Matthew 13
BolesMatthew 13:1-52
- GROUP OF
1, 2 On that day went Jesus out of the house.—We now enter upon a new phase of the teachings of Jesus; here we have the parable of the sower (verses 3-9), reasons for speaking in parables (verses 10-15), the blessedness of hearing such instruction (verses 16, 17), Jesus’ explanation of the parable of the sower (verses 18-23), parable of the wheat and tares (verses 24-30), of the mustard seed (verses 31, 32), of the leaven (verse 33), Jesus’ use of parables fulfilled prophecy (verses 34, 35), parable of the tares explained (verses 36-43), parable of the hidden treasure (verse 44), of the man seeking pearls (verses 45, 46) of the dragnet (verses 47-52).
The time of this chapter is not definitely known; “on that day” does not fix the events in chronological order in the life of Jesus. Luke tells us that a crowd had come from the cities to the seashore to hear him; the crowd was so great that he entered into a small vessel and moved far enough from the multitude on the water and there taught them as they stood on the shore. Some have fixed the time as the fall of the year just at the time they commenced to sow some of their grain. Surrounded by the beauty of the lake on one side, with multitudes of anxious people standing “on the beach,” with the hills of Galilee sloping toward the sea with the fields prepared for the sowing of grain, Jesus spake the parable of the sower with the other parables grouped with this one.
3 And he spake to them many things in parables.—A parable is literally “something laid alongside of another thing, to measure, compare, or explain it.” The term “parable” is sometimes applied to short, pithy sentences or maxims;but in the New Testament parable means an illustration drawn from natural things to instruct in spiritual things. It is a short narrative of some event or fact in which a continued comparison is carried on frequently between literal and spiritual objects. Some important truths, morals, and doctrines are taught in parables. A parable differs from a fable in that it never represents impossible circumstances, such as trees walking, animals talking, and suchlike. Jesus never violated the reality of things in his parables. There is simplicity, aptness, force, propriety, and pathos in all that Jesus taught.
There are many advantages gained by teaching in parables. Parables are easily remembered and yield up the truth to the reverent heart. Not only are parables simple, but they create an interest and thus may be remembered longer. The setting, scenery, incidents, turns of conversation, all are easily remembered until they may be understood. Jesus filled the memory of his hearers with forms of thought which had a spiritual meaning; he drew on the memories of his hearers by these earthly narratives and expressed the great outlines of “the truth” (John 16:7; John 16:13), the spiritual system of the new covenant. Therefore “without a parable spake he not unto them” (Mark 4:33-34).
The sower went forth to sow.—His hearers could see in their imagination the common occurrence of a sower going forth to cast the seed into the ground. Jesus points out the analogy between the sower, the seed, the ground, and the results, and the proclaimer of the gospel, the word of God, the hearer, and the results.
4-9 Some seeds fell by the way side.—The sower would drop the seed by accident along the way to the field, or along the hard and trodden path through his field, or where it would not be covered with sufficient soil. Footpaths were frequently made through their fields and these were beaten so hard that grain would remain on the surface and “the birds came and devoured them.” The birds of the field were eager to feed upon the seed as it lay exposed on the hard ground.
Others fell upon the rocky places.—These were places where the earth was lodged in the hollow places and basins of rocks, or where the rock was close to the surface with just a very thin layer of dirt over it. In these places the rains and the heat would cause a more rapid growth than in other places. The grass in Palestine grew abundantly for a time during rainy seasons where it had little or no dirt, as foe instance on the flat roofs of houses. (Isaiah 37:27.) But so soon as the rain ceased, and the hot suns followed, the grass withered immediately.
Others fell upon the thorns.—That is, some seed fell into thorny or briary places , certain brambles and coarse briars in hot climates have a very rapid growth. Their roots occupy the whole earth, take the moisture from everything else, and their matted foliage covers the few plants which may struggle up to the surface, and choke them;they are shut out from the light. These thorns and briars deprive the seed of their share of light, moisture, strength of soil, and air.
And others fell upon the good ground.—This was ground which had been properly prepared, from which the stones and thorns had been removed. Some preparation is necessary for the successful growth of the seed. The good ground yielded abundant harvest; sometimes each seed produced a hundred times, sixty, or thirty times as much, “a hundredfold, some sixty, some thirty.” Jesus then added, “He that bath ears, let him hear.” This means that those who have faculties are responsible for their proper use; those who have powers of attention should exert them as very important lessons are about to be given.
10-13 And the disciples came, and said unto him.—After Jesus had finished the parable, his disciples came to him and asked, “Why speakest thou unto them in parables?” Mark says that they did this “when he was alone.” (Mark 4:10-12; Luke 8:9-10.) This was a new phase of teaching and his disciples did not understand why he had at this time made the change, and perhaps they did not understand this new form of teaching. At least they did not understand why Jesus would adopt such a form of teaching as to furnish seven parables in one discourse. Jesus replied and gave the reason for his using parables on this occasion; his reason may justify the use of parables on any and all other occasions.
Unto you it is given to know the mysteries of the kingdom of heaven.—They had been selected to receive the full instruction of the kingdom of heaven; they had been selected as his apostles, and hence they are to understand “the mysteries of the kingdom of heaven.” Mysteries to others but plain truths to them; Jesus furnishes them the key to the understanding of his parables. The parbolic form veils the truth from those who do not want it, but unveils the truth to those who are ready for it and will receive it. “The kingdom of heaven” is frequently used by Matthew; all seven of the parables here have for their subject the kingdom of God; its planting principles are given, its developments, and its final victory. This is the kingdom that Jesus came to establish and that had its form of beginning on the first Pentecost after his resurrection, and the kingdom over which Jesus is reigning now as king. “But to them it is not given.” It is not given to those who are not willing to receive it. It was given to the disciples, to receive this preparatory teaching, and in some measure to profit by it, because they were obedient and repentive, and were to be the future teachers of the church. (1 Corinthians 4:1.) The others would not receive the teachings of the gospel, even if plainly revealed, and therefore they were not yet disclosed in their fullness.
For whosoever hath, to him shall be given, and he shall have abundance.—The one that has and uses his knowledge wisely will be given more. In the great matter of the offer of free salvation Jesus placed all men on an equality. What then makes the difference? People themselves make the difference. All heard in this great multitude what Jesus taught; but into some hearts which listened with candor and pondered earnestly, it increased to more knowledge; the seed grew. In others it died.
Those who received his word were blessed, but those who rejected it and scoffed at it were cursed in that “whosoever hath not, from him shall be taken away even that which he hath.” To the multitude Jesus spoke in narrations and parables that they might search into them if they had a desire to do so; to those who did not have the desire to accept and examine his truth, the parables were riddles and the opportunity of understanding them at this time was withdrawn. Jesus lays down a general principle.
Therefore speak I to them in parables; because seeing they see not.—They had ears to hear, but did not hear; they had eyes to see, but did not see; they had faculties of attention and understanding, but did not give attention and did not understand; the responsibility rested upon them. Hence, Jesus says that in order to take from them that which they have, namely, the means of understanding his teachings merely to pervert and abuse them, he spake in parables. They could see and hear the narrative of the parables, but did not understand the truths embodied in them. Mark 4:12 and Luke 8:10 state that “seeing they may not see.” This means that the people would not hear and therefore the truth was uttered in a form to leave them free to hear or not; hearing the recitation of the parables was not hearing the truth of them. They had witnessed great miracles, but the sight did them no good; they were as much opposed to Jesus as they were before they witnessed the miracles. They had heard the plainest offers of mercy, but were deaf to them; why then should the more secret truths of the gospel, which were yet incomplete, be exposed to the scorn of unbelievers?
God gives light; but if a man blinds himself, God does not force that one to see. There is a penalty for the nonuse of the powers which God has given us; there is a penalty for the nonimprovement of our faculties; there is a condemnation on our failing to see the plain and simple truth of God.
14-16 And unto them is fulfilled the prophecy of Isaiah.— This quotation from Isaiah is found in Isaiah 6:9-10; Jesus applied it to the people of his day who refused to accept his teaching. Paul made a similar application of it. (Acts 28:26-27.) It is true and may be applied in every age. Isaiah asks, “Lord, how long?” And Jesus answered “until cities be waste,” that is, he extended Isaiah’s prophecy which was fulfilled in his day and extended it into a prediction. It seems that the Jewish nation was ever obstinate and rebellious; their history reveals this fact. The strong inference from the application that Jesus makes of it is that, no matter what he would do or say, they would not obey him or receive what he said. It was like casting the pearls of truth before swine to present his teachings to their sensual and prejudiced minds.
For this people’s heart is waxed gross.—This is an ancient figure used by Isaiah; their hearts had become fat, as applied to the body; sensual and stupid as applied to the mind; they were like a man overcome with obesity, too heavy and dull to hear or see, sleepy and brutish. The spiritual spark is buried in a heap of earthly cares and pleasures. (Deuteronomy 32:15.) There is an analogy between the condition and the diseases of the body and the attitude and sins of the soul. Those whose hearts are surfeited with carnal objects are unwilling to listen to the gospel. Paul described young widows who, “when they have waxed wanton against Christ, they desire to marry. . .because they have rejected their first pledge.” (1 Timothy 5:11.) These people preferred to close their eyes against the truth, “lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them.” These people had hardened their own hearts, had closed their own eyes, had refused to exercise their own powers of understanding, because they did not want to know the truth. The responsibility rested upon them for their present condition; they could not blame the law, God, or any one else; they were wholly responsible. It is the law of God’s spiritual kingdom that resistance to truth hardens the heart.
To reject the truth and excuse and defend themselves in opposition to it, they armed themselves with countless errors and falsehoods. Their minds get into that state that the truth does not benefit them, but rather injures them and condemns them; it may be then an act of mercy to withhold the truth from such; they may use it to evil purposes, and thereby bring upon themselves greater sin; or they may have so insulted the truth that they have by their own guilt rendered themselves unworthy of it.
But blessed are your eyes, for they see.—The disciples of Jesus had learned to love him as a teacher and had accepted his truth; they saw not only the outside shell of truth, but the inner kernel; they heard not only the literal narrative of the parable, but its secret meaning. That hidden meaning is the very substance of divine wisdom; it revealed the truths of the Messiah’s kingdom of grace on earth and of glory in heaven; it opens the truth of the Old Testament to their minds and explains the mysteries dimly sen by the ancient prophets. His apostles had received what was offered, had obeyed the call to follow him, had been able to exercise faith in his miracles and his teachings; they had seen and heard. This faith others seemed to despise. The disciples were blessed, while others were condemned.
17 Many prophets and righteous men desired to see.—The disciples were blessed above “many prophets and righteous men,” for they were privileged to hear and see things that “holy men of old” “desired to see,” but were not permitted to. Though there had been the faithful company of prophets and good men, of whose fame they had heard, yet these disciples were more blessed than the others who had preceded them. The “prophets and righteous men” of the Jewish race looked to the future for the coming of the Messiah; the disciples had seen him, were associated with him daily, and had received a fuller knowledge, greater gifts, and more excellent promises than they had. “Abraham rejoiced to see my day; and he saw it, and was glad.” (John 8:56.) Moses, looking to that future day, chose “rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt:for he looked unto the recompense of reward.” (Hebrews 11:25-26.) In the patriarchal and Jewish dispensations, good men walked by faith in the future coming of the Messiah; the light of their knowledge increased from age to age, but never equaled the full revelation of the gospel. The disciples of Jesus had come into a full realization of those blessings to which “many prophets and righteous men” had desired to see. The enemies of Jesus rejected him, and thereby rejected those blessings which the “prophets and righteous men” had foretold and desired to enjoy. No wonder the condemnation was so severe upon them.
The times of the Messiah, the character of his kingdom were all a matter of profound interest to the prophets of the Old Testament. All these were now being revealed to the humble and obedient apostles of our Lord the men of old saw them only by faith in types, shadows, and dim intimations; the Jews rejected them; the leaders among them rejected them; but the simple disciples of Jesus received them and were blessed.
18-23 Hear then ye the parable of the sower.—Jesus at the request of his apostles when they were alone explained the parable of the sower; it was given to them “to know the mysteries of the kingdom of heaven” (verse 11) and Jesus now makes clear to them its meaning. First he explains the meaning of the seeds which “fell by the way side.” “When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart.” Jesus does not make distinctions of grace to depend on the intellect merely, but on the use of all our faculties. The one who lays the word to heart and obeys it does all he needs to do to be saved. There are at least three kinds of false hearers described here: (1) Who receive, as if they were not receiving; (2) who receive not into their affections; (3) who receive without expelling their sinful passions. As the grains fell “by the way side” and the birds devoured them, so the word of God, which is the seed of the kingdom, when it falls into the hearts of such hearers, is permitted to be taken out or snatched away by “the evil one” or the devil. The devil knows the power of the word of God and he seeks to remove it before it has had effect on the life.
If the devil can fortify the mind in advance with doubtful arguments, he is satisfied. Many hearers come within this class; they let “the evil one” take away and nullify the word of God.
And he that was sown upon the rocky places.—Rocky surfaces were covered with thin soil. The seed fell into this soil and sprang up as though it would grow and bear abundantly; but so soon as the sun came out the plants withered. Jesus says that such hearers are those who “with joy receiveth” the word, “yet hath he not root in himself, but endureth for a while.” Hearers of this description were more clearly seen to fall away in times of persecution; they seemed for a while to be very promising and to make faithful members of the church, but “when tribulation or persecution ariseth because of the word, straightway he stumbleth.” There are many hearers with a surface soft and yielding, but a nature truly hard at the bottom. In such the shallow emotions are quickly stirred, but their deeper nature remains untouched. The Jews were full of joyous excitement at John’s first preaching that “the kingdom of heaven is at hand,” but, with many of them, there was only a superficial arousement; the heart was not truly converted. When the Messiah’s true nature was disclosed, they soon showed that the subsoil was unchanged rock. Such hearers have always been upon the earth; they make weak, trifling and unstable members of the church, into whose hearts the true principles of piety have no more descended than the fibers of a plant into the flinty rock. (James 1:23-26.) They conform to the lowest standards of piety if they remain in the church and keep up fellowship with the world.
And he that was sown among the thorns.—This represents “he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.” While the rains lasted, both thorns and the good seed grew; but when they ceased the bad prevailed and the good was destroyed. Such hearers show many virtues and some graces for a time. The seed is good, the soil is good, the growth is genuine, internally everything is right; but while all is going well within there are difficulties without, which in time prove fatal. What are those enemies without? Jesus says they are “the care of the world, and the deceitfulness of riches.” The cares of the world have a powerful effect on the hearts of the disciples of Jesus; there is the constant warfare between the good and the affairs of this world. These affairs are business, pleasure, desire for worldly comfort and splendor, the roots of anger, fierce passions, and ignorance, and suchlike.
All these are enemies of the soul. The second thing is “the deceitfulness of riches.” Some become rich, others desire to be rich. Wealth is always deceitful because it promises what it never performs; again, it is frequently possessed, hoarded, and employed in a deceitful manner. (Luke 21:34.) “But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.” (1 Timothy 6:9-10.)
And he that was sown upon the good ground.—Luke says “in an honest and good heart.” (Luke 8:15.) A sincere and honest desire for truth, a candor in hearing it, and a willingness to receive it are necessary to produce an abundant harvest. Nothing that we can do will merit in any degree salvation, but we must still do what God commands in order to receive the blessings of salvation. “This is he that heareth the word, and understandeth it.” The good ground of the human heart takes God at his word and without hesitation does what he commands and trusts him implicitly for his blessings. He is willing to be guided by the truth of God and is satisfied with that truth; such a one bears abundant fruit, “some a hundredfold, some sixty, some thirty.”
The parable of the sower divides the hearers of the gospel into four classes. This is Jesus’ classification and we must accept it. These classes are as follows: (1) The mere unintelligent hearer, who hears but receives not; (2) the shallow hearer, whose emotions are superficially touched, but whose heart is still hard; (3) the hearer whose heart is fully right, but is at last conquered by outward temptations; (4) the persevering and fruitful receiver of the word; of the four classes, only the last one can be saved.
24-30 Another parable set he before them. “The kingdom of heaven” is elsewhere in the New Testament “the kingdom of God,” “kingdom of the Son of his love,” etc. The Jews misunderstood the spirit and nature of this kingdom;even his disciples did not understand it, thinking that it would be an earthly kingdom. This parable of the tares represents another phase. It is likened “unto a man that sowed good seed in his field”; in the dead of night, while the man was asleep, and the soil prepared, his enemy came and maliciously sowed “tares also among the wheat, and went away.” “Tares” is better known as “darnel,” which is a species of the same family with the wheat, resembling it very closely up to the point of the forming of its head, and is therefore a sore pest and nuisance to the wheatgrower. It was a common practice in the days of Jesus for enemies to do such things. We are told that “darnel” resembles our American “cheat,” but the head does not droop like cheat, nor does it branch out like oats.
When the “servants of the householder came and said unto him.” The servants of the man who sowed the good seed discovered about the time that the wheat began to head that the enemy had sown tares; they did not know what to do about it and asked the master, “Wilt thou then that we go and gather them up?” The master replied that it was best to “let both grow together until the harvest,” and that then the reapers would “gather up first the tares, and bind them in bundles to burn them.” Too much wheat would be destroyed at that time if the “darnel” was destroyed. The explanation of this parable is found in the comments on verses thirty-six to forty-three.
31, 32 The kingdom of heaven is like unto a grain of mustard seed.—Here another phase of the “kingdom of heaven” or earthly kingdom is presented. This time a man took a mustard seed and sowed it in his field; it was “less than all seeds,” but it grew and became a tree, “so that the birds of the heaven come and lodge in the branches thereof.” The mustard seed is not the smallest seed known, but it was smaller than wheat, rye, barley, and suchlike; it was smaller than any seed commonly planted in gardens; this is the point that Jesus makes. From such a small seed a large shrub grows, and becomes a good illustration of great results from very small apparent causes. The parable means that though the kingdom of heaven may begin with a small group of insignificant men, yet it will grow to enormous proportions. The parable represents the growth of the kingdom from its small beginning on the day of Pentecost to its large borders of the present day; and its growth is not yet attained. It will continue to grow until Christ comes again. Its growth may increase in the heart and life of an individual and it may grow in external proportions.
This parable is so simple and its meaning so obvious that no explanation of it was asked by the disciples nor offered by Jesus.
33 The kingdom of heaven is like unto leaven.—“Leaven” or yeast is an element used in making bread. The realm of the housewife supplies this parable. The leaven, hid in meal, diffuses itself by its very nature, pressing evermore outward from one particle to another till it permeates the whole mass. The kingdom of heaven in one particular is like this leaven, “which a woman took, and hid in three measures of meal, till it was all leavened.” In this parable there is no significance to be given to “a woman” nor to “three measures of meal.” The parable is taken from the domain of women and it was their business to do the cooking; “three measures” was the amount usually used for a meal. The parable simply means that the gospel truth when planted in the heart will leaven the life of the individual, and also will permeate and influence human society. The parable seems to be prophetic and is in fulfillment today. It is the nature of the kingdom of God to influence and bless all that may come within reach of it.
[Leaven is an active working principle. It may be an active working principle of good, or it may be an active principle of evil. Place either in an inactive mass, and it will leaven the whole mass into a good or bad working mass. The church of God is intended to be a leaven, an active working leaven of good in the world. If it retains its working principle, it will leaven for good the world around it.
The church itself often becomes an inactive, lifeless mass. A leaven of good or evil working and spreading in the church will work for good or evil and leaven the whole church for good or evil. Lukewarmness is contagious, and from one or two may destroy the whole church. Zeal and devotion, life and activity in a few for good may leaven the whole church for good, and may transform the church into an active, living power for good in the world. God demands his children shall throw off their lukewarmness and indifference and should leaven the whole church into an active, living body, that in turn will leaven the world for much good.
Do we constitute a leaven for good or for evil? If for good, God’s blessing will rest upon us that we may be a blessing to others. If we are a leaven of lukewarmness, God will spew us out of his mouth and reject us. We will be a curse to ourselves and to others. Which will we be? Are we helping the church and the world, or are we dead weights to be carried by others?]
34, 35 All these things spake Jesus in parables.—These principles or truths pertaining to the kingdom of heaven were spoken in parables to the multitude. At this time he spake nothing to the people concerning his kingdom or church except in parables. On matters of duty and things pertaining to his own Messiahship, Jesus often instructed the multitude by direct teaching, as it is seen in the sermon on the mount; but now, speaking of that which was yet future and concealed, of which they were not able to judge, he taught them by parables “as they were able to hear it.” (Mark 4:33.) So before and after this occasion he taught in literal language. In doing this was fulfilled the scripture. Matthew frequently states that scriptures were fulfilled by the teaching of Jesus and events connected with his earthly ministry; Matthew sometimes expresses it as though Jesus did this in order to fulfill the scriptures, whereas in the doing of it the scriptures were fulfilled. This scripture is found in Psalms 78:2.
This psalm is ascribed to Asaph, the chief of the singers in King David’s time. (1 Chronicles 6:39.) Matthew quotes the meaning of this song instead of the exact words. The sentiment of the psalm was exemplified by this mode of Jesus’ teaching. “I will utter things hidden from the foundation of the world” means that Jesus was giving for the first time a description of his kingdom and its nature. The secret things contained in Jesus’ parables were the mysteries of the gospel, “which for ages bath been hid in God who created all things.” (Eph. 3 9.) So the words of the psalmist were fulfilled in the teachings of Christ by his use of the parables.
36-43 Then he left the multitudes, and went into the house.—Jesus had been teaching the multitudes on the seashore; he now dismissed the congregation and “went into the house.” He went into one of the houses near by. After entering the house “his disciples came unto him” and asked him to “explain unto us the parable of the tares of the field.” They did not ask for an explanation of the other parables, either because they had understood them, or were not further interested in them. Jesus at once explained to them the parable recorded in verses twenty-four to thirty.
This parable has been misunderstood and erroneous applications of it have been made. Yet, it and the parable of the sower are the only two that Jesus explained. It seems that we might takes Jesus’ explanation of it and be satisfied. Some have been eager to find here authority for “church discipline” and “excommunication” which is not found elsewhere in the New Testament. It is a case of fitting the parable to instances of evil practices to justify them. Jesus said that the Son of man sowed the good seed; that “the field is the world,” not the church"; “the good seed” “are the sons of the kingdom”; “the tares” “are the sons of the evil one”; “the enemy that sowed them is the devil”; “the harvest is the end of the world”; “and the reapers are angels.” These points are clear and emphatic; no one should misunderstand them, as Jesus has so plainly listed them.
There is no list of laws of discipline of church members here. To suppose that Jesus meant to teach that good and bad men must be permitted to live and work together in the church with no discipline by withdrawal is a perversion of the simple meaning given by Jesus of this parable.
He does not say that “the field is the church,” but that “the field is the world.” There is no hint in the parable that his thought is upon church discipline. The sower is the Redeemer, the field is the world, the good seed are Christians, the tares are the wicked, and their sower is Satan. At the end of the world the angels shall gather out the harvest of wicked men to cast them into the fire of retribution. “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire.” The final separation of the wicked from the righteous, and the destruction of them in fire, seems to be the burden of the parable. It has been disputed as to whether reference is made to all the wicked in the world, or only those in the church. The wicked shall be gathered “out of his kingdom” and destroyed. The term “kingdom” is usually limited to the church, but inasmuch as “all authority bath been given unto me in heaven and on earth” (Matthew 28:18), his kingdom in reality includes the whole earth, and in one of the parables, that of the pounds (Luke 19:14-15; Luke 19:27), the term is used to include both his willing subjects and those who “will not that this man reign over us.” We can only determine by the context the meaning of the term “kingdom of heaven,” that is, whether it has a wider application than that of the church.
Two reasons force us to conclude that in this parable it has a wider application: (1) The field in which both the good and the bad were sown and the kingdom out of which were gathered are the same;but the field is the world, and therefore the kingdom is the world; (2) the good seed represent “the sons of the kingdom,” those who accepted and submitted to the reign of Christ over the world. The tares represent all the children of the wicked one within the field, that is, all the wicked in the world.
Then shall the righteous shine forth as the sun in the kingdom of their Father.—The final results are that at the end of the world the wicked shall be destroyed and the righteous shall be gathered into the paradise of purity and bliss to shine forth as the sun in the kingdom of their Father. However hidden before, they shall be manifested then, as the Son reveals himself by his splendor. “In the kingdom of their Father” means the heavenly state. (1 Corinthians 15:24.) We have here a very clear contradiction of the millenarian theory that there are two resurrections, one of the righteous, another of the wicked, a thousand years apart; neither is there any teaching that God will first destroy the wicked and allow the saints to reign on earth a thousand years before the final judgment. In the parable the wicked and the righteous will both continue undestroyed until the final judgment when the separation will take place.
[The parable of the tares teaches that no angel or superhuman being will interfere in the affairs of earth till the end. God created the world, sowed good seed in it, and entrusted it to men to keep and rule. The earth was the kingdom. Men slept, were off guard, and while asleep an enemy, or the enemy, sowed the seeds of sin in it. When the angels saw this, they asked the Master: “Shall we root out these tares which the enemy has sown?” God said: “No, lest in rooting up the evil you root up the good also. Let them remain in the earth until the end of the world, then will I send forth my servants, the angels, and gather the good into my garner and burn up the tares, the wicked.” In the parables the angels are his servants.
The wheat represents the good people; the tares, the wicked. The servants cannot represent the angels and the good people both. The parable teaches there will be no interference of the affairs of earth until the judgment.]
44 The kingdom of heaven is like unto a treasure hidden in the field.—No one parable can teach all the truth and develop all points of the kingdom of heaven hence, Jesus presents another parable. In some particular the kingdom of heaven is like a hidden treasure, “which a man found, and hid” again; then “in his joy he goeth and selleth all that he hath, and buyeth that field.” In the east, we are told that it is very common for men to hide their treasures in the ground, either in the ground floor of a house or in the field. Oftentimes the man who has hidden the treasure dies without revealing the place of its concealment. This man found a treasure, but did not take it from the field, but removed it to another spot where he would know its location; he then, knowing the value of it, sold all that he had, and purchased that field. Jesus does not commend the action of the man in taking advantage of the owner of the field; he impresses the man’s eagerness to purchase the field. The man is willing to give up everything that he has in order to purchase this field; with like joy, with such supreme endeavor and with similar wisdom of plan should men seek for the kingdom of heaven.
When they get only a dim glimpse of the priceless treasure there is in it, they can spare nothing to attain it; it is worthy of such sacrifices and endeavors. The joy of the man at the discovery of the treasure, and the eagerness with which he sold his possessions in order to purchase the field, is the joy and eagerness that one should have in discovering the truth of God.
45, 46 Again, the kingdom of heaven is like unto a man that is a merchant.—As the parable of the hidden treasure illusrates the joy and eagerness which one should manifest in discovering the kingdom of God, so this parable illustrates its unsurpassed duty and value. Pearls are gems of great beauty and value. The dealer in pearls finds one of exquisite beauty and rareness; it is unequal to any one that he has ever seen he loves it; he will own it, if it costs all that he has; it will make him happy to possesof God. This parable, like the hidden treasure, shows how truly wise one is s it. All else is cheap beside it. So the inheritance of Christ’s kingdom is a pearl which any man is wise to sell all he has to buy.
One must put this estimate upon the kingdom of God and its truth or else he will never enjoy them. He must forego all else that he holds dear to make sure of the kingdom who puts Christ before and above all other good—that puts the kingdom of God first.
47-50 Again, the kingdom of heaven is like unto a net.—In this parable the kingdom of heaven is like a dragnet which sweeps the bottom of a fishpool; it is extended far into the sea, corked at the upper edge and leaded at the bottom, so as to catch the fish at the entire depth. The ends are then brought together so as to encompass them, and then the net is drawn in. All sorts are brought into it, and they gather the good into vessels, but the bad they cast away. The kingdom of God is like the net in that it gathers both good and bad into it, and in that there will be eventually a separation of the two classes; this is similar to the parable of the tares. Jesus says nothing about the destiny of the good, but draws attention to the destiny of the evil. “The angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the furnace of fire.” Fire has been the emblem of the punishment of the wicked all down through God’s dealings with man.
Again it is noted that the good and bad are left together until “the angels shall come forth, and sever” them. “The furnace of fire” is the well-known place of woe for the persistent, unrepentant enemies of God; it is the symbol of the eternal destruction of the wicked. The “furnace of fire” mentioned here and in the parable of the tares (verse forty-two) represents the final abode of the wicked, since the wicked are cast into it “in the end of the world.” “The weeping and the gnashing of teeth” is a strong figure representing the intense suffering and agony of the doomed and damned.
51, 52 Have ye understood all these things?—Jesus was anxious that his disciples understand him when God speaks to man, he wants man to hear and understand, and he speaks in man’s language so that man may understand. He had spoken in parables, and unless they are understood they mean but little. He meant not merely to ask if they understood the narration of the stories, but their second and deeper meanings. They answered “Yea.” They said they understood and they thought they did, but they did not understand the full meaning of his teachings.
Therefore every scribe who hath been made a disciple to the kingdom.—A “scribe” originally meant one who by profession was a transcriber of the manuscripts of the law, but ultimately came to be applied to religious instructors. He is likened by our Savior “unto a man that is a householder, who bringeth forth out of his treasure things new and old.” They did not have banks then as we have now, but did have treasure houses in which moneys, clothes, and other useful things were stored. “A householder” was one who had charge of a family, whose duty it was to clothe, feed, and govern them. From his storehouse he brought out “things new and old” as any members of his household needed things. The one who learns of the kingdom of God and has his heart filled with the knowledge of the truth or one who lets “the word of Christ dwell” in him “richly” is like this householder. His stores of treasured truth, his illustrations of it, should be so full that in any emergency he can bring forth “things new and old” with wise adaptation to the ever varying need of his household.
Matthew has grouped seven parables in this chapter. There is a natural historical advancement in the seven parables. The first one, the sower, the word of God is sown as seed among the different hearers of men , the second, that of the tares, shows the struggle between good and evil to be permanent to the final separation; the third, the grain of mustard seed, shows the small beginning, but final triumph of the kingdom of God; the fourth, parable of the leaven, shows the progress of the kingdom of God, in the heart of the individual and in society; the fifth, hidden treasure, shows the value of the truth, even in its obscured and hidden state; the sixth, merchants seeking goodly pearls, shows the worthiness of the kingdom of God and its truth to be far above any price; seventh, householder, shows the wealth in the heart of the one who received and retained the words of Jesus. Four of these parables were spoken to the multitudes on the shore of Galilee, and three of them to his disciples in the house, probably his home in Capernaum.
Matthew 13:53-58
- JESUS AT
53 When Jesus had finished these parables.—Jesus was in Capernaum and in a few days after this teaching left; it is supposed to be October or November. Some think that he probably went to Jerusalem in December to attend the feast of dedication; however, we do not know, and the Holy Spirit has not recorded in chronological order the events of his life; therefore it is not necessary to attempt to arrange them in such order. These events seem to close the second year of his earthly ministry.
54-56 And coming into his own country he taught. “His own country,” that is, Nazareth, which was only a few miles west of Capernaum. “He taught them in their synagogue,” which was on the Sabbath. (Mark 6:1-6.) The questions asked concerning him were asked on the Sabbath, after he had taught the people in their synagogue. It was common for any prophet or good man to address the people in the synagogue; Jesus was busy teaching the people; he never lost an opportunity. His wisdom “astonished” them, and they asked, “Whence hath this man this wisdom, and these mighty works?” Jesus had astonished his home people on a former occasion. (Luke 4:16-32.) The question that they asked about his wisdom implied contempt as they asked “whence hath this man” such wisdom? So long as they rejected him there was no solution to the question, but if they accepted him as the Messiah, all was clear and simple.
They further asked, “Is not this the carpenter’s son?” Mark records it, “Is not this the carpenter?” A carpenter here means one who worked in iron, stone, or wood. The ancient tradition has it that Joseph was a carpenter, and Matthew bears this out. Mark’s record shows that Jesus followed the humble occupation of his reputed parent until he began his ministry, and went about his “Father’s business.” Jesus was a carpenter and his apostles were Galilean fishermen; none of his disciples today should be ashamed of any humble profession. They further asked, “Is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas?” Some have attempted to show that Mary remained a virgin after her miraculous conception and the birth of Jesus; hence they have worshiped her as such. They claim that these mentioned here as brothers of Jesus were his cousins. It seems that Mary the mother of Jesus had a sister named Mary and that this sister had sons by the same names; this seems unreasonable, but is an explanation offered by many scholars.
The “mother” and “sisters” here seem to be literal mother and sisters, and hence the brethren were literal brothers , probably they were half brothers. At any rate, they are mentioned here to show that Jesus was only an ordinary man; that he was not what he claimed to be. Hence, they contemptuously asked, “Whence then hath this man all these things?” In Matthew 12:46-50, we have his mother and brethren who came from Nazareth to visit him and probably to persuade him to give up his public work. It may be of little consequence as to whether these mentioned here were only his kinspeople or whether they were members of his immediate family.
57, 58 And they were offended in him.—The jealously, pride, and self-conceit, which go to make up the trait of character here exhibited, must impress us painfully as it did Jesus. He never manifested the slightest qualities of character or spirit to provoke enmity against him; there never was a man more meek, modest, humble, and affectionate; Jesus had every quality that upright souls should love and esteem, yet he could not escape even the jealousy of his own people; neither could he avoid their positive hostility toward him. Hence, Jesus applied to them the common maxim, “A prophet is not without honor, save in his own country, and in his own house.” It seems that some slighted Jesus for the lowliness of his parentage, and rejected his teachings from prejudice. The people had often seen the truth of the proverb that Jesus here quoted, and so they should have profited by it, and not again have fulfilled it to their own shame. His people stumbled at his superiority and did not want to acknowledge that he was better than themselves; their stupid pride blinded their hearts so that they could not see in his teachings and his mighty works the evidence of his Messiahship.
And he did not many mighty works there because of their unbelief.—Mark adds that he “laid his hands upon a few sick folk, and healed them.” (Mark 6:5.) The reason assigned for the lack of his working miracles among them is “because of their unbelief.” Their invincible prejudice against him rendered them inattentive to his doctrine and stirred their prejudice against him. Miracles were wrought as evidence that his teachings were true; he did not wish to work miracles before men who stubbornly refused to see a prophet in their townsmen. These same Nazarenes sought to take his life. (Luke 4:29.) They blinded their eyes and hardened their hearts; they refused to accept Jesus; hence, it would be a waste of divine power to perform miracles that would be disregarded and condemned. It may be that the people refused to let many of the afflicted come to Jesus for healing. Both morally and physically they rendered the performance of mighty works a thing out of the question. Mark puts it that “he could there do no mighty work.” (Mark 6:5.) Jesus would not do a useless and unsuitable deed. The light that they had and what they might have had became their heaviest curse, so that ultimately Nazareth fell under more fearful woes than did Sodom.