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Matthew 13:52
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Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Then said he unto them, Therefore--or as we should say, "Well, then." every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See Mat 23:34). which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others. is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out." out of his treasure--his store of divine truth. things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
John Gill Bible Commentary
Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was now dead, which may be the reason he is not mentioned by name. The Greek word here used, signifies any mechanic, or artificer. The Syriac expresses it by a word, which signifies both a carpenter and a blacksmith; and Munster's Hebrew Gospel renders it, , "the blacksmith's son". But the generally received notion of the ancient Christians is, that he was a carpenter, and that Jesus was brought up to the same business, which lay in making ploughs and yokes (q). This also appears, from the answer the Christian schoolmaster at Antioch gave to Libanius the sophister; who being big with expectation of Julian the apostate's getting the victory, asked the schoolmaster, what he thought the carpenter's son was doing? To which, after a short pause, he replied; O sophister! the Creator of all things, whom thou callest the carpenter's son, is making a coffin for Julian; who accordingly died in a few days after (r). The Jews make mention of one Abba Joseph, "the builder", or carpenter (s); but whether the same, is not certain. What they here say, was no doubt by way of derision and contempt; and yet the same phrase is used by them of a person of great note and fame, for his wisdom and knowledge: thus speaking of a difficult point, they (t) say, " . "no carpenter", or smith, or a carpenter's son, can solve this: says R. Shesheth, I am neither a carpenter, nor a carpenter's son, and I can solve it. The gloss upon it is, "a wise man, the son of a wise man. Is not his mother called Mary? Plain Mary, without any other title, or civil respect; a poor spinstress, that got her bread by her hand labour: the Jews say (u), she was a plaiter of women's hair, and treat her with the utmost scorn, And his brethren; not strictly so, but either the sons of Joseph by a former wife; or Mary's, or Joseph's brothers or sisters sons, and so cousins to Christ; it being usual with the Jews to call such, and even more distant relations, brethren: James; the son of Alphaeus, or Cleophas, one of Christ's disciples, Mat 10:3 called the Lord's brother, Gal 1:19 and the same that wrote the epistle that bears his name: and Joses; or Joseph, as the Vulgate Latin, and Munster's Hebrew Gospel read; and which two names are one and the same: hence, in Talmudic writings, we often read of R. Jose, who is the same with R. Joseph (w): this Joses is, by Dr. Lightfoot, conjectured to be the same with Joseph, called Barsabas, who was put in nomination for apostleship, after the death of Judas, Act 1:23. And Simon; or Symeon, the son of Cleophas, who is said (x) to succeed James, as bishop of Jerusalem, and to be Christ's cousin, being son of Cleophas, the brother of Joseph, the supposed father of Christ: and Judas; the same that is called Lebbaeus, and Thaddaeus, Mat 10:3 and the brother of James, Luk 6:16 and the same that wrote the epistle that goes by his name. The Jews ought not to have made these remarks, since many of their great doctors were of mean parentage; as R. Zachariah was a butcher's son (y), and R. Jochanan a blacksmith's son (z); hence that advice of R. Juda ben Bethira (a), "take heed that ye do not reproach the sons of the common people, for from them comes forth the law. (q) Justin Martyr. Dialog. cum Tryph. p. 316. (r) Tripartit. Hist. 1. 6. c. 44. (s) Shemoth Rabba, sect. 13. fol. 99. 2. (t) T. Bab. Avoda Zara, fol. 50. 2. (u) T. Bab. Sabbat. fol. 104. 2. Chagiga, fol. 4. 2. Sanhedrim, fol. 67. 1. (w) Vid. Juchasin, fol. 61. & 62. (x) Euseb. Eccl. Hist. 1. 3. c. 11. (y) Misn. Sota, c. 5. sect. 1. (z) T. Bab. Sanhedrim, fol. 96. 1. (a) Ib.
Tyndale Open Study Notes
13:52 A teacher of religious law who becomes a disciple in the Kingdom has had his allegiance radically altered toward Jesus as the way of salvation. • new gems of truth as well as old: The sequence reflects the preeminence of the new covenant inaugurated in Jesus (5:17-20; 19:16-22) over the old covenant administered under Abraham and Moses.
Matthew 13:52
The Parable of the Net
51Have you understood all these things?” “Yes,” they answered.52Then He told them, “For this reason, every scribe who has been discipled in the kingdom of heaven is like a homeowner who brings out of his storeroom new treasures as well as old.”
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Pt 2 Not the Soil but the Seed
By Alan Redpath3.9K40:14ParablesPSA 25:14MAT 13:3MAT 13:18MAT 13:31MAT 13:44MAT 13:52In this sermon, the preacher focuses on Matthew 13:15, which talks about how people have blinded their eyes and shut their ears to God's word. The preacher emphasizes that this is not God withdrawing His mercy, but rather the people's own attitude of shutting themselves away from God's word. To break through this resistance, Jesus spoke in parables. The preacher then explains the meaning of the parable of the sower, highlighting how different types of soil represent different responses to God's word, such as indifference, worldly distractions, and the deceitfulness of wealth. The sermon emphasizes the importance of being receptive to God's word and avoiding the distractions and temptations of the world.
How to Preach God's Word
By Zac Poonen1.3K41:20ECC 12:9MAT 13:52JHN 3:16ACT 2:17ROM 12:61CO 14:31TI 2:122PE 1:19This sermon emphasizes the importance of sharing God's Word without being influenced by cultural norms or denominational traditions. It highlights the empowerment of all believers, regardless of age, gender, or social status, to prophesy and speak God's truth in everyday speech for edification, exhortation, and consolation. The key points include being filled with the Holy Spirit, studying and arranging God's word, sharing in an interesting and practical manner, and loving people to spur them to action.
The True Discipleship Broadcast-1983-01 True Discipleship
By William MacDonald1.1K25:28True DiscipleshipMAT 13:52TIT 2:3In this sermon, the speaker reflects on his past experiences of preaching and teaching discipleship. He acknowledges that he may have started off on the wrong foot by trying to make the audience laugh instead of focusing on the teachings of Jesus' discipleship. The goal of discipleship, according to the speaker, is for the learner to become like their master. He references Matthew 10:25 and emphasizes the importance of disciples becoming like their teacher. The speaker also refers to 1 Thessalonians 2, highlighting the courage and sincerity with which the gospel should be presented. He concludes by introducing Bill McDonald, an experienced Bible teacher, who will be leading a discipleship class.
(Radical Jesus) 4 Radical Plan
By Glenn Meldrum60526:34RadicalMAT 6:33MAT 13:10MAT 13:24MAT 13:44MAT 13:52LUK 18:18In this sermon, the speaker discusses the use of parables in the teachings of Jesus. He emphasizes that parables were used to reveal spiritual truths in a memorable and impactful way. The speaker then presents his own parable about a deformed child in a secluded valley, highlighting how the child's existence exposes the ugliness and pride of the village people. The parable is ultimately revealed to be an allegory for Jesus, emphasizing his role in exposing the truth and challenging societal norms.
All That Jesus Taught Bible Study - Part 51
By Zac Poonen57925:05MAT 13:52MAT 14:13MAT 28:19MRK 6:5This sermon emphasizes the importance of understanding and obeying all that Jesus taught, not just evangelizing but also teaching disciples to do everything Jesus commanded. It highlights the need to move from being mere scribes who understand intellectually to becoming disciples who practice and apply Jesus' teachings in daily life. The sermon also touches on the consequences of unbelief, the challenge of being undervalued in one's hometown, the need to trust God in all circumstances, and the power of hospitality and God's supernatural provision.
The Parable of the Householder
By G. Campbell Morgan0DiscipleshipKingdom Of GodPSA 119:89ISA 40:8MAT 13:52MAT 28:19LUK 12:42ROM 12:21CO 9:222TI 2:15HEB 13:8JAS 1:17G. Campbell Morgan emphasizes the significance of the Parable of the Householder, which encapsulates the responsibilities of disciples in the Kingdom of God during the current age. He explains that understanding Jesus' teachings is crucial for disciples to fulfill their roles as interpreters of God's law, akin to householders who generously share the treasures of truth. Morgan highlights the importance of bringing forth both 'things new and old,' indicating that while the principles of God's Kingdom are eternal, their applications must evolve to meet contemporary challenges. He warns against the misconception that the Church should adopt worldly methods, asserting that true success lies in correcting the spirit of the age through the timeless truths of the Kingdom. Ultimately, he calls for a return to the foundational teachings of God's sovereignty and grace, urging disciples to be faithful stewards of the truth.
John Wesley's Explanatory Notes - Matthew 13
By John Wesley0ParablesSpiritual GrowthISA 6:9MAT 13:3MAT 13:11MAT 13:19MAT 13:22MAT 13:44MAT 13:52MRK 4:25LUK 8:18JHN 12:40John Wesley explains Matthew 13, emphasizing the significance of parables in conveying spiritual truths. He highlights the various responses to the Gospel, illustrating how the condition of one's heart affects their ability to receive and bear fruit from God's word. Wesley points out that while some hear the message with joy, they may lack depth and ultimately fall away, while others allow worldly concerns to choke their spiritual growth. He concludes that the kingdom of heaven is a treasure that requires earnest seeking and understanding, and warns against the dangers of unbelief that can hinder God's work in our lives.
Homily 47 on Matthew
By St. John Chrysostom0MAT 7:13MAT 13:34MAT 13:44MAT 13:47MAT 13:52MAT 25:32LUK 22:30ACT 5:411TH 4:17John Chrysostom preaches on the parables spoken by Jesus, emphasizing the importance of understanding the hidden truths revealed through these stories. He highlights the disciples' growing wisdom and confidence as they inquire about the deeper meanings behind the parables, showing their desire to know the mysteries of the kingdom of Heaven. Chrysostom delves into the significance of the parables of the tares, the treasure, the pearl, and the net, illustrating the value of the gospel and the consequences of wickedness. He concludes by exhorting his audience to imitate the virtues of humility, almsgiving, and spiritual richness portrayed in the Scriptures and exemplified by the disciples.
The Catechisms of the Westminster Assembly
By John Murray0MAT 5:2MAT 13:52MAT 27:57MAT 28:19ACT 14:21The preacher emphasizes the importance of making disciples as instructed by Jesus, highlighting the significance of teaching and instructing others to follow His precepts and become adherents of His teachings. The sermon draws parallels to the Chinese Proverb about teaching someone to fish for a lifetime. By engaging in inductive Bible study, individuals can equip themselves to 'feed' spiritually for the rest of their lives on earth. The NT verses provided showcase examples of individuals becoming disciples of Jesus and the command to make disciples of all nations.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Then said he unto them, Therefore--or as we should say, "Well, then." every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See Mat 23:34). which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others. is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out." out of his treasure--his store of divine truth. things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
John Gill Bible Commentary
Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was now dead, which may be the reason he is not mentioned by name. The Greek word here used, signifies any mechanic, or artificer. The Syriac expresses it by a word, which signifies both a carpenter and a blacksmith; and Munster's Hebrew Gospel renders it, , "the blacksmith's son". But the generally received notion of the ancient Christians is, that he was a carpenter, and that Jesus was brought up to the same business, which lay in making ploughs and yokes (q). This also appears, from the answer the Christian schoolmaster at Antioch gave to Libanius the sophister; who being big with expectation of Julian the apostate's getting the victory, asked the schoolmaster, what he thought the carpenter's son was doing? To which, after a short pause, he replied; O sophister! the Creator of all things, whom thou callest the carpenter's son, is making a coffin for Julian; who accordingly died in a few days after (r). The Jews make mention of one Abba Joseph, "the builder", or carpenter (s); but whether the same, is not certain. What they here say, was no doubt by way of derision and contempt; and yet the same phrase is used by them of a person of great note and fame, for his wisdom and knowledge: thus speaking of a difficult point, they (t) say, " . "no carpenter", or smith, or a carpenter's son, can solve this: says R. Shesheth, I am neither a carpenter, nor a carpenter's son, and I can solve it. The gloss upon it is, "a wise man, the son of a wise man. Is not his mother called Mary? Plain Mary, without any other title, or civil respect; a poor spinstress, that got her bread by her hand labour: the Jews say (u), she was a plaiter of women's hair, and treat her with the utmost scorn, And his brethren; not strictly so, but either the sons of Joseph by a former wife; or Mary's, or Joseph's brothers or sisters sons, and so cousins to Christ; it being usual with the Jews to call such, and even more distant relations, brethren: James; the son of Alphaeus, or Cleophas, one of Christ's disciples, Mat 10:3 called the Lord's brother, Gal 1:19 and the same that wrote the epistle that bears his name: and Joses; or Joseph, as the Vulgate Latin, and Munster's Hebrew Gospel read; and which two names are one and the same: hence, in Talmudic writings, we often read of R. Jose, who is the same with R. Joseph (w): this Joses is, by Dr. Lightfoot, conjectured to be the same with Joseph, called Barsabas, who was put in nomination for apostleship, after the death of Judas, Act 1:23. And Simon; or Symeon, the son of Cleophas, who is said (x) to succeed James, as bishop of Jerusalem, and to be Christ's cousin, being son of Cleophas, the brother of Joseph, the supposed father of Christ: and Judas; the same that is called Lebbaeus, and Thaddaeus, Mat 10:3 and the brother of James, Luk 6:16 and the same that wrote the epistle that goes by his name. The Jews ought not to have made these remarks, since many of their great doctors were of mean parentage; as R. Zachariah was a butcher's son (y), and R. Jochanan a blacksmith's son (z); hence that advice of R. Juda ben Bethira (a), "take heed that ye do not reproach the sons of the common people, for from them comes forth the law. (q) Justin Martyr. Dialog. cum Tryph. p. 316. (r) Tripartit. Hist. 1. 6. c. 44. (s) Shemoth Rabba, sect. 13. fol. 99. 2. (t) T. Bab. Avoda Zara, fol. 50. 2. (u) T. Bab. Sabbat. fol. 104. 2. Chagiga, fol. 4. 2. Sanhedrim, fol. 67. 1. (w) Vid. Juchasin, fol. 61. & 62. (x) Euseb. Eccl. Hist. 1. 3. c. 11. (y) Misn. Sota, c. 5. sect. 1. (z) T. Bab. Sanhedrim, fol. 96. 1. (a) Ib.
Tyndale Open Study Notes
13:52 A teacher of religious law who becomes a disciple in the Kingdom has had his allegiance radically altered toward Jesus as the way of salvation. • new gems of truth as well as old: The sequence reflects the preeminence of the new covenant inaugurated in Jesus (5:17-20; 19:16-22) over the old covenant administered under Abraham and Moses.