart or the church. In either case t...
See also Mar 4:30-32. The kingdom of heavens See the notes at Mat 3:2. It means here either piety in a renewed heart or the church. In either case the commencement is small. In the heart it is at first feeble, easily injured, and much exposed. In the church there were few at first, ignorant, unknown, and unhonored; yet soon it was to spread through the world.
Grain of mustard-seed - The plant here described was very different from that which is known among us. It was several years before it bore fruit and became properly a tree. Mustard, with us, is an annual plant: it is always small, and is properly an herb. The Hebrew writers speak of the mustard-tree as one on which they could "climb,"as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions. The seeds of this tree were remarkably small, so that they, with the great size of the plant, were an apt illustration of the progress of the church and of the nature of faith, Mat 17:20.
\ri720 "I have seen,"says Dr. Thomson,this plant on the rich plain of Akkar as tall as the horse and his rider. It has occurred to me on former visits that the mustard-tree of the parable probably grew at this spot, or possibly at Tabiga, near Capernaum, for the water in both is somewhat similar, and so are the vegetable productions. To furnish an adequate basis for the proverb, it is necessary to suppose that a variety of it was cultivated in the time of our Saviour, which grew to an enormous size, and shot forth large branches, so that the fowls of the air could lodge in the branches of it. It may have been perennial, and have grown to a considerable tree; and there are traditions in the country of such so large that a man could climb into them; and after having seen "red pepper"bushes grow on year after year, into tall shrubs, and the "castor-bean"line the brooks about Damascus like the willows and the poplars, I can readily credit the existence of mustard-trees large enough to meet all the demands of our Lord’ s parable. - " The Land and the Book ,"vol. ii. p. 101.
Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new affections. They have an elevation, an ecstasy of emotion, which they may not have afterward like a blind man suddenly restored to sight. The sensation is new and especially vivid, yet little is seen distinctly. His impressions are indeed more vivid and cheering than those of him who has long seen and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much "new emotion,"and will be prepared to make more sacrifices for the cause of Christ.
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Barnes: Mat 13:33 - -- The kingdom of heaven - The meaning here is the same as in the last parable; perhaps, however, intending to denote more properly the secret and...
The kingdom of heaven - The meaning here is the same as in the last parable; perhaps, however, intending to denote more properly the secret and hidden nature of piety in the soul. The other parable declared the "fact"that the gospel would greatly spread, and that piety in the heart would greatly increase. This states the "way"or "mode"in which it would be done. It is secret, silent, steady; pervading all the faculties of the soul and all the kingdoms of the world, as leaven, or yeast, though hidden in the flour, and though deposited only in one place, works silently until all the mass is brought under its influence.
Three measures - These were small measures (see the margin); but the particular amount is of no consequence to the story; nor is anything to be inferred from the fact that three are mentioned. That number is mentioned as a circumstance giving interest to the parable, but designed to convey no spiritual instruction. The measure mentioned here probably contained about a peck and a half.
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Barnes: Mat 13:34-35 - -- That it might be fulfilled - This is taken from Psa 78:2-3. The sense, and not the very words of the Psalm, are given. Christ taught, as did th...
That it might be fulfilled - This is taken from Psa 78:2-3. The sense, and not the very words of the Psalm, are given. Christ taught, as did that prophet - Asaph - in parables. The words of Asaph described the manner in which Christ taught, and in this sense it could be said that they were fulfilled. See the notes at Mat 1:22-23.
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Barnes: Mat 13:36-43 - -- Declare unto us - That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of ...
Declare unto us - That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed - that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying "truth"to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labors. Yet amid them were wicked people; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together until the end, when they shall be separated, and the righteous saved and the wicked lost. The one shall shine clear as the sun, the other be cast into a furnace of fire - a most expressive image of suffering.
We have no idea of more acute suffering than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on m this burning heat forever and forever. It is not certain that our Saviour meant to teach here that hell is made up of "material"fire; but it is certain that he meant to teach that this would be a proper "representation"of the sufferings of the lost. We may be further assured that the Redeemer would not deceive us, or use words to torment and tantalize us. He would not talk of hell-fire which had no existence, nor would the Saviour of people hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If he meant to say that the wicked shall suffer, then they will suffer. If he did not mean to deceive mankind, then there is a hell, and then the wicked will be punished. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just will be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father.
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Barnes: Mat 13:44 - -- The kingdom of heaven - The gospel. The new dispensation. The offer of eternal life. See the notes at Mat 3:2. The Saviour in this parable comp...
The kingdom of heaven - The gospel. The new dispensation. The offer of eternal life. See the notes at Mat 3:2. The Saviour in this parable compares that kingdom to treasure hid in a field; that is, to money concealed; or more likely to a mine of silver or gold that was unknown to the owner of the field.
He hideth - That is, he conceals the fact that he has found it; he does not tell of it. With a view of obtaining this, Jesus says that a man would go and sell his property and buy the field. The conduct of the man would be dishonest. It would be his duty to inform the owner of the field of the discovery. He would be really endeavoring to gain property belonging to another at far less than its real value, and the principle of real integrity would require him to inform the owner of the discovery. But Christ does not intend to vindicate his conduct. He merely states the way in which people do "actually"manage to obtain wealth. He states a case where a man would actually "sacrifice his property,"and practice diligence and watchfulness to obtain the wealth which he had discovered. The point of the parable lies in his "earnestness,"his anxiety, his care, and his actually obtaining it. The gospel is more valuable than such a treasure, Psa 19:10; Pro 3:13-15. It is hidden from most people. When a person sees it and hears it, it is his duty to sacrifice all that hinders his obtaining it, and to seek it with the earnestness with which other people seek for gold. The truth often lies buried: it is like rich veins of ore in the sacred Scriptures; it must be searched out with diligence, and its discovery will repay a man for all his sacrifices, Luk 14:33; Phi 3:8.
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Barnes: Mat 13:45-46 - -- The kingdom of heaven is like unto a merchantman - The meaning is, that the proper seeking for salvation, or the proper conduct in reference to...
The kingdom of heaven is like unto a merchantman - The meaning is, that the proper seeking for salvation, or the proper conduct in reference to religion, is like the conduct of a "merchantman."In his searches he found one pearl of great value, and sold all his possessions to obtain it. So, says the Saviour, people seeking for happiness and finding the gospel - the pearl of great price - should be willing to sacrifice all other things for this. Pearls are precious stones found in the shells of oysters, chiefly in the East Indies. See the notes at Mat 7:6. They are valuable on account of their beauty and because they are rare. The value of them is greatly increased by their size. The meaning of this parable is nearly the same as the other. It is designed to represent the gospel as of more value than all other things, and to impress on us the duty of sacrificing all that we possess in order to obtain it.
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Barnes: Mat 13:47-50 - -- The kingdom of heaven is like unto a net ... - This parable does not differ in meaning from that of the tares. The gospel is compared to a net ...
The kingdom of heaven is like unto a net ... - This parable does not differ in meaning from that of the tares. The gospel is compared to a net dragging along on the bottom of a lake, and collecting all - good and bad. The gospel may be expected to do the same; but in the end of the world, when the net "is drawn in,"the bad will be separated from the good; the one will be cast away, and the other saved. Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and the evil. He came to preach salvation; and it is a remarkable fact, also, that the most fearful accounts of hell and of the sufferings of the damned, in the Scriptures, are from his lips. How does this agree with the representations of those who say that all will be saved?
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Barnes: Mat 13:51-53 - -- Jesus kindly asked them whether they had understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make...
Jesus kindly asked them whether they had understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make a proper use of this knowledge by speaking another parable.
Every scribe which is instructed unto the kingdom of heaven - That is, every man that is acquainted with the gospel or with the truth. As the disciples had said that they had understood the truth, he says that it should not be unemployed. They should bring it forth in due time, like a householder bringing out of his treasury, or place of deposit, what had been laid up there at any time, as it was needed.
Bringeth forth - As occasion demands; as sickness, or calamity, or the wants of his family, or the poor require.
Treasure - The word "treasure"here means a place of deposit, not for money merely, but for anything necessary for the comfort of a family. It is the same as "treasury"or a place of "deposit."
New and old - Things lately acquired, or things that had been laid up for a long time. So, said Christ, you, my disciples, are to be. The truth, new or old, which you have gained, keep it not laid up and hid, but bring it forth, in due season and on proper occasions, to benefit others. Every preacher should be properly instructed. Christ for three years gave instructions to the apostles; and they who preach should be able to understand the gospel, to defend it, and to communicate it to others. Human learning alone is indeed of no value to a minister; but all learning that will enable a man better to understand the Bible and communicate its truths is valuable, and should, if possible, be gained. A minister should be like the father of a family - distributing to the church as it needs; and out of his treasures bringing forth truth to confirm the feeble, to enlighten the ignorant, and to recover and guide those who are in danger of straying away.
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Barnes: Mat 13:54 - -- Into his own country - That is, into Nazareth. Mark, who has also recorded this Mar 6:1-6, says that it took place on the Sabbath. It was commo...
Into his own country - That is, into Nazareth. Mark, who has also recorded this Mar 6:1-6, says that it took place on the Sabbath. It was common for our Saviour to speak in the synagogues. Any Jew had a fight to address the people, if called on by the minister; and our Saviour often availed himself of the right to instruct the people and declare his doctrines. See Mat 4:23.
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Barnes: Mat 13:55-56 - -- Is not this the carpenter’ s son? - Mark says, "Is not this the carpenter, the son of Mary?"Both these expressions would probably be used ...
Is not this the carpenter’ s son? - Mark says, "Is not this the carpenter, the son of Mary?"Both these expressions would probably be used in the course of the conversation, and Matthew has recorded one and Mark the other. The expression recorded by Mark is a strong, perhaps decisive proof that he had himself worked at the business until he was 30 years of age. The people in the neighborhood would understand well the nature of his early employments. It is therefore almost certain that this had been his manner of life. A useful employment is always honorable. Idleness is the parent of mischief. Our Saviour, therefore, spent the greatest part of his life in honest, useful industry. Until the age of 30 he did not choose to enter on his great work; and it was proper before that time that he should set an example to the world of honorable though humble industry. Life is not wasted in such employments. They are appointed as the lot of man; and in the faithful discharge of duties in the relations of life, though obscure; in honest industry, however humble; in patient labor, if connected with a life of religion, we may be sure that God will approve our conduct. It was, moreover, the custom of the Jews - even those of wealth and learning - to train all their children to some "trade"or manual occupation. Thus Paul was a tent-maker. Compare Act 18:3.
This was, on the part of the Saviour, an example of great condescension and humility. It staggers the faith of many that the Son of God should labour in an occupation so obscure and lowly. The infidel sneers at the idea that "He that made the worlds"should live thirty years in humble life as a poor and unknown mechanic. Yet the same infidel will loudly praise Peter the Great of Russia because he laid aside his imperial dignity and entered the British service as a "ship-carpenter,"that he might learn the art of building a navy. Was the purpose of "Peter"of more importance than that of the Son of God? If Peter, the heir to the throne of the Czars, might leave his elevated rank and descend to a humble employment, and secure by it the applause of the world, why might not the King of kings evince a similar character for an infinitely higher object?
His brethren, James ... - The fair interpretation of this passage is, that these were the sons and daughters of Joseph and Mary. The people in the neighborhood thought so, and spoke of them as such.
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Barnes: Mat 13:57 - -- And they were offended in him - That is, they took offence at his humble birth, and at the indigent circumstances of his family. They were too ...
And they were offended in him - That is, they took offence at his humble birth, and at the indigent circumstances of his family. They were too proud to be taught by one who, in family connections, they took to be their equal or inferior. People always look with envy on those of their own rank who advance pretensions to uncommon wisdom or superior power.
A prophet is not without honour ... - This seems to be a proverbial expression. Jesus advances it as a general truth. There might be some exceptions to it, but He was not an exception. Everywhere else he had been more honored than at home. There they knew his family. They had seen his humble life. They had been his companions. They were envious of his wisdom, and were too proud to be taught by him. A case remarkably similar to this occurs in the history of the discovery of America. Columbus, a native of Genoa, had by patient study conceived the idea that there was a vast continent which might be reached by sailing to the west. Of this his countrymen had no belief. Learned people had long studied the science of geography, and they had never imagined that such a continent could exist; and they were indignant that He, an obscure man, should suppose that he "possessed wisdom superior to all the rest of mankind united."It was accordingly a fact that he was obliged to seek for patrons of his undertaking out of his own country; that there he received his first honors; and to other kingdoms the discoveries of the obscure Genoese gave their chief wealth and highest splendor.
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Barnes: Mat 13:58 - -- Did not many mighty works - Miracles. This implies that he performed some miracles. Mark tells us what they were: "He laid his hands upon a few...
Did not many mighty works - Miracles. This implies that he performed some miracles. Mark tells us what they were: "He laid his hands upon a few sick folk and healed them,"Mar 6:5.
Because of their unbelief - That is, it would have been useless to the great purposes of his mission to have worked miracles there. We are not to suppose that his power was limited by the belief or unbelief of people; but they were so "prejudiced,"so set against him, that they were not in a condition to "judge of evidence"and to be convinced. They would have charged it to derangement, or sorcery, or the agency of the devil. Compare Joh 10:20. It would have been of no use, therefore, in proving to them that he was from God, to have worked miracles. He did, therefore, only those things which were the proper work of benevolence, and which could not easily be charged on the devil. He gave "sufficient"proof of his mission, and left them in their chosen unbelief without excuse. It is also true, in spiritual things, that the unbelief of a people prevents the influences of the Holy Spirit from being sent down to bless them. God requires faith. He hears only the prayers of faith. And when there is little true belief, and prayer is cold and formal, there the people sleep in spiritual death and are unblessed.
Poole: Mat 13:24-33 - -- Ver. 24-33. Here are three parables by the evangelist put together before he cometh to the explication which our Saviour giveth of the first; all of ...
Ver. 24-33. Here are three parables by the evangelist put together before he cometh to the explication which our Saviour giveth of the first; all of them concerning the gospel church, and the dispensation of the gospel. In the one he instructs us what we are to expect as to the mixture of persons in it while it is in this world. In the other two concerning the increase and propagation of it. The first himself expounds, Mat 13:37-43 . This parable is only found in Matthew. The other two are found, shortly both of them in Luke, one in Mark; neither of them are expounded. I will therefore, without any explication of these verses at present, go on to the verses following them, all which will lead me to our Saviour’ s own interpretation of the first of these parables; after which I will also consider these two parables that follow here, but are neither expounded here nor in the other evangelists.
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Poole: Mat 13:34-35 - -- Ver. 34,35. Christ spake all the aforementioned things to the multitude, and also to his disciples, in parables, dark sayings, covering Divine and sp...
Ver. 34,35. Christ spake all the aforementioned things to the multitude, and also to his disciples, in parables, dark sayings, covering Divine and spiritual truths with fit and proper similitudes; and at this time he delivered himself wholly in this manner to them, though at other times he spake more plainly. He gave us the reason before; and by this way of speaking also he made his own disciples more diligent to attend to what they heard, and more inquisitive after the true sense and meaning of it. And thus, saith the evangelist, that which was spoken by the prophet, Psa 78:2 , was also fulfilled in Christ: not that the psalmist, whether David or Asaph, did there prophesy concerning Christ, for plainly the psalmist intended to relate the history of God’ s dealing with the Jews, and their behaviour toward him. Nor was it fulfilled as the type in the antitype, but as a thing of the same nature was done. The prophet delivered himself in dark sayings, so did Christ, but instead of I will utter dark sayings of old, the evangelist hath,
which have been kept secret from the foundation of the world he means the great and mysterious things of the gospel, hid from ages and generations, Col 1:26 1Co 2:7 Rom 16:25 , where it is called the revelation of the mystery, which was kept secret since the world began. As the psalmist opened his mouth in grave discourses, tending to the good of the people to whom he spake; so Christ taught the people, by revealing the mysteries of the gospel, hid in God from the beginning of the world, as Paul speaks to the Ephesians, Eph 3:9 .
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Poole: Mat 13:36 - -- The multitude went away (as most people do from sermons) never the wiser, understanding nothing of what they heard, nor caring to understand it. But...
The multitude went away (as most people do from sermons) never the wiser, understanding nothing of what they heard, nor caring to understand it. But there was a more conscientious part of our Saviour’ s auditory, who could not thus satisfy themselves; they follow Christ into the house, and entreat him to open to them
the parable of the tares of the field they say nothing of the other two parables, because probably they understood them, and it may be this parable did more affect them, in regard of the dreadful conclusion of it.
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Poole: Mat 13:37-39 - -- Ver. 37-39. The design that Christ had in this parable was to show them, that though he laid a good foundation of a church in the world, calling some...
Ver. 37-39. The design that Christ had in this parable was to show them, that though he laid a good foundation of a church in the world, calling some home to himself; and making them partakers of his effectual grace, laying the foundation of his gospel church in such as took his yoke upon them; yet in process of time, while those that should succeed him in his ministry slept, (not being so diligent and watchful as they ought to be), the devil (who is full of envy and malice to men’ s souls, and is continually going about seeking whom he may devour) would sow erroneous opinions, and find a party, even in the bosom of his church, who would hearken to him, and through their lusts comply with his temptations, both to errors in doctrine and errors in practice: and it was his will, that there should be in the visible church a mixture of good and bad, such bad ones especially as men could not purge out without a danger of putting out such as were true and sincere; but there would be a time, in the end of the world, when he would come with his fan, and thoroughly purge his floor, and take to heaven all true and sincere souls, but turn all hypocrites into hell. This appears, by our Saviour’ s exposition, to have been our Saviour’ s plain meaning in this parable. Hence he tells us, that by the sower here he meant himself,
the Son of man By
the field he meant
the world By
the good seed he meant
the children of the kingdom such as had a true change wrought in their hearts, were truly regenerated and converted. By
the tares he meant the children of the wicked one, that is, of the devil; such as did the works of the devil, Joh 8:44 . That
the enemy that sowed these tares was the devil, who by his suggestions, presenting objects, &c., makes himself the father of all wicked men. Our Saviour here saith nothing to that part of the parable, where the tares are said to be sown
while men slept that was plain and intelligible enough. The devil hath a power to seduce, persuade, and allure, none to force. If particular persons kept their watch, as they might, the devil could not by his temptation force them. If magistrates and ministers kept their watches according to God’ s prescription, there could not be so much open wickedness in the world as there is. Neither doth our Saviour give us any particular explication of that part of the parable, which is Mat 13:28,29 , where the servants say to their master,
Wilt thou then that we go and gather them up And
he said unto them, Nay; lest while ye gather up the tares, ye root up also the wheat with them Our Saviour by this teacheth us, that every passage in a parable is not to be fitted by something in the explication. It was not the point that he designed in this parable to instruct them in, how far church officers might or ought to act in purging the church; but only,
1. That in the visible church they must expect it mixture, till the day of judgment.
2. That in that day he would make a perfect separation.
So as those that would from this passage in the parable conclude, that all erroneous and loose persons ought to be tolerated in the church till the day of judgment, forget the common rule in divinity, that parabolical divinity is not argumentative. We can argue from nothing in a parable but from the main scope and tendency of it. However, it is bold arguing from a passage in a parable, expounded by our Saviour himself, when he hath omitted the explication of that passage; nor can any thing be concluded, but that such must not be rooted out as have such a resemblance of wheat from the outward appearance, that they cannot be rooted out without a hazard of a mistake, and a rooting up of the wheat with them. But our Saviour reserves the point of the ministerial duty in purging the church to another more proper time; he here saith, nothing of that, but of his own design to purge it at
the harvest which he interprets,
the end of the world that is, the day of judgment. By
the reapers he tells us that he meaneth
the angels
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Poole: Mat 13:40-43 - -- Ver. 40-43. As in the common practice of men, when they have a mind to pick their corn, and have it clean, when it is reaped, to set men to clean the...
Ver. 40-43. As in the common practice of men, when they have a mind to pick their corn, and have it clean, when it is reaped, to set men to clean the wheat, and to pick out the tares, and, having tied them up in bundles, to burn them, so (saith he) I will do. I will send my angels at the day of judgment, and they shall take out of my church all impenitent sinners, all those who in this world have been scandals, and offences, and mischievous to my people, and who have made it their business to work iniquity.
And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth That is, into hell, which, in regard of the severe torments which the damned shall feel there, is often in Scripture compared to fire, as Mat 25:41 , and in other texts, by which is only set out to us the dreadfulness of the punishment of the damned, that is proportioned to, if not far exceeding, that of the burning living bodies in fire. Having thus expressed the punishment of wicked men, he expounds what he means by gathering the wheat into his barn, viz. the taking of righteous men to heaven.
Then , saith he,
shall the righteous those whom I have clothed with my righteousness, and who have lived in obedience to my will to that degree, that though they be not perfectly righteous, yet are sincere and upright, so as I have accepted them,
shine forth as the sun in the kingdom of their Father: an expression much like that of Dan 12:2,3 , significative of that glorious state of the saints in heaven, which no eye having seen, nor ear having heard, no tongue is able to express. He concludes in the same manner as he concludes the parable of the sower, exciting his hearers to a diligent consideration and belief of what he had said.
Our Saviour adding no particular explication of the two parables delivered, Mat 13:31-33 , the disciples not asking him to explain them, and the evangelist having put the explication of the first parable after them, it is reasonable, that though I omitted the explication of them in their proper place, yet I should add something here for the benefit of those who possibly will not be able so readily to conceive our Saviour’ s meaning in them without an interpreter as the disciples did, which is thought to be the reason why they asked no explication of them. The one is the parable of the
grain of mustard seed Mat 13:31,32; the other, the parable of
leaven hid in three measures of meal Mat 13:33 . The scope of both is the same. Our Saviour intended them both to let his disciples know the success that his gospel should have over all the world, that they might not be discouraged at the little success of it at present. To this purpose he compares it, first, to
a grain of mustard seed which, he saith,
is the least of all seeds that is, one of the least of seeds, or the least seed that produces so great a plant; but becomes a tree so high,
that the birds of the air come and lodge in the branches thereof Though that small seed with us runs up to a great height, and produces a plant which hath branches considerable enough to lodge birds which sit low, yet we must not judge of what grew in those countries by what groweth in ours; there are strange and almost incredible stories told of that plant by naturalists, as to its growth in some hot and fertile countries. Christ by this foretold his disciples, what following ages quickly verified, that the heathen should entertain the gospel, and the sound of it should go to the ends of the earth, notwithstanding its present small appearance. Upon the same score he compares it to a little
leaven, which a woman hid in three measures of meal, till the whole mass of meal was leavened By these two expressions our Saviour also lets us know the quick and powerful nature of the word; that Christ’ s words are (as he said) spirit of life, and have a hidden and extraordinary virtue in them. I do not think it worth the while to inquire into the contents of these
The law should go forth out of Zion, and the word of the Lord from Jerusalem, as Isaiah prophesied, Isa 2:3 ; but many people (after them) should say, Come ye, let us go up to the mountain of the house of the Lord .
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Poole: Mat 13:44 - -- Whatsoever belongeth to the kingdom of God, whether the word, which is called the word of the kingdom, or the grace and favour of God, which he b...
Whatsoever belongeth to the kingdom of God, whether the word, which is called the word of the kingdom, or the grace and favour of God, which he by me dispenses out under the administration of the gospel, is like, that is, should be adjudged, esteemed, and used like as
treasure hid in a field Men should do by it as they would do upon the discovery of a great sum of money, buried up in the earth, in some field not yet their own. Suppose a man had made some such discovery, what would he do? He would rejoice at it, he would hide it, he would sell all he had and buy that field. So should men do to whom there is a revelation of the gospel, and the grace thereof; they should inwardly rejoice in the revelation, and bless God for it, and, whatever it cost them, labour that they might be made partakers of that grace. Earthly possessions cannot be had without purchasing, and those who have not ready money to purchase with must raise it from the sale of something which they have; therefore our labour for the kingdom of heaven is set out under the notion of buying. But the prophet, Isa 55:1,2let us know that it is a buying without money and without price. However, there is some resemblance, for as in buying and selling there is a parting with something that is ours, in exchange for something which is another’ s, so in order to the obtaining of the grace of the gospel, and the kingdom of glory, to which the remission of sins leadeth, we must part with something in order to the obtaining of it. We have no ready money, nothing by us, that is a quid pro quo, a valuable price for Divine grace; we must therefore part with something that we have, and it is no matter what it be, which God requireth. Where this discovery is made, the soul will part with all it hath, not only its old heart, its unlawful desires and lusts, but its riches, honours, and pleasures, if it can by no other means obtain the kingdom of heaven, that it may obtain it; they are all of no value to it. Nor is it at all necessary in order to buying, that the thing parted with be of a proportionable, value. Amongst men, wedges of gold have been purchased for knives and rattles, &c; nor doth any thing we can part with, that we may obtain the kingdom of heaven, bear any better proportion; yet it is a buying, because it is what God is pleased to accept, and upon the parting with gives us this heavenly kingdom.
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Poole: Mat 13:45-46 - -- Ver. 45,46. The state of the gospel dispensation is such, that men in it having a discovery of more excellent things than before they were aware of, ...
Ver. 45,46. The state of the gospel dispensation is such, that men in it having a discovery of more excellent things than before they were aware of, life and immortality being brought to light through the gospel, 2Ti 1:10 , grace and truth coming by Jesus Christ, Joh 1:17 , men and women are set upon seeking for these spiritual things, as merchants do for goodly pearls; and when God makes a discovery of Christ and his grace to the soul, it appears to them as a pearl of great price, of more value than all they have in the world, and they are ready to part with all to obtain Christ and his grace. Both these parables have the same scope and tendency, viz.
1. To inform us that Christ and his grace are of a great and transcendent value.
2. That under the gospel there is a clear discovery of these things to the world.
3. That where this discovery is effectually and particularly made to any soul, that soul will part with all it hath, or is worth, rather than it will miss of Christ, and his grace and glory.
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Poole: Mat 13:47-50 - -- Ver. 47-50. The scope of this parable is much the same with that of the tares, to teach us, that while the church is in this world there will be in i...
Ver. 47-50. The scope of this parable is much the same with that of the tares, to teach us, that while the church is in this world there will be in it a mixture of good and bad, a perfect separation of which one from another is not to be expected until the day of judgment.
Again, the kingdom of heaven This term signifieth the whole dispensation and administration of the gospel, both the grace dispensed in it, and the means of that grace which is administered under it. I should here interpret it of the preaching of the gospel, which is called
the word of the kingdom being the means by which men are gathered in both to the church visible and invisible. This our Lord here compares to
a net , thrown
into the sea of the world, and gathering in of every kind, bringing in many to an outward profession, all of which shall not come to the kingdom of glory, nor are indeed true members of Christ; not members of the church invisible, though they be members of the church visible. When the end of the world shall come, and Christ shall have accomplished his design in the world, then a day of judgment shall come, and there shall be a perfect separation between such as received the gospel in truth, and in the love of it, and others: the former shall be taken to heaven, and the latter thrown into hell; which he expresses by the like phrases which he had before used in the parable of the tares, which need no further explication.
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Poole: Mat 13:51 - -- A conscientious teacher will have a respect to the profit of his hearers. Christ here setteth us an example, asking his disciples if they had
under...
A conscientious teacher will have a respect to the profit of his hearers. Christ here setteth us an example, asking his disciples if they had
understood all these things as well those parables of which he had given them no particular explication, as those he had explained.
They say unto him, Yea, Lord we have understood them.
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Poole: Mat 13:52 - -- Seeing you understand these things, communicate your knowledge of them unto others, do not know for yourselves alone.
Every scribe which is instruc...
Seeing you understand these things, communicate your knowledge of them unto others, do not know for yourselves alone.
Every scribe which is instructed unto the kingdom of heaven The scribes amongst Jews were not only clerks, that were employed in writing, but teachers of the law; such a one was Ezra, Ezr 7:6 . Our Saviour here by every scribe instructed unto the kingdom of God, understandeth every good minister of the gospel, fitted to promote the kingdom of God, to be employed in the church of God: should be like a good householder, that hath not his provision to seek when his guests come; but hath a full fraught storehouse, and hath nothing to do but out of his stock and storehouse to bring out all sort of provision, according to the various palates of his guests. Ministers of the gospel should not be novices, 1Ti 3:6 , raw and ignorant men; but men mighty in the Scriptures, well acquainted with the writings of the Old and New Testament, and the sense of them; men that have a stock of spiritual knowledge, able readily to speak a word to the weary, and to speak to men and women’ s particular cases and questions.
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Poole: Mat 13:53-54 - -- Ver. 53,54. Mark relates this passage, Mar 6:1-4 . Our Lord went up and down preaching the gospel: he having preached unto the people in the former p...
Ver. 53,54. Mark relates this passage, Mar 6:1-4 . Our Lord went up and down preaching the gospel: he having preached unto the people in the former parables, now he departeth from the seaside, where he preached as before,
into his own country most interpreters judge Nazareth; he was born in Bethlehem, but we read little or nothing of any time he spent there afterward. Nazareth was the place where he was brought up, and therefore he was called Jesus of Nazareth. There he preached in the synagogue, or in the synagogues of Galilee. Mark addeth, on the sabbath day.
Insomuch that they were astonished: it is not said they repented, or believed, but they admired at him, and were astonished.
And said, Whence hath this man this wisdom, and these mighty works? That is, a power to do these mighty works. Mark saith, Whence hath this man these things? and what wisdom is this that is given unto him, that even such mighty works are wrought by his hands? Astonishment and admiration flow from ignorance, and are no indications of any spiritual saving work upon men’ s hearts: we shall see that these Jews, notwithstanding their astonishment, are by and by scandalized, and offended at Christ.
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Poole: Mat 13:55-57 - -- Ver. 55-57. Mark saith the same, Mar 6:3 ; only he saith, Is not this the carpenter? o tektwn ; which leadeth some to think that Christ, till he wa...
Ver. 55-57. Mark saith the same, Mar 6:3 ; only he saith, Is not this the carpenter?
They were offended in him that is, these things made them stumble at him, and not receive him as the Messias, or a prophet sent from God. How unreasonable is malice and prejudice! One would have thought that their knowledge of his friends and education should have rather led them to have concluded that he must be sent from God, and more than a man, seeing that he did not come by this wisdom by any ordinary means, nor work these great works by any human power.
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Poole: Mat 13:58 - -- Mark saith, Mar 6:4-6 , But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own ho...
Mark saith, Mar 6:4-6 , But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. And he marvelled because of their unbelief. And he went round about the villages teaching. Our Lord here gives another more external reason of their being scandalized at him; that is, his being so familiar with them, and conversing so long with them: familiarity ordinarily breeding contempt: to this purpose he applies to them a proverbial speech, That
a prophet is not without honour, save in his own country Men are ready to undervalue, slight, and disesteem those they have been brought up and ordinarily conversed with and amongst.
He did not many mighty works there (Mark telleth us he did some, but not many)
because of their unbelief: he saw them a people whose hearts, through the just judgment of God, were locked and shut up under unbelief, and therefore it was to no purpose to do more miracles before them, upon whom they would have no effect; nor did this consist with what he knew of the counsels of God with reference unto them. So as he left them, and went preaching about the villages or country towns in Galilee.
Lightfoot: Mat 13:25 - -- But while men slept, his enemy came and sowed tares among the wheat, and went his way.  [Tares.] Zunin; in Talmudic language. Wheat ...
But while men slept, his enemy came and sowed tares among the wheat, and went his way.  
[Tares.] Zunin; in Talmudic language. Wheat and 'Zunin' are not seeds of different kinds. Where the Gloss is this; "Is a kind of wheat, which is changed in the earth, both as to its form, and to its nature." By the best Lexicographers it is rendered zizania; in Latin.  
So that that field, in this parable, was sown by the lord with good wheat; by the enemy, with bad and degenerate wheat; but all of it was sown with wheat, one or the other. These words do not so barely mean good and bad men, as good and bad Christians; both distinguished from other men, namely, from heathens, as wheat is distinguished from other seeds: but they are distinguished also among themselves, as good wheat is distinguished from that which is degenerate. So Matthew_25, all those ten women, expecting the bridegroom, are virgins; but are distinguished into wise and foolish.
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Lightfoot: Mat 13:32 - -- Which indeed is the least of all seeds [mustard]: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds o...
Which indeed is the least of all seeds [mustard]: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.  
[Which, indeed, is the least of all seeds, etc.] hence it is passed into a common proverb, According to the quantity of a grain of mustard; and According to the quantity of a little drop of mustard; very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity.  
[Is the greatest among herbs.] "There was a stalk of mustard in Sichin, from which sprang out three boughs: of which, one was broke off, and covered the tent of a potter, and produced three cabes of mustard. R. Simeon Ben Chalaphta said, A stalk of mustard was in my field, into which I was wont to climb, as men are wont to climb into a fig-tree."
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Lightfoot: Mat 13:33 - -- Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the wh...
Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.  
[In three (sata) measures of meal] that is, in an ephah of meal. Exo 16:36; "Now an omer is the tenth part of an ephah." The Chaldee reads, The tenth part of three sata. The LXX reads, The tenth part of three measures. And Rth 2:17; "It was as an ephah of barley." Where the Targum reads, As it were three sata of barley.  
"A seah contains a double hin, six cabes, twenty-four login; a hundred and forty-four eggs."
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Lightfoot: Mat 13:52 - -- Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which br...
Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.  
[Bringeth forth out of his treasury things new and old.] These words are spoken according to the dialect of the schools, where the question was not seldom started, What wine, what corn, or fruits were to be used in the holy things, and in some rites, new or more old; namely, of the present year, or the years past. But now, a thrifty man, provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a scribe of the gospel to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. "Do ye understand all these things (saith Christ), both the things which I have said, and why I have said them? So a scribe of the gospel ought to bring forth," etc.
See Philpot: THE BRUISED REED AND SMOKING FLAX
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PBC: Mat 13:37 - -- The parable is a story Jesus told with certain symbolic elements in it. That’s the nature of the story. Jesus’ explanation is not another para...
The parable is a story Jesus told with certain symbolic elements in it. That’s the nature of the story. Jesus’ explanation is not another parable. It’s not a symbolic representation. It is a literal, simplified explanation of the truth Jesus intented. In this instance we get the benefit of Him telling us what He wanted the parable to teach. So notice carefully how He explains the different symbolic representations. " He that soweth the good seed is the Son of Man (verse 38). The field is the world. The good seed are the children of the kingdom but the tares are the children of the wicked one. The enemy that sowed them is the devil. The harvest is the end of the world and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of Man shall send forth His angels and they shall gather out of His kingdom all things that offend and they which do iniquity and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear."
Now, let’s look carefully at the elements Jesus explains and the elements to which He attributes spiritual symbolism. (1) The sower – it’s Christ Himself. He’s both the sower of the seed and He is the judge who will determine the separation of wheat from tares. Sometimes you read in literal scriptures about the second coming where it seems that God the Father will be judge in the end and in other scriptures you read where it appears that Christ will be. It’s a hairsplit either way. Judgment will occur and it’s certainly coming. The field is the world. The field is not the church, the field is not the kingdom of God. The kingdom is like the man who sows the seed and then there’s a similarity that unfolds from that point. There is an element in the New Testament of legitimate church discipline where in time the church is to deal with sinning and erring members who by their presence in the church if not disciplined would dishonor the testimony of the church and to those outside it’s membership. That would be a direct contradiction of the principle here. The field is not the church, it is not God’s kingdom, the field Jesus says is the world. Let Jesus tell us what His story means.
The good seed are the children of the kingdom, the tares the children of the wicked one. The enemy is the devil. The harvest – the end of this world. The reapers are the angels. That identifies the characters in the story-line. Now, let’s single out before we look at the action line of the story things to which Jesus does NOT impute spiritual meaning – (1) the servant sleeping. I’ve heard whole sermons preached and I may have been guilty of preaching one or two on the statement " while men slept." Do you notice in Jesus’ explanation He doesn’t say one word, He doesn’t give any spiritual significance whatever to while men slept. It’s part of the story. It’s needed for the story to unfold but Jesus attributes no spiritual significance to it. So why should we? Let Him tell the story. (2) The conversation between the farmer or the master and his servants. Master, there are tares in the field, what happened, your enemy did this, what do you want us to do? Jesus does not attribute meaning to that. He focuses His explanation on what the Master, He Himself, will do at the end of the world. (3) He doesn’t impose any meaning on the fact that the wheat was sown before the tares were sown. In the nineteenth century in American Christianity (it actually was broader than our own fellowship), but among Primitive Baptist’s an error errupted called eternal two-seedism. Those who advocated this view, interestingly used this parable as their primary proof text. Lesson to be had – first of all, never build proof for a primary doctrine on a symbolic lesson. Let the literal passages interpret the symbolic and not vice-versa.
Haydock: Mat 13:25 - -- Were asleep. When the superiors or pastors of the Church were lulled asleep or negligent, or, when the apostles were dead, as St. Augustine expounds...
Were asleep. When the superiors or pastors of the Church were lulled asleep or negligent, or, when the apostles were dead, as St. Augustine expounds it, the devil spread the tares or error and sin amongst a great number of Christians. These falling from the state of grace, or becoming heretics, are yet mingled with the rest of the faithful in the same outward profession of Christianity, not unlike the good corn and cockle in the same field.
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Haydock: Mat 13:27 - -- Then the servants. St. John Chrysostom observes, there are many circumstances in the parables that have no connexion with the instruction designed t...
Then the servants. St. John Chrysostom observes, there are many circumstances in the parables that have no connexion with the instruction designed to be conveyed in the parables, and which are merely added to connect the different parts together.
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Haydock: Mat 13:29 - -- No, lest, &c. The prayers of repenting sinners are never despised. We are taught also by this example not to cut off too hastily a fallen brother; ...
No, lest, &c. The prayers of repenting sinners are never despised. We are taught also by this example not to cut off too hastily a fallen brother; for, whatever he may be to-day, to-morrow perhaps he may see his error and embrace the truth. (St. Jerome). ---
Jesus Christ exhorts us to bear with infidels and heretics, not on our own account only, as wicked men are frequently of use to the virtuous, but also on their account; for sometimes the persons who have been corrupted and perverted, will return to the paths of virtue and truth. Let, therefore, both grow until the harvest, i.e. to the day of judgment, when the power of rectifying another's error shall be no more. (St. Augustine in St. Thomas Aquinas) ---
When many are implicated in one misfortune, what remains but to bewail their condition. Let us then be willing to correct our brethren to the utmost of our power, but let it be always with mercy, charity and compassion; what we cannot correct, let us bear with patience, permitting what God permits, and interceding with him to move and convert their hearts. But when an opportunity offers, let us publicly advocate the truth, and condemn error. (St. Jerome) ---
St. Augustine affirms, that no one should be compelled by force to an unity of religious tenets: such as dissent for us must be persuaded by words, overcome by argumentation, and convinced by reason. (St. Thomas Aquinas)
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Haydock: Mat 13:32 - -- The least of all seeds. That is, it is one of the least seeds; but in hot countries it is observed to grow to a considerable height, and to become a...
The least of all seeds. That is, it is one of the least seeds; but in hot countries it is observed to grow to a considerable height, and to become a bush or a little tree. (Witham) ---
The gospel of Christ, compared in this verse to the grain of mustard seed, has indeed little show of grandeur and human greatness. St. Paul calls it a scandal to the Jew, and a stumbling block to the Gentile. But Jesus Christ here assures us, that when it has been spread and promulgated by his ambassadors, viz. the apostles, it shall surpass every other mode of instruction both in fame and extent. (St. Ambrose, St. Jerome, St. Augustine)
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Haydock: Mat 13:33 - -- In three measures. Sata, the word here used, was a particular Hebrew measure, which corresponds not to any particular measure that we make use of, a...
In three measures. Sata, the word here used, was a particular Hebrew measure, which corresponds not to any particular measure that we make use of, and therefore I have put measures, as it is in other English translations. See Walton de Ponderibus & mensuris, before his first tome. p. 42. (Witham) ---
It was the Seah of the Jews, the third part of the Epha, and contained about ten pints, and appears to be the ordinary quantity they baked at a time. (Bible de Vence) ---
By the woman here mentioned, St. Jerome understands the Church gathered from all nations; or the power and wisdom of God, according to St. Augustine.
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Haydock: Mat 13:35 - -- By the prophet. It is taken from Psalm lxxvii. 2. St. Jerome remarks that many copies have, Isaias, the prophet, but supposes that the evangelist...
By the prophet. It is taken from Psalm lxxvii. 2. St. Jerome remarks that many copies have, Isaias, the prophet, but supposes that the evangelist wrote, Asaph, the prophet, to whom the title of this psalm seems to attribute it; but it was probably chanted by Asaph, and composed by David, who is simply characterized under the name of prophet, because he prophesied in composing his canticles. (Bible de Vence)
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Haydock: Mat 13:44 - -- Like unto a treasure. This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the...
Like unto a treasure. This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the gospel affords, has found the kingdom of heaven, should purchase it at the expense of every thing most near and dear to him: he cannot pay to great a price for his purchase.
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Haydock: Mat 13:46 - -- This eternal kingdom faith opens to your view, but it does not put you in possession without good works. (Bible de Vence)
This eternal kingdom faith opens to your view, but it does not put you in possession without good works. (Bible de Vence)
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Haydock: Mat 13:52 - -- Every scribe; i.e. master or teacher. (Witham) ---
Because you know how invaluable is the treasure, the pearl, the kingdom, here mentioned; you, who...
Every scribe; i.e. master or teacher. (Witham) ---
Because you know how invaluable is the treasure, the pearl, the kingdom, here mentioned; you, who are scribes and teachers, should cultivate it yourselves, and communicate the same blessing to others. Thus imitating a father of a family, who draws from his treasure both new and old things, and distributes them to his children, according to their several wants and necessities. This was a proverbial expression with the Jews, to signify every thing useful or necessary for the provision of a family. (St. Jerome, St. Augustine, St. John Chrysostom, Ven. Bede, and Tirinus.) ---
Thus also a pastor of souls throws light upon the mysteries of the New Testament, by the figures of the Old, and explains the workings of grace, by the operations of nature.
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Haydock: Mat 13:55 - -- Is not this the carpenter's son? [1] I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The ...
Is not this the carpenter's son? [1] I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The Latin is also a general word, which of itself signifies no more a carpenter than a smith. But the common belief of the faithful is, that St. Joseph was a carpenter, which may be confirmed by what Theodoret relates (lib. iii. Hist. chap. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter's son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after. (Witham) ---
O! how truly astonishing is the stupidity of the Nazareans! They wonder whence wisdom itself possesses wisdom, and virtue itself virtue. The reason is evident: they only considered him as the son of a carpenter. (St. Jerome) ---
Was not David the son of an husbandman, and Amos a shepherd? They should then have honoured our Lord, when they heard him speak in this manner. What wonderful mildness in Christ! Though calumniated and reviled, he still answers with the greatest humility and charity, a prophet is not without honour, save in his own country. (ver. 57.) (St. John Chrysostom in St. Thomas Aquinas) ---
His brethren. These were the children of Mary, the wife of Cleophas, sister of our blessed Lady; (Matthew xxviii. 56. John xix. 25.) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour. (Challoner)
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[BIBLIOGRAPHY]
Fabri filius. Greek: tou tektonos, artificis. St. Hilary (Can. or cap. xiv. in Matt. p. 678. Ed. Ben.) thought that St. Joseph wrought with fire and iron. We find in a manner the same in St. Ambrose Lib. iii. in Luc. in initio. p. 52. See also St. Chrysologus, Serm. xlviii. St. Justin (Dialogo cum Tryphone, p.69) says, Christ made aratra and juga; and in the Greek edition, (Parisiis, an. 1551, p. 93) Greek: arotra kai zuga. Theodoret, (lib. iii. Hist. chap. xviii, p. 656) Sandalipam fabricat, Greek: glossokomon ... kataskeuazei.
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Gill -> Mat 13:25; Mat 13:26; Mat 13:27; Mat 13:28; Mat 13:29; Mat 13:30; Mat 13:31; Mat 13:32; Mat 13:33; Mat 13:34; Mat 13:35; Mat 13:36; Mat 13:37; Mat 13:38; Mat 13:39; Mat 13:40; Mat 13:41; Mat 13:42; Mat 13:43; Mat 13:44; Mat 13:45-46; Mat 13:47; Mat 13:48; Mat 13:49; Mat 13:50; Mat 13:51; Mat 13:52; Mat 13:53; Mat 13:54; Mat 13:55; Mat 13:56; Mat 13:57; Mat 13:58
Gill: Mat 13:25 - -- But while men slept,.... Good men, ministers, and churches; whose case this sometimes is to be asleep in a spiritual sense: and which sleepiness lies ...
But while men slept,.... Good men, ministers, and churches; whose case this sometimes is to be asleep in a spiritual sense: and which sleepiness lies in a non-exercise of grace; in a sluggishness to and in duty; in a contentment in external exercises of religion; in lukewarmness about the cause of Christ; in an unconcernedness about sins of omission and commission; and in a willingness to continue in such a state; and which arises from a body of sin and death; from worldly cares; weariness in spiritual duties; a cessation from spiritual exercises; an absenting from spiritual company; oftentimes from outward ease, peace, and plenty, sometimes from a long expectation of the bridegroom's coming, and the delay of it; and from its being a night season, a time of darkness and security: such a case with the church, and good men, is very dangerous, as it exposes to every sin and snare; renders them liable to lose the presence of Christ, their liveliness and comfort; and tends to poverty and leanness of soul: such are in danger of being surprised with the midnight cry; and the churches are likely to be filled with hypocrites and heretics:
his enemy came; by whom is meant the devil, Mat 13:39 who is an enemy to Christ personally, and showed himself to be so in his infancy, by stirring up Herod to seek his life: and, when grown up, by instigating the Jews to contrive his death; which they attempted by various methods, and which, at last, he compassed by Judas, and the Scribes and Pharisees; and also to Christ mystical, to the church, and all true believers; whose adversary he is, going about, like a roaring lion, seeking whom he may devour: the same came into the field, the world, and church in it;
and sowed tares among the wheat; by "the wheat", is meant the same with the "good seed", the children of God, true believers in Christ; who are comparable to wheat, for the choiceness of it, that being the choicest grain, so they are the chosen of God, and precious, and the excellent in the earth: and because it dies before it rises and springs up; so the saints do, and will do, both in a spiritual and corporal sense; and because of the purity and whiteness of it, so they are pure and white, being sanctioned by the Spirit, washed in the blood of Christ, and justified by his righteousness; and because of its substance, fulness, weight, and permanence, so they are filled from Christ's fulness, and with the fulness of God, and fruits of righteousness, and remain, and cannot be driven as the chaff is, but continue to live, because Christ their head lives; and because of its gradual increase, so they increase in spiritual light, grace, and experience; and because of the chaff that adheres to it, so sin and corruption cleave to the saints in this life; and lastly, because it needs both the flail and the fan, so believers need chastisements, afflictions, and corrections: by "the tares" sown among them, are meant "the children of the wicked one"; Satan, the enemy and adversary, as in Mat 13:38 who are to be understood, not of profane sinners; though these are the children of the devil; but of professors of religion, men either of bad principles, or of bad lives and conversations; whom Satan, by some means or another, gets into churches, and they become members thereof: at first they look like wheat, like true believers, have a show of religion, a form of godliness, an appearance of grace, but are destitute of it; and prove tares, unfruitful, unprofitable, and of no account, yea hurtful, and whose end is to be burned.
And went his way; somewhere else, to do more mischief; and having done all he could at present here, undiscovered, not taken notice of by ministers and churches; they being all asleep, and having lost, in a great measure, the spirit of discerning. The word
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Gill: Mat 13:26 - -- But when the blade was sprung up,.... That is, the blade of the wheat; which designs the taking up, a profession of religion on principles of grace, c...
But when the blade was sprung up,.... That is, the blade of the wheat; which designs the taking up, a profession of religion on principles of grace, called a profession of faith; and when right, it springs up from, and proceeds upon a work begun in the heart: and such a profession ought to be made by all that are partakers of the grace of God; and ought to be made both verbally, by a confession of the mouth, and a declaration of the work of God upon the heart, and by deeds, by submitting to the ordinances of the Gospel; and should be sincere, and from the heart, and be visible to men, and be held fast unto the end without wavering.
And brought forth fruit; which intends not the conversion of sinners, nor the performance of duties, nor the perfection of grace, but the first appearances of grace under a profession, such as sorrow for sin, after a godly sort, fear and reverence of God, great humility, much self-denial, ardent love to Christ, pantings and breathings after him, and communion with him, strong affection for the people of God, some exercise of faith on Christ, zeal for his cause and interest, and a concern to honour and glorify God.
Then appeared the tares also. They were not discernible for some time when they were first sown; they looked like good seed when they first appeared among the people of God; they seemed to have the truth of grace, as others had; their blade of profession, when it sprung up, looked like that of true wheat; but were now discernible both by their unfruitfulness in their lives and conversations, and by their bad principles, which they now endeavoured to spread, to the hurt of the churches where they were: they always appeared to be what they were to God the searcher of hearts; but now, through the zeal of true converts, to which these opposed themselves, and the fruitfulness of their lives, from which they were so very different, they became manifest to ministers and churches.
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Gill: Mat 13:27 - -- So the servants of the householder came,.... Christ is the "householder"; the house of which he is master is the church, called the household of God, ...
So the servants of the householder came,.... Christ is the "householder"; the house of which he is master is the church, called the household of God, the household of faith, the family in heaven, and in earth; in which house he bears and sustains many relations, as those of a son, a priest, a master, or governor. By "the servants" that came to him, are meant, not civil magistrates, who have nothing to do in the affairs of churches; nor the angels, though these are ministering servants to Christ, and will be employed by him, in the close of time, to gather up the tares, bind them in bundles, and cast them into the fire; but the ministers of the Gospel, the servants of Christ, and of the most high God, who are made use of in planting, and sowing, and weeding his field, the church: these observing the tares, and fearing the danger the wheat was in by them, as well as troubled and surprised at the appearance and growth of them, came to him, and spread the case before him in prayer; and
said unto him, Sir, didst thou not sow good seed in thy field? from whence then hath it tares? Their manner of address, calling him Sir, or Lord, is expressive of their reverence of him, and obedience to him; and which is said, not in word only, but in the sincerity of their hearts, and under the influence of the Spirit of God. They ascribe the field, the church, the good seed, converts that sprung up in it, and the sowing, or making of them such, all to Christ, and not any of this kind, or any part of it to themselves; though they were employed by him in tilling this field, in sowing spiritual things to the saints, and were useful to them in their profession of religion. Moreover, they intimate, that nothing but good could come from Christ; no bad seed, no tares could be of his sowing: and declare their ignorance of the rise of them; which ignorance was owing to their being asleep, when the enemy sowed them.
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Gill: Mat 13:28 - -- He said unto them, an enemy has done this,.... This is the answer of the householder to the question of his servants. In the Greek text it is, "an ene...
He said unto them, an enemy has done this,.... This is the answer of the householder to the question of his servants. In the Greek text it is, "an enemy man"; and is so rendered in the several versions; meaning, not that the enemy was a man; for he was the devil, as in Mat 13:39 but it is an Hebraism; such as in Est 7:6,
The servants said unto him, wilt thou then that we go and gather them up? which words express the concern of the ministers of Christ for the true members of the church, comparable to wheat, lest they should receive any damage by the ill examples, and pernicious principles of evil men among them; also their detestation and abhorrence of men of wicked lives and erroneous principles; they cannot bear them which are evil; likewise, they show great regard to the glory of God, and interest of religion, and their readiness to execute any orders Christ should give them; but not willing to proceed of themselves, ask counsel and advice of him.
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Gill: Mat 13:29 - -- But he said, nay,.... The answer is in the negative; and which, if spoken to angels, is to be understood, that they should not inflict punishments, or...
But he said, nay,.... The answer is in the negative; and which, if spoken to angels, is to be understood, that they should not inflict punishments, or pour out, their vials, as yet, on formal professors, lest the righteous should share in them; and if to magistrates, the sense of it is, that they should not persecute with the sword, or put men to death for heretical opinions; but if to ministers of the word, which sense I choose, the meaning is, that not everyone suspected to be a tare, or a nominal professor, is to be removed from the communion of the church, because there is often danger in so doing:
lest while ye gather up the tares, ye root up also the wheat with them: not that men of openly scandalous lives are to be tolerated in churches; they are to be withdrawn from, and put away; nor men of known, avowed, heretical principles; such, after the first and second admonition, are to be rejected: yet there may be such in churches, not altogether agreeable in principle and practice, whose character and situation may be such, that there is no removing them without offending some truly gracious, useful persons, in whose affections they stand, who may be tempted, by such a step, to leave their communion; and so cannot be done without a considerable prejudice to the church. The scope of the parable, and the design of our Lord in it, are chiefly to be attended to; which are to show, that a pure and perfect church cannot be expected in the present state of things; and that saints should not be immoderately uneasy, but patiently bear such exercises, until Christ's time is come to relieve them, when the tares and chaff shall be separated from the wheat; when sinners shall not stand in the congregation of the righteous, and there shall be no more a pricking briar, nor a grieving thorn in the house of Israel.
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Gill: Mat 13:30 - -- Let both grow together until the harvest,.... By "the harvest", is meant "the end of the world", Mat 13:39 either of the Jewish world, the dissolution...
Let both grow together until the harvest,.... By "the harvest", is meant "the end of the world", Mat 13:39 either of the Jewish world, the dissolution of their church and state, which was near; or of a man's life, which is the end of the world to him; or rather of this present world, the system of the universe, of the material world, as to its present form and use, and of the inhabitants of it, and of time in it. Now the end of the world is compared to harvest, because the time of it is fixed and settled; though it is not known when it will be, yet it is as certain as the time of harvest; and because as that is in the summer season, in hot weather, so this will be a time of wrath, when the day of the Lord will burn like an oven; and as the harvest time is a time of hurry and labour, so will it be in the end of the world, especially with the angels, who will be gathering the elect from the four winds, and all men, to appear before the judgment seat of Christ; and as at harvest the corn is cut down, the fields cleared, and all brought home, so it will be at the end of the world; the sickle will be thrust in, and the earth reaped, the tares bound in bundles, and cast into the fire, and the wheat gathered into the garner; and as the harvest, as it falls out to be good or bad, is matter of joy or sorrow, so will the end of the world be joy to saints, who will then enter into the joy of their Lord, and be for ever with him, and sorrow to the wicked, who will then go into everlasting punishment. Until this time, wheat and tares are to "grow" together. The "wheat", or true believers, "grow" in the exercise of grace, as of faith, hope, love, humility, &c. and in spiritual knowledge of the will of God, of the doctrines of grace, and of Christ; which growth is owing to the dews of divine grace, to the sun of righteousness shining upon them, to the gracious influences of the blessed Spirit, and to the word and ordinances as means. The "tares", or nominal professors, may "grow" in riches, in credit, and reputation among men, and in speculative knowledge; and oftentimes so it is, that they grow worse and worse, both in doctrinal and practical wickedness: when they are ordered to "grow together", the meaning is, not that their growth is equal, or of the same kind, nor in the same way, nor in the same things; but this only notes the time and duration of their growth: nor is this suffered and permitted, because of any love God has unto them, or any delight in, or approbation of them; but either because they are not fully ripe for ruin; or for the exercise of the saints, and for their temporal and spiritual good; for it is entirely a tender regard to the wheat, and not to the tares, that they are ordered to grow together,
And in the time of harvest, I will say to the reapers, the angels,
gather ye together first the tares; that is, formal professors, hypocrites, and heretics; whom he will have removed out of his kingdom, his church, his field, in the world: and this order shows, that the angels will have a perfect and exact knowledge of these persons; and that their work will be to separate them from the righteous; when the churches will be pure, and without spot, or wrinkle: and this will be done first; that is, these wicked men will be first removed out of the church, before their more severe punishment takes place:
and bind them in bundles to burn them: which denotes the power of angels over these persons, the certainty and inevitableness of their ruin, their association together, and their destruction in company with one another; which will be an aggravation of their misery, which is expressed by "burning" with fire; not material, but metaphorical; the wrath of God, which will be a consuming fire, and be everlasting and unquenchable,
But gather the wheat into my barn; meaning the kingdom of heaven, which is as a garner or repository, in which none but wheat is put, and where it is safe, and lies together: so none but righteous, pure, and undefiled persons, are admitted into heaven; and being there, they are safe, and out of the reach of all enemies; and what adds to their happiness is, that they are together, enjoying all satiety and fulness; and are in Christ's barn, or garner, which he has made, and prepared for their reception. The gathering of them into it designs the introduction of the saints into heaven by angels, as their souls at death, and both souls and bodies, at the last day, when their happiness will be perfect and complete.
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Gill: Mat 13:31 - -- Another parable put he forth unto them, saying,.... As the former parable sets forth the condition of the Gospel church state until the end of the wor...
Another parable put he forth unto them, saying,.... As the former parable sets forth the condition of the Gospel church state until the end of the world; this expresses the small beginnings of it, and the large increase and growth of it, and its great usefulness to the saints,
The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: by "the kingdom of heaven" is meant, as before, the Gospel dispensation, or the Gospel church state, and the ministry of the word, and the administration of ordinances in it: by the grain of mustard seed, either the Gospel, or the people of God, or the grace of God in them; and by the man that took and sowed it, the Lord Jesus Christ; and by his field, in which he sowed it, the world, or his church throughout the world.
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Gill: Mat 13:32 - -- Which indeed is the least of all seeds,.... So mustard with the Jews u, is called מין זרעים, "a kind of seeds"; and being very small, hence כ...
Which indeed is the least of all seeds,.... So mustard with the Jews u, is called
Mat 17:20. Not but there are seeds lesser than this; but the meaning is, that this is one of the least of all seeds; or was the least of seeds, which were commonly known in Judea; or the very least which grew to the size this sometimes did, and as here related. Now this is designed to express the small beginnings of the Gospel dispensation, of the ministry of the word, of the grace of God in the hearts of his people, and of the small number of them at first. The Gospel, and the ministry of it were like a grain of mustard seed, little, mean, and contemptible; the author of it, Christ, was so to the Jews, in his birth, parentage, education, and outward appearance; the subject of it a crucified Christ, and salvation by him; and the doctrines out of the reach, and contrary to carnal reason; the preachers of it, were persons of very mean and low life, few in number, weak, illiterate, and despicable, and the whole world against them; the circumstances which attended the Gospel were very discouraging; it was charged with novelty, represented as contrary to common sense, and the reason of mankind, and as opening a door to licentiousness; and was followed with violent opposition and persecution, wherever it went. The grace of God, which under the ministry of the word is implanted in the hearts of the Lord's people, is at first very small, like a grain of mustard seed; it is a day of small things; faith in Christ is very weak and low, spiritual strength small, comfort little, experience of the love of God not large, light and knowledge in the doctrines of grace but very obscure and glimmering: the church of God, which sprung up under the ministry of the word, and through the work of grace, upon the hearts of particular persons, was like the small grain of mustard seed; the persons of which it consisted were but few in number in Christ's time, and at his ascension into heaven, and when the Gospel was first preached among the Gentiles; and those persons which laid the foundation, and were at the beginning of the Gospel church state, made a very contemptible figure, by reason of their outward poverty, and mean circumstances in the world; and on account of the severe persecutions which every where attended them; and also through the errors and heresies introduced by evil men, that crept in among them,
But when it is grown, it is the greatest among herbs, and becometh a tree. Luke says, "a great tree", Luk 13:19 for to such a size did the mustard tree grow in the land of Judea, of which take the following instances x,
"At Shichin there was a mustard stalk, which had three branches, and one of them was cut down, and they covered a potter's booth with it; and found in it
And though the mustard tree grew to this height and size, it was reckoned among herbs, as here by Christ; for they say z,
"they do not put mustard in a field of fruits, but in a field of herbs.
All which serve to illustrate and confirm the account here given by Christ, and alluded to; and which expresses the very large growth and increase of the Gospel, and the ministry of it; of the grace of God in the heart, and of the church of Christ, and his interest in the world: of the Gospel, and the ministry of it, as to its large spread in the world; which at first was confined to the Jews, but was afterwards published to the Gentiles, and carried through the whole world; and, in ages since, has made a considerable progress, particularly at the Reformation; and will make a much greater one, towards the end of time: and of the grace of God in the heart, which gradually increases to a full assurance of understanding of hope, and of faith, and to the measure of the stature of the fulness of Christ: and of the church of Christ, and his interest in the world; both as to the large numbers it did consist of in the times of the apostles, and since, and will more especially hereafter; for the church will fill the earth, and the kingdoms of the world will become the church, and all nations of the earth will flock unto it; the people of the Jews in general will be converted, and the fulness of the Gentiles will be brought in: as also with respect to the figure it will make through the great personages, the kings and princes of the earth, that will be in it; the great power and authority the saints will then have; the peace and prosperity that will be enjoyed by them; the spirituality, holiness, righteousness, love, and unity, there will be among them; as also the presence of God and of the Lamb, they will be favoured with; all which glory and happiness will be brought about by a plentiful effusion of the Spirit, and by the glorious appearance of Christ,
So that the birds of the air come and lodge in the branches thereof: by "the birds of the air", some think angels are meant, compared to "birds" for their harmlessness and innocence; for their readiness and swiftness to do the will of God; and for their warbling notes and tuneful songs of praise; and who may be called birds "of the air", or heaven, because of their habitation: now these delight to be in the church, to be under the shadow of the Gospel ministry, and to look into the mysteries of it. Though rather, the saints and people of God are intended, who, in Scripture, are sometimes compared to particular birds; as to the eagle, the dove, and sparrow; and to birds in general, because timorous, weak, and defenceless, are exposed to danger, and wonderfully delivered, and are very subject to wander and go astray; and because of their chirpings, and singing songs of praise to their God and Redeemer; and to birds of the air or heaven, because they are heaven born souls, are partakers of the heavenly calling, and are pressing for, and soaring aloft towards the high calling of God in Christ: now the Gospel ministry, and the Gospel church state, are very useful to these; they "come" thereunto willingly, and cheerfully, deliberately, and with dependence on the grace and strength of Christ; humbly, under a sense of their own unworthiness, and yet with joy and thankfulness; heartily, and with their faces thitherwards, and they also "lodge" therein. This is what they desire, and their hearts are set upon; here they determine to be, and it is their happiness to be here; the shadow of Gospel ordinances is very delightful, very refreshing, and very fruitful to them, and under which saints dwell with great safety; and what a coming of these birds will there be hither, and a tabernacling of them herein, at the latter day! which are greatly designed in this part of the parable,
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Gill: Mat 13:33 - -- Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the s...
Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world,
The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreeable qualities, but on account of its small quantity; it is a little leaven that leavens the whole lump, and may express, as the grain of mustard seed does, the small beginnings of the Gospel, and its meanness in the eyes of men; and on account of its piercing, penetrating, and spreading nature: so the Gospel reaches the conscience, pierces the heart, enlightens the understanding, informs the judgment, raises and sets the affections on right objects, subdues the will, and brings down all towering thoughts, to the obedience of Christ, in particular persons; and has penetrated and made its way, under divine influence, through towns, cities, kingdoms, and nations: also on account of its heating, swelling, and assimilating nature; so the Gospel, where it takes place, warms the affections, causes the heart to burn within, inspires with zeal for God, and Christ, and the Gospel; it swells and fills churches with such as shall be saved, and assimilates the several persons it operates in, makes them like one another, one bread, one body, having like precious faith, knowledge, and experience, though in a different degree,
Which a woman took and hid in three measures of meal. By the "three measures of meal", are meant the elect of God; who, because of their nature and quality, are compared to meal, or fine flour; and that because of that of which it is made, wheat, to a corn of which Christ is compared, Joh 12:24 and by whose grace the saints are what they are, justified, regenerated, and sanctified; and on account of the manner it becomes so, as by grinding the wheat, sifting it when ground, and separating it from the bran; all which may express the first convictions in the conscience of awakened sinners, the grace of God in conversion, and the separation of them from the rest of the world, in the effectual calling; as also by reason of its choiceness, purity, and goodness, the saints being chosen of God and precious, and being pure and spotless, through the grace and righteousness of Christ, and being highly valued, and had in great esteem by him; and because of their quantity, are compared to three measures of meal. The measure here designed, is the Hebrew seah, which held a gallon and an half, and three of these made an ephah; and which is often rendered by the a Targumists,
"The wise men say, that three women may be employed in one lump of dough; one may knead it, another may make it into loaves, and another may bake it--and it is a tradition,
These measures, as here used parabolically, may design the small number of God's elect; and, as some have thought, may have respect to the three then known parts of the world, where they were, or should be: by the woman that took and hid the leaven in these measures, is meant, either the church, sometimes compared to a woman in Scripture, Rev 12:1 or the ministers of the Gospel, wisdom's maidens; or rather, Jesus Christ, the wisdom of God; see Pro 9:1 and the reason why a woman is mentioned is, because it was, with the Jews, the work of women to ferment the flour, knead the dough, and make the bread: and this action of taking and covering the leaven in the meal, may denote the power of Christ, in opening the heart, and putting in the Gospel, which unless he takes in hand, and uses, is ineffectual; as also the passiveness of men, under the first workings of the Spirit of Christ upon their souls, by the Gospel; and likewise, the secret and invisible power of divine grace, operating by the ministry of the word, upon the heart,
Until the whole was leavened: to be "leavened" by the Gospel, is to be evangelized by it, to be brought into the life and liberty of it, to a Gospel way of living by faith on Christ; to derive all peace, joy, and comfort from him, and not from any works of righteousness; and to have a man's obedience influenced by the love of God, so as to do it cheerfully, and without dependence on it. Now the Gospel, where it has entrance and takes place, powerfully and effectually, continues to operate more or less, as the leaven in the meal, until the whole man, soul and body, all the faculties of the soul, and members of the body, are influenced by it; and will continue with power and efficacy in the world, and church, until all the elect of God are wrought upon by it, and are brought in. There is a late ingenious interpretation c of this parable, which, since the word "leaven" is elsewhere always used in a bad sense, deserves consideration; according to which, this parable expresses not the spread of truth, but of error; by "the woman" is thought to be meant, the Apocalyptic woman, the woman spoken of in the Revelations, the whore of Rome, the mother of harlots; and the "leaven" which she took, the leaven of false doctrine and discipline; by her "hiding" it, the private, secret, artful methods, false doctrines, and bad discipline were introduced, and the gradual progress thereof; and by the "three measures of meal", the bishops and doctors of the church, among whom this leaven was spread, and who were fermented with it; particularly those three bishops of Rome at first, Sosymus, John the faster, and Boniface the third; which by degrees spread itself, until the whole Christian world was affected with it; and for a long time lay hid and undiscovered, till the Lord raised up Wyclif, John Huss, Jerom of Prague, Luther, and other reformers. The reader may choose which interpretation he likes best,
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Gill: Mat 13:34 - -- All these things spake Jesus unto the multitude,.... In the hearing of his disciples, whilst in the ship, the multitude being on the shore,
in para...
All these things spake Jesus unto the multitude,.... In the hearing of his disciples, whilst in the ship, the multitude being on the shore,
in parables; in the four foregoing ones,
and without a parable spake he not unto them: not that he never had preached but in a parabolical way unto them, or that he never did afterwards use any other way of speaking; for it is certain, that both before and after, he delivered himself plainly, and without figures: but the meaning is, that in that sermon, and at that time, he thought fit to make use of no other method, as appears from the many other parables he afterwards delivered; and though he explained the meaning of some of them to his disciples, at their request, yet he dismissed the multitude without any explication of them.
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Gill: Mat 13:35 - -- That it might be fulfilled which was spoken by the prophet,.... Not Isaiah, as some copies in the times of Jerom read, but Asaph, who is called Asaph ...
That it might be fulfilled which was spoken by the prophet,.... Not Isaiah, as some copies in the times of Jerom read, but Asaph, who is called Asaph the seer, 2Ch 29:30 which is all one as a prophet; vision is one sort of prophecy d; and there was such a thing as prophesying with harps, psalteries and cymbals, as well as in other ways, and with which Asaph and his sons are said to prophesy, 1Ch 25:1 so that he is very rightly called a prophet by the evangelist, who is cited, saying, Psa 78:2.
I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world: which Psalm, though a history of the dealings of God with the people of Israel, and of the many deliverances wrought for them, yet as the e Jewish writers observe, contain many things in it, expressed in a parabolical and enigmatical way; such as God's furnishing a table in the wilderness, kindling a fire against Jacob, opening the doors of heaven, giving the corn of heaven, and angels' food, and delivering his strength into captivity; and besides, the very historical facts recorded of the people of Israel, were types of things future under the Gospel dispensation: now as Asaph, by divine inspiration, delivered these parables and dark sayings, so Christ expressed the Gospel, and the mysteries of it, in a parabolical way, which were hid in God, and under the shadows of the law; and so were kept secret from the beginning of the world, and from the multitude, though now made known to the apostles, and by them to others, according to the will of God,
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Gill: Mat 13:36 - -- Then Jesus sent the multitude away,.... That his disciples might have the opportunity of conversing with him alone, about the sense of the parables he...
Then Jesus sent the multitude away,.... That his disciples might have the opportunity of conversing with him alone, about the sense of the parables he had delivered; and that he might instruct them by some others hereafter mentioned,
And went into the house: left the ship in which he had been preaching to the multitude, came on shore, and returned to the house he came out of, Mat 13:1.
and his disciples came to him; and being alone, make an humble request to him,
saying, declare unto us the parable of the tares of the field: by which they mean, not a rehearsal of it, but an explication of the sense and meaning of it: they ask nothing about the parables of the mustard seed and leaven, either because they better understood them; or because there were some things very remarkable and striking in this, which made them very desirous to be particularly informed of the several parts of it, and their meaning.
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Gill: Mat 13:37 - -- He answered and said unto them,.... Being very ready to answer their request, and willing to communicate spiritual knowledge to them; thereby showing ...
He answered and said unto them,.... Being very ready to answer their request, and willing to communicate spiritual knowledge to them; thereby showing great condescension, and humility in himself, and great affection to them:
he that soweth the good seed, is the son of man; he that is signified by the man that sowed good seed in his field, is "the son of man"; by whom he means himself, the seed of the woman; and the son of David; who being anointed with the Holy Ghost without measure, went about Judea and Galilee, preaching the everlasting Gospel, to the conversion of sinners, thereby making them good seed; though this may be understood of him, as including his apostles and ministers, whom he makes use of as instruments for the good of souls, by preaching the Gospel.
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Gill: Mat 13:38 - -- The field is the world,.... That which is represented by "the field", in which the good seed is sown, is not only the land of Judea, where Christ prea...
The field is the world,.... That which is represented by "the field", in which the good seed is sown, is not only the land of Judea, where Christ preached in person, but the whole world, into which the apostles were afterwards sent; or the church of Christ, in the several parts of the world:
the good seed are the children of the kingdom: they which are designed by the good seed, are such, for whom the kingdom of heaven is prepared, to whom it is bequeathed, and who are appointed to it; who are possessed of the kingdom of grace here, and are heirs of the kingdom of glory; and have both a meetness for it, and a right unto it, being the children of God by adoption, and that appearing by regeneration:
but the tares are the children of the wicked one: the persons intended by "the tares", are such professors of religion, as both by their principles and practices, manifestly show that they are of their father the devil; they resemble and imitate him, and do his works; and plainly declare, that they were never born of God, and are in no better state, though under a profession, than openly profane and immoral persons; and are more hurtful and scandalous to the interest of Christ, than such are.
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Gill: Mat 13:39 - -- The enemy that sowed them is the devil,.... He that is designed by the enemy, who sowed the tares in the field among the wheat, is no other than the d...
The enemy that sowed them is the devil,.... He that is designed by the enemy, who sowed the tares in the field among the wheat, is no other than the devil; the enemy of Christ, of mankind in general, of God's elect in particular, and the accuser of the brethren; and his getting of hypocrites and heretics into churches, is no small proof of his implacable enmity to Christ and his interest; and shows what an adversary he is to the peace, comfort, and fruitfulness of the churches of Christ,
The harvest is the end of the world; that which is meant by "the harvest", until which time wheat and tares, good and bad men, under a profession of religion, are to be together, is "the end of the world"; meaning either the day of wrath and vengeance upon the Jewish nation; when those that truly believed in Christ were separated from the rest, and that hypocritical generation of men were utterly destroyed; or else the day of judgment, the great and last day, when the heavens and the earth, and all that is therein, shall be burnt up; when the righteous will enter into life, and the wicked go into everlasting punishment:
and the reapers are the angels; the persons signified by "the reapers", who shall put in the sickle, cut down the tares, bind them in bundles, and cast them into the fire, and who shall gather the wheat into the barn; that is, who shall be the executors of God's wrath, upon wicked professors of religion, and who shall be the means of introducing the saints into the heavenly kingdom, are "the angels"; the holy and elect angels, who are the ministers of Christ, and ministering servants to them, who are the heirs of salvation; and are opposite to all secret and open enemies of Christ and his people; and will be employed in the end of time, against the wicked, and for the righteous.
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Gill: Mat 13:40 - -- As therefore the tares are gathered,.... As it is represented in the parable, that in the time of harvest, the tares shall be gathered out from the wh...
As therefore the tares are gathered,.... As it is represented in the parable, that in the time of harvest, the tares shall be gathered out from the wheat first; and being bound in bundles, shall burnt in the fire, prepared for that purpose,
so shall it be in the end of this world; hypocritical and heretical men, and all formal professors, shall be gathered out from among the saints, and the several churches, among whom they have been; and shall be together cast into everlasting burnings, prepared for the devil and his angels, whose children they are.
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Gill: Mat 13:41 - -- The Son of man shall send forth his angels,.... Meaning himself, whose ministers the angels are; who wait upon him, and are at his beck and command; e...
The Son of man shall send forth his angels,.... Meaning himself, whose ministers the angels are; who wait upon him, and are at his beck and command; even the thousand thousands that minister unto him; these will be sent forth by his orders, into the several parts of the world, where he has any churches, or an interest,
and they shall gather out of his kingdom: the Gospel church, over which Christ is king, where he rules and governs in the hearts of his people; and who are cheerfully and willingly obedient to his laws, under the influence of his Spirit and grace: but all who are in the visible Gospel church state, are not such; some are wicked and rebellious, and though they are suffered to continue, yet not always; for if not removed by censures and excommunications, they will be at last by angels; who will separate them from the saints:
even all things that offend; who are scandals to Christ, his church, and Gospel, by their wicked principles, or infamous practices; and who give offence, not only to God, and his righteous law, but lay stumbling blocks in the way of the children of God, and are the authors of divisions and offences among them:
and them that do iniquity; that do nothing else but iniquity; and who, though they profess to be religious persons, are secretly, or openly, workers of iniquity; and are even doing iniquity, in and whilst they are professing religion.
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Gill: Mat 13:42 - -- And shall cast them into a furnace of fire,.... Not a material, but a metaphorical one; denoting the wrath of God, which shall fall upon wicked men, a...
And shall cast them into a furnace of fire,.... Not a material, but a metaphorical one; denoting the wrath of God, which shall fall upon wicked men, and abide upon them to all eternity: which is sometimes called hell fire, sometimes a lake which burns with fire and brimstone; and here a furnace of fire, expressing the vehemency and intenseness of divine wrath, which will be intolerable; in allusion either to Nebuchadnezzar's fiery furnace, or as some think, to the custom of burning persons alive in some countries; or rather, to the burning of chaff and stubble, and the stalks of any unprofitable things that grew in the field f, for the heating of furnaces, and is the very language of the Jews, who used to compare hell to a furnace; so Gen 15:17 is paraphrased by them g,
"And behold the sun set, and there was darkness; and lo! Abraham saw until the seats were set, and the thrones cast down; and lo! "hell", which is prepared for the wicked in the world to come,
Which is expressed in much the same language, and conveys the same ideas as here; and no wonder is it that it follows,
there shall be wailing and gnashing of teeth; declaring the remorse of conscience, the tortures of mind, the sense of inexpressible pain, and punishment, the wicked shall feel; also their furious rage and black despair,
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Gill: Mat 13:43 - -- Then shall the righteous shine forth as the sun,.... The time referred to is, when the tares shall be separated from the wheat: when they that offend ...
Then shall the righteous shine forth as the sun,.... The time referred to is, when the tares shall be separated from the wheat: when they that offend and do iniquity, shall be gathered out of Christ's kingdom; when the wicked shall be cast into hell: then the "righteous", not who are so merely in their own apprehensions, and in the judgment of others; nor by their obedience, legal or evangelical; but who are made so, by the righteousness of Christ imputed to them: these, though they have been in this world loaded with reproaches, and attended with many afflictions and persecutions; and have been despised for their poverty and meanness, and want of outward glory, honour, riches, and prosperity; shall now "shine forth" in the robe of Christ's righteousness, in perfect holiness of nature, in all felicity and prosperity of soul; and in the shining dazzling robes of glory, incorruption, and immortality, on their bodies; eves the sun, having no spot in them, or upon them, and without any clouds of darkness: they will be as Christ himself, the sun of righteousness, with whom, and in whose glory they shall appear, both in soul and body,
in the kingdom of their father; meaning either the same with the kingdom of Christ, the Father's and his, being one and the same; or as distinct from Christ's, see Mat 13:41 the church, and the government of it in this world, in all ages of time, and especially in the latter day, and during the thousand years, Christ and his saints shall reign together, may be peculiarly called the kingdom of Christ; when it will be delivered to the Father, and God shall be all in all: so that the ultimate glory may, though not to the exclusion of the Son, be styled the kingdom of the Father; of God, who is the Father of Christ and of his people; and which is observed, to assure the saints of their interest in it, right unto it, and certain enjoyment of it. Some copies read, "the kingdom of heaven". Much the same images, here made use of, to set forth the glory of the saints, both in soul and body, in the world to come, are expressed by the Jews,
"The faces of the "righteous", they say, h in time to come, shall be
And elsewhere i they observe, that "God in time to come, will beautify the body of "the righteous", as the beauty of the first man, when he entered into paradise, according to Isa 58:11 and that the soul, whilst in its dignity, shall be sustained with the superior light, and be clothed with it; and when it shall enter into the body hereafter, it shall enter with that light; and then shall the body shine,
"the soul goes out, the body is left, which shall be there built again,
Who hath ears to hear, let him hear; and seriously consider of the several things said in this parable, concerning the wheat and tares, the righteous and the wicked, as being matters of the greatest moment and importance,
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Gill: Mat 13:44 - -- Again the kingdom of heaven is like unto treasure,.... By which is meant, not eternal life, the incorruptible inheritance, riches of glory, treasure i...
Again the kingdom of heaven is like unto treasure,.... By which is meant, not eternal life, the incorruptible inheritance, riches of glory, treasure in heaven; nor Christ, in whom are hid all the treasures of wisdom and knowledge, and all the riches of grace and glory; but the Gospel, which is a treasure consisting of rich truths, comparable to gold, silver, and precious stones; of the most valuable blessings, and of exceeding great, and precious promises; and reveals the riches of God, of Christ, and of the other world; and is a treasure unsearchable, solid, satisfying, and lasting: this is said to bid in a field. The Gospel was in some measure hid, under the former dispensation, from the Old Testament saints; and for a long time was hid from the Gentile world; and is entirely hid from them that are lost, who are blinded by the god of this world; and even from the elect of God themselves, before conversion: this is sometimes said to be hid in God, in his thoughts, counsels, and purposes, and in the covenant of his grace; and sometimes in Christ; who is the storehouse of truth, as well as of grace; and may be thought to be hid under the Mosaic economy, in the types and shadows of the ceremonial law: but here "the field" means the Scriptures, in which the Gospel lies hid; and therefore these are to be searched into for it, as men seek and search for silver and hid treasures, by digging into mines, and in the bowels of the earth:
the which when a man hath found; either with or without the use of means, purposely attended to, in order to find it; such as reading, hearing, prayer, and meditation: for sometimes the Gospel, and the spiritual saving knowledge of it, are found, and attained to, by persons accidentally, with respect to themselves, though providentially, with respect to God; when they had no desire after it, or searched for it, and thought nothing about it; though by others it is come at, in a diligent use of the above means:
he hideth; which is to be understood not in an ill sense, as the man hid his talent in a napkin, and in the earth; but in a good sense, and designs his care of it; his laying it up in his heart, that he might not lose it, and that it might not be taken away from him: anor joy thereof; for the Gospel, when rightly understood, brings good tidings of great joy, to sensible sinners,
goeth and selleth all that he hath, and buyeth the field: which is not to be interpreted literally and properly; though a man that knows the worth and value of the Bible, rather than be without one, would part with all his worldly substance for one; but figuratively, and denotes the willingness of such souls, who are led into the glory, fulness, and excellency of the word of God, the scriptures of truth, and of the immense treasure of the Gospel therein, to part with all that has been, or is dear unto them; with their sins, and self-righteousness; with their good names and characters; their worldly substance, and life itself, for the sake of the Gospel, and their profession of it: and may also design the use of all means, to gain a larger degree of light and knowledge in the Gospel. It seems by this parable, according to the Jewish laws, that not the finder of a treasure in a field, but the owner of the field, had the propriety in it; when it should seem rather, that it ought to be divided. Such that have ability and leisure, may consult a controversy in Philostratus l, between two persons, the buyer and seller of a field; in which, after the purchase, a treasure was found, when the seller claimed it as his; urging, that had he known of it, he would never have sold him the field: the buyer, on the other hand, insisted on its being his property; alleging that all was his which was contained in the land bought by him,
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Gill: Mat 13:45-46 - -- Again, the kingdom of heaven is like unto a merchant man,.... This parable may be understood of Christ's seeking, finding, and purchasing his elect: f...
Again, the kingdom of heaven is like unto a merchant man,.... This parable may be understood of Christ's seeking, finding, and purchasing his elect: for, certain it is, that he has sought after them; which implies, that they were lost and going astray; expresses his great love to them, value for them, and desire after them; in doing which, he took much pains, and used much diligence: and certain it also is, that he finds them in redemption, and in effectual calling; and that they are to him a pearl of great price; as very precious to God, so highly esteemed of by Christ, as his portion, his inheritance, and his jewels. He has also parted with all he had for the sake of these persons; he became poor, emptied himself of everything, even gave himself a ransom for them, and so made a purchase of them, with the price of his own blood: though to this sense it may be objected, that it does not seem so agreeable, that Christ should be compared to a merchant man, which better suits with those that deal with him, than as he is concerned with them; nor does he seek after any other than his elect: whereas this merchant man is said to beeking goodly pearls; any pearls that were so: nor is Christ's finding his elect a chance business; nor have they any intrinsic excellency in them, to denominate them pearls, but by his grace. The more common interpretation of it is, that it designs a sensible sinner, seeking after the true way of salvation, and finding Christ, and parting with all for him: such a man is a spiritual merchant, who trades in foreign parts, and in things of worth and value; and such an one seeks after a variety of things, which at first sight seem "goodly", in order to obtain salvation by; as civility, morality, a legal righteousness, fasting, watchings, prayer, a profession of religion, and a submission to external ordinances; but at length finds Christ,
the pearl of great price: who is of an unspeakable brightness and glory, of intrinsic worth and value; who is enriching to those that possess him, and precious to them that believe; and of such a price, that no valuable consideration can be given for him: wherefore such a soul is willing to part with all for him; with sinful self, and righteous self; and with the honours, riches, and profits of this world; and buy him, his grace and righteousness, without money, and without price. Though I rather think, that in connection and agreement with the other parables, this is to be understood of such, who are seeking after knowledge in every branch of it, natural, moral, and spiritual; and so may be compared to a "merchant man, seeking goodly pearls"; and who find the Gospel, and prefer it to everything else,
Who when he had found one pearl of great price: for such who seek after wisdom and knowledge in the use of proper means, are like merchant men, that trade abroad, and for things of value; and these, under divine direction, find in the Scriptures, and through the ministry of the word, and by prayer and study, the truths of the everlasting Gospel, respecting Christ, his person, office, grace and righteousness; which are equal to, yea transcend a pearl of the highest price; for their original, coming from a far country, from heaven; for their brightness, clearness, and perspicuity; for their ornament and glory; for their firmness and solidity; for their virtue and value, to them that know the worth of them; and such will buy, but not sell them; reckon all things but loss and dung, in comparison of them; and will contend for them, and stand fast in them.
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Gill: Mat 13:47 - -- Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its...
Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its meanness in the esteem of men; being despicable, and of no account in the eyes of the world: and yet like a net, a piece of curious artifice and workmanship, being the produce of the grace of God; in which his manifold wisdom is displayed, and is what angels desire to look into: it is designed, and purposely contrived, for the gathering in of sinners to Christ, and to his churches, though by accident, it has other uses; such as troubling of the world, as the net does the waters of the sea, and drawing out the corruptions of the men of it, as that does weeds, stones, &c. and which, like a net, can do nothing of itself, unless cast; and not then neither, unless succeeded with a divine blessing:
that was cast into the sea; by "the sea" is meant the world, so called, for the storms and tempests of afflictions, and persecutions the saints meet with, and for the continual troubles that are in it; for the restlessness and instability of all things therein; for the dangers of it; and for its being the proper place and element of fishes, as the world is to the men of it. The casting of it into the sea, designs the opening of the Gospel, and the unfolding the mysteries of it, and the preaching it in all the world; and supposes persons qualified for it; such were the patriarchs and prophets under the Old Testament; and particularly Christ, John the Baptist, and the Apostles of Christ, and succeeding ministers under the New Testament; and requires art, skill, and wisdom, might and strength, industry, diligence, and patience; and which is done at a venture, whether there are fish or not; and sometimes succeeds, and sometimes not:
and gathered of every kind; the Persic version adds, "of animals"; but much more agreeably Munster's Hebrew Gospel, and the Vulgate Latin, add, "of fishes"; and so some copies read. The preaching of the Gospel, is the means of gathering souls to Christ, and into his churches; and those that are gathered into a visible Gospel church state, are of every kind, of all nations in the world; Jews and Gentiles: of all ranks and degrees of men, high and low, rich and poor, bond and free; of all sorts of sinners, and of men good and bad; some who have the truth of grace in them, and others that are only hypocrites: profess in words, and deny in works; have nothing more than a form of godliness, and name to live, and are dead.
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Gill: Mat 13:48 - -- Which when, it was full,.... As the Gospel, and the Gospel church state may be said to be, when all the ends of the preaching of the word are answered...
Which when, it was full,.... As the Gospel, and the Gospel church state may be said to be, when all the ends of the preaching of the word are answered; when all are called by the one, and into the other, that were designed to be called; when the fulness of the Gentiles shall be brought in, and all Israel shall be saved,
They drew to the shore; which will be done, when the end of the world comes; then will an end be put to the Gospel ministry, the net will be drawn to shore; the preaching of the Gospel will cease, and no more use be made of it:
and sat down; the ministers of the word having done their work, enter into the joy of their Lord, and rest from their labours:
and gathered the good into vessels, but cast the bad away; as fishermen used to do; though this last office seems, by the application of the parable, to be what will be performed by angels; who, as many as they find to have a good work of grace wrought and finished in their souls, they will gather into Christ's barn, into the everlasting habitations, the mansions in Christ's Father's house, he is gone to prepare: but as for the bad, who shall appear to be destitute of the grace of God, and righteousness of Christ, notwithstanding their profession of religion, they shall be rejected, as good for nothing, and shall be cast into the lake which burns with fire and brimstone.
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Gill: Mat 13:49 - -- So shall it be at the end of the world,.... As the fisherman, when he has drawn his net to shore, picks out the good fish, and puts them into proper v...
So shall it be at the end of the world,.... As the fisherman, when he has drawn his net to shore, picks out the good fish, and puts them into proper vessels, and casts the dead, putrid, and useless fish away; so, at the close of time, in the last day,
the angels shall come forth out of heaven, from the presence of God and Christ, and by his orders, as the judge of all the earth,
and sever the wicked from the just; with whom they have had not only civil conversation, but have been joined in a Gospel church state; but now these ungodly shall not stand in judgment with them; nor these sinners, these hypocrites, in the congregation of the righteous: the one will be set at Christ's right hand, the other at his left; the one will go into life eternal, and the other into everlasting punishment; and their separation from one another will be for ever.
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Gill: Mat 13:51 - -- Jesus saith unto them,.... This is left out in the Vulgate Latin, and Ethiopic versions, and in Munster's Hebrew Gospel, and in some Greek exemplars; ...
Jesus saith unto them,.... This is left out in the Vulgate Latin, and Ethiopic versions, and in Munster's Hebrew Gospel, and in some Greek exemplars; though it is necessary to the connection and sense of the words:
have ye understood all these things? All the parables Christ had delivered, besides those he had given a particular explanation of; as of the mustard seed, and leaven, of the treasure hid in the field, the pearl of great price, and the net cast into the sea: Christ's putting this question to the disciples, shows that the things delivered, had some difficulty in them; that they were of moment and importance to be understood; and how concerned he was, that they should understand them; and how ready he was to communicate the knowledge of them, which he knew would be useful to them in their after ministrations:
they say unto him, yea, Lord. This answer, which was truly and faithfully made, is a proof of their close and strict attention to the words of Christ; the quickness of their understandings, at that time, being in a very special manner opened and illuminated by Christ; and which he knew, when he put the question to them; but was willing to have it owned and expressed by themselves, that he might have the opportunity of saying what follows.
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Gill: Mat 13:52 - -- Then said he unto them,.... Since the disciples had such a clear understanding of the above parables, and were by them, and by other things, so well f...
Then said he unto them,.... Since the disciples had such a clear understanding of the above parables, and were by them, and by other things, so well furnished to preach the mysteries of the kingdom of heaven to others, Christ stirs them up by the following parable, to a diligent exercise of their gifts, and to a large, free, and cheerful communication of their knowledge to others,
Therefore every Scribe; meaning not legal ones, Scribes in the law of Moses, a sort of letter men, often mentioned by the evangelists, and the same with the lawyers, who were conversant with the letter of the law, and only understood that; as for the kingdom of heaven, they were so far from being instructed unto it, that they shut it up, and would neither go in themselves, nor suffer others; but evangelical Scribes are here meant, see Mat 23:34 the preachers of the everlasting Gospel, now everyone of these,
which is instructed unto the kingdom of heaven, as each of them be more or less; that is, understands the nature of the Gospel church state, the discipline, laws, and rules of Christ's house, the doctrines of the Gospel, the way and things pertaining to the kingdom of heaven; as Christ and his righteousness, and the regenerating and sanctifying grace of the Spirit: such an one,
is like unto a man that is an householder; that has an household or family under his care, as the ministers of the Gospel have, and which is the church of God; called the household of God, the household of faith, a spiritual house, and a family; consisting of fathers, young men, and children; of which indeed Christ is properly the householder and master, but Gospel ministers are deputies and stewards under him, and under him preside over the household, and have the government of it, provide food for it, and protect and defend it; all which require large gifts and abilities, great love and affection, both to Christ and his people; much wisdom, prudence, and knowledge; and great faithfulness and integrity, courage and firmness of mind,
Which bringeth forth out of his treasure, things new and old: by "his treasure" is meant, either Christ, who is the great treasury and storehouse of grace and truth; from whence his ministers receive all their gifts, grace, light, and knowledge; or the word of God, the Scriptures of truth, by which the men of God are thoroughly furnished for every good work; or the treasure of the Gospel, which is put into their earthen vessels, into their own hearts, and that stock of Gospel knowledge and experience they are blessed with; a large competency of which is necessary to these householders since they are to give out, not niggardly, but largely, and plentifully, and in great variety. The Syriac version reads it,
"All offerings, both of the congregation and of a private person, came from the land (of Israel), and without the land,
The place where fruits of any kind were laid up, was called a treasure; hence it is said n, the palm tree has its fallen fruits, which they do not bring
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Gill: Mat 13:53 - -- And it came to pass that, when Jesus had finished these parables,.... Which he spoke both to the multitude from the ship, and to his disciples in the ...
And it came to pass that, when Jesus had finished these parables,.... Which he spoke both to the multitude from the ship, and to his disciples in the house,
he departed thence; from the house in which he was, and the city of Capernaum, where he had some time been.
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Gill: Mat 13:54 - -- And when he was come into his own country,.... Not where he was born, Bethlehem, for it is never observed, that he went thither; but where he was educ...
And when he was come into his own country,.... Not where he was born, Bethlehem, for it is never observed, that he went thither; but where he was educated, and where his parents and near relations, according to the flesh, lived; who had been some little time ago seeking for him, and desirous of speaking with him, even Nazareth:
he taught them in their synagogue, it being the sabbath day; see Mar 6:1. The Vulgate Latin, and all the Eastern versions, the Syriac, Arabic, Persic, and Ethiopic, and Munster's Hebrew Gospel read, "in their synagogues"; but as Nazareth was so mean and obscure a place, it is not likely that there should be in it more synagogues than one; and of no more do we read in Luk 4:16 where an account is given of Christ's preaching in this place before this time,
Insomuch that they were astonished; at the doctrines he taught, which were new and unheard of to them; and were delivered in such a graceful manner, and with so much power and authority; and also at the miracles he wrought, in confirmation of what he delivered; and said,
whence hath this man this wisdom and these mighty works? They knew his education, how that he had not been put to school, had never learned letters of men, or received any instructions from their learned doctors; and therefore could not imagine, how he came by such sublime and divine knowledge, and by what power he performed such wonderful things; looking upon him to be a mere man, and a very mean, and contemptible one: not knowing that he was the wisdom of God, and the power of God; which had they been acquainted with, there would have been no room, nor reason, for such questions.
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Gill: Mat 13:55 - -- Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was n...
Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was now dead, which may be the reason he is not mentioned by name. The Greek word here used, signifies any mechanic, or artificer. The Syriac expresses it by a word, which signifies both a carpenter and a blacksmith; and Munster's Hebrew Gospel renders it,
"
"no carpenter", or smith, or a carpenter's son, can solve this: says R. Shesheth, I am neither a carpenter, nor a carpenter's son, and I can solve it.
The gloss upon it is,
"a wise man, the son of a wise man.
Is not his mother called Mary? Plain Mary, without any other title, or civil respect; a poor spinstress, that got her bread by her hand labour: the Jews say u, she was a plaiter of women's hair, and treat her with the utmost scorn,
And his brethren; not strictly so, but either the sons of Joseph by a former wife; or Mary's, or Joseph's brothers or sisters sons, and so cousins to Christ; it being usual with the Jews to call such, and even more distant relations, brethren:
James; the son of Alphaeus, or Cleophas, one of Christ's disciples,
Mat 10:3 called the Lord's brother, Gal 1:19 and the same that wrote the epistle that bears his name:
and Joses; or Joseph, as the Vulgate Latin, and Munster's Hebrew Gospel read; and which two names are one and the same: hence, in Talmudic writings, we often read of R. Jose, who is the same with R. Joseph w: this Joses is, by Dr. Lightfoot, conjectured to be the same with Joseph, called Barsabas, who was put in nomination for apostleship, after the death of Judas, Act 1:23.
And Simon; or Symeon, the son of Cleophas, who is said x to succeed James, as bishop of Jerusalem, and to be Christ's cousin, being son of Cleophas, the brother of Joseph, the supposed father of Christ:
and Judas; the same that is called Lebbaeus, and Thaddaeus,
Mat 10:3 and the brother of James, Luk 6:16 and the same that wrote the epistle that goes by his name. The Jews ought not to have made these remarks, since many of their great doctors were of mean parentage; as R. Zachariah was a butcher's son y, and R. Jochanan a blacksmith's son z; hence that advice of R. Juda ben Bethira a,
"take heed that ye do not reproach the sons of the common people, for from them comes forth the law.
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Gill: Mat 13:56 - -- And his sisters,.... Whose names, according to Epiphanius b, were Mary and Salome; whom he supposes were the daughters of Joseph, by a former wife; bu...
And his sisters,.... Whose names, according to Epiphanius b, were Mary and Salome; whom he supposes were the daughters of Joseph, by a former wife; but rather of Alphaeus or Cleophas,
Are they not all with us? Lived in the same town with them, were well known by them, and familiar with them,
Whence then hath this man all these things? His wisdom and his mighty works; for since he had not them from any of their schools, and nurseries of learning, from their learned doctors and wise men; and could not have received them from his parents, and near relations, they could not devise from whence he should have them,
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Gill: Mat 13:57 - -- And they were offended in him,.... It was a stumbling to them, how he came by his wisdom and power; since he had not these things from men of learning...
And they were offended in him,.... It was a stumbling to them, how he came by his wisdom and power; since he had not these things from men of learning, and could not have them from his relatives: and therefore, rather than believe he had them of himself, or from God, they chose to indulge at least a suspicion, that he had them from the devil, and so were offended in him: or this offence was taken at the meanness of his birth, parentage, and education, though without reason; for if without the advantage of an education without human literature, and the instructions of men, he was able to expound the Scriptures, preach such doctrine, and deliver such words of wisdom, and confirm all this by miracles, and mighty works, they ought to have considered him as a divine person, and all this, as a demonstration of it, and of his having a divine mission at least, and of his being raised up by God for extraordinary purposes,
But Jesus said unto them; being unmoved at their offence in him, and contempt of him, which was no other than what he expected:
a prophet is not without honour, save in his own country, and in his own house; which seems to be a proverbial speech in common use, though I have not met with it in Jewish writings; showing, that a prophet, or any teacher, or preacher, generally speaking, is more esteemed among strangers, who have no personal pique, nor prejudices against him, and who judge of him, not by what he has been, but by his present abilities, doctrine, and conduct, than among his countrymen; who are apt to think meanly of him, because familiarly acquainted with him, and knew, if not his vices, yet his infirmities, and envy him any superior degree of honour to them, he has attained unto. I say, generally speaking, for this is not always the case on either side; sometimes a prophet is affronted and abused in strange places, as Christ himself was: and sometimes is received with esteem and applause among his countrymen, relations, and acquaintance; but this is rare and uncommon; the proverb respects what is usually and ordinarily done, and the truth of it is easy to be observed.
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Gill: Mat 13:58 - -- And he did not many mighty works there,.... Some he did, though not many; partly that they might be left inexcusable, and partly that it might not be ...
And he did not many mighty works there,.... Some he did, though not many; partly that they might be left inexcusable, and partly that it might not be said, he did not wish well, to his own country: what he did, were not of the first class, and greatest note; he only "laid his hands", as Mark says, Mar 6:5 "upon a few sick folk, and healed them"; and yet these were such as raised their wonder and astonishment, but did not command their faith, and were rather stumbling blocks unto them; such were their prejudices, their unbelief, and the hardness of their hearts: and the reason indeed why he did no more was,
because of their unbelief. These words in Mark are joined with this expression, "he marvelled"; showing, that their continued unbelief in him, notwithstanding his ministry and miracles among them, was matter of surprise to him; but here they are given as a reason why he did no more mighty works among them: and which Mark says he could not do, not for want of power, or as if their unbelief was too mighty for him to overcome; but he would not, because he judged them unworthy, and that it was not fit and convenient to perform any more, since they were offended with what was done; and that their condemnation might not be increased.
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expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Mat 13:25; Mat 13:26; Mat 13:27; Mat 13:28; Mat 13:30; Mat 13:30; Mat 13:30; Mat 13:31; Mat 13:31; Mat 13:31; Mat 13:32; Mat 13:32; Mat 13:32; Mat 13:33; Mat 13:33; Mat 13:33; Mat 13:33; Mat 13:35; Mat 13:35; Mat 13:35; Mat 13:37; Mat 13:38; Mat 13:38; Mat 13:40; Mat 13:41; Mat 13:42; Mat 13:43; Mat 13:43; Mat 13:50; Mat 13:52; Mat 13:53; Mat 13:54; Mat 13:54; Mat 13:54; Mat 13:54; Mat 13:54; Mat 13:55; Mat 13:56
NET Notes: Mat 13:25 Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed th...
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NET Notes: Mat 13:28 Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
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NET Notes: Mat 13:32 The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry...
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NET Notes: Mat 13:33 The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point...
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NET Notes: Mat 13:37 Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δ...
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NET Notes: Mat 13:38 Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is t...
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NET Notes: Mat 13:43 The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let hi...
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NET Notes: Mat 13:52 Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expe...
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NET Notes: Mat 13:53 Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, ...
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NET Notes: Mat 13:54 Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the t...
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NET Notes: Mat 13:55 The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. ...
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Geneva Bible: Mat 13:31 ( 5 ) Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his fie...
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Geneva Bible: Mat 13:37 ( 6 ) He answered and said unto them, He that soweth the good seed is the Son of man;
( 6 ) He expounds the first parable of the good and evil seed.
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Geneva Bible: Mat 13:44 ( 7 ) Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and sel...
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Geneva Bible: Mat 13:47 ( 8 ) Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
( 8 ) There are many in the Church who...
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Geneva Bible: Mat 13:51 ( 9 ) Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
( 9 ) They ought to be diligent, who have to be wise ...
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Geneva Bible: Mat 13:54 ( 10 ) And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this [m...
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Mat 13:1-58
TSK Synopsis: Mat 13:1-58 - --1 The parable of the sower and the seed;18 the exposition of it.24 The parable of the tares;31 of the mustard seed;33 of the leaven;36 exposition of t...
Maclaren: Mat 13:24-30 - --Mingled In Growth, Separated In Maturity
Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good...
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Maclaren: Mat 13:33 - --Leaven
The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.'--Matt. 13:33.
...
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Maclaren: Mat 13:44-46 - --Treasure And Pearl
The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth ...
MHCC: Mat 13:24-30 - --(also Mat 13:36-43). This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity against it, th...
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MHCC: Mat 13:31-35 - --The scope of the parable of the seed sown, is to show that the beginnings of the gospel would be small, but its latter end would greatly increase; in ...
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MHCC: Mat 13:44-52 - --Here are four parables. 1. That of the treasure hid in the field. Many slight the gospel, because they look only upon the surface of the field. But al...
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MHCC: Mat 13:53-58 - --Christ repeats his offer to those who have repulsed them. They upbraid him, Is not this the carpenter's son? Yes, it is true he was reputed to be so; ...
Matthew Henry: Mat 13:24-43 - -- In these verses, we have, I. Another reason given why Christ preached by parables, Mat 13:34, Mat 13:35. All these things he spoke in parables, be...
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Matthew Henry: Mat 13:44-52 - -- We have four short parables in these verses. I. That of the treasure hid in the field. Hitherto he had compared the kingdom of heaven to small t...
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Matthew Henry: Mat 13:53-58 - -- We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His ...
Barclay -> Mat 13:24-30; Mat 13:31-32; Mat 13:33; Mat 13:33; Mat 13:34-35; Mat 13:36-43; Mat 13:44; Mat 13:45-46; Mat 13:47-50; Mat 13:51-52; Mat 13:53-58
Barclay: Mat 13:24-30 - --The pictures in this parable would be clear and familiar to a Palestinian audience. Tares were one of the curses against which a farmer had to labour...
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Barclay: Mat 13:31-32 - --The mustard plant of Palestine was very different from the mustard plant which we know in this country. To be strictly accurate the mustard seed is n...
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Barclay: Mat 13:33 - --In this chapter there is nothing more significant than the sources from which Jesus drew his parables. In every case he drew them from the scenes and...
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Barclay: Mat 13:33 - --There remains only one question in regard to this parable of the leaven. Almost all scholars would agree that it speaks of the transforming power of ...
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Barclay: Mat 13:44 - --Although this parable sounds strange to us, it would sound perfectly natural to people in Palestine in the days of Jesus, and even to this day it pa...
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Barclay: Mat 13:45-46 - --In the ancient world pearls had a very special place in men's hearts. People desired to possess a lovely pearl, not only for its money value, but f...
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Barclay: Mat 13:47-50 - --It was the most natural thing in the world that Jesus should use illustrations from fishing when he was speaking to fishermen. It was as if he said t...
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Barclay: Mat 13:51-52 - --When Jesus had finished speaking about the Kingdom, he asked his disciples if they had understood. And they had understood, at least in part. Then...
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Barclay: Mat 13:53-58 - --It was natural that at some time Jesus should pay a visit to Nazareth where he had been brought up. And yet it was a brave thing to do. The hardest ...
Constable: Mat 11:2--13:54 - --IV. The opposition to the King 11:2--13:53
Chapters 11-13 record Israel's rejection of her Messiah and its conse...
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Constable: Mat 13:1-53 - --C. Adaptations because of Israel's rejection of Jesus 13:1-53
"The die is cast. The religious leaders ha...
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Constable: Mat 13:24-30 - --The parable of the weeds 13:24-30
"The parable of the sower shows that though the kingdom will now make its way amid hard hearts, competing pressures,...
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Constable: Mat 13:31-32 - --The parable of the mustard seed 13:31-32 (cf. Mark 4:30-32; Luke 13:18-19)
The mustard s...
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Constable: Mat 13:33 - --The parable of the yeast hidden in meal 13:33 (cf. Luke 13:20-21)
This parable stresses ...
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Constable: Mat 13:34-43 - --3. The function of these parables 13:34-43
This section, like the other two interludes in the di...
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Constable: Mat 13:34-35 - --The fulfillment of prophecy 13:34-35 (cf. Mark 4:33-34)
13:34 Matthew stressed the importance of parables in Jesus' teaching. This verse is a chiasm i...
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Constable: Mat 13:36-43 - --The explanation of the parable of the weeds 13:36-43
Matthew separated the explanation of this parable from its telling in the text (vv. 24-30). He ev...
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Constable: Mat 13:44-52 - --4. Parables addressed to the disciples 13:44-52
The first and second parables in this group are ...
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Constable: Mat 13:44 - --The parable of the hidden treasure 13:44
The kingdom lay concealed in history for hundre...
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Constable: Mat 13:45-46 - --The parable of the pearl 13:45-46
The same basic point recurs in this parable. The diffe...
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Constable: Mat 13:47-48 - --The parable of the dragnet 13:47-48
This parable has a meaning similar to the parable of...
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Constable: Mat 13:49-51 - --The second interlude about understanding the parables 13:49-51
Again in this interlude t...
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Constable: Mat 13:49-50 - --The explanation of the parable of the dragnet 13:49-50
Jesus interpreted the mea...
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Constable: Mat 13:51 - --The importance of understanding the parables 13:51
Jesus' question here marks th...
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Constable: Mat 13:52 - --The parable of the homeowner 13:52
Commentators often omit this verse from discussions o...
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Constable: Mat 13:53 - --5. The departure 13:53
Matthew leaves the reader with the impression from this concluding transi...
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Constable: Mat 13:54--19:3 - --V. The reactions of the King 13:54--19:2
Matthew recorded increasing polarization in this section. Jesus expande...
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Constable: Mat 13:54--14:13 - --1. The opposition of the Nazarenes and Romans 13:54-14:12
The theme of opposition continues from...
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Constable: Mat 13:54-58 - --The opposition of the Nazarenes 13:54-58 (cf. Mark 6:1-6)
13:54 Jesus' hometown was Nazareth (Luke 4:16). The local synagogue attenders wondered where...
College -> Mat 13:1-58
College: Mat 13:1-58 - --MATTHEW 13
L. THE PARABLES OF THE KINGDOM (13:1-52)
In the discourse to follow (i.e., 13:1-53), Jesus assumes the role of a storyteller, and relates...
McGarvey: Mat 13:24-30 - --
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision D.
THE PARABLE OF THE TARES.
aMATT. XIII. 24-30.
...
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McGarvey: Mat 13:31-35 - --
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision E.
PARABLES OF THE MUSTARD SEED AND LEAVEN.
aMATT. XIII. 31-35; bMAR...
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McGarvey: Mat 13:36-43 - --
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision F.
THE PARABLE OF THE TARES EXPLAINED.
aMATT. XIII. 36-43.
&n...
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McGarvey: Mat 13:44-53 - --
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision G.
PARABLES OF TREASURE, PEARL, AND NET.
aMATT. XIII. 44-53.
...
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McGarvey: Mat 13:54-58 - --
LX.
JESUS VISITS NAZARETH AND IS REJECTED.
aMATT. XIII. 54-58; bMARK VI. 1-6; cLUKE IV. 16-31.
b1 And he went out from thence [fro...
Lapide -> Mat 13:1-38; Mat 13:38-57
Lapide: Mat 13:1-38 - --1-57
CHAPTER 13
At that time, &c. Syriac, by the sea shore : When Christ, after His manner, had preached in the house, which He had hired for His d...
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Lapide: Mat 13:38-57 - --he field is the world, &c. The field is the world, not the Church; for by the tares of this field many understand heretics, who are not in the Chur...
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expand allCommentary -- Other
Critics Ask: Mat 13:31 MATTHEW 13:31-32 —Did Jesus make a mistake when referring to the mustard seed as the smallest of all seeds? PROBLEM 1: Jesus said that the musta...
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Critics Ask: Mat 13:32 MATTHEW 13:31-32 —Did Jesus make a mistake when referring to the mustard seed as the smallest of all seeds? PROBLEM 1: Jesus said that the musta...
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Critics Ask: Mat 13:34 MATTHEW 13:34 —Did Jesus always speak in parables or not? PROBLEM: This text states distinctly that “without a parable He [Jesus] did not spe...
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