Bible Commentaries

Matthew 13:1-9; Matthew 13:18-33; Matthew 13:36-52). His goal appeared to separate

the truth seekers from the curiosity seekers, as He explained the

parables privately to His disciples (Matthew 13:10-17; Matthew 13:34-35). At Nazareth,

He taught in the synagogue where He found an unreceptive audience

(Matthew 13:53-58).

POINTS TO PONDER

* The purpose of parables

* What the parables reveal about the kingdom of heaven

REVIEW QUESTIONS

1) What are the main points of this chapter?

- Seven parables concerning the kingdom of heaven - Matthew 13:1-9; Matthew 13:18-33,

36-52

- The purpose of parables - Matthew 13:10-17; Matthew 13:34-35

- Jesus rejected at Nazareth - Matthew 13:53-58

2) List the seven parables of Jesus found in this chapter (Matthew 13:3; Matthew 13:24; Matthew 13:31; Matthew 13:33,

44 ,45 ,47)

- The parable of the sower

- The parable of the wheat and tares

- The parable of the mustard seed

- The parable of the leaven

- The parable of the hidden treasure

- The parable of the pearl of great price

- The parable of the dragnet

3) What was Jesus two-fold purpose in teaching in parables? (Matthew 13:10-17,

34-35 ,51-52)

- To keep truths of the kingdom hidden from those not seeking the

truth

- To illustrate truths of the kingdom to those with ears and hearts

willing to listen

4) What does the parable of the sower illustrate? (Matthew 13:3-9; Matthew 13:18-23)

- Different types of listeners and their response to the word of the

kingdom

5) What does the parable of the wheat and tares illustrate? (Matthew 13:24-30,

36-43)

- The efforts of the devil to undermine the work of the Son of Man

6) What do the parables of the mustard seed and the leaven illustrate?

(Matthew 13:31-34)

- The growth and spread of the kingdom heaven

7) What about the parables of the hidden treasure and pearl of great

price? (Matthew 13:44-46)

- The great worth of the kingdom, found accidentally or after

diligent search

8) What does the parable of the dragnet illustrate? (Matthew 13:47-52)

- The final makeup of the kingdom will be determined at the end of

the age

9) Why was Jesus rejected by many at Nazareth? (Matthew 13:53-58)

- They were apparently blinded by their familiarity with Him and His

family

Matthew 13:1-58

Verse1
Matthew 13:1-58

THE SEVEN PARABLES OF THE KINGDOM OF HEAVEN (ALSO THE REASONS FOR PARABLES)

On that day Jesus went out of the house and sat by the seaside. And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. (Matthew 13:1-2)

On sitting down to teach with the audience standing, see under Matthew 5:1. Dummelow and others believe "the house" in this case was that of Peter and Andrew in Capernaum. For the Sermon on the Mount, Christ went to the hills; but on this occasion, he went to the seashore. The use of the boat, anchored in a quiet place offshore, and with the placid water providing a perfect sounding board for his words, made it possible for Jesus to be distinctly heard by a vast throng of people.

Verse3
And he spake to them many things in parables, saying ...

Here Christ began a new type of teaching, using PARABLES, partly for concealment, partly for illustration. His reasons for this methods will be noted more fully under Matthew 13:10, below. There are, to be sure, parables in the Old Testament, but Christ's use of this device exceeded any previous conception of it, and are still, some2 ,000 years afterward, the marvel of all who study them.

A parable is a story which is made the vehicle of a spiritual message, it differs from a fable in that the parable COULD have happened, and probably DID. In a fable, there are many impossibilities, such as an animal talking, etc. The parable also differs from the myth in that the latter bears no relation whatever to reality. Allegory, such as Paul's reference to Sarah and Hagar, the wives of Abraham, builds a spiritual analogy upon well known historical facts.

Behold, the sower went forth to sow; and as he sowed, some seeds fell by the wayside, and the birds came and devoured them: and others fell upon rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun was risen, they were scorched: and because they had no root, they withered away. And others fell upon the thorns; and the thorns grew up and choked them: and others fell upon the good ground, and yielded fruit; some a hundred fold, some sixty, some thirty. He that hath ears to hear, let him hear.

I. Parable of the Sower, verses Matthew 13:3-9 :

Some commentators accept the rule of "ONE parable, ONE point!" For example, Henry H. Halley wrote, "Ordinarily, a parable was meant to show one point, and should not be pressed for lessons in every detail." Romans 16:25-27; 1 Corinthians 2:7-8).

Verse12
For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath.

This means that those who had perceptive and willing hearts and truly desired to know God's will could, by proper application, know more of the kingdom of heaven and thus be richly rewarded; but that those who did not have such character would consider the parables as mere riddles and so lose their chance to know the Lord.

Verse13
Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.

How wonderfully were the parables designed to accomplish Christ's purpose! They were marvelous devices for the separation of his hearers and polarizing them with reference to the approaching kingdom. Those who desired and expected some worldly conqueror who would break the back of Roman tyranny and restore secular power to the Jews were repelled by the innocent and innocuous descriptions of such prosaic and commonplace things as those which formed the basis of the parables. On the other hand, spiritually minded disciples would read the deeper meaning and know the mysteries of the kingdom of God.

Verse14
And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; 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. - Isaiah 6:9-10; Acts 28:26-27

Thus, as in everything else, Christ was acting in full accordance with the ancient prophecies which foretold his coming into the world. Significantly, Paul also quoted this passage (Acts 28:26-27), making the same application to the self-induced blindness and deafness of Israel and their obdurate unwillingness to accept the King when he appeared among them. The words "turn again" near the end of the prophecy above are also translated "be converted" in the King James Version. See more under Matthew 18:3.

Verse16
But blessed are your eyes, for they see; and your ears, for they hear.

The blindness and sin of the many shall not militate against the joy and blessing of those who heeded our Lord. Israel, as a nation, indeed rejected the Christ; but some of her more noble sons, including the apostles, shall receive the full measure of the heavenly gift. The principle holds for all who truly love and seek Christ.

Verse17
For verily I say unto you that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.

Here, as in Matthew 13:11, above, Christ referred to the hidden nature of God's eternal purpose for man's salvation. Paul frequently wrote of this, and a more particular attention to that "mystery" can be quite rewarding.

The New Testament refers to these mysteries:

The mystery of Christ and his church (Ephesians 6:12)

The mystery of lawlessness (2 Thessalonians 2:7)

The mystery of the seven stars and seven candlesticks (Revelation 1:20)

The mystery of the resurrection (1 Corinthians 15:51)

The mystery of the blindness of Israel (Romans 11:25)

The mystery of the harlot church (Revelation 14:7)

The mysteries of the kingdom of heaven (Matthew 13:1-58)

Containing all those mysteries, and exceeding them, is a greater and more comprehensive mystery referred to by Paul as:

The great mystery (1 Timothy 3:16)

The mystery (Romans 16:25)

The mystery of his will (Ephesians 1:9)

The mystery of Christ (Ephesians 3:4)

The mystery of the gospel (Ephesians 6:19)

The mystery of God (Colossians 2:3)

The mystery of faith (1 Timothy 3:9)

The mystery of gods (1 Timothy 3:16)

Peter also elaborated the fact that the ancient prophets, and even the angels of God, desired to "look into" those things which they could not fully understand (1 Peter 1:10-12). In view of such things, how blessed indeed were the disciples of the Lord who were privileged in him to see the embodiment of the total mystery of redemption. Neither men nor angels knew it until Christ revealed it to the Twelve.

Verse18
Hear then ye the parable of the sower.

Explanation of the Parable of the Sower, Matthew 13:18-23 :

Christ named this parable. It is not, therefore, the parable of the soils, or of the birds gobbling up the seed, nor of the rocky ground, or the thorny ground, but the Parable of the Sower. The sower in this analogy stands for God, the Great Architect of redemption. The central place belongs to him. People may or may not receive his word; but the seeds still fall, and the harvest is still produced, regardless of human failure, indifference, or opposition.

Verse19
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. This is he that was sown by the wayside.

From this, it is plain that the various classes of soil represent the various conditions of human hearts. The birds stand for the evil one. The seed is the "word of the kingdom." The hardness of the trampled path suggests unreceptive and evil men.

Verse20
And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth.

The shallow soil, overlaying rock, produced quick but impermanent results. This stands for the easy convert, easily lost. The sun's scorching heat in the analogy stands for tribulations and persecutions because of the word. The shallowness of the ground represents impressionable, easily influenced persons, who have little stability.

Verse22
And he that was sown among the thorns, this is he that heareth the word; and the care of the world and the deceitfulness of riches, choke the word, and he becometh unfruitful.

The thorns that choke out the words and cause unfruitfulness in hearers of the word of God are the cares, riches, and pleasures of life. (Luke adds "cares," Luke 8:14.) This represents a class of hearers which may be described as capable of salvation, possessing many excellent qualities, but who subordinate the most important things to secondary considerations and are thus robbed of eternal life. Cares, riches, and pleasures are not, in and of themselves, evil; but a well may be as effectively choked and stopped with a load of flowers as by a load of rotten carcasses.

Verse23
And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, some a hundred fold, some sixty, some thirty.

In this part of the analogy, the good ground stands for the fruit-bearing hearer of God's word; but why the varying degrees of yield? Christ's repetition of this in the explanation shows that it has spiritual significance. Anyone familiar with the causes of various productivity in the agricultural industry cannot fail to be aware of the answer. Such things as preparation of the soil, cultivation, protection from enemies, the rains and the weather, and promptness in harvesting - all these things, and others, enter into the yield of a given crop. By analogy, Christians who have been properly cultivated by home training and education, who are protected from spiritual enemies by wise choice of friends and companions, who begin to serve the Lord early in life, and who are blessed with favorable opportunities for teaching and influence of others, may well reap a more bountiful harvest than others who had not such advantages. Matthew 13:24-30 :

Christ fully explained this parable, and for the notes on the explanation, see under Matthew 13:36 below.

Verse31
Another parable set he before them saying. The kingdom of heaven is like unto a grain of mustard seed which a man took and sowed in his field: which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of heaven come and lodge in the branches thereof.

III. The Parable of the Mustard Seed

This and the parable of the leaven which immediately followed it constitute a pair with these similarities: (1) both stress the small beginning of the kingdom; (2) its gradual increase, and (3) the extensiveness later attained.

Comparison of a great kingdom to a tree was not new. Daniel 4:10-12 and Ezekiel 31:3-9 reveal similar analogies. The mustard seed may be viewed as the word of God, or Christ himself, who is the Word (John 1:1). Clement of Alexandria chose the latter application Revelation 18:2), this parable makes it very likely that the ultimate corruption of the kingdom of heaven is intended; that is, as manifested in the so-called Christendom of modern and medieval times. A glance in any direction during the current century will afford many glimpses of foul birds that have built their nests in the kingdom! Yet, just as the birds could not, in fact, corrupt the mustard tree, neither can evil men succeed in thwarting God's purpose, however closely they may be allied with the visible church and its activities.

Chrysostom noted that this and the parable of the leaven were parables outlining the success of God's kingdom and were thus designed to alleviate the distress of the disciples and to encourage them, such distress arising from the fact that in the parable of the sower, three-fourths of the soils were unproductive, and that in the parable of the tares, an enemy succeeded in corrupting the whole field with tares! It is as though Christ had said by means of these two short parables, "Nevertheless, my kingdom shall not fail but shall attain marvelous success!"

Note the following analogies in this parable:

The small seed shows the small beginning of the kingdom.

The large plant shows its ultimate glory and success.

The birds of the heaven in its branches suggest an identification of evil and extraneous operations closely connected with the kingdom, yet not a part of it.

The field is the world.

The one who sowed the seed is Christ, or God.

The seed is the word of God.

The mustard tree stands for the visible church in all ages.

Revelation 5:5), and so is the devil (1 Peter 5:8)!

In the parable of the mustard seed, one may impart some meaning of demerit to the birds, because they form no essential part of a mustard tree; but in this parable the leaven becomes a part of the whole three measures of meal; and, therefore, to construe the leaven as evil would be to make this a prophecy of the complete, final, and total corruption of the church itself, which cannot be. "The gates of hell shall not prevail against it" (Matthew 16:18).

One difference in these two short parables is that, whereas a man sowed the mustard seed in his field, it was a woman who took and hid the leaven in three measures of meal. This may indicate that the church is meant, since the church is represented often as a woman, and as the bride of Christ. This view would make the leaven to be the word of God which the church preaches, or the influence emanating from it.

Many ancient commentators made much of the "three measures of meal," seeing in them the three dispensations of God's grace, the racial composition of the human family in the descendants of Shem, Ham, and Japheth, and the three-fold nature of man as a being with a spirit, soul, and body! Such deductions appear as too speculative; and it is much easier, and as likely true, that the three measures were mentioned only because that was the usual amount a woman would have taken on an ordinary occasion. It was the excessive pressing of such details as these that resulted in a retreat to the position mentioned earlier of seeing only one point in a parable.

The following analogies would appear to be valid:

The leaven (yeast) represents the kingdom of heaven in its influence.

The leaven imparts its character to the whole loaf, the church changes the character of people influenced by it.

The leaven rises silently, unostentatiously, suggesting the manner of the church's growth.

A little leaven is capable, given time, of leavening a vast amount.

The influence of the church will become very wide and extensive.

The fact that a woman took the leaven may not be a vital part of the illustration; but, if so, probably represents the church.

Verse34
All these things spake Jesus in parables unto the multitudes; and without a parable spake he nothing unto them: that it might be fulfilled which was spoken through the prophet, saying, I will open my mouth in parables; I will utter things hidden from the foundation of the world. - Psalm 78:2

This concluded the first four parables which were addressed to the multitudes. This restriction of Jesus" teachings to parables only was confined to certain occasions, especially this one. Halley pointed out, "Christ's teachings that day were parabolical." Psalm 78:2 showed that even in the choice of that teaching method Christ was following exactly the guide laid down in prophecy. The things "hidden from the foundation of the world" were mysteries mentioned earlier in this chapter. See under Matthew 13:17.

ENDNOTE:

Matthew 13:41 that the angels shall gather "out of his kingdom," indicating that purging tares out of the kingdom is actually the thing under consideration.

More bitter controversies have been waged over this portion of the Scriptures than over any other, with the exception, perhaps, of "this is my body"! Some fierce upholders of purity in the church have applied the prohibition against tare pulling to the purging of those without, namely in "the world" and have proceeded to arrogate to themselves the business of gathering the tares into bundles and burning them - even doing so literally in the case of thousands of heretics burned at the stake! Others have taken a different view and have made this parable an excuse to contain within the church every evil thing on the basis that to remove them would root up the wheat also! Neither view, it appears to this writer, is correct.

We have seen that the mild and loving discipline to be exercised by the church of our Lord is amply provided for in other New Testament writings, apart from this parable; and, it seems, what is forbidden here is exactly the thing that was done in the brutal, savage excommunications so characteristic of the church of the Middle Ages, which mounted the Spanish Inquisition and many other diabolical institutions upon the pretense of purifying the church.

It is in this frame of reference that the view is held which makes "the field" the church in the whole world. It appears that Christ did not give this parable to warn his disciples against casting "out of the world," but "out of the church," since it is only in the church that any such power, opportunity, or temptation exists for disciples to do any casting out. It is freely confessed that there are difficulties in this view, but they seem less insurmountable to this expositor than some of the difficulties inherent in the other view which, in effect, removes any prohibition against tare pulling within the church itself.

Thus, it may be said that this parable puts a terminator on church discipline in that there is a point beyond which it cannot go. Plucking up, binding into bundles - this is not allowed to Christians, however urgent the considerations of discipline. The wretched history of both Catholicism and Protestantism points up the wisdom of this restriction. With Richard Trench, we hold this parable to be primarily a prohibition against using "violent means for the suppression of error." Matthew 13:26) shows that they were indistinguishable from the wheat until that time, a fact strongly indicating that they were "in the church," else they could not have been confused with the wheat. The "tares" were actually "darnel" (English Revised Version (1885), margin), a type of bastard wheat bearing a close resemblance to the noble grain and impossible to detect until harvest. It is this proximity of the tares and wheat and the lack of identification separating them that forces one to look "in the church" for the area under consideration.

Verse39
And the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are the angels.

The enemy who operated while men slept is the devil. The tares are people, sons of the devil, masquerading as Christians. The harvest is the end of the world, when the Lord will send his angels and gather "out of his kingdom" all things that cause stumbling (

Matthew 13:41). Note that the final separation of the good from the bad is not a prerogative of men but of God and his angels.

Verse40
As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world.

The fire into which the tares will be cast is hell, the lake of fire (Revelation 19:20; Revelation 21:8; Mark 9:44; Matthew 25:41 ff). The ultimate fate of the wicked is a doom so intolerable and overwhelming that Christ came down from heaven and endured the pangs of suffering and death to deliver men from such a fate. Only a fool could set aside such warnings, delivered at such cost, and authenticated in every conceivable manner. "Fear him who hath power to cast both soul and body into hell" (Luke 12:5). This is a valid admonition.

The end of the world, mentioned here, is noted in more detail under Matthew 28:18-20, which see.

Verse41
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.

Here again, in Jesus" explanation, are the words "out of his kingdom," indicating the area under consideration to be primarily the church, but on a world-wide scale. The burden of teaching in the parable seems to be that God and his angels, rather than men and their devices, are to separate the wicked from the just.

As to how evil persons get into the kingdom, it is stated in Matthew 13:25, above, that an enemy, the devil, planted them there. Significantly, this was done only "while men slept" (Matthew 13:25), and shows the limitation upon Satan's activity in this endeavor. Most of the sorrows and shortcomings in the church occur when men are asleep, failing to keep watch as the Master commanded.

Verse42
And shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

This shows the terror and frustration of the doomed. The furnace of fire refers to hell (see more under Matthew 13:40).

Verse43
Then shall the righteous shine forth as the sun in the kingdom of their Father. He that hath ears, let him hear.

This entire parable sets forth the divinity and glory of Christ. He is the Son of man who sends his angels to sever the wicked from the righteous. It is his angels who cast the wicked into torment. Such assumptions of prerogative on the part of a mere man would be unthinkable.

The following analogies are explicitly set forth in this parable:

Gathering into his barn represents salvation of the righteous.

He that sowed the good seed is Christ.

He that sowed the evil seed is the devil.

The good seed are Christians.

The bad seed are children of the devil.

The field is the world.

The harvest is the end of the world.

The burning of the tares represents hell.

The reapers are the angels in the end of the world.

"While men slept" suggests that Satan must abide his opportunity and may not fully countermand the truth except with God's permission and man's inattention.

Gathering "out of his kingdom" suggests purging of the church at the last day, in the judgment.

From the above, it further appears that Christ expected many analogies, not merely one, to be deduced from a parable.

Verse44
The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.

V. Parable of the Treasure Hidden in the Field

These parables, this one and the two immediately following, were spoken in the house, not to the multitudes by the seashore. In the case of the treasure, it was found when the finder was not looking for it; but in the case of the pearl, its discovery followed a long and diligent search for it. There are other notable differences. In the treasure is a likeness of the kingdom; but in the other, it is the merchantman searching for the pearl. The treasure hidden in the field teaches the supreme regard men should have for the kingdom of heaven; and that, whatever incident or opportunity leads to the knowledge of it, the finder should exercise every human effort to obtain it, even to selling all that he has, if necessary, to come into possession of it. The great consideration is that the kingdom of heaven is indeed a treasure, a treasure surpassing all others in riches and desirability.

Analogies:

The kingdom of heaven is a treasure.

It is hidden to some, indeed to many.

Some find it accidentally, or unintentionally, while doing something else.

Once found, a man should obtain it, regardless of cost.

Verse45
Again, the kingdom of heaven is like unto man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it.

VI. The Parable of the Merchantman Seeking Goodly Pearls

Although it is not stated here that the kingdom of heaven is like a pearl of great price, a number of analogies suggest themselves. The pearl is a symbol of difficulties overcome, since it is caused by an annoyance to an oyster. It is a life-created thing of great value and beauty. Significantly, the gates of the Eternal City are said to be "each one a pearl" (Revelation 21:21). Thus, through obstacles overcome, one may enter the home of the soul.

The prime comparison, however, regards the merchant. man engaged in the search. This was Jesus" emphasis: "Seek ye first the kingdom of God!" Seeking is a vital and very necessary part of knowing and sharing the mysteries of God's kingdom; but so is decision! The merchantman is held up for our approval and emulation because: (1) he did not waste his time admiring the pearl, or wishing he had it; (2) he did not propose to obtain it at a reduced price; (3) he did not delay or postpone his decision; (4) he did not reject it as too expensive - none of these things, he simply sold all he had and bought it!

Some search all their lives for the truth and at last find it. Others, as in the hidden treasure, are not looking for it at all, as, for example, when some sinner marries a Christian wife or husband, but then, in the light of opportunity, rises to claim the prize!

Analogies suggested:

Seeking is an essential part of finding the kingdom.

Once found, it should be obtained, regardless of cost.

A pearl of great price suggests the kingdom because:

It is not of the earth, like gold, but of life.

It is created by the overcoming of a difficulty.

It will form a gate to the Eternal City.

The merchantman set a good example because:

He was not content with admiring, or wishing.

He did not shrink from the cost.

He sold all he had and bought it.

He did so at once, then and there, with no delay.

Verse47
Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

VII. The Parable of the Net That Was Cast into the Sea:

This is another of the parables Jesus explained, and again, not one analogy but many are noted:

The sea is the world.

The net is the church.

The enclosed fish of "every kind" are members of the church.

The good fish are the truly spiritual children of their Father.

The bad fish are like the tares, sons of the evil one.

The fact that both kinds are in the net shows the proximity of the good and bad in the kingdom, who are all accounted by men to be "in" it, but some of whom are wicked.

The beach represents the end of time.

The net's being "filled" shows that God will attain his full purpose in the redemption of men.

The sorting of the fish represents the judgment of the last day. The sorters are the angels.

The casting away of the bad is the casting of the wicked into hell.

The gathering into vessels represents the salvation of the godly.

The vessels represent heaven.

There is a subtle change of emphasis in the parable in which the fishermen, who may be understood to be the Lord's disciples of all ages, draw the net upon the beach; and yet, it is not THEY but the angels who are said to sever the wicked from the just. That is why no definite mention of the fishermen is made in the parable, indicating that those elements of a narrative which are not stressed by Christ are to be construed as serving no analogy.

One overwhelmingly important deduction to be obtained from this remarkable parable is seen in the fact that no fishes were taken into the vessels that had not first been captured in the net. In the large analogy of the sea as the world, the net as the church, and the vessels as heaven, it is thus quite plain that Christ intended to teach that membership in the church is prerequisite to entry into the eternal kingdom in heaven. God's church, or kingdom, is the appointed way of gathering from the great seas of human population the number of the redeemed. Furthermore, not all so-called Christians will be saved. A great many are in the net, "the church," who must be accounted as "bad," and who shall suffer eternal banishment from the face of the Father.

First glance may leave the impression that this parable covers the same ground as that of the tares, but there are marked differences. The emphasis on that one is upon the present intermixture in the church, and in this one upon the certainty of the final separation of the righteous and the wicked. The emphasis in the former is upon "who" will make the separation, and in this one upon the "certainty" of that separation. In both cases, it is clear that angels, not men, shall effect the separation.

Both in this and in that of the tares is stressed the puzzling containment within the church herself of both good and bad elements. This ought not, however, to appear overly strange to students of the word of God, because: (1) there was a Ham in the ark; (2) a Judas among the Twelve; (3) a man of sin in the temple of God; (4) a mystery Babylon within the historical perimeter of the church; (5) Esau contended with Jacob in the very womb of Rebekah; and, as in her case, the church may often cry, "Why am I thus?" (

Genesis 25:22). The parable of the drag net is Christ's pledge that, whatever doubts and perplexities may arise from this mixture of good and bad in the church, there will at last occur the thorough and dramatic separation of the one from the other, and that it will be accomplished by beings most eminently qualified to do it, namely, by the angels of God.

Verse51
Have ye understood all these things? They say unto him, Yea. And he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is an householder, who bringeth forth out of his treasure things new and old.

Both ancient and modern commentators refer these words to the Old and New Testaments. Victorinus said, "Things new and old - the new, the evangelical words of the apostles; the old, the precepts of the law and the prophets." Matthew 13:54-58; Matthew 14:1-36; Matthew 15:1-39; Matthew 16:1-20)

What a paradox it is that Jesus" rejection by his own community is also an eloquent testimony to the greatness of his deeds. WHY did they reject him? Among other reasons, because of the very magnitude of his wonderful deeds, his wisdom and mighty works, which they held to be inconsistent with the humble environment in which they had seen him grow up. Thus, their very rejection of Christ is a witness to his power and glory. He was such a wonderful person that they simply could not reconcile him with the obscurity and humility of his childhood and youth.

Verse55
Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things?

Well, there it is. This was the first council of unbelief ever held against Jesus the Son of God. It occurred not in some ivory tower of learning, nor in some gathering of wise and learned men, ah, no! It occurred in the wretched and miserable village of Nazareth; and the protagonists of this dark drama of rejection were not intellectuals, nor educated and cultured men, but were prejudiced gossips, vulgar, and ignorant buffoons, but still entitled to one marvelous distinction: THEY WERE THE SPIRITUAL ANCESTORS OF ALL THE UNBELIEVERS WHO EVER LIVED!

Satan has long sponsored the lie that unbelief is sophistication, intellectuality, erudition, and "smartness"! But in this original pilot-project for the rejection of the Christ, the truth is evident. Unbelief is not a courageous rejection of ancient dogma; it is not a brilliant conclusion of philosophical intelligence. Nazareth rejected no doctrine, manifested no intelligence, and could lay claim to no particular power, culture, or worth of any kind that could have endowed their rejection with any semblance of justification or honesty. Those who fancy that the rejection of Christ is the result of comparing all religions, let them note that at Nazareth there was no study, no comparison, no investigation, precious little information, and a dreadful suspicion of intellectual mediocrity, if not indeed downright stupidity.

It is clear as the sun at perihelion that the blighting unbelief of Nazareth which blinded their eyes against the only Person who saved that town from oblivion - their unbelief was not intellectual superiority, nor moral courage. nor logic, nor philosophy, nor honest doubt. What was it? (1) It was unworthiness. That town had justly earned an unsavory reputation. As Christ said, "Men loved darkness rather than light because their deeds were evil" (John 3:19). (2) It was egotism. Look at the self-glory of the words, "Is not this the carpenter's son?" What ridiculous snobbery of an inflated ego is implicit in such words as those! Ah, yes; who was speaking? The burgomaster's daughter, no less, or the local salt merchant, or some owner of a wine shop, or of a brothel! Fit citizens indeed to look down upon the carpenter's boy! (3) It was mental laziness. They could easily have ascertained the truth by a little investigation; but no, it was far easier to deny the news filtering down to that wretched little village than to check up on it and find it true. To have done THAT would really have created a problem. The lazy mind takes the lazy way out. (4) It was illogical. Strange that Nazareth should have rejected the Holy One who was welcomed with "Hosannas" in Jerusalem; but the same illogical phenomenon is yet seen in men who will blindly reject a faith that was held by men like Paul, Washington, Newton, and countless others of the greatest minds ever known on earth. (5) It was moral cowardice. The gossips of Nazareth did not have the moral courage to kneel at the feet of Jesus. The rich young ruler did so, but the citizens of Nazareth had no such grace. (6) It was the opiate of the people. Where have we heard that before? Unbelief sealed Nazareth off from what was happening in the world. It was an escape mechanism by which they avoided doing anything. If they had believed, it would have involved them in all kinds of activity; but, with one good drag on the opium-pipe of infidelity, all was quiet in Nazareth! Satan, by his emissaries, has sought to reverse this truth, but it won"t work. Infidelity or atheism is the opium of the people. (7) It is self-pity. They were offended in him. Christ had not consulted them; his success had bruised their local pride. This characteristic whine of unbelief is everywhere noticed, even in famous infidels such as H. G. Wells, who said, "The universe is getting bored with man." In view of such plain and indisputable facts as these, what blindness is it that allows Satan to embellish atheism with some aura of intellectual respectability? The epic falsehood of the devil that unbelief is any form of intellectual activity is surely and certainly destroyed by a careful analysis of this classic example of it at Nazareth!

The problem of the identity of the four brothers and three sisters of Jesus, mentioned in this place, did not exist in ancient times. Helvidius, the most ancient commentator on this passage, said that they were all the children of Mary and Joseph, born after Jesus was born. It was only in ages after men had invented religious doctrines incompatible with the obvious truth of Matthew's words, that ingenious interpretations were devised to relieve the embarrassment. All such efforts fail in the light of the simple, obvious, and necessary meaning of Matthew 13:55-56. The truth was built into the passage by the Holy Spirit and is incapable of destruction. As the noted Dr. Adam Clarke so ably expressed it, "Why should the children of ANOTHER family be brought in here to share the reproach which it is evident was designed for Joseph the carpenter, Mary his wife, and their son Jesus?" Matthew 1:25. Note, three sisters must be assumed from the words, "are they not all with us?"

This rejection at Nazareth occurred on the second visit of Jesus, the first being described in Luke 4:16 ff. This second rejection, recorded also by Mark (Mark 6:1-6

), was final and determinative. Mark's words, "He marveled at their unbelief," show the shock and amazement which attended the conduct of the people of Nazareth. Christ himself was made to marvel at it.

ENDNOTE:

Luke 4:16 ff). The human side of Christ's dual nature was foretold by Isaiah who noted that the Messiah would be "despised and rejected of men" (Isaiah 53:3). Nazareth provided the first in a series of rejections; but it should be remembered that this was precisely what was prophesied, the very unbelief of the people becoming, therefore, a further testimony of his divinity.

The conversation reported at the close of the preceding chapter took place in a house. It was on that same day that Jesus went out and sat down on the shore.

A person as interesting as Jesus would not be left to himself very long if the people know where he is, so we are told that great multitudes came unto him. The second word is from a Greek original that means the populace or people in general, and that alone would indicate a goodly number of men and women. Then the other word emphasizes the expression so that we understand that a very large audience came together. Jesus wished to be heard by the multitude and that suggested also that he be seen. For this twofold purpose he entered a ship where he could be in the position of a public speaker with his audience on the shore that doubtless was elevated rearward on the order of an inclined floor of an auditorium.

The literal meaning of the original for parable is, "A placing of one thing by the side of another."--Thayer. As to the results of such a placing, or the reason or reasons why it is done, that has to be determined by the context in each case. (See the comments at verse11.) Caution should be observed in the study of the parables not to make them mean more than was intended. Jesus spoke about thirty parables all pertaining to the plan of salvation that he intended to set up among men. Surely that many would not have been necessary just for the sake of emphasis. The conclusion is that different parts of that plan were considered in the various parables. No one illustration could be large enough to cover all the phases of the one plan of salvation that was to be given to the world. As a result of the above truths, there may be some features of one parable that do not fit in with the Gospel plan at all. That is because the whole story had to be told in order to make it understood at the point where it does apply. Then another parable will be given that will cover the points in its application where the other one seemed not to be fitting. The parables of our Lord were drawn both from nature and art, and from the customs of man in the conduct of his public and private affairs in all of life's relations.

In the days before machinery, seed was sown by the system known as broadcasting, even as such seeding is done sometimes today. In such a work a man could not have full control of the direction of the seed and hence did not always deposit it where it might have been desired. Way side is from HODOS which Thayer defines, "A traveled way." In such a place the surface would be packed down and hard so that the seeds could not find any opening to bury themselves in the soil. Being thus exposed, they would soon catch the eyes of the birds and be devoured.

Stony ground is that where small rocks are mixed with the surface of the soil, thereby limiting the amount of earth at any given spot. Forthwith means "immediately," and the seed sprang up in that way because it ran out of material for growth in the ground, hence it had to come up into the open where it could feed on air and sunlight. But having been thus impelled upward prematurely, the root part of the plant was incomplete and therefore was weak.

Sunlight is necessary for plant life and growth, but other elements must accompany it; it must have a "balanced diet." This plant was deprived of the moisture and mineral food that should have been supplied in the ground. Not having such necessities, the one article in the menu (that of the sun) was too much and the result was fatal.

Thorn is from AKANTHA which Thayer defines, "A thorn, bramble-bush, brier." It is a plant that grows near the ground in the nature of coarse grass. That is why the soldiers could plat it into a wreath or crown to place on the head of Jesus (Matthew 27:29). The seeds of this plant were not visible at the time of the sower's work, but when the growing season came they sprang up with all other vegetation. Being more rugged and wild than the good seed deposited by the farmer, they soon choked out all the other plants just as weeds will often smother out the good grass today.

The good ground would be that where the three forementioned obstacles were not present. Yet with all that advantage it should be noted that the crop was not the same in every place as to the amount, which will be explained at verse23.

See comments for this statement at Matthew 11:15.

Attention is called to the fact that the question the disciples asked pertained to them, the multitude.

A familiar statement that may be heard on the parables is as follows: "Jesus spoke in parables in order to make his teaching easier to be understood by the people." Such a statement is exactly opposite of the truth, for this very verse says, in answer to the question of the disciples, that it was not given to the multitudes to know the mysteries of the kingdom of heaven. It may be replied that it was because this knowledge of the mysteries was not possessed by the multitudes that the parables were given to explain them. But that is not correct, for even the disciples did not understand the meaning of the parables until Jesus had them to himself and explained them. A natural question now is in regard to the present day. May we speak of the parables as a means of making the subject plainer in our teaching of the subjects of the New Testament? The answer is that we may, and the reason is that we have both the illustration (the parable) and the thing illustrated with us which is the church and the Gospel, and we can show the comparison. The kingdom had not yet been started when Jesus spoke to the multitudes and hence it was not time to introduce them to all of its mysteries or un-revealed truths.

Jesus had told the disciples that it was not given to the multitudes to know the mysteries of the kingdom, and in this verse he begins to tell them why. We would think it impossible to take from a man something that he hath not, hence we must look for some figurative or accommodative use of this language. A useful illustration of the subject is in John 15:2. Every branch had been given an opportunity to bear increase but it did not do so. Hence the branch itself was to be removed from the vine. The multitudes had been given the words of Moses and the prophets, yet they refused to see in them the beauties of the kingdom of heaven in predicted form. Now it was certainly just to keep them still in the dark as to those beauties (mysteries) until such time as the whole world would have a full description of the system in detail.

The first clause of this verse is similar in meaning to verse11. Seeing see not, etc., means that they were given the ability and opportunity to see and hear but they would not use them.

Failing to use the means of information within their reach is the subject of this verse. The prophecy referred to is in Isaiah 6:9-10.

The condition described is with reference to their moral or spiritual situation, but the natural organs are named by way of illustration. Gross means "To make fat; to make stupid (to render the soul dull or callous)." And this was not an accident that came to them, for the verse states the motive they had for bringing on the condition. It was done deliberately for fear they might hear some truth that would expose their evil deeds and later lead them into the service of Christ.

The disciples were willing to use their opportunities for obtaining information and hence were pronounced as blessed of the Lord. That was why they were admitted into the explanation of the mysteries of the kingdom of heaven, while the multitudes were not permitted to receive anything but the unexplained parables.

This verse sounds as if some others who were righteous were in the same class as these multitudes in that they had not seen or heard either. The apparent difficulty is ex plained by going back to the time when the Lord did not expect the people to have a full knowledge of the divine plan. But even the things they could have discerned by proper attention to what was revealed, the Pharisees had failed to grasp because of their hardness of heart. Which ye see and which ye hear is spoken in prospect as if Jesus said, "which ye are going to hear," meaning the explanation of the parables which comes in the next and following verses.

This verse invites the disciples to listen and they will hear the inner meaning of some of the "mysteries" that had not been told even to the prophets.

Failure to understand might not always be a fault, yet we know it is used as one in this case. The original word is SUNIEMI, and its general meaning is, "to set or bring together," and the definition is explained to mean, "to put the perception and the thing perceived together: to set or join together in the mind." It denotes that the hearer will give careful attention to what is said so as to arrive at the thought intended by the speaker. Of course a person will not understand what is said to him if he refuses to give it due consideration. As a further result, that person will soon forget all that was said to him and the thought will be lost as was the seed that fell on the hard or beaten ground.

Anon is from a word that is defined "immediately" in Thay-er's lexicon. It does not indicate that one can be too ready to accept the word, but he may be influenced more by enthusiasm than serious consideration. Such a person may be sincere in his motives, but he has failed to consider that the same word that he received with so much joy for the present, will need to be retained as firmly in the future. He will have to endure opposition from the enemies because of his devotion to the truth, and when that comes if he yields to the foe he becomes offended which means to stumble and reject the word he had heard so joyfully.

See the comments at verse7 for a description of these thorns. Care is from MERIMNA and Thayer's simple definition is, "Care, anxiety," and he explains his definition to mean, "anxiety about things pertaining to this earthly life." Robinson defines it, "Care, anxiety, anxious thought," and his comment on it is, "as dividing up and distracting the mind." It means to be so concerned about the things of worldly interest that one neglects to give proper attention to spiritual matters. Deceitfulness. of riches means the false pleasures that one may have by means of his wealth. He should not be thus deceived because "the fashion of this world passeth away" (1 Corinthians 7:31).

The good ground is the heart or mind that understands, and this word is explained at verse8. The hundred, sixty and thirty fold is different in amount only. It is all good wheat, but not all men even in the good class have the same ability or capacity for producing results. The Lord is not concerned about the amount of work a man accomplishes in the vineyard just so he does what he can.

The reader should first see the comments at verse3about the right use of parables. The one now before us is for a different purpose from the one just concluded. The main point in this is to show what is going to take place at the judgment day. But in order to explain why that will be done it is necessary to tell what was going on in the world before that. In relating those details the Lord mentions some things that do not represent the activities within the church. The items of the parable will first be given and the explanation will follow a little later in the chapter. It starts with the simple fact that a man sowed good seed in his field as no man would sow any other kind in his own territory.

While men slept means the time when mankind was usually asleep, and that would be the most likely time for an enemy to get in his evil work. Tares is from ZIZANION, and Thayer's description of it is, "A kind of darnel, bastard wheat, resembling wheat except that the grains are black," and Robinson says of it, "At first having a close resemblance to them" [good grain]. A common idea is that the tares were growing in such a way that the roots of them and the wheat were entwined so that a man could not pull up the one without uprooting the other. This is a mistake, and instead, it is the resemblance that is considered and which will be considered also below.

There was enough difference as the growing proceeded that some informed servants recognized the presence of the tares and were puzzled about it.

The servants asked their master for an explanation.

He explained that an enemy had done it. The natural conclusion with the servants was that he would want them to gather the tares out of the field.

The close resemblance between the tares and the wheat might cause some of the servants to mistake the one for the other while the plants were not fully matured.

By harvest time the growth will be completed and hence no harm can be done to the wheat even if it is pulled up. Also by that time the distinction will be clearer so that the reapers whose experience guides them in the harvesting work will be able to make the separation between the things that should not remain together.

The parable of the tares was dropped for the present because the multitudes were still present and the explanation was not to be for them. Before dismissing them Jesus spoke two shorter parables, one of which was about the mustard seed.

The point in this parable is the extent to which the kingdom of heaven was to grow from a very small beginning. The variety of mustard that is considered is the garden kind or that which is cultivated. The word is from SINAPI and Thayer describes the plant as follows: "The name of a plant which in oriental countries grows from a very small seed and attains to the height of "a tree"--ten feet or more." The birds of the air need not be thought as being the largest kind for the text does not require such a conclusion. There are many varieties of small birds that could easily perch in the branches of a plant ten feet high. The kingdom of heaven started in one city and with only a few hundred members at most, but it spread until it became universal and people of all nations sought spiritual shelter in it.

The next parable is con-tained in this one verse. The meaning is somewhat the same as the preceding one but from a different standpoint. The nature of leaven is to work its way through the mixture in which it has been deposited. If nothing interferes with its operation it will continue until it converts all of the material into a nature like itself. The leaven of the Gospel was deposited at Jerusalem and it spread its influence until it reached to the extremities of "the whole" world or was carried out according to the great commission (Romans 10:18; Colossians 1:23).

Without a parable applies to the multitudes at such times as Jesus was using to talk about the kingdom of heaven (verse11).

In speaking the parables Jesus fulfilled a prophecy spoken by David in Psalm 78:2. World is from KOSMOS and means the people of the earth.

The first verse of this chapter states that Jesus went out of the house where he spoke to the multitudes. He now dismissed them and went back into the house, and when the disciples came to him they asked for an explanation of the tares and wheat.

The sower is the Son of man or Jesus the Christ.

The field is the world (mankind in general) and not the church as some people teach. Good seed are the children means the good seed (which is the divine truth) produces children for the kingdom of heaven. The tares are the children or product of evil teaching. These evil men are people of the world who would not accept the kingdom of heaven and the Lord's teaching.

Devil is from DIABOLOS which means Satan or Beelzebub. He has always been an enemy of righteousness and has used his influence to keep men out of the kingdom of the Lord. World in this and the following verse is from AION and means age; specifically the age of the earth. Angels have been instruments of God since the human family has existed. They are said to be the reapers, and the same prediction is made of their part in the last harvest as recorded in Revelation 14:14-20.

All refuse material that accumulates in the course of a growing season generally is disposed of at the time of harvest. Thus it will be done with the tares at the harvest time which will be at the end of the world.

One meaning of the word for kingdom is, "The territory sub ject to the rule of a king," and Jesus said (chapter28:18) that "all power is given unto me in heaven and in earth." This shows that the whole inhabited earth is the kingdom of Christ in this broad sense. Hence the wicked characters in the world will be taken out of it at the last day and cast into the fire.

Wailing and gnashing of teeth. The subject of endless punishment will be fully considered at chapter25:46. It will be stated here however, that the phrase in italics indicates a condition of conscious torment.

Then is an adverb of time and refers to the condition just after the harvest which is at the end of the world. In 1 Corinthians 15:24 Paul says that Jesus will give up his kingdom when he comes and deliver it to his Father. That is why this verse says that the righteous will then shine as the sun in the kingdom of their Father.

The lesson in this parable is the value of salvation, and hence the sacrifice that one should make willingly in order to obtain it. The treasure represents the salvation which Jesus brought and deposited in the same field that is a part of the parable of the tares. When a man "finds" that salvation through hearing the Gospel and desires to obtain it, he will devote all his time and talents for that purpose.

This parable teaches the same lesson as the preceding one on the value of salvation. One word in the definition for goodly is, "genuine." There are many things that appear as pearls but are only imitation. This merchant was not wishing anything but the real and hence he was seeking for it.

Salvation also is something for which a man should seek (chapter6:33), and he should be just as careful to find the genuine and not some imitation. Like the parable, there are systems made by man that have the appearance of being good, like "simulated pearls," but upon examination will be found to be false. And there is no reason for anyone to be deceived for the Scriptures will make it very clear as to what the salvation from God is like. When a man finds it he must devote his entire attention to it in order to retain this pearl of great price.

When a man casts a net into the water he does not know what may be taken because he cannot see the fish until the net is drawn out. Likewise, no man can read the mind of another, and when he offers the Gospel to the world he cannot see the hearts of those who profess to accept it.

After the fishing time Is over the net will be drawn out and taken to the shore where the good fish can be separated from the others. In like manner the Gospel fish net will be spread out on the shore of the judgment. Then all those persons who have deceived their fellow men will be exposed before the eye of the great Judge.

As in the parable of the tares, the angels are represented as the servants of the Lord in separating the good from the bad at the end of the world.

This verse takes the same comments as verse42.

Jesus was still talking to his disciples, the multitudes having been dismissed (verse36), hence it was appropriate for him to ask them if they understood what had been said. We recall that the disciples who were following Jesus had shown enough sincere attention to the things that had been recorded to have formed a commendable idea of the matters, which entitled them to the explanation of the "mysteries" of the kingdom. But some of the teaching of Jesus was more literal or direct so that honest minds like these would be able to grasp it without special explanation. Hence we are not surprised that they answered his question with yea Lord.

One important key word in this verse is scribe, and I shall give some information from the writings of learned authors upon the work of this special class of men. The word is from GRAMMATEUS and Thayer's general definition of it is, "1. A clerk, scribe, especially a public scribe, secretary, recorder . . . 2. In the Bible, a man learned in the sacred writings, an interpreter, teacher." This definition of the word is based on the special work of these men. On this subject Robinson in his lexicon says the following: "The scribes had the charge of transcribing the sacred books; whence naturally arose their office of interpreting difficult passages, and deciding in cases which grew out of the ceremonial law. Their influence was of course great, and many of them were members of the Sanhedrin." As further consideration of this subject, we observe that mechanical means of recording literature were not in existence in Biblical times, hence the copies of the law had to be made by hand. Such frequent contact with the sacred writings naturally made these men familiar with the text, and they could be relied on to quote from it when occasion called for it. With this knowledge of the Old Testament to begin with, after a scribe received the instruction belonging to the kingdom of heaven he would be qualified to offer the treasures of sacred knowledge from both the New and Old Testaments.

Finished these parables refers to the ones in this chapter.

Jesus was in Galilee all the time he was teaching these parables and hence he was already in his own country with reference to the province. Thus the term has specific reference to the vicinity of Nazareth where he had been brought up. Having lived there in his boyhood and early manhood, the people were acquainted with his humble life and hence they were astonished when they heard his teaching and saw his works.

The people were acquainted with much of the family history of Jesus and never knew of any training he had gone through to give him the talents he was now displaying. There could be no question about his general standing as a citizen for they knew all of these nearest relatives and could mention them by name. For comments on the term brethren see those at chapter12:46.

The Romanists insist that Mary always remained a virgin, and that when his "brethren" are mentioned it means his disciples since they are known by the name of brethren also. That is true, but when so used it includes all of the disciples regardless of sex. If that had been the meaning intended in verse55 there would have been no reason to mention sisters in this verse for they would have been included in the other.

Offended is from SKANDA-LIZO and Thayer's definition at this place is, "To find occasion of stumbling," and he explains his definition to mean, "To see in another what hinders me from acknowledging his authority." Jesus uttered the familiar proverb about a prophet's honor in his own country. People are inclined to have more, respect for a teacher who is unknown to them than for their acquaintances. Jesus did not state any reason for this and hence I am unable to explain it.

Pretended miracle workers try to explain their failure at performing certain miracles on the ground of the unbelief of the multitude. They will refer to such passages as the present verse and try to hide behind it. They ignore the point that Jesus did do some of his works in spite of the unbelief of the multitude. The reason their unbelief restricted his mighty works so that he did not many of them was their unbelief which rendered them unworthy. (See chapter7:6 and Mark 6:5.)