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Matthew Chapter
Thirteen
Matthew 13
The Lord was no longer seeking fruit in His vine. It had
been requisite according to God's relations with Israel that He should seek
this fruit; but His true service
He well knew
was to bring that which could
produce fruit
and not to find any in men.
It is important to remark here
that the Lord speaks of the visible
and outward effect of His work as a Sower. The only occasion here on which He
expresses His judgment as to the inward cause is
when He says
"They had
no root"; and even here it is a matter of fact. The doctrines respecting
the divine operation needed for the production of fruit are not here spoken of.
It is the Sower who is displayed
and the result of His sowing
not that which
causes the seed to germinate in the earth. In each case
except the first
a
certain effect is produced.
The Lord is then here presented as commencing a work
which is independent of all former relation between God and men
bearing with
Him the seed of the word
which He sows in the heart by His ministry. Where it
abides
where it is understood
where it is neither choked nor dried up
it
produces fruit to His glory
and to the happiness and profit of the man who
bears it.
In verse 11 the Lord shews the reason why He speaks enigmatically
to the multitude. A distinction is now definitely made between the remnant and
the nation: the latter was under the judgment of blindness pronounced by the
prophet Isaiah. Blessed were the eyes of the disciples which saw the Emmanuel
the Messiah
the object of the hopes and desires of so many prophets and
righteous men. All this marks judgment
and a called and spared remnant. [1]
I would now make a few remarks on the character of the
persons of whom the Lord speaks in the parable.
When the word is sown in a heart that does not understand it
when it
produces no relation of intelligence
of feeling
or of conscience between the
heart and God
the enemy takes it away: it does not remain in the heart. He who
heard it is not the less guilty: that which was sown in his heart was adapted
to every need
to the nature and to the condition of man.
The immediate reception of the word with joy
in the next
case
tends rather to prove that the heart will not retain it; for it is
scarcely probable in such a case that the conscience was reached. A conscience
touched by the word makes a man serious; he sees himself in the presence of
God
which is always a serious thing whatever may be the attraction of His
grace
or the hope inspired by His goodness. If the conscience has not been
reached
there is no root. The word was received for the joy it imparted; when
it brings tribulation
it is given up. When the conscience has been already
exercised
the gospel brings at once joy; but when not
it awakens the
conscience where there is a real work. In the first case it is the answer to
and meets the wants already there. In the second it creates those wants.
Every day's history is
alas! the sad and best
explanation of the third class. There is no ill-will
there is barrenness.
That the word was understood is only affirmed of those
who bear fruit. The true understanding of the word brings a soul into
connection with God
because the word reveals God-expresses what He is. If I
understand it
I know Him; and the true knowledge of God (that is
of the
Father and of His Son Jesus Christ) is eternal life. Now
whatever may be the
degree of light
it is always God thus revealed who is made known by the word
that Jesus sows. Thus
being begotten of the word
we shall produce
in diverse
measures
the fruits of the life of God in this world. For the subject here is
the effect
in this world
of the reception of the truth brought by Jesus (not
heaven
nor that which God does in the heart to make the seed bear fruit).
This parable does not speak
as a similitude
of the
kingdom
though the word sown was the word of the kingdom
but of the great
elementary principle of the service of Christ in the universality of its
application
and as it was realised in His own Person and service while on the
earth
and after He was gone
though fuller subjects of grace might then be
brought out.
In the six following parables we find similitudes of the
kingdom. We must remember that it is the kingdom established during the
rejection of the King
[2] and which consequently has a peculiar
character. That is to say
it is characterised by the absence of the King
adding to this
in the explanation of the first parable
the effect of His
return.
The first three of these six parables present the kingdom
in its outward forms in the world. They are addressed to the multitude. The
last three present the kingdom according to the estimate of the Holy Ghost
according to the reality of its character as seen by God-the mind and counsel
of God in it. They are addressed consequently to the disciples alone. The
public establishment of the kingdom in the righteousness and power of God is
also announced to the latter
in the explanation of the parables of the tares.
Let us consider first the exterior of the kingdom
publicly announced to the multitude-the outward form which the kingdom would
assume.
We must remember that the King
that is
the Lord Jesus
was rejected on earth; that the Jews
in rejecting Him
had condemned
themselves; that
the word of God being used to accomplish the work of Him whom
the Father had sent
the Lord thus made it known that He established the
kingdom
not by His power exercised in righteousness and in judgment
but by
bearing testimony to the hearts of men; and that the kingdom now assumed a
character connected with man's responsibility
and with the result of the word
of light being sown in the earth
addressed to the hearts of men
and left as a
system of truth to the faithfulness and the care of men (God
however
still
holding good His sovereign right for the preservation of His children and of
the truth itself). This latter part is not the subject of these parables. I
have introduced it here
because it might otherwise have been supposed that
everything depended absolutely on man. Had it been so
alas! all would have
been lost.
The parable of the tares is the first. It gives us a
general idea of the effect of these sowings as to the kingdom; or rather
the
result of having for the moment committed the kingdom here below to the hands
of men.
The result was that the kingdom here below no longer
presented as a whole the appearance of the Lord's own work. He sows not tares.
Through the. carelessness and the infirmity of men
the enemy found means to
sow these tares. Observe that this does not apply to the heathen or to the
Jews
but to the evil done among Christians by Satan through bad doctrines
bad
teachers and their adherents. The Lord Jesus sowed. Satan
while men slept
sowed also. There were judaisers
philosophers
heretics who held with both the
former on the one hand
or on the other opposed the truth of the Old Testament.
Nevertheless Christ had only sown good seed. Must the
tares then be rooted out? Clearly the condition of the kingdom during the
absence of Christ depends on the answer to this question; and it throws light
also upon that condition. But there was still less power to bring in a remedy
than there had been to prevent the evil. All must remain unremedied until the
King's interposition at the time of harvest. The kingdom of heaven on earth
such as it is in the hands of men
must remain a mingled system. Heretics
false brethren
will be there
as well as the fruit of the Lord's word
testifying
in this last dealing of God with him
man's inability to maintain
that which is good and pure in its pristine state. So it has ever been. [3]
At the time of harvest (a phrase that designates a
certain space of time during which the events connected with the harvest will
take place)-"at the time of harvest" the Lord will deal first
in His
providence
with the tares. I say
"in His providence
" because He
employs the angels. The tares shall be bound in bundles ready to be burnt.
We must observe that outward things in the world are the
subject here-acts which root out corruption-corruption that has grown up in the
midst of Christianity.
The servants are not capable of doing this. The
intermingling (caused by their weakness and carelessness) is such
that in
gathering out the tares they would root up the wheat also. Not only
discernment
but the practical power of separation would be wanting to carry
out their purpose. When once the tares are there
the servants have nothing to
do with them as to their presence in this world
in Christendom. Their service
is with the good. The work of purging Christendom from them was not in their
province. It is a work of judgment on that which is not of God
belonging to
Him who can execute it according to the perfection of a knowledge that embraces
everything
and a power that nothing escapes; which
if two men are in one bed
knows how to take the one and leave the other. The execution of judgment on the
wicked in this world does not belong to the servants of Christ. [4] He will accomplish it by the angels of His
power
to whom He commits the execution of this work.
After the binding of the tares He gathers the wheat into
His garner. There is no binding the wheat in bundles; He takes it all to
Himself. Such is the end of that which concerns the outward appearance of the
kingdom here below. This is not all that the parable can teach us
but it ends
the subject of which this part of the chapter speaks. During the absence of
Jesus the result of His sowing will be marred
as a whole down here
by the
work of the enemy. At the close He will bind all the enemy's work in bundles;
that is
He will prepare them in this world for judgment. He will then take
away the church. It is evident that this terminates the scene below which goes on
during His absence. The judgment is not yet executed. Before speaking of it the
Lord gives other pictures of the forms which the kingdom will assume during His
absence.
That which had been sown as a grain of mustard-seed
becomes a great tree; a symbol that represents a great power in the earth. The
Assyrian
Pharaoh
Nebuchadnezzar
are set before us in the word as great
trees. Such would be the form of the kingdom
which began in littleness through
the word sown by the Lord
and afterwards by His disciples. That which this
seed produced would gradually assume the form of a great power
making itself
prominent on the earth
so that others would shelter themselves under it
as
birds under the branches of a tree. This has
indeed
been the case.
We next find that it would not only be a great tree in
the earth
but that the kingdom would be characterised as a system of doctrine
which would diffuse itself-a profession
which would enclose all it reached
within its sphere of influence. The whole of the three measures would be
leavened. I need not dwell here on the fact that the word leaven is always used
in a bad sense by the sacred writers; but the Holy Ghost gives us to understand
that it is not the regenerative power of the word in the heart of an individual
bringing him back to God; neither is it simply a power acting by outward
strength
such as Pharaoh
Nebuchadnezzar
and the other great trees of
scripture. But it is a system of doctrine that should characterise the mass
pervading it throughout. It is not faith properly so called
nor is it life. It
is a religion; it is Christendom. A profession of doctrine
in hearts which
will bear neither the truth nor God
connects itself always with corruption in
the doctrine itself.
This parable of the leaven concludes His instructions to
the multitude. All was now addressed to them in parables
for they did not
receive Him their King
and He spoke of things that supposed His rejection
and
an aspect of the kingdom unknown to the revelations of the Old Testament
which
have in view either the kingdom in power
or a little remnant receiving
amid
sufferings
the word of the Prophet-King who had been rejected.
After this parable Jesus no longer remains by the seaside
with the multitude-a place suited to the position in which He stood towards the
people after the testimony borne at the end of chapter 12
and whither He had
repaired on quitting the house. He now re-enters the house with His disciples;
and there
in secluded intimacy with them
He reveals the true character-the
object-of the kingdom of heaven
the result of that which was done in it
and
the means which should be taken to cleanse everything on earth
when the
outward history of the kingdom during His absence should have terminated. That
is to say
we find here that which characterises the kingdom to the spiritual
man
that which he understands as the true mind of God with regard to the
kingdom
and the judgment which should purge out from it all that was contrary
to Him-the exercise of power which should render it outwardly in accordance
with the heart of God.
We have seen its outward history ending with this
the
wheat hidden in the garner
and the tares left in bundles on the earth ready to
be burnt. The explanation of this parable resumes the history of the kingdom at
that period; only it gives us to understand and distinguish the different parts
of the intermixture
ascribing each part to its true author. The field is the
world; [5] there the word was sown for the
establishment
in this manner
of the kingdom. The good seed were the children
of the kingdom; they belonged to it really according to God; they are its
heirs. The Jews were no longer so
and it was no longer the privilege of
natural birth. The children of the kingdom were born of the word. But among
these
in order to spoil the Lord's work
the enemy introduced all sorts of
people
the fruit of the doctrines which he had sown among those who were born
of the truth. This is the work of Satan in the place where the doctrine of
Christ had been planted. The harvest is the end of the age. [6] The reapers are the angels It will be
remarked here that the Lord does not explain historically that which took
place
but the terms used to bring in the issue when the harvest is come. The
fulfilment of that which is historical in the parable is supposed; and He
passes on to give the great result outside that which was the kingdom during
His absence on high. The wheat (that is
the church) is in the barn
and the
tares in bundles on the earth. But He takes all that constitutes these bundles
all that as evil offends God in the kingdom
and casts it into the furnace of
fire
where there is wailing and gnashing of teeth. After this judgment the
righteous shall shine forth like Himself
the true Sun of that day of glory-of
the age to come
in the kingdom of their Father. Christ will have received the
kingdom from the Father whose children they were; and they shall shine forth in
it with Him according to that character.
Thus we find for the multitude
the results on earth of
the divine sowing
and the machinations of the enemy-the kingdom presented
under this form; afterwards the confederacies of the wicked among themselves
apart from their natural order as growing in the field; and the taking away of
the church. For His own disciples
the Lord explains all that was necessary to
make them fully understand the language of the parable. We then find the
judgment executed by the Son of man upon the wicked
who are cast into the
fire; and the manifestation of the righteous in glory (these last events taking
place after the Lord had risen up and put an end to the outward form of the
kingdom of heaven upon earth
the wicked being gathered in companies
and the
saints taken up to heaven). [7]
And now
having explained the public history and its
results in judgment and in glory for the full instruction of His disciples
the
Lord communicates to them the thoughts of God with respect to what was going on
upon earth
while the outward and earthly events of the kingdom were being
developed-that which the spiritual man should discern in them. To him
to one
who understood the purpose of God
the kingdom of heaven was like a treasure
hidden in a field. A man finds the treasure
and buys the field in order to
possess it. The field was not his object
but the treasure that was in it. Thus
Christ has purchased the world. He possesses it by right. His object is the
treasure hidden in it
His own people
all the glory of the redemption
connected with it; in a word
the church looked at
-not in its moral and in a
certain sense divine beauty
but as the special object of the desires and of
the sacrifice of the Lord-that which His heart had found in this world
according to the counsels and the mind of God.
In this parable it is the powerful attraction of this
"new thing
" which induces the one who has found it to purchase the
whole place
that he may obtain possession of it.
The Jews were nothing new; the world had no attraction;
but this new treasure induced the One who had discovered it to sell all He had
that He might gain it. In fact Christ forsook everything. He not only emptied
Himself to redeem us
but He renounced all that belonged to Him as man
as the
Messiah on earth
the promises
His royal rights
His life
to take possession
of the world which contained in it this treasure
the people whom He loved.
In the parable of the pearl of great price we have again
the same idea
but it is modified by others. A man was seeking goodly pearls.
He knew what he was about. He had taste
discernment
knowledge
as to that
which he sought. It was the well-known beauty of the thing that caused his
research. He knows when he has found one corresponding to his ideas
that it is
worth while to sell all that he may acquire it. It is worth this in the eyes of
one who can estimate its value. And he buys nothing else along with it. Thus
Christ has found in the church by itself a beauty and (because of this beauty)
a value
which made Him give up all to obtain it. It is just so with regard to
the kingdom. Considering the state of man
of the Jews even
the glory of God
required that all should be given up in order to have this new thing; for there
was nothing in man that He could take to Himself. Not only He was content to
give up all for the possession of this new thing
but that which His heart
seeks for
that which He finds nowhere else
He finds in that which God has
given Him in the kingdom. He bought no other pearls. Until He found this pearl
He had no inducement to sell all that He had. As soon as He sees it
His mind
is made up; He forsakes all for it. Its value decides Him
for He knows how to
judge
and He seeks with discernment.
I do not say that the children of the kingdom are not
actuated by the same principle. When we have learnt what it is to be a child of
the kingdom
we forsake all that we may enjoy it
that we may be of the pearl
of great price. But we do not buy that which is not the treasure
in order to
obtain it; and we are very far from seeking goodly pearls before we have found
the one of great price. In their full force these parables only apply to
Christ. The intention in these parables is to bring out that which was then
doing
in contrast with all that had taken place before-with the Lord's
relations to the Jews.
There remains yet one of the seven-that of the net cast
into the sea. In this parable there is no change in the persons employed
that
is to say
in the parable itself. The same persons who cast the net draw it to
shore
and make the separation by gathering the good fish into vessels
taking
no further notice of the bad. Securing the good fish is the work of those who
draw the net to shore. It is only when landed that this is done. The sorting is
their work
doubtless; but they have only to do with the good fish. They know
them. This is their business
the object of their fishing. Others indeed come
and are found in the net together with the good; but these are not good. No
other judgment is needed. The fishermen know the good. These are not such. They
leave them. This forms a part of the history of the kingdom of heaven. The
judgment of the wicked is not found here. The bad are left on the shore
when
the fishermen gather the good into vessels. The final destiny of either good or
bad is not given here. It does not take place on the shore with respect to the
good; nor as to the bad by simply leaving them there. It is subsequent to the
action of the parable; and
with respect to the bad
it does not take place
merely by their separation from the good with whom they had been intermingled
but by their destruction. Neither in this parable
nor in that of the tares and
wheat
does the execution of judgment form part of the parable itself. There
the tares are bound and left on the field
here they are cast away out of the
netful.
Thus the gospel net has been cast into the sea of the
nations
and has enclosed of all kinds. After this general gathering
which has
filled the net
the agents of the Lord
having to do with the good
gather them
together
separating them from the bad. Remark here that this is a similitude
of the kingdom. It is the character which the kingdom assumes when the gospel
has assembled together a mass of good and bad. At the end
when the net has
been drawn so that all kinds are enclosed in it
the good are set apart because
they are precious
the others are left. The good are gathered into divers
vessels. The saints are gathered
not by the angels
but by the work of those
who have laboured in the name of the Lord. The distinction is not made by
judgment
but by the servants occupied with the good.
The execution of the judgment is another matter. The
labourers have nothing to do with that. At the end of the age
the angels shall
come forth and sever the wicked from among the just
not the just from among
the rest as the fisherman did
and shall cast them into the furnace of fire
where there shall be wailing and gnashing of teeth. Here nothing is said of
their being occupied about the just. Gathering them into vessels was not the
angels' work
but that of the fishermen. The angels are in both parables
occupied with the wicked. The public result had been given
whether during the
period of the kingdom of heaven
or afterwards
in the parable of the tares. It
is not repeated here. The work to be done with regard to the righteous when the
net is full is added here. The destiny of the wicked is repeated to distinguish
the work done with respect to them from that wrought by means of the fishermen
who gather the good into divers vessels. Still it is presented under another
aspect; and the just are left where they were. In the parable of the tares the
judgment of the wicked is declared as in this. They are cast out into weeping
and gnashing of teeth
but there the general state of the kingdom is revealed
and we have the righteous shining forth as the sun-the higher part of the
kingdom. Here it is only what the intelligent understand
what the spiritual
mind sees; the just are put into vessels. There is a separation by spiritual
power before judgment
which there was not in the general public state of the
kingdom
but only what providence did publicly in the field
and the good grain
received above. Here the separation is by dealings with the good. This was the
main point for spiritual intelligence. Public display is not the point; only judgment
will be executed on the wicked
in fact; then the just will be left there. [8]
In the explanation of the second parable
it is absolute
judgment in the case of the tares
destroying and consuming that which remains
on the field
already collected together and separated providentially from the
wheat. The angels are sent at the end
not to separate the tares from the wheat
(that was done) but to cast the tares into the fire
thus cleansing the
kingdom. In the explanation of the parable of the fish (v. 49) the sorting
itself takes place. There will be just ones on the earth
and the wicked will
be separated from among them. The practical instruction of this parable is the separation
of the good from the wicked
and the gathering together in companies of many of
the former; this is done more than once
many others of the same being gathered
elsewhere into one also. The servants of the Lord are the instruments employed
in what takes place in the parable itself.
These parables contain things new and old. The doctrine
of the kingdom
for instance
was a well-known doctrine. That the kingdom
should take the forms described by the Lord
that it should embrace the whole
world without distinction
the people of God drawing their existence not from
Abraham but from the word-all this was quite new. All was of God. The scribe
had knowledge of the kingdom
but was entirely ignorant of the character it
would assume
as the kingdom of heaven planted in this world by means of the
word
on which all here depends.
The Lord resumes His work among the Jews. [9] To
them He was only "the carpenter's son." They knew His family after
the flesh. The kingdom of heaven was nothing in their eyes. The revelation of
this kingdom was carried on elsewhere
and there the knowledge of divine things
was communicated. The former saw nothing beyond those things which the natural heart
could perceive. The blessing of the Lord was arrested by their unbelief: He was
rejected as prophet
as well as king
by Israel.
[1]
Compare Mark 4:33
34. It was adapted to all if they had ears to hear
but was
darkness to the wilful.
[2]
Remark here
that chapter 12 having brought before us the judgment of the
Jewish people
we have now the kingdom as It is in the absence of the king
chapter 13; the assembly as built by Christ
chapter 16; and the kingdom in
glory
chapter 17.
[3] It
is a solemn thought that the first act of man has been to spoil what God has
set up good. So with Adam
so with Noah
so with the law
so with the
priesthood of Aaron
so with the son of David
so even Nebuchadnezzar
so the
church. In Paul's days all sought their own
not the things of Jesus Christ.
All is made good
better
and stable in the Messiah.
[4] I
speak here of those who will have been His servants on earth during His
absence. For angels are also His servants
as well as the saints of the age to
come.
[5]
Manifestly it was not in the church that the Lord began to sow: it did not then
exist. But He distinguishes Israel here from the world
and speaks of the
latter. He looked for fruit in Israel; He sows in the world
because Israel
after all His culture brought forth no fruit.
[6] Not
merely the instant that terminates it
but the acts that accomplish the purpose
of God in terminating it.
[7]
Remark too here that the kingdom of heaven is parcelled out into two parts
the
kingdom of the Son of man
and the kingdom of our Father: the objects of
judgment in what is subjected to Christ
and a place like His before the Father
for sons.
[8] In
all symbolical prophecies and parables
the explanation goes beyond the parable
and adds facts; because the judgment executed publicly testifies of that which
in the time of the parable can only be discerned spiritually. This latter may
be spiritually understood. The result is
judgment will publicly declare it
so
that we are always to go beyond the parable in the explanation. Judgment
explains publicly what is only understood spiritually before
and brings in a
new order of things (compare Dan. 7).
[9] The
chapters which follow are striking in their character. Christ's Person as the
Jehovah of Psalm 132 is brought out
but Israel sent away
the disciples left
alone
while He prays on high. He returns
rejoins the disciples
and the
Gadarene world owns Him. Then we have in chapter 15 the full moral description
of the ground on which Israel stood actually
and ought to stand
but carried
much farther out into what man's heart is; and then what God is
revealed in
grace to faith
even if in a Gentile. Historically He still owns Israel
but in
divine perfection
and now in human administrative power; and then (chap. 16)
the church is brought in prophetically; and in chapter 17 the kingdom of glory
in vision. In chapter 16 they are forbidden to say He is the Christ. This is
over.
── John Darby《Synopsis of Matthew》
Matthew 13
Chapter Contents
The parable of the sower. (1-23) The parable of the
tares. (24-30; 36-43) The parables of the mustard-seed and the leaven. (31-35)
The parables of the hidden treasure
the pearl of great price
the net cast
into the sea
and the householder. (44-52) Jesus is again rejected at Nazareth.
(53-58)
Commentary on Matthew 13:1-23
(Read Matthew 13:1-23)
Jesus entered into a boat that he might be the less
pressed
and be the better heard by the people. By this he teaches us in the
outward circumstances of worship not to covet that which is stately
but to
make the best of the conveniences God in his providence allots to us. Christ
taught in parables. Thereby the things of God were made more plain and easy to
those willing to be taught
and at the same time more difficult and obscure to
those who were willingly ignorant. The parable of the sower is plain. The seed
sown is the word of God. The sower is our Lord Jesus Christ
by himself
or by
his ministers. Preaching to a multitude is sowing the corn; we know not where
it will light. Some sort of ground
though we take ever so much pains with it
brings forth no fruit to purpose
while the good soil brings forth plentifully.
So it is with the hearts of men
whose different characters are here described
by four sorts of ground. Careless
trifling hearers
are an easy prey to Satan;
who
as he is the great murderer of souls
so he is the great thief of sermons
and will be sure to rob us of the word
if we take not care to keep it. Hypocrites
like the stony ground
often get the start of true Christians in the shows of
profession. Many are glad to hear a good sermon
who do not profit by it. They
are told of free salvation
of the believer's privileges
and the happiness of
heaven; and
without any change of heart
without any abiding conviction of
their own depravity
their need of a Saviour
or the excellence of holiness
they soon profess an unwarranted assurance. But when some heavy trial threatens
them
or some sinful advantage may be had
they give up or disguise their
profession
or turn to some easier system. Worldly cares are fitly compared to
thorns
for they came in with sin
and are a fruit of the curse; they are good
in their place to stop a gap
but a man must be well armed that has much to do
with them; they are entangling
vexing
scratching
and their end is to be
burned
Hebrews 6:8. Worldly cares are great hinderances
to our profiting by the word of God. The deceitfulness of riches does the
mischief; they cannot be said to deceive us unless we put our trust in them
then they choke the good seed. What distinguished the good ground was
fruitfulness. By this true Christians are distinguished from hypocrites. Christ
does not say that this good ground has no stones in it
or no thorns; but none
that could hinder its fruitfulness. All are not alike; we should aim at the
highest
to bring forth most fruit. The sense of hearing cannot be better
employed than in hearing God's word; and let us look to ourselves that we may
know what sort of hearers we are.
Commentary on Matthew 13:24-30
(Read Matthew 13:24-30
)
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
the mixture there is in it of good and bad in this world
and the separation
between them in the other world. So prone is fallen man to sin
that if the
enemy sow the tares
he may go his way
they will spring up
and do hurt;
whereas
when good seed is sown
it must be tended
watered
and fenced. The
servants complained to their master; Sir
didst thou not sow good seed in thy
field? No doubt he did; whatever is amiss in the church
we are sure it is not
from Christ. Though gross transgressors
and such as openly oppose the gospel
ought to be separated from the society of the faithful
yet no human skill can
make an exact separation. Those who oppose must not be cut off
but instructed
and that with meekness. And though good and bad are together in this world
yet
at the great day they shall be parted; then the righteous and the wicked shall
be plainly known; here sometimes it is hard to distinguish between them. Let
us
knowing the terrors of the Lord
not do iniquity. At death
believers shall
shine forth to themselves; at the great day they shall shine forth before all
the world. They shall shine by reflection
with light borrowed from the Fountain
of light. Their sanctification will be made perfect
and their justification
published. May we be found of that happy number.
Commentary on Matthew 13:31-35
(Read Matthew 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 this way the work of grace in the heart
the kingdom of
God within us
would be carried on. In the soul where grace truly is
it will
grow really; though perhaps at first not to be discerned
it will at last come
to great strength and usefulness. The preaching of the gospel works like leaven
in the hearts of those who receive it. The leaven works certainly
so does the
word
yet gradually. It works silently
and without being seen
Mark 4:26-29
yet strongly; without noise
for
so is the way of the Spirit
but without fail. Thus it was in the world. The
apostles
by preaching the gospel
hid a handful of leaven in the great mass of
mankind. It was made powerful by the Spirit of the Lord of hosts
who works
and none can hinder. Thus it is in the heart. When the gospel comes into the
soul
it works a thorough change; it spreads itself into all the powers and
faculties of the soul
and alters the property even of the members of the body
Romans 6:13. From these parables we are taught
to expect a gradual progress; therefore let us inquire
Are we growing in
grace? and in holy principles and habits?
Commentary on Matthew 13:44-52
(Read Matthew 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 all who search the Scriptures
so as in them to find Christ and
eternal life
John 5:39
will discover such treasure in this
field as makes it unspeakably valuable; they make it their own upon any terms.
Though nothing can be given as a price for this salvation
yet much must be
given up for the sake of it. 2. All the children of men are busy; one would be
rich
another would be honourable
another would be learned; but most are
deceived
and take up with counterfeits for pearls. Jesus Christ is a Pearl of
great price; in having him
we have enough to make us happy here and for ever.
A man may buy gold too dear
but not this Pearl of great price. When the
convinced sinner sees Christ as the gracious Saviour
all things else become
worthless to his thoughts. 3. The world is a vast sea
and men
in their
natural state
are like the fishes. Preaching the gospel is casting a net into
this sea
to catch something out of it
for His glory who has the sovereignty
of this sea. Hypocrites and true Christians shall be parted: miserable is the
condition of those that shall then be cast away. 4. A skilful
faithful
minister of the gospel
is a scribe
well versed in the things of the gospel
and able to teach them. Christ compares him to a good householder
who brings
forth fruits of last year's growth and this year's gathering
abundance and
variety
to entertain his friends. Old experiences and new observations
all
have their use. Our place is at Christ's feet
and we must daily learn old
lessons over again
and new ones also.
Commentary on Matthew 13:53-58
(Read Matthew 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; and no disgrace to be the son of an honest tradesman; they
should have respected him the more because he was one of themselves
but
therefore they despised him. He did not many mighty works there
because of
their unbelief. Unbelief is the great hinderance to Christ's favours. Let us
keep faithful to him as the Saviour who has made our peace with God.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 13
Verse 2
[2] And
great multitudes were gathered together unto him
so that he went into a ship
and sat; and the whole multitude stood on the shore.
He went into the vessel — Which constantly waited upon him
while he was on the sea coast.
Verse 3
[3] And he spake many things unto them in parables
saying
Behold
a sower
went forth to sow;
In parables — The
word is here taken in its proper sense
for apt similes or comparisons. This
way of speaking
extremely common in the eastern countries
drew and fixed the
attention of many
and occasioned the truths delivered to sink the deeper into
humble and serious hearers. At the same time
by an awful mixture of justice
and mercy
it hid them from the proud and careless. In this chapter our Lord
delivers seven parables; directing the four former (as being of general
concern) to all the people; the three latter to his disciples.
Behold the sower —
How exquisitely proper is this parable to be an introduction to all the rest!
In this our Lord answers a very obvious and a very important question. The same
sower
Christ
and the same preachers sent by him
always sow the same seed:
why has it not always the same effect? He that hath ears to hear
let him hear!
Verse 4
[4] And
when he sowed
some seeds fell by the way side
and the fowls came and devoured
them up:
And while he sowed
some seeds fell by the
highway side
and the birds came and devoured them — It
is observable
that our Lord points out the grand hinderances of our bearing
fruit
in the same order as they occur. The first danger is
that the birds
will devour the seed. If it escape this
there is then another danger
namely
lest it be scorched
and wither away. It is long after this that the thorns
spring up and choke the good seed. A vast majority of those who hear the word
of God
receive the seed as by the highway side. Of those who do not lose it by
the birds
yet many receive it as on stony places. Many of them who receive it
in a better soil
yet suffer the thorns to grow up
and choke it: so that few
even of these endure to the end
and bear fruit unto perfection: yet in all
these cases
it is not the will of God that hinders
but their own voluntary
perverseness.
Verse 8
[8] But
other fell into good ground
and brought forth fruit
some an hundredfold
some
sixtyfold
some thirtyfold.
Good ground —
Soft
not like that by the highway side; deep
not like the stony ground;
purged
not full of thorns.
Verse 11
[11] He answered and said unto them
Because it is given unto you to know the
mysteries of the kingdom of heaven
but to them it is not given.
To you
who have
it is given to know the
mysteries of the kingdom of heaven - The deep things which flesh and blood
cannot reveal
pertaining to the inward
present kingdom of heaven. But to them
who have not
it is not given - Therefore speak I in parables
that ye may
understand
while they do not understand.
Verse 12
[12] For
whosoever hath
to him shall be given
and he shall have more abundance: but
whosoever hath not
from him shall be taken away even that he hath.
Whosoever hath —
That is
improves what he hath
uses the grace given according to the design of
the giver; to him shall be given - More and more
in proportion to that
improvement.
But whosoever hath not — Improves it not
from him shall be taken even what he hath - Here is the
grand rule of God's dealing with the children of men: a rule fixed as the
pillars of heaven. This is the key to all his providential dispensations; as
will appear to men and angels in that day. Matthew 25:29; Mark 4:25; Luke 8:18; 19:26.
Verse 13
[13]
Therefore speak I to them in parables: because they seeing see not; and hearing
they hear not
neither do they understand.
Therefore I speak to them in parables
because seeing
they see not|-In pursuance of this general rule
I do not give
more knowledge to this people
be. cause they use not that which they have
already: having all the means of seeing
hearing
and understanding
they use
none of them: they do not effectually see
or hear
or understand any thing.
Verse 14
[14] And
in them is fulfilled the prophecy of Esaias
which saith
By hearing ye shall
hear
and shall not understand; and seeing ye shall see
and shall not
perceive:
Hearing ye will hear
but in nowise
understand — That is
Ye will surely hear. All possible
means will be given you: yet they will profit you nothing; because your heart
is sensual
stupid
and insensible; your spiritual senses are shut up; yea
you
have closed your eyes against the light; as being unwilling to understand the
things of God
and afraid
not desirous that he should heal you. Isaiah 6:9; John 12:40; Acts 28:26.
Verse 16
[16] But
blessed are your eyes
for they see: and your ears
for they hear.
But blessed are your eyes — For you both see and understand. You know how to prize the light which
is given you. Luke 10:23.
Verse 19
[19] When
any one heareth the word of the kingdom
and understandeth it not
then cometh
the wicked one
and catcheth away that which was sown in his heart. This is he
which received seed by the way side.
When any one heareth the word
and
considereth it not — The first and most general cause of
unfruitfulness.
The wicked one cometh — Either inwardly; filling the mind with thoughts of other things; or by
his agent. Such are all they that introduce other subjects
when men should be
considering what they have heard.
Verse 20
[20] But
he that received the seed into stony places
the same is he that heareth the
word
and anon with joy receiveth it;
The seed sown on stony places
therefore
sprang up soon
because it did not sink deep
Matthew 13:5.
He receiveth it with joy — Perhaps with transport
with ecstacy: struck with the beauty of truth
and drawn by the preventing grace of God.
Verse 21
[21] Yet
hath he not root in himself
but dureth for a while: for when tribulation or
persecution ariseth because of the word
by and by he is offended.
Yet hath he not root in himself — No deep work of grace: no change in the ground of his heart. Nay
he has
no deep conviction; and without this
good desires soon wither away.
He is offended — He
finds a thousand plausible pretences for leaving so narrow and rugged a way.
Verse 22
[22] He
also that received seed among the thorns is he that heareth the word; and the
care of this world
and the deceitfulness of riches
choke the word
and he
becometh unfruitful.
He that received the seed among the thorns
is he that heareth the word and considereth it — In
spite of Satan and his agents: yea
hath root in himself is deeply convinced
and in a great measure inwardly changed; so that he will not draw back
even
when tribulation or persecution ariseth. And yet even in him
together with the
good seed
the thorns spring up
Matthew 13:7. (perhaps unperceived at first)
till they gradually choke it
destroy all its life and power
and it becometh
unfruitful. Cares are thorns to the poor: wealth to the rich; the desire of
other things to all.
The deceitfulness of riches — Deceitful indeed! for they smile
and betray: kiss
and smite into hell.
They put out the eyes
harden the heart
steal away all the life of God; fill
the soul with pride
anger
love of the world; make men enemies to the whole
cross of Christ! And all the while are eagerly desired
and vehemently pursued
even by those who believe there is a God!
Verse 23
[23] But
he that received seed into the good ground is he that heareth the word
and
understandeth it; which also beareth fruit
and bringeth forth
some an
hundredfold
some sixty
some thirty.
Some a hundred fold
some sixty
some thirty — That is
in various proportions; some abundantly more than others.
Verse 24
[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:
He proposed another parable — in which he farther explains the case of unfruitful hearers. The kingdom
of heaven (as has been observed before) sometimes signifies eternal glory:
sometimes the way to it
inward religion; sometimes
as here
the Gospel
dispensation: the phrase is likewise used for a person or thing relating to any
one of those: so in this place it means
Christ preaching the Gospel
who is
like a man sowing good seed - The expression
is like
both here and in several
other places
only means
that the thing spoken of may be illustrated by the
following similitude.
Who sowed good seed in his field — God sowed nothing but good in his whole creation. Christ sowed only the
good seed of truth in his Church.
Verse 25
[25] But
while men slept
his enemy came and sowed tares among the wheat
and went his
way.
But while men slept —
They ought to have watched: the Lord of the field sleepeth not.
His enemy came and sowed darnel — 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.
Verse 26
[26] But
when the blade was sprung up
and brought forth fruit
then appeared the tares
also.
When the blade was sprung up
then appeared
the darnel — 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.
Verse 27
[27] So
the servants of the householder came and said unto him
Sir
didst not thou sow
good seed in thy field? from whence then hath it tares?
Didst not thou sow good seed in thy field?
Whence then hath it darnel? — 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."
Verse 28
[28] He
said unto them
An enemy hath done this. The servants said unto him
Wilt thou
then that we go and gather them up?
He said
An enemy hath done this — 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.
Verse 31
[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:
He proposed to them another parable — The former parables relate chiefly to unfruitful hearers; these that
follow
to those who bear good fruit.
The kingdom of heaven — Both the Gospel dispensation
and the inward kingdom. Mark 4:30; Luke 13:18.
Verse 32
[32]
Which indeed is the least of all seeds: 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.
The least —
That is
one of the least: a way of speaking extremely common among the Jews.
It becometh a tree — 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.
Verse 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.
Three measures —
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. Luke 13:20.
Verse 34
[34] All
these things spake Jesus unto the multitude in parables; and without a parable
spake he not unto them:
Without a parable spake he not unto them — That is
not at that time; at other times he did.
Verse 35
[35] That
it might be fulfilled which was spoken by the prophet
saying
I will open my
mouth in parables; I will utter things which have been kept secret from the
foundation of the world.
Verse 38
[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 good seed are the children of the kingdom — That is
the children of God
the righteous.
Verse 41
[41] The
Son of man shall send forth his angels
and they shall gather out of his
kingdom all things that offend
and them which do iniquity;
They shall gather all things that offend — 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.
Verse 44
[44]
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 selleth all
that he hath
and buyeth that field.
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.
The kingdom of heaven is like treasure hid in
a field — 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.
Verse 45
[45]
Again
the kingdom of heaven is like unto a merchant man
seeking goodly
pearls:
The kingdom of heaven — That is
one who earnestly seeks for it: in verse Matthew 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.
Verse 52
[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 bringeth forth out
of his treasure things new and old.
Every scribe instructed unto the kingdom of
heaven — 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.
Verse 53
[53] And
it came to pass
that when Jesus had finished these parables
he departed
thence.
He departed thence — 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.
Verse 54
[54] 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 man this wisdom
and these mighty works?
Whence hath HE —
Many texts are not understood
for want of knowing the proper emphasis; and
others are utterly misunderstood
by placing the emphasis wrong. To prevent
this in some measure
the emphatical words are here printed in capital letters.
Mark 6:1; Luke 4:16
22.
Verse 55
[55] Is
not this the carpenter's son? is not his mother called Mary? and his brethren
James
and Joses
and Simon
and Judas?
The carpenter's son —
The Greek
word means
one that works either in wood
iron
or stone.
His brethren —
Our kinsmen. They were the sons of Mary
sister to the virgin
and wife of
Cleophas or Alpheus.
James —
Styled by St. Paul also
the Lord's brother
Galatians 1:19. Simon - Surnamed the Canaanite.
Verse 57
[57] And
they were offended in him. But Jesus said unto them
A prophet is not without
honour
save in his own country
and in his own house.
They were offended at him — They looked on him as a mean
ignoble man
not worthy to be regarded. John 4:44; Luke 7:23.
Verse 58
[58] And
he did not many mighty works there because of their unbelief.
He wrought not many mighty works
because of
their unbelief — 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.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 13.
Parables of the Kingdom of Heaven
A Prophet in His Own Country
Without Honor
I. Parable of the Sower
II. Parable of Weeds
III. The Other Parables
── Chih-Hsin Chang《An Outline of The New Testament》
"THE PARABLES OF JESUS"Introduction To The Parables (Mt 13:1-3 10-17)
INTRODUCTION
1. During His earthly ministry
as Jesus went about preaching and teaching
He frequently used parables - cf. Mt 13:1-3
13:34-35 a. It has been estimated that at least one-third of Jesus' recorded teaching is found in the parables (Wiersbe
"Windows On The Parables"
p. 15) b. Certainly many of the most often remembered sayings of Jesus are His parables 2. It is therefore proper for disciples today to ask such questions as: a. What is a "parable"? b. Why did Jesus teach in parables? c. What are they about? d. How should we interpret them? 3. With this lesson
we begin a study on "The Parables Of Jesus"... a. This first lesson will serve as an introduction to the parables in general b. Succeeding lessons will examine the parables in particular [Let's begin this "Introduction To The Parables" by noticing...] I. THE DEFINITION OF "PARABLE"
A. THE WORD "PARABLE"... 1. Is a transliteration of the Greek "parabole" (para-bow-LAY) 2. Means "to place beside
to cast alongside" 3. As defined by Vine's Expository Dictionary of N.T. Words
it "signifies a placing of one thing beside another with a view to comparison"
4. Wiersbe's description of a parable... a. As "a story that places one thing beside another for the purpose of teaching"
b. "It puts the known next to the unknown so that we may learn"
5. A parable can usually be identified by the use of the word "like" - cf. Mt 13:31
33 B. AS USED IN THE NEW TESTAMENT
A PARABLE... 1. Is usually a story or narrative drawn from nature or human circumstances 2. From which spiritual lessons can be made by comparison -- A common definition of a parable is "an earthly story with a heavenly meaning"
[The next question often raised is "Why did Jesus teach in parables?" In other words
why did he not simply speak straightforward when He wasteaching? To understand why
consider...] II. THE PURPOSE OF THE PARABLES OF JESUS
A. THE PRIMARY PURPOSE WAS TO "CONCEAL"... 1. Jesus began speaking in parables because of the hardness of many people's hearts - cf. Mt 13:10-17 a. The disciples' attitude was such that they were blessed to learn "the mysteries of the kingdom of heaven" - Mt 13:10-12 16-17
b. But because of the hard hearts of many in the multitude
Jesus began speaking to them in parables - Mt 13:13-15; cf. Mk 4:10-12 c. He would then explain the parables in private to His disciples - Mk 4:33-34 2. By resorting to parables
Jesus effectively separated the truth-seekers from the curiosity-seekers! a. Those seeking the truth would say "Explain to us the parable..." - Mt 13:36 b. Whereas the simply curious could easily be sent away 3. Indeed
Jesus used parables to carry out Divine judgement... - cf. Mt 13:12 a. "For whoever has (a good heart
listening ears)
to him more will be given
and he will have abundance (by virtueof the parable being explained)"
b. "But whoever does not have (a good heart
listening ears)
even what he has will be taken away from him (by virtue ofbeing sent away with the multitude)"
B. BUT ANOTHER PURPOSE WAS TO "REVEAL"... 1. Even though the primary purpose in telling parables was to conceal the "mysteries of the kingdom of heaven" from the multitude! a. For once the disciples understood the basic meaning of the parables... b. ...the comparison of the "known" (earthly) truths with the "unknown" (heavenly) truths would shed further light on the unknown 2. Therefore
with the help of the Lord's explanation of His parables we can learn more about "the mysteries of the kingdomof heaven" - cf. Mt 13:34-35
[This leads us to the next question
"What are the parables about?" Mt 13:11 certainly gives us a clue...]
III. THE SUBJECT MATTER OF THE PARABLES OF JESUS
A. THE GENERAL THEME IS "THE KINGDOM OF HEAVEN 1. As suggested by Mt 13:11 2. As illustrated with several parables
which all start with "The kingdom of heaven is like..." - Mt 13:24
31
33
44
45
47 3. Indeed
"the kingdom of heaven" was the theme of... a. Jesus' itinerant ministry - Mt 4:17
23 b. His sermon on the mount - Mt 5:3
10
19-20; 6:10
33; 7:21 B. THREE "SUB-THEMES" ARE STRESSED IN THE PARABLES... 1. The character of the KINGDOM - for example... a. The Parable of the Mustard Seed b. The Parable of the Leaven c. The Parable of the Hidden Treasure d. The Parable of the Pearl 2. The character of the KING - for example... a. The Parable of the Workers in the Vineyard b. The Parable of the Lost Son 3. The character of the KING'S SUBJECTS - for example... a. The Parable of the Good Samaritan b. The Parable of the Persistent Widow [Of course
the sub-themes often overlap in some parables
but they clearly demonstrate that the overall theme of the parables was "the kingdom of heaven."
Finally
a few thoughts in answer to the question
"How do we interpretthe parables?"]
IV. THE INTERPRETATION OF THE PARABLES OF JESUS
A. THERE ARE TWO EXTREMES TO AVOID... 1. Seeking to find some spiritual truth in every little detail 2. Saying that there is only ONE spiritual truth in each parable B. SOME GUIDELINES FOR PROPER INTERPRETATION... 1. Learn from the explanations Jesus gave in those parables He explained a. Understanding the parable of the sower helps us to understand other parables - Mk 4:13 b. Jesus therefore went on to explain that parable... 2. Look for the CENTRAL truth of the parable
making sure that any other truths gleaned from the parable are in harmony with it 3. Consider carefully the CONTEXT of Jesus words... a. Looking for an introduction or an application which may give insight b. As supplied by either the Lord Himself
or His inspired writers 4. Don't use the parables to formulate new doctrine a. Remember
parables were originally told to conceal
so they are not always that clear in their meaning b. Therefore don't try to build a case for a doctrine based solely on a parable CONCLUSION
1. Following these sensible guidelines to interpreting the Parables of Jesus
we can look forward to the joy of understanding more fully "the mysteries" or revealed truths of the kingdom of heaven 2. As we get into the parables themselves
I hope that we will appreciate how blessed we are to live in an age when people who have a desire to learn about the kingdom can do so: "But blessed are your eyes for they see
and your ears for they hear; for assuredly
I say to you that many prophets and righteous men desired to see what you see
and did not see it
and to hear what you hear and did not hear it." - Mt 13:16-17
3. What we are about to study in these parables concern things which Abraham
Moses
David
Isaiah
Jeremiah
Ezekiel
Daniel
and many others looked forward to
but did not fully understand in their lifetime! 4. Yet these "mysteries of the kingdom of heaven" (Mt 13:11)
containing "things kept secret from the foundation of the world" (Mt 13:35)
are now being made known through the preaching of the gospel of Christ: "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ
according to the revelation of the mystery kept secret since the world began" "but now has been made manifest
and by the prophetic Scriptures has been made known to all nations
according to the commandment of the everlasting God
for obedience to the faith;"- Ro 16:25-26
Dear friend
have you yet rendered obedience to the faith by respondingto the call of the gospel of Christ? - cf. Mk 16:15-16