1 The sameG1722 G1565 dayG2250 JesusG2424 wentG1831 out ofG575 the houseG3614, and satG2521 byG3844 the sea sideG2281. 2AndG2532 greatG4183 multitudesG3793 were gathered togetherG4863 toG4314 himG846, so thatG5620 heG846 wentG1684 intoG1519 a boatG4143, and sat downG2521; andG2532 the wholeG3956 multitudeG3793 stoodG2476 onG1909 the shoreG123. 3AndG2532 he spokeG2980 many thingsG4183 to themG846 inG1722 parablesG3850, sayingG3004, BeholdG2400, a sowerG4687 went forthG1831 to sowG4687; 4AndG2532 whenG1722 heG846 sowedG4687, someG3739 G3303 seeds fellG4098 byG3844 the way sideG3598, andG2532 the fowlsG4071 cameG2064 andG2532 devouredG2719 themG846: 5SomeG1161 G243 fellG4098 uponG1909 stony placesG4075, whereG3699 they hadG2192 notG3756 muchG4183 earthG1093: andG2532 immediatelyG2112 they sprung upG1816, becauseG1223 they hadG2192 noG3361 deepnessG899 of earthG1093: 6AndG1161 when the sunG2246 had risenG393, they were scorchedG2739; andG2532 becauseG1223 they hadG2192 noG3361 rootG4491, they withered awayG3583. 7AndG1161 someG243 fellG4098 amongG1909 thornsG173; andG2532 the thornsG173 sprung upG305, andG2532 chokedG638 themG846: 8ButG1161 othersG243 fellG4098 intoG1909 goodG2570 groundG1093, andG2532 brought forthG1325 fruitG2590, someG3739 G3303 an hundredfoldG1161 G1540, someG3739 sixtyfoldG1161 G1835, someG3739 thirtyfoldG5144. 9WhoG3588 hathG2192 earsG3775 to hearG191, let him hearG191. 10AndG2532 the disciplesG3101 cameG4334, and saidG2036 to himG846, WhyG1302 speakest thouG2980 to themG846 inG1722 parablesG3850? 11He answeredG611 andG1161 saidG2036 to themG846, BecauseG3754 it is givenG1325 to youG5213 to knowG1097 the mysteriesG3466 of the kingdomG932 of heavenG3772, butG1161 to themG1565 it isG1325 notG3756 givenG1325. 12ForG1063 whoeverG3748 hathG2192, to himG846 shall be givenG1325, andG2532 he shall have more abundanceG4052: butG1161 whoeverG3748 hathG2192 notG3756, fromG575 himG846 shall be taken awayG142 evenG2532 thatG3739 which he hathG2192. 13ThereforeG1223 G5124 I speakG2980 to themG846 inG1722 parablesG3850: becauseG3754 they seeingG991 seeG991 notG3756; andG2532 hearingG191 they hearG191 notG3756, neitherG3761 do they understandG4920. 14AndG2532 inG1909 themG846 is fulfilledG378 the prophecyG4394 of IsaiahG2268, whichG3588 saithG3004, By hearingG189 ye shall hearG191, andG2532 shallG4920 notG3364 understandG4920; andG2532 seeingG991 ye shall seeG991, andG2532 shallG1492 notG3364 perceiveG1492: 15ForG1063 thisG5127 people’sG2992 heartG2588 has become dullG3975, andG2532 their earsG3775 are hardG917 of hearingG191, andG2532 theirG846 eyesG3788 they have closedG2576; lest at any timeG3379 they should seeG1492 with their eyesG3788, andG2532 hearG191 with their earsG3775, andG2532 should understandG4920 with their heartG2588, andG2532 should be convertedG1994, andG2532 I should healG2390 themG846. 16ButG1161 blessedG3107 are yourG5216 eyesG3788, forG3754 they seeG991: andG2532 yourG5216 earsG3775, forG3754 they hearG191. 17ForG1063 verilyG281 I sayG3004 to youG5213, ThatG3754 manyG4183 prophetsG4396 andG2532 righteousG1342 men have desiredG1937 to seeG1492 the things whichG3739 ye seeG991, andG2532 haveG1492 notG3756 seenG1492 them; andG2532 to hearG191 the things whichG3739 ye hearG191, andG2532 haveG191 notG3756 heardG191 them. 18HearG191 yeG5210 thereforeG3767 the parableG3850 of the sowerG4687. 19When anyG3956 one hearethG191 the wordG3056 of the kingdomG932, andG2532 understandethG4920 it notG3361, then comethG2064 the wickedG4190 one, andG2532 catcheth awayG726 that whichG3588 was sownG4687 inG1722 hisG846 heartG2588. ThisG3778 isG2076 he who received seedG4687 byG3844 the way sideG3598. 20ButG1161 he that received the seedG4687 intoG1909 stony placesG4075, the sameG3778 isG2076 he that hearethG191 the wordG3056, andG2532 immediatelyG2117 withG3326 joyG5479 receivethG2983 itG846; 21YetG1161 he hathG2192 notG3756 rootG4491 inG1722 himselfG1438, butG235 endurethG2076 for a whileG4340: forG1161 when tribulationG2347 orG2228 persecutionG1375 arisethG1096 becauseG1223 of the wordG3056, immediatelyG2117 he is offendedG4624. 22He alsoG1161 that received seedG4687 amongG1519 the thornsG173 isG2076 he thatG3778 hearethG191 the wordG3056; andG2532 the careG3308 of thisG5127 worldG165, andG2532 the deceitfulnessG539 of richesG4149, chokeG4846 the wordG3056, andG2532 he becomethG1096 unfruitfulG175. 23ButG1161 he that received seedG4687 intoG1909 the goodG2570 groundG1093 isG2076 heG3778 that hearethG191 the wordG3056, andG2532 understandethG4920 it; whoG3739 alsoG1211 beareth fruitG2592, andG2532 bringeth forthG4160, someG3739 G3303 an hundredfoldG1161 G1540, someG3739 sixtyG1161 G1835, someG3739 thirtyG5144. 24AnotherG243 parableG3850 he put forthG3908 to themG846, sayingG3004, The kingdomG932 of heavenG3772 is likenedG3666 to a manG444 who sowedG4687 goodG2570 seedG4690 inG1722 hisG846 fieldG68: 25ButG1161 whileG1722 menG444 sleptG2518, hisG846 enemyG2190 cameG2064 andG2532 sowedG4687 taresG2215 amongG303 G3319 the wheatG4621, andG2532 went his wayG565. 26ButG1161 whenG3753 the bladeG5528 had sprung upG985, andG2532 brought forthG4160 fruitG2590, thenG5119 appearedG5316 the taresG2215 alsoG2532. 27SoG1161 the servantsG1401 of the householderG3617 cameG4334 and saidG2036 to himG846, SirG2962, didstG4687 thou notG3780 sowG4687 goodG2570 seedG4690 inG1722 thyG4674 fieldG68? howG4159 thenG3767 hath itG2192 taresG2215? 28 He saidG5346 to themG846, An enemyG2190 G444 hath doneG4160 thisG1161 G5124. The servantsG1401 saidG2036 to himG846, Wilt thouG2309 thenG3767 that we goG565 and gatherG4816 themG846 upG4816? 29ButG1161 he saidG5346, NayG3756; lestG3379 while ye gather upG4816 the taresG2215, ye root upG1610 also the wheatG4621 withG260 themG846. 30LetG863 bothG297 grow togetherG4885 untilG3360 the harvestG2326: andG2532 inG1722 the timeG2540 of harvestG2326 I will sayG2046 to the reapersG2327, Gather ye togetherG4816 firstG4412 the taresG2215, andG2532 bindG1210 themG846 inG1519 bundlesG1197 toG4314 burnG2618 themG846: butG1161 gatherG4863 the wheatG4621 intoG1519 myG3450 barnG596. 31AnotherG243 parableG3850 he put forthG3908 to themG846, sayingG3004, The kingdomG932 of heavenG3772 isG2076 likeG3664 a grainG2848 of mustard seedG4615, whichG3739 a manG444 tookG2983, and sowedG4687 inG1722 hisG846 fieldG68: 32WhichG3739 indeedG3303 isG2076 the leastG3398 of allG3956 seedsG4690: butG1161 whenG3752 it is grownG837, it isG2076 the greatestG3187 among herbsG3001, andG2532 becomethG1096 a treeG1186, so thatG5620 the birdsG4071 of the airG3772 comeG2064 andG2532 lodgeG2681 onG1722 itsG846 branchesG2798. 33AnotherG243 parableG3850 he spokeG2980 to themG846; The kingdomG932 of heavenG3772 isG2076 likeG3664 leavenG2219, whichG3739 a womanG1135 tookG2983, and hidG1470 inG1519 threeG5140 measuresG4568 of mealG224, tillG2193 the wholeG3650 wasG3739 leavenedG2220. 34AllG3956 these thingsG5023 JesusG2424 spokeG2980 to the multitudeG3793 inG1722 parablesG3850; andG2532 withoutG5565 a parableG3850 he spokeG2980 notG3756 to themG846: 35ThatG3704 it might be fulfilledG4137 whichG3588 was spokenG4483 byG1223 the prophetG4396, sayingG3004, I will openG455 myG3450 mouthG4750 inG1722 parablesG3850; I will utterG2044 things which have been kept secretG2928 fromG575 the foundationG2602 of the worldG2889. 36ThenG5119 JesusG2424 sentG863 the multitudeG3793 awayG863, and wentG2064 intoG1519 the houseG3614: andG2532 hisG846 disciplesG3101 cameG4334 to himG846, sayingG3004, Make knownG5419 to usG2254 the meaning of the parableG3850 of the taresG2215 of the fieldG68. 37He answeredG611 andG1161 saidG2036 to themG846, He that sowethG4687 the goodG2570 seedG4690 isG2076 the SonG5207 of manG444; 38 The fieldG68 isG2076 the worldG1161 G2889; the goodG2570 seedG4690 areG3778 G1526 the childrenG5207 of the kingdomG932; butG1161 the taresG2215 areG1526 the childrenG5207 of the wickedG4190 one; 39 The enemyG2190 that sowedG4687 themG846 isG2076 the devilG1161 G1228; the harvestG2326 isG2076 the endG4930 of the worldG165; andG1161 the reapersG2327 areG1526 the angelsG32. 40AsG5618 thereforeG3767 the taresG2215 are gatheredG4816 andG2532 burnedG2618 in the fireG4442; soG3779 shall it beG2071 inG1722 the endG4930 of thisG5127 worldG165. 41The SonG5207 of manG444 shall send forthG649 hisG846 angelsG32, andG2532 they shall gatherG4816 out ofG1537 hisG846 kingdomG932 all thingsG3956 that offendG4625, andG2532 them who doG4160 iniquityG458; 42AndG2532 shall castG906 themG846 intoG1519 a furnaceG2575 of fireG4442: thereG1563 shall beG2071 wailingG2805 andG2532 gnashingG1030 of teethG3599. 43ThenG5119 shall the righteousG1342 shine forthG1584 asG5613 the sunG2246 inG1722 the kingdomG932 of theirG846 FatherG3962. WhoG3588 hathG2192 earsG3775 to hearG191, let him hearG191. 44AgainG3825, the kingdomG932 of heavenG3772 isG2076 likeG3664 treasureG2344 hidG2928 inG1722 a fieldG68; whichG3739 when a manG444 hath foundG2147, he hidethG2928, andG2532 fromG575 joyG5479 over itG846 goethG5217 andG2532 sellethG4453 allG3956 thatG3745 he hathG2192, andG2532 buyethG59 thatG1565 fieldG68. 45AgainG3825, the kingdomG932 of heavenG3772 isG2076 likeG3664 a merchantG1713 manG444, seekingG2212 fineG2570 pearlsG3135: 46WhoG3739, when he had foundG2147 oneG1520 pearlG3135 of great priceG4186, wentG565 and soldG4097 allG3956 thatG3745 he hadG2192, andG2532 boughtG59 itG846. 47AgainG3825, the kingdomG932 of heavenG3772 isG2076 likeG3664 a netG4522, that was castG906 intoG1519 the seaG2281, andG2532 gatheredG4863 ofG1537 everyG3956 kindG1085: 48WhichG3739, whenG3753 it was fullG4137, they drewG307 toG1909 the shoreG123, andG2532 sat downG2523, and gatheredG4816 the goodG2570 intoG1519 vesselsG30, butG1161 castG906 awayG1854 the badG4550. 49SoG3779 shall it beG2071 atG1722 the endG4930 of the worldG165: the angelsG32 shall come forthG1831, andG2532 separateG873 the wickedG4190 fromG1537 amongG3319 the righteousG1342, 50AndG2532 shall castG906 themG846 intoG1519 the furnaceG2575 of fireG4442: thereG1563 shall beG2071 wailingG2805 andG2532 gnashingG1030 of teethG3599. 51JesusG2424 saithG3004 to themG846, Have ye understoodG4920 allG3956 theseG5023 thingsG3956? They sayG3004 to himG846, YeaG3483, LordG2962. 52ThenG1161 saidG2036 he to themG846, ThereforeG1223 G5124 everyG3956 scribeG1122 who is instructedG3100 concerningG1519 the kingdomG932 of heavenG3772 isG2076 likeG3664 a manG444 that is an householderG3617, whoG3748 bringeth forthG1544 out ofG1537 hisG846 treasureG2344 things newG2537 andG2532 oldG3820. 53AndG2532 it came to passG1096, that whenG3753 JesusG2424 had finishedG5055 theseG5025 parablesG3850, he departedG3332 from thereG1564. 54AndG2532 when he had comeG2064 intoG1519 his ownG846 countryG3968, he taughtG1321 themG846 inG1722 theirG846 synagogueG4864, so thatG5620 theyG846 were astonishedG1605, andG2532 saidG3004, HowG4159 hath this manG5129thisG3778 wisdomG4678, andG2532 these mighty worksG1411? 55IsG2076 notG3756 thisG3778 the carpenter’sG5045 sonG5207? isG3004 notG3780 hisG846 motherG3384 calledG3004 MaryG3137? andG2532 hisG846 brethrenG80, JamesG2385, andG2532 JosesG2500, andG2532 SimonG4613, andG2532 JudasG2455? 56AndG2532 hisG846 sistersG79, are theyG1526 notG3780 allG3956 withG4314 usG2248? HowG4159 thenG3767 hath this manG5129allG3956 these thingsG5023? 57AndG2532 they were offendedG4624 inG1722 himG846. ButG1161 JesusG2424 saidG2036 to themG846, A prophetG4396 isG2076 notG3756 without honourG820, exceptG1508 inG1722 his ownG846 countryG3968, andG2532 inG1722 his ownG846 houseG3614. 58AndG2532 he didG4160 notG3756 manyG4183 mighty worksG1411 thereG1563 becauseG1223 of theirG846 unbeliefG570.
Jamieson Fausset Brown Bible Commentary 1 JESUS TEACHES BY PARABLES. ( = Mark 4:1-34;
Luke 8:4-
Luke 8:18;
Luke 13:18-
Luke 13:20). (Mat. 13:1-52)
The same day went Jesus out of the house, and sat by the seaside.
2 And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority
and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.
3 And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: THE SOWER (
Matt 13:3-
Matt 13:9,
Matt 13:18-
Matt 13:23).
This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART. For the exposition of this parable, see on
Mark 4:1-
Mark 4:9,
Mark 4:14-
Mark 4:20.
Reason for Teaching in Parables (
Matt 13:10-
Matt 13:17).
10 And the disciples came, and said unto him--"they that were with Him, when they were alone" (
Mark 4:10).
Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (
1Cor 2:6-10;
Eph 3:3-
Eph 3:6,
Eph 3:8-
Eph 3:9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.
but to them it is not given--(See on
Matt 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.
12 For whosoever hath--that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes.
but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he hath--or as it is in Luke (
Luke 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on
Matt 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.
13 Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (
Mark 4:12;
Luke 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
14 And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which saith-- (
Isa 6:9-
Isa 6:10 --here quoted according to the Septuagint).
By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.
16 But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."
17 For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted."
to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In
Luke 10:23-
Luke 10:24, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.
Second and Seventh Parables or First Pair:
THE WHEAT AND THE TARES, and THE GOOD AND BAD FISH (
Matt 13:24-
Matt 13:30,
Matt 13:36-
Matt 13:43,
Matt 13:47-
Matt 13:50).
The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is: THE MIXED CHARACTER OF THE KINGDOM IN ITS PRESENT STATE, AND THE FINAL ABSOLUTE SEPARATION OF THE TWO CLASSES.
The Tares and the Wheat (
Matt 13:24-
Matt 13:30,
Matt 13:36-
Matt 13:43).
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to:
Matt 13:36-
Matt 13:38. See on
Matt 13:36;
Matt 13:38 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way--(See on
Matt 13:38-
Matt 13:39).
26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also--the growth in both cases running parallel, as antagonistic principles are seen to do.
27 So the servants of the householder came--that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--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.
28 He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John (
Luke 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See
Jas 1:20).
29 But he said, Nay--"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them--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.
30 Let both grow together--that is, in the visible Church.
until the harvest--till the one have ripened for full salvation, the other for destruction. (See on
Matt 13:39).
and in the time of harvest I will say to the reapers--(See on
Matt 13:39).
Gather ye together first the tares, and bind them in bundles to burn them--"in the fire" (
Matt 13:40).
but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in
Matt 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (
Matt 13:41,
Matt 13:43) the same order is observed: and the same in
Matt 25:46 --as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (
Ps 91:8).
Third and Fourth Parables or Second Pair:
THE MUSTARD SEED and THE LEAVEN (
Matt 13:31-
Matt 13:33).
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed (
Matt 13:31-
Matt 13:32).
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;
32 Which indeed is the least of all seeds--not absolutely, but popularly and proverbially, as in
Luke 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."
but when it is grown, it is the greatest among herbs--not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof--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 (
Matt 13:33).
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 whole was leavened--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
1Thess 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."
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them--that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
35 That it might be fulfilled which was spoken by the prophet, saying-- (
Ps 78:2, nearly as in the Septuagint).
I will open my mouth in parables, &c.--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.
36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.--In the parable of the Sower, "the seed is the word of God" (
Luke 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 (
Jas 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
Ps 2:8).
38 The tares are the children of the wicked one--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.
39 The enemy that sowed them is the devil--emphatically "His enemy" (
Matt 13:25). (See
Gen 3:15;
1John 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.
The harvest is the end of the world--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).
And the reapers are the angels--But whose angels are they? "The Son of man shall send forth His angels" (
Matt 13:41). Compare
1Pet 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."
41 The Son of man shall send forth his angels, and they shall gather out of his kingdom--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" (
Ps 1:5).
all things that offend--all those who have proved a stumbling-block to others
and them which do iniquity--The former class, as the worst, are mentioned first.
42 And shall cast them into a furnace of fire--rather, "the furnace of fire":
there shall be wailing and gnashing of teeth--What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare
Ps 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
Matt 8:12)!
43 Then shall the righteous shine forth as the sun in the kingdom of their Father--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.
Who hath ears to hear, let him hear--(See
Mark 4:9).
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE (
Matt 13:44-
Matt 13:46).
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--
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 (
Matt 13:44).
44 Again, the kingdom of heaven is like unto treasure hid in a field--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 rapacity of neighbors or marauders. (
Jer 41:8;
Job 3:21;
Pro 2:4).
the which when a man hath found--that is, unexpectedly found.
he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.
The Pearl of Great Price (
Matt 13:45-
Matt 13:46).
45 Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it--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 (
Matt 13:47-
Matt 13:50).
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.
47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--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 (
Mark 1:16,
Mark 1:18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
48 Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.
and sat down--expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
49 So shall it be at the end of the world, &c.--(See on
Matt 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.
51 Jesus saith unto them--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 (
Matt 13:36, &c.).
Have ye understood all these things? They say unto him, Yea, Lord.
52 Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See
Matt 23:34).
which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
53 HOW JESUS WAS REGARDED BY HIS RELATIVES. ( =
Mark 6:1-
Mark 6:6;
Luke 4:16-
Luke 4:30). (
Matt 13:53-
Matt 13:58)
And it came to pass, that, when Jesus had finished these parables, he departed thence.
54 And when he was come into his own country--that is, Nazareth; as is plain from
Mark 6:1. See on
John 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
Matt 4:13; and for the reasons, see
Luke 4:16-
Luke 4:30.
Whence hath this man this wisdom, and these mighty works?--"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
Luke 4:16, &c.
55 Is not this the carpenter's son?--In Mark (
Mark 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.
is not his mother called Mary?--"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?
56 And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--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 (
Matt 12:46; and its parallels,
Mark 3:31;
Luke 8:19; our present passage, and its parallels,
Mark 6:3;
John 2:12;
John 7:3,
John 7:5,
John 7:10;
Acts 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 Alphćus," 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" (
Acts 1:23); and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on
Matt 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.
58 And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them" (
Mark 6:5). See on
Luke 4:16-
Luke 4:30.
