Matthew 13

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 34 2 8 0 0 CHAPTER XIII) Chapter 13) Theme: The Work Which Thou Gavest Him to Do) Seven Kingdom Parables) The Third Great Discourse) ) 13:1 58 Seven Kingdom Parables) 13 1 That day Jesus left the house and was sitting on the seashore. 2 The crowds that gathered about him were so large that he stepped into a boat and sat there, while all the people were standing on the shore. 3 Then by means of parables he told them many things. He said:) Once upon a time the sower went out to sow. 4 While sowing, some seeds fell along the path. The birds came and gobbled them up. 5 Some fell on rocky ground, where they had little soil. Because they did not have depth of soil they sprang up immediately. 6 But when the sun came up they were scorched, and since they had no root they withered away. 7 Some fell among the thorns. The thorns shot up and choked them. 8 But some seeds fell into good soil. They yielded a crop; some a hundredfold, some sixty, and some thirty. 9 He who has ears let him hear. ) 10 The disciples approached him and asked, Why do you speak to them in parables? 11 He answered, To you it has been given to know the mysteries of the kingdom of heaven but to them it has not been given. 12 For whoever has, to him shall be given, and he shall have abundantly; but whoever does not have, from him shall be taken away even what he has. 13 It is for this reason that I speak to them in parables, because seeing they do not see, and hearing they do not hear and understand. 14 And in their case that prophecy of Isaiah is being fulfilled which says:) You shall hear and hear, but never understand,) And you shall see and see, but never perceive.) 15 For the heart of this people has become dull,) And their ears (have become) hard of hearing,) And their eyes they have closed,) Lest they should perceive with their eyes,) And hear with their ears,) And understand with their heart, and turn again,) And I should heal them. ) 16 But blessed are your eyes, because they see, and your ears, because they hear. 17 For I solemnly declare to you, many prophets and righteous persons longed to see what you are seeing, yet did not see it, and to hear what you are hearing, yet did not hear it.) 18 Listen, then, to the parable of The Sower. 19 When anyone hears the message of the kingdom but does not grasp it, the evil one comes and snatches away what was sown in his heart.

He is the one that was sown along the path. 20 And the one that was sown on rocky ground is he who upon hearing the message immediately accepts it with joy. 21 However, he has no root in himself and lasts but a short while. When affliction or persecution arises on account of the message he immediately falls away. 22 And the one that was sown among the thorns is he who is hearing the message, and then the cares of this present world and the deceitful glamor of riches choke that message, and it becomes unfruitful. 23 And the one that was sown on the good soil is he who both hears and grasps the message. He bears fruit and yields, in one case a hundredfold, in another sixty, in another thirty. ) 24 He presented another parable to them, saying, The kingdom of heaven is like a man who sowed good seed in his field. 25 But while men were sleeping his enemy came and sowed tares among the wheat and went away. 26 So when the early grain sprouted and began to fill out, the tares were seen also. 27 Then the owner s servants approached him and said, Sir, didn t you sow good seed in your field? Then where did the tares come from? 28 He said to them, An enemy has done this. The servants said to him, Then do you want us to go and gather them? 29 He said, No, lest while you are gathering the tares, you uproot the wheat along with them. 30 Let both grow together until the harvest. Then at harvest time I will say to the reapers, First gather the tares, and tie them up in bundles to burn them up, but gather the wheat into my barn. ) 31 He presented another parable to them, saying, The kingdom of heaven is like a mustard seed which a man took and sowed in his field. 32 It is the smallest of all seeds, yet when it is full-grown it is the biggest of the garden herbs, and becomes a tree, so that the birds of the air come and lodge in its branches. ) 33 He told them another parable: The kingdom of heaven is like yeast which a woman took and put into three measures of wheat flour, until the whole batch had risen. ) 34 All these things Jesus said to the crowds in parables, and without using a parable he was not saying anything to them, 35 that what was spoken through the prophet might be fulfilled:) I will open my mouth in parables,) I will utter mysteries from ancient times. ) 36 He then dismissed the crowds and went into the house.

His disciples approached him, saying, Explain to us the parable of The Tares of the field. 37 He answered and said: The one who sows the good seed is the Son of man. 38 The field is the world; the good seed, these are the sons of the kingdom; the tares are the sons of the evil one; 39 the enemy who sowed them is the devil; the harvest is the close of the age; and the reapers are the angels. 40 As the tares, then, are gathered and burned up, so it is going to be at the close of the age. 41 The Son of man shall send his angels, and they shall gather out of his kingdom everything that is offensive and those that perpetrate lawlessness, 42 and shall throw them into the fiery furnace. There shall be weeping and grinding of teeth. 43 Then, in the kingdom of their Father, the righteous shall shine as the sun. He who has ears, let him hear.) 44 The kingdom of heaven is like a treasure hidden in the field, which a man found and covered up. Then, in his joy over it, he goes and sells all he has and buys that field.) 45 Again, the kingdom of heaven is like a merchant in search of fine pearls. 46 Having found one pearl of great value, he went and sold all he had, and bought it.) 47 Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered up fish of every variety. 48 When it was full the men dragged it ashore, sat down, picked out the good ones for the containers, but threw away the bad. 49 So it shall be at the close of the age. The angels shall come and separate the wicked from the righteous, 50 and shall throw them into the fiery furnace. There shall be weeping and grinding of teeth.) 51 Have you understood all this?

They answered, Yes. He said to them, 52 Therefore every scribe who has been trained for the kingdom of heaven resembles a head of a household who brings out of his storehouse things new and old. ) 53 Now when Jesus had finished (telling) these parables he left that place. 54 He came to his hometown and was teaching the people in their synagogue, so that they were astonished. Where did he get this wisdom?, they asked, and (the power to do) these miracles? 55 Isn t he the son of the carpenter? Isn t his mother s name Mary, and aren t James, Joseph, Simon, and Judas his brothers? 56 And aren t all his sisters here with us? Where, then, did he get all this? 57 And they took offense at him. But Jesus said to them, A prophet is not without honor except in his hometown and in his own family. 58 And because of their unbelief he did not do many miracles there.) ) 1 1 2 8 0 “tw://bible.?id=41.4.1-41.4.20|AUTODETECT|” For 13:1 23 cf. ) 7 1 -1 9 0 “tw://bible.?id=41.4.1-41.4.20|AUTODETECT|” Mark 4:1 20) 1 1 -1 9 0 “tw://bible.?id=42.8.4-42.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.4-42.8.15|AUTODETECT|” Luke 8:4 15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.4.30-41.4.32|AUTODETECT|” For 13:31 33 cf. ) 7 1 -1 9 0 “tw://bible.?id=41.4.30-41.4.32|AUTODETECT|” Mark 4:30 32) 1 1 -1 9 0 “tw://bible.?id=42.13.18-42.13.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.18-42.13.21|AUTODETECT|” Luke 13:18 21) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.4.33|AUTODETECT|” For 13:34, 35 cf. ) 7 1 -1 9 0 “tw://bible.?id=41.4.33|AUTODETECT|” Mark 4:33) 1 1 -1 9 0 “tw://bible.?id=41.4.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.4.34|AUTODETECT|” 34) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.6.1-41.6.6|AUTODETECT|” For 13:53 58 cf. ) 7 1 -1 9 0 “tw://bible.?id=41.6.1-41.6.6|AUTODETECT|” Mark 6:1 6) 1 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.31|AUTODETECT|” Luke 4:16 31) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Introduction) The number and distribution of the parables have already been discussed, and their character has been described. See pp. 21 25. Their purpose was a. to reveal, and b. to conceal. Among Christ s listeners there were those who by grace had been led to trust in Christ to such an extent that they not only believed what they could readily understand but even that which as yet was mysterious. There were also those who by constant refusal to accept him had hardened their hearts. The life of Jesus, including his words and works, had made it very clear that he was indeed the One whom the prophets had predicted, and that when he taught he was speaking the truth.

But the opponents willfully rejected the obvious. So Jesus now, more than ever before,��521�� begins to speak in parables, in order a. to further reveal the truth to those who accepted the mysterious, and b. to conceal it from those who rejected the obvious, both of these purposes being clearly indicated in 13:10 17.) 1 1 2 8 0 “tw://bible.?id=40.13.0|AUTODETECT|” Here in ) 7 1 -1 9 0 “tw://bible.?id=40.13.0|AUTODETECT|” Matt. 13) 1 1 -1 9 0 “tw://bible.?id=40.20.1-40.20.16|AUTODETECT|” the Lord teaches precious truths concerning the kingdom. For the not always identical meaning of this term see above, pp. 249, 250. In other parables he dwells more fully on the character of the King himself, the manner in which he deals with his subjects; as is clear from The Laborers in the Vineyard 7 1 -1 9 0 “tw://bible.?id=40.20.1-40.20.16|AUTODETECT|” Matt. 20:1 16) 1 1 -1 9 0 “tw://bible.?id=42.10.29-42.10.37|AUTODETECT|” ), The Marriage of the King s Son (22:1 14), and The Talents (25:14 30). In still others he describes the character that should be disclosed by the King s subjects; thus, The Good Samaritan 7 1 -1 9 0 “tw://bible.?id=42.10.29-42.10.37|AUTODETECT|” Luke 10:29 37) 1 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” ) and The Persevering Widow 7 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” Luke 18:1 8) 1 1 -1 9 0 “tw://bible.?id=40.13.24-40.13.30|AUTODETECT|” ). These three themes the kingdom, the King, and the King s subjects often overlap. So, for example, it can be argued that all three themes are treated in the parable of The Tares 7 1 -1 9 0 “tw://bible.?id=40.13.24-40.13.30|AUTODETECT|” Matt. 13:24 30) 1 1 -1 9 0 “tw://bible.?id=40.13.36-40.13.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.36-40.13.43|AUTODETECT|” 36 43) 1 1 -1 9 0 0 ): here the kingdom s present mixed character and future consummation in purity and splendor is set forth, as is also the King s order to his angels, and the King s subjects duty to be patient with a view to the manner in which he will dispose of all things.) 1 7 2 8 0 0 Summary) The Kingdom s) a. Message, how received: The Sower (verses 3 9), explanation (verses 18 23).) b. Present mixed character and future consummation in purity and splendor: The Tares (verses 24 30), explanation (verses 36 43); The Dragnet (verses 47 50).) c. Growth and Development, both outward: The Mustard Seed (verses 31, 32), and inward: The Leaven or Yeast (verse 33).) d. Preciousness: The Hidden Treasure (verse 44); The Pearl of Great Price (verses 45, 46).) Altogether, this material covers thirty-eight verses, that is, about two-thirds of the entire chapter. The remaining twenty verses are devoted to a couple lines of introduction (verses 1 and 2; strictly speaking 1 3a); several verses setting forth the purpose and use of parables (verses 10 17, 34, 35); a description of the true scribe (verses 51, 52); and a brief concluding paragraph (verses 53 58) describing Christ s rejection at Nazareth, showing the bitter and unreasonable opposition to him that had developed.

This was one of the two main reasons (reason b. mentioned above, namely, to conceal) which had led him to the use of parables. Thus considered, we notice that the entire chapter is a unit.) 1 1 2 8 0 “tw://bible.?id=41.4.1|AUTODETECT|” From 13:1, 2, 36 it is clear that Jesus spoke the first four parables to the multitudes from a boat, a little offshore 7 1 -1 9 0 “tw://bible.?id=41.4.1|AUTODETECT|” Mark 4:1) 1 1 -1 9 0 0 ), and that he afterward dismissed the crowds, went ashore and into a home. Here he explained to the disciples the parable of The Sower and the one of The Tares (full title: The Tares among the Wheat), and added three more parables.) 1 1 2 8 0 0 Opening Words and The Parable of The Sower) 1 1 2 8 0 “tw://bible.?id=42.8.4|AUTODETECT|” 13:1. That day Jesus left the house and was sitting on the seashore. It is clear that the temporary withdrawal (12:15) has ended. By going to the seashore Jesus is able to reach more people than by staying in the house. 2. The crowds that gathered about him were so large that he stepped into a boat and sat there, while all the people were standing on the shore. On the part of many interest in Jesus had not waned. With them eagerness to hear him had not abated. Was not the prophet from Nazareth most interesting? Was he not going to establish himself, if he had not even already done so, to be the best teller of fascinating stories? So, from all around, from every city 7 1 -1 9 0 “tw://bible.?id=42.8.4|AUTODETECT|” Luke 8:4) 1 1 -1 9 0 0 ), the people kept coming.) 1 1 2 8 0 “tw://bible.?id=43.21.25|AUTODETECT|” The multitudes became so vast that Jesus, to escape the crush and the probability of being hampered in his efforts to address the people, stepped into one of several boats that had been beached here. By doing this he was able to address a very large number of people, to speak somewhat at length, and to have speaker and audience face each other. In this region and at this time it was usual for the speaker to sit, for the audience to stand. Continued: 3. Then by means of parables he told them many things. What these many things were has already been indicated; see above, the summary. It is not necessary to believe that all the parables spoken to the multitudes that day are here recorded 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” John 21:25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=42.8.6|AUTODETECT|” Here, then, follows the first of this series of seven recorded kingdom parables. He said: Once upon a time the sower went out to sow; literally, Behold or Lo, or Look, etc. For a discussion of this little Greek word (and its Hebrew equivalent) see on 1:20, footnote 133. In the present case the focus of attention is not the fact as such that the sower went out to sow, which, after all, was a constantly recurring event familiar to everybody, especially to every farmer, but the entire story. Since among us the introduction Once upon a time has about the same interest arousing effect as in this connection the little Greek word (or its Aramaic equivalent) must have had, it has been suggested that this proposed English rendering is legitimate.��522�� Continued: 4. While sowing, some seeds fell along the path.

It was customary for wheat or barley to be sown by hand. But it makes all the difference in the world how that seed is received. As this man is sowing, it was unavoidable that a portion of the seed fell along the footpath on which he was walking through the field. Since the place where it fell had not been reached by the plow, and/or many feet had walked here, the soil was too hard for anything to fall into it. So the separate seeds remained on the surface, with the result: the birds came and gobbled them up. The feathered creatures acted very quickly and greedily.

The seeds were snatched up; then down they went into the alimentary tract; hence literally, they (the birds) ate them down. 5. Some fell on rocky ground, where they had little soil. Because they did not have depth of soil they sprang up immediately. It is typical of Palestine now Israel and its surroundings that a considerable portion of its tillable soil is found on top of layers of rock. In such a situation the seeds, in the process of sprouting, have only one way to go, namely, up. So, instead of first becoming firmly rooted, the seeds described in this part of the parable sprang up immediately. 6.

But when the sun came up they were scorched, and since they had no root they withered away. Because these seeds lacked depth of earth, they could not take root; hence, when the sun was risen they were scorched, thus Matthew and Mark. ) 7 1 -1 9 0 “tw://bible.?id=42.8.6|AUTODETECT|” Luke 8:6) 1 1 -1 9 0 “tw://bible.?id=1.26.12|AUTODETECT|” supplies the intermediate cause of withering: (for lack of roots) these seeds had no moisture. No wonder that they were scorched to death. 7. Some fell among the thorns. The thorns shot up and choked them. This soil was infested with the roots of thorns. Since generally nothing grows faster than that which is not wanted, and each patch of ground had adequate room for only a definitely restricted amount of healthy plant life, it is not surprising that the faster growing weeds were soon choking the very life out of the noble grain. 8.

But some seeds fell into good soil. They yielded a crop, some a hundredfold, some sixty, and some thirty. This soil was fertile. It was neither hard, nor rocky, nor preoccupied, but good in every way, serving its purpose excellently. The degree of yield was not uniform, however. In some cases one grain or seed produced a hundred grains 7 1 -1 9 0 “tw://bible.?id=1.26.12|AUTODETECT|” Gen. 26:12) 1 1 -1 9 0 0 ); in others sixty; in still others thirty. The admonition of 11:15 (see on that passage) is now repeated, 9. He who has ears let him hear. Implication: There is more than appears on the surface. The lesson taught here is very important. Let those who have the spiritual capacity to do so ponder this parable, and let them apply its lesson to their lives.) 1 1 2 8 0 0 The Purpose of the Parables) 1 1 2 8 0 “tw://bible.?id=41.4.10|AUTODETECT|” 10. The disciples approached him and asked, Why do you speak to them in parables? The admonition, He who has ears let him hear (verse 9) did not remain unheeded. When four of the seven parables had been spoken, and Jesus was not only back on the shore but in the house (13:36), the inner circle of disciples, together with some other loyal followers 7 1 -1 9 0 “tw://bible.?id=41.4.10|AUTODETECT|” Mark 4:10) 1 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” ), approached him with the question, Why do you speak to them in parables? Why did Matthew depart from the chronological order to insert this question and its answer here at verse 10? Probable answer: a. because verses 18 23, in which the very parable (The Sower) is explained which the evangelist has just now recorded is so closely connected with Christ s answer that it might even be considered part of that answer; and b. because the thrust of Christ s immediate answer (verses 11 17), to the effect 7 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” II Cor. 2:16) 1 1 -1 9 0 0 ) that the gospel is either a savor of death unto death (verses 13 15) or a savor of life unto life (verses 16, 17), harmonizes beautifully with the central lesson taught in that parable (verses 4 7 contrasted with verse 8).) 1 1 2 8 0 “tw://bible.?id=7.9.7-7.9.15|AUTODETECT|” The disciples question must not be interpreted to imply that the story-form of teaching was a novelty, something introduced by Jesus here and now, and never used before his day. This would contradict the evidence supplied by ) 7 1 -1 9 0 “tw://bible.?id=7.9.7-7.9.15|AUTODETECT|” Judg. 9:7 15) 1 1 -1 9 0 “tw://bible.?id=10.12.1-10.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.12.1-10.12.14|AUTODETECT|” II Sam. 12:1 14) 1 1 -1 9 0 “tw://bible.?id=10.14.4-10.14.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.14.4-10.14.17|AUTODETECT|” 14:4 17) 1 1 -1 9 0 “tw://bible.?id=26.17.1-26.17.10|AUTODETECT|” . For this or closely related methods of instruction see also ) 7 1 -1 9 0 “tw://bible.?id=26.17.1-26.17.10|AUTODETECT|” Ezek. 17:1 10) 1 1 -1 9 0 “tw://bible.?id=26.19.10-26.19.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.19.10-26.19.14|AUTODETECT|” 19:10 14) 1 1 -1 9 0 “tw://bible.?id=26.23.1-26.23.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.23.1-26.23.29|AUTODETECT|” 23:1 29) 1 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” 37:1 14) 1 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” . Besides, was not even ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 0 a parable, and had not Jesus at least approached the parabolic form in 11:16, 17; 12:43 45? But never before had he addressed the multitudes so extensively and deliberately in parables as he is doing now. Why?) 1 1 2 8 0 “tw://bible.?id=43.3.3|AUTODETECT|” 11. He answered, To you it has been given to know the mysteries of the kingdom of heaven but to them it has not been given. A mystery is something that would have remained unknown had it not been revealed. One of these mysteries now being disclosed is the fact that with the entrance of Jesus upon the scene of history the kingdom of heaven s reign on earth had made its appearance. Another mystery, now being revealed, was the nature of the visible realization of this reign, that is, of this kingdom, in a sense sometimes (as probably in verses 24 30, 47 50) nearly equivalent to church, its present mixed character versus its future consummation in beauty and purity. A mere look at the Summary of the parables (above, p. 550) will immediately indicate what were some of the other mysteries.

All of these matters are mysteries, for they cannot be perceived by unaided human reasoning. Unless a man is born anew he cannot see the kingdom of God 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.4.7|AUTODETECT|” To the disciples the privilege of, to a certain extent, discerning these mysteries had been given. Note given. It was a matter of pure grace. To be sure there is also a human factor that enters in, as will become clear in the following verses, but at bottom understanding these mysteries is always a matter of grace 7 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” I Cor. 4:7) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” ). To some this grace is given, to others not. See also on 25:15, and cf. ) 7 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” Daniel 4:35) 1 1 -1 9 0 “tw://bible.?id=45.9.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.16|AUTODETECT|” Rom. 9:16) 1 1 -1 9 0 “tw://bible.?id=45.9.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=45.9.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.21|AUTODETECT|” 21) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.17.6|AUTODETECT|” But without in any way bypassing the basic truth concerning the necessity of sovereign grace not only for the impartation of salvation to man but even for his intellectual and spiritual grasp of the truth concerning salvation, it is only fair to add that in the ensuing verses (see especially verses 13 and 15) it is man s responsibility and the use he makes of it that is emphasized. Note the beginning of this line of thought even in verse 12. For whoever has, to him shall be given, and he shall have abundantly; but whoever does not have, from him shall be taken away even what he has. In matters spiritual, standing still is impossible. A person either gains or loses; he either advances or declines. Whoever has, to him shall be given.

The disciples (exception Judas Iscariot) had accepted Jesus. With reference to them he was later on going to say to the Father, They have kept thy word 7 1 -1 9 0 “tw://bible.?id=43.17.6|AUTODETECT|” John 17:6) 1 1 -1 9 0 “tw://bible.?id=26.47.1-26.47.5|AUTODETECT|” ) and They are not of the world (17:16). To be sure, this faith was accompanied by many a weakness, error, and flaw. But the beginning had been made. Therefore, according to heaven s rule, further progress was assured, an advance in knowledge, love, holiness, joy, etc., in all the blessings of the kingdom of heaven, for salvation is an ever deepening stream 7 1 -1 9 0 “tw://bible.?id=26.47.1-26.47.5|AUTODETECT|” Ezek. 47:1 5) 1 1 -1 9 0 “tw://bible.?id=43.1.16|AUTODETECT|” ). Every blessing is a guarantee of further blessings to come 7 1 -1 9 0 “tw://bible.?id=43.1.16|AUTODETECT|” John 1:16) 1 1 -1 9 0 0 ): he shall have abundantly. ) 1 1 2 8 0 “tw://bible.?id=40.25.24-40.25.30|AUTODETECT|” On the other hand, whoever does not have, from him shall be taken away even that semblance of knowledge, that superficial acquaintance with matters spiritual, which he once had. Is there not an analogy of this in the realm of knowledge on a level below the strictly spiritual? Is it not true that the person who has learned enough music to play a few simple melodies, but not really enough to be able to say, I have mastered this or that instrument, and then stops practicing altogether, will soon discover that the little skill which he had at one time has vanished? The man who refuses to make proper use of his one talent loses even that 7 1 -1 9 0 “tw://bible.?id=40.25.24-40.25.30|AUTODETECT|” Matt. 25:24 30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.7.22|AUTODETECT|” Now if even neglect of things valuable is bad, willful rejection is even worse: 13. It is for this reason that I speak to them in parables, because seeing they do not see, and hearing they do not hear and understand. The growing hostility of the Pharisees, the scribes, and their followers, against Jesus has already been indicated (9:11, 34; 12:2, 14, 24; cf. 11:20 24). This human obduration cannot be left unpunished. When Pharaoh hardens his heart 7 1 -1 9 0 “tw://bible.?id=2.7.22|AUTODETECT|” Exod. 7:22) 1 1 -1 9 0 “tw://bible.?id=2.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.8.15|AUTODETECT|” 8:15) 1 1 -1 9 0 “tw://bible.?id=2.8.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.8.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=2.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.9.7|AUTODETECT|” 9:7) 1 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” ), Jehovah hardens Pharaoh s heart (9:12, predicted already in 7:3). He who, having been often reproved, hardens his neck, shall suddenly be destroyed, and that without remedy 7 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” Prov. 29:1) 1 1 -1 9 0 0 ).��523�� Seeing they do not see, that is, Though they outwardly observe the miracles& , they do not grasp what, in the light of prophecy, these mighty works tell about me. Similarly, hearing they do not hear, that is, Though the sound of my voice penetrates their eardrums, and they catch enough of my meaning to become antagonized, they do not really understand and certainly do not heed, do not take to heart, my instructions, warnings, and invitations. My parables, says Jesus as it were, will therefore lead to further obfuscation. That is the punishment which these people deserve and receive. They have brought it upon themselves!) 1 1 2 8 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” Such human hardening followed by divine hardening was nothing new. The Pharisees, scribes, and their followers were simply repeating the story of ancient Israel. Then too Jehovah had tenderly and earnestly admonished the people to repent of their evil ways. Then also, in many cases, this striving of the Spirit had been given the cold shoulder. Punishment always followed. See ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” Isa. 5:1 7) 1 1 -1 9 0 “tw://bible.?id=24.7.12-24.7.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.7.12-24.7.15|AUTODETECT|” Jer. 7:12 15) 1 1 -1 9 0 “tw://bible.?id=24.7.25-24.7.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.7.25-24.7.34|AUTODETECT|” 25 34) 1 1 -1 9 0 “tw://bible.?id=24.13.8-24.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.13.8-24.13.14|AUTODETECT|” 13:8 14) 1 1 -1 9 0 “tw://bible.?id=24.29.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.29.19|AUTODETECT|” 29:19) 1 1 -1 9 0 “tw://bible.?id=24.29.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.29.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=24.35.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.35.16|AUTODETECT|” 35:16) 1 1 -1 9 0 “tw://bible.?id=24.35.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.35.17|AUTODETECT|” 17) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 The exile of ancient Israel, a punishment for its hardness of heart, had been a type of that which was now happening to Christ s bitter opponents: 14, 15. And in their case that prophecy of Isaiah is being fulfilled which says:) You shall hear and hear, but never understand,) And you shall see and see, but never perceive.) For the heart of this people has become dull,) And their ears (have become) hard of hearing,) And their eyes they have closed,) Lest they should perceive with their eyes,) And hear with their ears,) And understand with their heart, and turn again,) And I should heal them.) 1 1 2 8 0 “tw://bible.?id=43.12.41|AUTODETECT|” The quotation is from the vision in which Isaiah received the call to the prophetic office. This vision, in which the prophet saw the glory of Jehovah as reflected in the coming Christ 7 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” John 12:41) 1 1 -1 9 0 “tw://bible.?id=43.12.40|AUTODETECT|” ), is found in the sixth chapter of Isaiah, the words here quoted being found in 6:9, 10. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.12.40|AUTODETECT|” John 12:40) 1 1 -1 9 0 “tw://bible.?id=44.28.26|AUTODETECT|” for quotation in part; ) 7 1 -1 9 0 “tw://bible.?id=44.28.26|AUTODETECT|” Acts 28:26) 1 1 -1 9 0 “tw://bible.?id=44.28.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.28.27|AUTODETECT|” 27) 1 1 -1 9 0 0 in full. However, the quotation, as spoken by the Lord and recorded by Matthew, does not follow the Hebrew��524�� but the Septuagint (Greek) translation, with no essential difference (as explained in footnote 524).) 1 3 2 8 0 0 The manner in which the quoted words are introduced is unique. Here not the simple might be fulfilled, (as in 12:17, in order that what was spoken through Isaiah the prophet might be fulfilled, and cf. 1:22; 2:15, 23; 4:14; 8:17; 13:35; 21:4) but is being fulfilled or is being filled up, ��525�� as if to stress the fact that Israel s doom, partly realized at the time of the exile, is now being made full in the lives of all those who reject the Lord. That this is so is not God s fault. It is in fact made very clear that for all who in true repentance turn to the Lord there is forgiveness and healing. Note the words, and turn again and I should heal them. But the point is this: envious Pharisees and scribes, together with their followers, have anesthetized their heart, muffled their ears, and closed their eyes to the works and words of the Lord.

Now because they have done this (verse 15; cf. verse 13), the result will be as stated in verse 14, You shall hear and hear, but never understand, and you shall see and see but never perceive. As already explained in connection with verse 13, there is a hearing which hardly even deserves the name, and a seeing that is a mere caricature of the genuine article.) If the objection should be raised that Jesus, in his reference to Isaiah s prophecy, speaks as if the wicked people s own purpose, negatively expressed, is, lest they should perceive with their eyes, and hear with their ears & , whereas, on the other hand, in Isaiah s prophecy it is God himself who has decided that such perception, hearing, understanding, turning again, and being saved, shall be impossible for these hardened sinners, the answer is that the two coincide perfectly. It is because the people have decided not to really see, hear, etc., as if this were a dreadful thing to do, that God has decided to punish them by allowing them to have their way! Causing them to be addressed by means of parables is a means to this end.) With respect to Christ s true disciples the very opposite holds: 16. But blessed are your eyes, because they see, and your ears, because they hear. In close conjunction with 11a and 12a those who are receptive to Christ s message are pronounced blessed, the word being used in the same sense as in the beatitudes; see above, pp. 264, 265.

The word is not limited in meaning to how they feel, whether in high spirits or not. In the present connection it means that both in their seeing and in their hearing God s favor is resting upon them. They see and they hear with the organs of faith, hence the great contrast between them and Christ s critics. Not that the disciples are by nature any better than the others. Whatever they have they owe to sovereign grace.) 1 1 2 8 0 “tw://bible.?id=42.8.9|AUTODETECT|” So to them the parables are a great blessing. Being Christ s followers these disciples attach top value to these stories. They meditate upon them. The very fact that they present to the mind vivid images, moving pictures, as it were, makes it easier to store them away in the memory. Also, since the disciples accompany the Master from place to place, they have the golden opportunity to ask him for an explanation of whatever it may be that they do not understand. They also made use of this opportunity. Thus, they asked him to explain to them the parable of The Sower 7 1 -1 9 0 “tw://bible.?id=42.8.9|AUTODETECT|” Luke 8:9) 1 1 -1 9 0 “tw://bible.?id=40.13.36|AUTODETECT|” ) and the one of The Tares 7 1 -1 9 0 “tw://bible.?id=40.13.36|AUTODETECT|” Matt. 13:36) 1 1 -1 9 0 “tw://bible.?id=41.4.34|AUTODETECT|” ). Neither did Jesus always wait until they asked: privately he explained all things to them 7 1 -1 9 0 “tw://bible.?id=41.4.34|AUTODETECT|” Mark 4:34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.11.13|AUTODETECT|” What a wealth of material was that which these men saw, heard, and believed! Says Jesus, 17. For I solemnly declare to you, many prophets and righteous persons longed to see what you are seeing, yet did not see it, and to hear what you are hearing, yet did not hear it. See also on 11:11b. For I solemnly declare see on 5:18. As to these Old Testament prophets for example, Samuel, Isaiah and (other) righteous persons Noah, Abraham, etc. they looked forward with longing to the coming Redeemer 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 “tw://bible.?id=58.11.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” Peter 1:10) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=60.1.11|AUTODETECT|”
2. 1 1 -1 9 0 “tw://bible.?id=23.64.1|AUTODETECT|” ). They yearned, searched, but got no farther than, O that thou wouldest rend the heavens, that thou wouldest come down! 7 1 -1 9 0 “tw://bible.?id=23.64.1|AUTODETECT|” Isa. 64:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.8.56|AUTODETECT|” To be sure, even to the saints of the old dispensation glimpses of the coming glory were given at times, even while these men were still living on earth. Thus, for example, in the birth of Isaac, Abraham by faith saw a guarantee of the fulfilment of the Messianic promise 7 1 -1 9 0 “tw://bible.?id=43.8.56|AUTODETECT|” John 8:56) 1 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” ), and what a great blessing this was! Similarly, with the eye of faith, a faith greatly strengthened by revelation, Isaiah in a vision saw Messiah s glory and spoke of him 7 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” John 12:41) 1 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” ). Such were indeed inestimable privileges. Many longingly looked forward. But none of them, while still on earth, saw the incarnate Christ. None witnessed his miracles. None heard his words. They all died in faith, not having received the fulfilment of the promises 7 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 1 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” ; cf. 39). That better thing 7 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” Heb. 11:40) 1 1 -1 9 0 0 ), the fulness of Messianic blessing, had been reserved for believers of the new day.) 1 1 2 8 0 0 Explanation of the Parable of The Sower) 1 1 2 8 0 “tw://bible.*?id=42.8.11|AUTODETECT|” In this paragraph Jesus explains to his loyal followers the parable found in verses 2b 9: 18. Listen, then, to the parable of The Sower. As has previously been indicated, the parable was first told, and at a later time explained in response to the disciples request. If the objection be raised that even on the surface, without any explanation whatever, the parable is quite clear, its meaning obvious, so that any further elucidation is really superfluous, the answer is: a. that the disciples did not then have the light which we have now; b. that sowing and at a later time fruit-bearing, both of which are mentioned in this parable, presuppose a gradual and time-consuming process of development with reference to the kingdom, a process which the disciples, in their oft revealed impatience, may not have expected (especially in view of 3:11, 12); c. that by means of his words and works of majesty Jesus had revealed himself to these men as a mighty King, while here in this parable he seems to identify himself with a humble sower, but can the same person be both?; and d. that in this story he seems to assign a considerable degree of responsibility, for success in obtaining spiritual results, to the soil on which the seed falls; can he really mean that? To all this it may well be added that even now, among interpreters who have both the parable and Christ s own infallible explanation, complete unanimity as to interpretation is lacking. Nevertheless, this is not the fault of him who had told it, and who now proceeded to explain it as follows: 19.

When anyone hears the message of the kingdom but does not grasp it, the evil one comes and snatches away what was sown in his heart. Although it is nowhere stated in the explanation of this parable, yet in that of The Tares Jesus definitely affirms that he who sows the good seed is the Son of man (verse 37). And as to the seed, Christ s own explanation is found in ) 7 1 -1 9 0 “tw://bible.?id=42.8.11|AUTODETECT|” Luke 8:11) 1 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” , The seed is the word [or: message] of God. Is this not clearly implied also in the passage now under study here in Matthew, namely, in the clause, When anyone hears the message of the kingdom ? See also 13:11, 17b. Of these two things we can be certain, therefore: a. the sower is the Son of man, and, by a legitimate extension of the figure 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 “tw://bible.?id=41.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.14|AUTODETECT|” Mark 4:14) 1 1 -1 9 0 “tw://bible.?id=43.4.36|AUTODETECT|” ), is anyone whether minister, missionary, evangelist, any believer whoever he may be who faithfully proclaims the Son of man s message; and b. the seed is that message. The comparison of a word or message of God, or of any word or message whatever, with a seed that is sown or planted has become an idiom in the literature of many people. In Scripture, too, it is by no means confined to this parable. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=43.4.36|AUTODETECT|” John 4:36) 1 1 -1 9 0 “tw://bible.?id=43.4.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=46.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.6|AUTODETECT|” I Cor. 3:6) 1 1 -1 9 0 “tw://bible.?id=46.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 0 . To depart from this basic position is to go in a wrong direction in the explanation of this parable.) 1 2 2 8 0 0 To these two tenets a third can now be added: c. The ground or soil upon which the seed falls is clearly man s heart. This is definitely implied here in 19a, what was sown in his heart. In each of the four instances recorded in the parable that ground or soil, that is, that heart, is different. One might speak of the unresponsive heart (verse 19), the impulsive heart (verses 20, 21), the preoccupied heart (verse 22), and the good, responsive, or well-prepared heart (verse 23). Correct is therefore the following: What, then, is the lesson?

The Savior has given us the answer in his own interpretation of the story. The seed is the word of God, or the word of the kingdom; and the soil is human hearts: so that, reduced to a general law, the teaching of the parable is, that the result of the hearing of the gospel always and everywhere depends on the condition of heart of those to whom it is addressed. The character of the hearer determines the effect of the word upon him. ��526��) Verse 19a speaks about the unresponsive, insensible, callous heart, the heart of the person who by persistent refusal to walk in the light has become accustomed hardly even to listen to the message as it is being proclaimed. Under the influence of the devil whatever it is that this man hears he immediately thrusts away from himself as if for him at least it contained nothing of importance. Perhaps he does not like the speaker, and/or hates to be reminded of a particular weakness in himself. In any event he does not bother to reflect or meditate upon the meaning of the message.

Therefore he does not grasp it. The evil one, who figures so often in the teaching of Jesus (see footnote 297, p. 308), snatches away what was sown in this man s heart.) 1 1 2 8 0 “tw://bible.?id=44.24.25|AUTODETECT|” When Jesus was speaking can he have had in mind, among others, the scribes and Pharisees, who were filled with ill-will toward him, and were always on the lookout to see whether they could catch him in his words so as to prepare a charge against him? But there must have been other persons also who refused to ponder the words of the Master. Some, perhaps, found it inconvenient to take the message to heart; perhaps next time, but not just now 7 1 -1 9 0 “tw://bible.?id=44.24.25|AUTODETECT|” Acts 24:25) 1 1 -1 9 0 0 ). Let anyone add his own up-to-date illustrations.) 1 6 2 8 0 0 The next line uttered by our Lord has brought about a startling diversity of opinion among translators and commentators. What Jesus said was: He is the one that was sown along the path. Other legitimate ways of rendering the original would be, This is he, etc. (A.V., A.R.V.) or This is the man, etc. (T.C.N.T.). There are, however, some questionable ways of treating this statement:) a. Perhaps because it is hard to conceive of a person being sown, translators have made various attempts to solve this difficulty. One attempt is: This [or: that] is what is sown.& (Beck, Williams, R.S.V.).

However, this ignores the original s reference to a person.��527��) b. Probably in order to avoid this error another comes up with, This is the one on whom seed was sown (N.A.S.). With due respect for the general excellence of the work referred to, we may well ask whether in this particular instance the translator has been completely successful. Seed sown on a man, what does that mean? Besides, does the text really say that seed was sown on a man?) c. The third attempt at a solution, while deserving credit for being faithful to the original, errs in taking literally the words, He is the one that was sown along the path.

We are told that the seed is indeed men who have heard the word. ��528�� But this not only produces a very awkward picture, but besides, as we have seen, fails to do justice to Christ s clear statement that the seed is the word or message.) d. What may well be regarded as the only reasonable procedure is that which sees in these words of Jesus (verse 19b) an illustration of abbreviated expression. ��529�� The thought completely expressed would have been somewhat as follows (with the actual words of Jesus in italics): He is the one that in his reaction to the message resembles the reaction of the ground to the seed that was sown along the path. ��530�� In both cases the reaction is the same: the piece of ground upon which this seed falls does nothing about it. It does not welcome or absorb it. So also this person s heart does nothing with the message. When the question is asked, Why did not Jesus express this thought more fully, instead of using this compressed manner of speaking?, the answer is that for Christ s true followers to whom he gave his explanation that would have been unnecessary. For those who had heard the Master state and imply that the seed meant the word or message, verse 19b was perfectly clear.) 20, 21.

And the one that was sown on rocky ground is he who upon hearing the message immediately accepts it with joy. However, he has no root in himself and lasts but a short while. When affliction or persecution arises on account of the message he immediately falls away. Here the one that was sown on rocky ground is the person who in his reaction to the message behaves as does rocky ground to seed that fell upon it. The reception which the seed received from such a thin layer of soil over a stratum of rock has already been noted (see on verses 5, 6). The tiny seed that never became firmly rooted sprang up quickly and then by the sun was scorched to death.

So, says Jesus, it is also with the person here symbolized. Immediately, impulsively, gladly, he as it were jumps up to accept the message. He is thrilled and enthused, may even be sufficiently affected to shed a tear. Once the spell has subsided he seems to have forgotten all about it and returns to his former sinful life. A modern, rather recent, example from actual life: So affected by the sermon was this lady that at its conclusion she fainted. When the visiting preacher, showing concern, stepped up to her, one of the elders, taking him aside, whispered, She does this little trick every once in a while.

In the interval between spells she falls back into her former life again. ) 1 1 2 8 0 “tw://bible.?id=55.4.10|AUTODETECT|” For Biblical analogies see 8:19, 20; 19:16 22; and for apostasies after a longer period of seeming loyalty note the cases of Judas Iscariot (26:14 16) and of Demas 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 0 ). Today s evangelical revival gatherings, undoubtedly sources of blessing for many, add illustrative material. Investigation has established that by no means all those who at the spur of the moment emotionally affected by the message and personal appeal of the evangelist, as well as by the music and the words of the old familiar hymns were led to come forward and to sign the pledge card, have remained faithful.) 1 2 2 8 0 0 As the very closely related twin causes of such defection Jesus speaks of affliction, meaning pressure, probably mostly from the outside in a non-Christian environment, and of persecution, actual suffering brought about by the enemy, all on account of the message. By devices such as these the fair-weather adherant is led to apostatize. Literally he gets caught, is ensnared, hence, falls away. ��531�� The erstwhile adherant, never a genuine follower at all, for his confession did not spring from inner conviction, had failed to consider that true discipleship implies self-surrender, self-denial, sacrifice, service, and suffering. He has ignored the fact that it is the way of the cross that leads home.) 22. And the one that was sown among the thorns is he who is hearing the message, and then the cares of this present world and the deceitful glamor of riches choke that message, and it becomes unfruitful. This verse describes the case of the man whose heart resembles soil infested with roots and runners of thorns.

Such dirty soil is a serious threat to the growth of any desirable plant. Similarly a heart filled with worry with respect to the workaday world and beclouded by dreams about riches thwarts any influence for good that might otherwise proceed from the entrance of the kingdom message. Such a heart is preoccupied. It has no room for calm and earnest meditation on the word of the Lord. Should any such serious study and reflection nevertheless attempt to gain entrance, it would immediately be choked off. Constant anxiety about worldly affairs fill mind and heart with dark foreboding.

When this person is poor he deceives himself into thinking that if he were only rich he would be happy. When he is rich he deludes himself into imagining that if he were only still richer he would be satisfied, as if material riches could under any circumstances guarantee contentment.) 1 1 2 8 0 “tw://bible.?id=20.30.7-20.30.9|AUTODETECT|” The man in question cannot be richly blessed nor can he be a blessing. The word as it affects him cannot be fruitful. There is nothing wrong with the sower. Also, there is nothing wrong with the seed. With the man, however, everything is wrong. He should ask the Lord to deliver him from absorbing cares and dream-world delusions, so that the kingdom message may begin to have free course in heart and life. Then the mind, rescued from gnawing anxieties and delusory fantasies, will be able to reflect meaningfully on such precious passages as ) 7 1 -1 9 0 “tw://bible.?id=20.30.7-20.30.9|AUTODETECT|” Prov. 30:7 9) 1 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” Isa. 26:3) 1 1 -1 9 0 “tw://bible.?id=40.6.19-40.6.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.19-40.6.34|AUTODETECT|” Matt. 6:19 34) 1 1 -1 9 0 “tw://bible.?id=40.19.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.23|AUTODETECT|” 19:23) 1 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=42.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.6|AUTODETECT|” Luke 12:6) 1 1 -1 9 0 “tw://bible.?id=42.12.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.12.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=42.12.13-42.12.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.12.13-42.12.34|AUTODETECT|” 13 34) 1 1 -1 9 0 “tw://bible.?id=54.6.6-54.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.6-54.6.10|AUTODETECT|” I Tim. 6:6 10) 1 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” Heb. 13:5) 1 1 -1 9 0 “tw://bible.?id=58.13.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.13.6|AUTODETECT|” 6) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Finally, there is the case of the well-prepared heart, the kind of heart symbolized by good soil: 23. And the one that was sown on the good soil is he who both hears and grasps the message. He bears fruit and yields, in one case a hundredfold, in another sixty, in another thirty. With this kind of person the message of the kingdom falls into good soil, the kind of soil that, negatively speaking, is neither hard nor shallow nor preoccupied; positively speaking, is receptive and fertile.) This type of person hears because he wants to hear. He reflects on what he hears, for he has faith in the speaker. So he reaches a measure of true understanding. He puts the message into practice and bears fruit: conversion, faith, love, joy, peace, longsuffering, etc.) 1 1 2 8 0 “tw://bible.?id=19.1.1-19.1.3|AUTODETECT|” The importance of spiritual fruitbearing, as the mark of the true believer, is stressed even in the Old Testament 7 1 -1 9 0 “tw://bible.?id=19.1.1-19.1.3|AUTODETECT|” Ps. 1:1 3) 1 1 -1 9 0 “tw://bible.?id=19.92.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.92.14|AUTODETECT|” 92:14) 1 1 -1 9 0 “tw://bible.?id=19.104.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.104.13|AUTODETECT|” 104:13) 1 1 -1 9 0 “tw://bible.?id=40.3.10|AUTODETECT|” ). This line of thought is continued in the Gospels 7 1 -1 9 0 “tw://bible.?id=40.3.10|AUTODETECT|” Matt. 3:10) 1 1 -1 9 0 “tw://bible.?id=40.7.17-40.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.17-40.7.20|AUTODETECT|” 7:17 20) 1 1 -1 9 0 “tw://bible.?id=40.12.33-40.12.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.33-40.12.35|AUTODETECT|” 12:33 35) 1 1 -1 9 0 “tw://bible.?id=42.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.8|AUTODETECT|” Luke 3:8) 1 1 -1 9 0 “tw://bible.?id=43.15.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.0|AUTODETECT|” John 15) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ) and in the rest of the New Testament 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” 16:31) 1 1 -1 9 0 “tw://bible.?id=45.7.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.4|AUTODETECT|” Rom. 7:4) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=49.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.9|AUTODETECT|” Eph. 5:9) 1 1 -1 9 0 “tw://bible.?id=50.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.17|AUTODETECT|” Phil. 4:17) 1 1 -1 9 0 “tw://bible.?id=51.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.6|AUTODETECT|” Col. 1:6) 1 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.11|AUTODETECT|” Heb. 12:11) 1 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” 13:15) 1 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” James 3:17) 1 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” . ) 7 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 There is, however, a difference in the degree of fruitfulness. Not all are equally penitent, trustful, loyal, courageous, meek, etc., hence also not all are equally productive in bringing other lives to Christ. In the case of one believer the seed, the message, yields a hundredfold, in another sixty, in still another thirty.��532�� In each, however, the seed has fallen upon good soil, and brings forth fruit, to the glory of God.) The Parable of The Tares among the Wheat) 1 1 2 8 0 “tw://bible.?id=42.8.9|AUTODETECT|” 24. He presented another parable to them, saying, The kingdom of heaven is like a man who sowed good seed in his field. The parable of The Sower and the one of The Tares among the Wheat were probably explained to the disciples in close succession 7 1 -1 9 0 “tw://bible.?id=42.8.9|AUTODETECT|” Luke 8:9) 1 1 -1 9 0 “tw://bible.?id=40.13.36|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=40.13.36|AUTODETECT|” Matt. 13:36) 1 1 -1 9 0 0 ). It is not unlikely that they were also spoken in similar chronological sequence, the contents of verses 1 9 being immediately followed by that of verses 24 30. To an extent they are similar in nature: both introduce a sower, a field, seed, and crop-yield.) 1 4 2 8 0 0 There are, however, also striking differences. Though the evil one appears in the interpretation of both (13:19, 39), he is seen in a different character: in the first he snatches away the good seed; in the second he is the one who sows the tares among the wheat. So also in the first all the seed is good; in the second tares appear among the wheat. Finally, in the first the emphasis is on the kind of reception given to the seed by the various types of soil; in the second on the sower, that is, on his command a. to the servants long before harvest-time, and b. to the reapers at harvest-time.) The kingdom of heaven (literally has become like, hence) is like is an abbreviated expression. The kingdom itself is not like the man but resembles the situation on this man s farm at the present time, while the plants are still developing, and again later on, at the time of the harvest. Both the farm (the farmer s field with whatever grows on it) and the kingdom in this present age present a mixture in which the good and the bad are mingled together.

In the end both farm and kingdom are subjected to a cleansing or sifting process, with the result: purity, beauty, and glory for both. It is in that sense that the kingdom of heaven is like a man.& ) This man, apparently a wealthy farmer, one who employs several hands to work his farm, sows good seed in his field. Continued: 25. But while men were sleeping his enemy came and sowed tares among the wheat and went away. What this enemy does is mean, cruel, cowardly, sadistic. He waits until everybody is fast asleep, so that he will not be seen and caught.

Then, without the least bit of concern for all the labor that has been bestowed on the field, the expenses incurred, and the hopes inspired, he oversows the field with tares. By this term is meant an obnoxious weed which in its earliest stage, while both wheat and tares are still in blade, closely resembles the nobler grain. The weed s technical name is lolium temulentum. This bearded darnel is host to a fungus which, if eaten by animals or man, is poisonous. The question may be raised, But would anyone really be base enough to commit a crime so contemptible? The answer is that something very similar in this case the sowing of charlock over wheat happened to a field that belonged to the versatile Dean Henry Alford, as he relates in his four volumed Greek Testament (London, 1849 61), commenting on this parable.��533��) 26.

So when the early grain sprouted and began to fill out, the tares were seen also. It was not until the grain began to fill out that the difference between wheat and tares became evident. The servants are struck with alarm. Clearly the relation between them and their master is excellent, so that when he suffers damage he can figure on their sympathy. 27. Then the owner s servants approached him and said, Sir, didn t you sow good seed in your field? The ratio of tares to wheat must have been unusually large.

Otherwise these servants would not have been so surprised, for to see some tares among the wheat was, after all, not very strange. What these men see in this field however is altogether different and calls for an explanation. The real solution does not even occur to the farm hands. Perhaps they regard the oversowing of good seed with bad a crime so unbelievable that they have dismissed this possibility completely from their minds. Certainly no one would do that, at least not to their master! What then?

What was the source of the trouble? Had the seed even before being sown by the master been contaminated perhaps, having become accidently mixed with that of weeds? But this, too, seems hardly possible, so that, as the original implies by its very wording, to the question, Sir, didn t you sow good seed in your field? they expect an affirmative answer, Yes, I did. Completely baffled they now ask, Then where did the tares come from? Literally, Then, whence does it have tares? 28. He said to them, An enemy has done this.

The answer is definite. The owner s mind is not filled with any doubt whatever. Nevertheless, he does not mention the culprit by name but wisely limits himself to pointing out that what has happened is not to be accounted for by accidental scattering of kernels from nearby fields or by contaminated seeds. No, it was the deliberate deed of an enemy.) 1 1 2 8 0 “tw://bible.*?id=42.3.17|AUTODETECT|” With respect to the tares, The servants, ever eager to co-operate, said to him, Then do you want us to go and gather them? The question was not unnatural. Allow us to pull the tares out before they do any more harm, such is their reaction. 29. He said, No, lest while you are gathering the tares, you uproot the wheat along with them. The intertwining of the roots of wheat and tares made this a real possibility. And if, at this time, before the wheat was fully ripe, it would be pulled out, total loss for all such wheat would result.

Therefore the owner continues, 30. Let both grow together until the harvest. Then at harvest-time I will say to the reapers, first gather the tares, and tie them in bundles to burn them up, but gather the wheat into my barn. Not only would the difference between wheat and tares be even more apparent at harvest-time, but then the wheat, even if uprooted, will still serve its useful purpose. Besides, the task of reaping will then be assigned to those who are specialists in that type of work, namely, the reapers. The owner will then order those reapers first to gather the tares with a view to burning them up, and then very carefully to gather the wheat and bring it to its proper place, the storehouse, barn, or granary 7 1 -1 9 0 “tw://bible.?id=42.3.17|AUTODETECT|” Luke 3:17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 For the explanation of this parable see on verses 36 43.) The Parables of the Mustard Seed and the Leaven) 31, 32. He presented another parable to them, saying, The kingdom of heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all seeds, yet when it is full-grown it is the biggest of the garden herbs, and becomes a tree, so that the birds of the air come and lodge in its branches. As indicated in the summary on p. 550, the two parables of verses 31 33 (The Mustard Seed and the Leaven or Yeast) are a pair, the first referring to the outward, the second to the inward growth of the kingdom of heaven. These two cannot be separated: one might say that it is because of the invisible principle of eternal life, by the Holy Spirit planted in the hearts of the citizens of the kingdom and increasingly exerting its influence there, that this kingdom also expands visibly and outwardly, conquering territory upon territory.) 1 1 2 8 0 “tw://bible.?id=41.4.31|AUTODETECT|” Jesus, then, first of all speaks of a mustard��534�� seed 7 1 -1 9 0 “tw://bible.?id=41.4.31|AUTODETECT|” Mark 4:31) 1 1 -1 9 0 “tw://bible.?id=42.13.19|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.13.19|AUTODETECT|” Luke 13:19) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” , parallel ) 7 1 -1 9 0 “tw://bible.*?id=42.17.6|AUTODETECT|” Luke 17:6) 1 1 -1 9 0 0 ). A man sows it in his field. Among seeds sown in a garden it was generally the smallest. Proverbially it indicated anything very minute in its beginning. But though insignificant at first, the mustard seed grows and grows until it becomes a tree so tall that the birds of the air come and lodge in its branches.��535�� Rabbinical literature took cognizance of the size which this tree would at times register.��536�� Even today mustard grows vigorously in Palestine. It reaches ten feet, sometimes fifteen.

In the fall of the year, when its branches have become rigid, birds of many kinds find here a shelter from the storm, rest from weariness, and shade from the heat of the sun,��537�� all in all a wonderful place to go tenting! The kingdom of heaven in its outward manifestation on earth is like that, says Jesus. It is seemingly insignificant in its beginning, but from this small beginning great results will grow.) 1 1 2 8 0 “tw://bible.?id=40.21.8|AUTODETECT|” This too was a mystery (see on 13:11), in need of clarification or at least of re-emphasis. The disciples, and other adherents in a looser sense, were often impatient. Relatively speaking, the group of Christ s loyal followers was so small and so weak that at times they must have almost despaired. They were looking for revolutionary changes right here and now 7 1 -1 9 0 “tw://bible.?id=40.21.8|AUTODETECT|” Matt. 21:8) 1 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” and parallels; ) 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts 1:6) 1 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” ). They may have asked, Did not John the Baptist point in this direction? See ) 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” . Did not the Old Testament contain prophecies concerning the exaltation of Israel, its expansion among the nations, and its cosmic significance during the Messianic age? See ) 7 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” Gen. 22:17) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.11|AUTODETECT|” Ps. 72:8 11) 1 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” Isa. 54:2) 1 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.40|AUTODETECT|” ; chap. 60 62; ) 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.40|AUTODETECT|” Jer. 31:31 40) 1 1 -1 9 0 “tw://bible.?id=24.32.36-24.32.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.32.36-24.32.44|AUTODETECT|” 32:36 44) 1 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.15|AUTODETECT|” Amos 9:11 15) 1 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” Mic. 2:12) 1 1 -1 9 0 “tw://bible.?id=33.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=33.2.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=33.4.1-33.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.4.1-33.4.8|AUTODETECT|” 4:1 8) 1 1 -1 9 0 0 ; chap. 5; Zech. chap. 2; 8:18 23; etc. But in the thinking of the people these passages if pondered at all were probably often lifted out of their contexts.) 1 1 2 8 0 “tw://bible.?id=23.1.8|AUTODETECT|” There is the additional consideration that this same Old Testament bears testimony to the truth that spiritually great results generally develop from small beginnings 7 1 -1 9 0 “tw://bible.?id=23.1.8|AUTODETECT|” Isa. 1:8) 1 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” 11:1) 1 1 -1 9 0 “tw://bible.?id=23.53.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.2|AUTODETECT|” 53:2) 1 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=27.2.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.2.35|AUTODETECT|” Dan. 2:35) 1 1 -1 9 0 “tw://bible.?id=26.17.22-26.17.24|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=26.17.22-26.17.24|AUTODETECT|” Ezek. 17:22 24) 1 1 -1 9 0 “tw://bible.?id=38.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.4.10|AUTODETECT|” Zech. 4:10) 1 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ). It would seem that this truth, too, did not always receive the respectful attention it deserved. Yet it is reaffirmed in the New Testament 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 1 1 -1 9 0 “tw://bible.?id=46.1.26-46.1.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.26-46.1.31|AUTODETECT|” I Cor. 1:26 31) 1 1 -1 9 0 0 ). Christ s rule of grace, no matter how despised and seemingly insignificant at first, is bound to go forward, conquering and to conquer. From vict ry unto vict ry his army he shall lead. ) 1 6 2 8 0 0 Accordingly, to those who first heard it, this parable was saying, Have patience, exercise faith, keep on praying, and keep on working. God s program cannot fail. It is saying the same thing to those who have come afterward. Only, it is saying it today with even greater force, because the story-illustration is really a prophecy, and this prophecy has already been partly fulfilled! As to this matter of fulfilment see on 24:14.) Now whenever Christ s rule enters human hearts this happens by implantation from without. That is one of the important lessons taught by the first three parables.

Man can never think or talk or work his way into the kingdom. The poet who wrote,) By ourselves we cease from wrong,) By ourselves become we pure,) No one saves us but ourselves) was wrong. Once established, however, this rule of Christ, through the operation of the Holy Spirit, begins to operate also from within outward. More and more thoroughly though the line of progress is not always straight but often diagonally upward, and even has its ups and downs that kingship of the Son of man penetrates the various faculties (if use of this term is still permissible) of the human soul, with the result that the changed and constantly changing person begins to exert his influence for good not only in his individual and family life but also in every sphere of life. Sometimes he becomes a blessing by means of the words he speaks or writes or by the motions he makes; at other times it is his very presence or his example of good deeds that counts. Sometimes, but by no means always, the power that proceeds from him operates secretly, mysteriously.

The important fact is that art, science, literature, business, industry, commerce, government, these and all the other departments of human thought and endeavor begin to be blessed by this man s activity. The yeast is working! That, briefly, would seem to be the meaning of verse 33. He told them another parable: The kingdom of heaven is like yeast which a woman took and put into three measures of wheat flour, until the whole batch had risen.) 1 1 2 8 0 “tw://bible.*?id=1.18.6|AUTODETECT|”

The measure ��538�� here indicated, though not always and everywhere identical in capacity, is generally held to have averaged about a peck and a half. Three such measures would therefore amount to a huge quantity, not less than an ephah; one might say more than a bushel. But it was not at all unusual for a woman to make so large a batch. Sarah did it 7 1 -1 9 0 “tw://bible.*?id=1.18.6|AUTODETECT|”

Gen. 18:6) 1 1 -1 9 0 “tw://bible.*?id=7.6.19|AUTODETECT|”

). A similar amount is also mentioned in ) 7 1 -1 9 0 “tw://bible.*?id=7.6.19|AUTODETECT|”

Judg. 6:19) 1 1 -1 9 0 “tw://bible.*?id=9.1.24|AUTODETECT|”

and in ) 7 1 -1 9 0 “tw://bible.*?id=9.1.24|AUTODETECT|”

I Sam. 1:24) 1 1 -1 9 0 “tw://bible.*?id=66.19.16|AUTODETECT|”

. The point of the parable is that yeast once inserted continues its process of fermentation until the whole batch has risen. So also the citizen of the kingdom demands that every sphere of life shall contribute its full share of service, honor, and glory to him who is King of kings and Lord of lords 7 1 -1 9 0 “tw://bible.*?id=66.19.16|AUTODETECT|”

Rev. 19:16) 1 1 -1 9 0 “tw://bible.*?id=42.17.25-42.17.30|AUTODETECT|”

). Not as if on a sinful earth, before the return of Christ, this state of perfection will ever become a reality. Scripture clearly reveals that this will not be the case 7 1 -1 9 0 “tw://bible.*?id=42.17.25-42.17.30|AUTODETECT|”

Luke 17:25 30) 1 1 -1 9 0 “tw://bible.*?id=42.18.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.18.8|AUTODETECT|”

18:8) 1 1 -1 9 0 “tw://bible.*?id=53.1.7-53.1.10|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=53.1.7-53.1.10|AUTODETECT|”

II Thess. 1:7 10) 1 1 -1 9 0 “tw://bible.*?id=53.2.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=53.2.8|AUTODETECT|”

2:8) 1 1 -1 9 0 “tw://bible.*?id=23.11.9|AUTODETECT|”

). But nothing less than the ultimate realization of this goal can ever be the aim of the believer. He is comforted by the prophecy of ) 7 1 -1 9 0 “tw://bible.*?id=23.11.9|AUTODETECT|”

Isa. 11:9) 1 1 -1 9 0 0

, They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah, as the waters cover (the bottom of) the sea. ) 1 1 2 8 0 “tw://bible.*?id=47.10.5|AUTODETECT|”

Meanwhile his purpose is not merely to get to heaven when he dies, or only to be an instrument in God s hand to bring others there, but everywhere to bring every thought of whatever kind into submission to, and therefore harmony with, the mind and will of Christ 7 1 -1 9 0 “tw://bible.*?id=47.10.5|AUTODETECT|”

II Cor. 10:5) 1 1 -1 9 0 0

),��539�� that is, to demand that not only every tongue but also every domain of life shall exalt him. Therefore Christ s true follower actively promotes such causes as the abolition of slavery, the restoration of women s rights, the alleviation of poverty, the repatriation, if practicable, of the displaced (if not practicable then help of some other kind), the education of the illiterate, the reorientation of fine arts along Christian lines, etc. He promotes honesty among those who govern and those who are governed, as well as in business, industry, and commerce. He does all this not apart from but in connection with, in fact as part and parcel of, the evangelization of the world. That this yeast of the rule of Christ in human hearts, lives, and spheres has already exerted a wholesome influence in thousands of ways, and that this influence is still continuing, is clear to all who have eyes to see. All one has to do is to compare conditions for example, the treatment of prisoners of war, of women, of workmen, of the underprivileged in countries where Christ s rule has not yet become acknowledged to any great extent, with those existing in nations where this principle has already been operative for some time on a generous scale.) 1 1 2 8 0 “tw://bible.*?id=1.3.13|AUTODETECT|”

In the explanation of this parable as presented in the preceding it will have become apparent that an attempt has been made to avoid over-interpretation. (This holds too for the other parables.) For example, those who have tried in this Commentary to find an answer to the question, To what does the woman who put the yeast into the flour refer? have received no satisfaction.��540�� Nor has any sympathy been shown for interpretations that contradict the context; for example, for the idea that the leaven or yeast symbolizes a corrupting influence that mars fellowship with God.��541�� The argument advanced in favor of the latter position, namely, that everywhere else in Scripture leaven indicates something bad, breaks down immediately. One could, for example, say that in Scripture the serpent is generally associated with, and/or is a symbol of, evil 7 1 -1 9 0 “tw://bible.*?id=1.3.13|AUTODETECT|”

Gen. 3:13) 1 1 -1 9 0 “tw://bible.*?id=19.58.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.58.4|AUTODETECT|”

Ps. 58:4) 1 1 -1 9 0 “tw://bible.*?id=19.140.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.140.3|AUTODETECT|”

140:3) 1 1 -1 9 0 “tw://bible.*?id=20.23.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=20.23.32|AUTODETECT|”

Prov. 23:32) 1 1 -1 9 0 “tw://bible.*?id=23.27.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.27.1|AUTODETECT|”

Isa. 27:1) 1 1 -1 9 0 “tw://bible.*?id=40.23.33|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.23.33|AUTODETECT|”

Matt. 23:33) 1 1 -1 9 0 “tw://bible.*?id=47.11.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.11.3|AUTODETECT|”

II Cor. 11:3) 1 1 -1 9 0 “tw://bible.*?id=66.12.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.12.9|AUTODETECT|”

Rev. 12:9) 1 1 -1 9 0 “tw://bible.*?id=66.12.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.12.14|AUTODETECT|”

14) 1 1 -1 9 0 “tw://bible.*?id=66.12.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.12.15|AUTODETECT|”

15) 1 1 -1 9 0 “tw://bible.*?id=66.20.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.20.2|AUTODETECT|”

20:2) 1 1 -1 9 0 “tw://bible.*?id=4.21.8|AUTODETECT|”

). But what shall we do with ) 7 1 -1 9 0 “tw://bible.*?id=4.21.8|AUTODETECT|”

Num. 21:8) 1 1 -1 9 0 “tw://bible.*?id=43.3.14|AUTODETECT|”

, cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.3.14|AUTODETECT|”

John 3:14) 1 1 -1 9 0 “tw://bible.*?id=40.10.16|AUTODETECT|”

, where the serpent obviously represents the Son of man; and with ) 7 1 -1 9 0 “tw://bible.*?id=40.10.16|AUTODETECT|”

Matt. 10:16) 1 1 -1 9 0 0

, which admonishes us to be keen as the serpents, guileless as the doves ? It is the context in each case that must decide the symbolical meaning, if there be any such meaning. In the present case the yeast clearly represents the kingdom or kingship of heaven, that is, the rule of Christ gladly acknowledged in heart and life, and this is something very good indeed!) 1 6 2 8 0 0

Christ s Use of Parables in Fulfilment of Prophecy) 34, 35. All these things Jesus said to the crowds in parables, and without using a parable he was not saying anything to them, that what was spoken through the prophet might be fulfilled:) I will open my mouth in parables,) I will utter mysteries from ancient times.) We are told here that at this particular season Jesus, in describing the mysteries of the kingdom (13:11) to the crowds, confined himself to parables. His twofold reason for employing this story method, namely, revealing the truths concerning salvation to those who were willing to accept them, and concealing them from those whose hardened hearts rejected them, has already been discussed (13:10 17). By the inspiration of the Spirit, Matthew sees in this use of parables a fulfilment of prophecy, once again focusing the attention upon Jesus as being indeed the Messiah who was to come.) For the introductory formula that what was spoken through the prophet might be fulfilled see on 1:22. Though in the present case there is no (spoken) by the Lord (as in 1:22; 2:15), nor any mention of the name of the prophet (as in 2:17; 3:3; 4:14; 12:17),��542�� the fact that the prophet was the agent through whom the Lord spoke is clearly implied.) 1 1 2 8 0 “tw://bible.*?id=19.78.2|AUTODETECT|”

As to the quoted words themselves, these present no real problem. They are taken from ) 7 1 -1 9 0 “tw://bible.*?id=19.78.2|AUTODETECT|”

Ps. 78:2) 1 1 -1 9 0 “tw://bible.*?id=14.29.30|AUTODETECT|”

.��543�� The prophet referred to was the psalmist Asaph, also called a seer or prophet in ) 7 1 -1 9 0 “tw://bible.*?id=14.29.30|AUTODETECT|”

II Chron. 29:30) 1 1 -1 9 0 “tw://bible.*?id=40.5.45-40.5.48|AUTODETECT|”

. The mystery which he explains by means of ever so many pithy sayings is that in the history of Israel from its very establishment God carried out his plan and revealed his marvelous attributes. Throughout the psalm the poet speaks about the manifestation of God s power, his marvelous works. He dwells also on the Lord s unfailing and forgiving love (see verses 4 7, 12 16, 23 28, 38, 52 55). Did not Jesus, in an even more unforgettable manner set forth the Father s tender concern 7 1 -1 9 0 “tw://bible.*?id=40.5.45-40.5.48|AUTODETECT|”

Matt. 5:45 48) 1 1 -1 9 0 “tw://bible.*?id=40.6.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.6.4|AUTODETECT|”

6:4) 1 1 -1 9 0 “tw://bible.*?id=40.6.6|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.6.6|AUTODETECT|”

6) 1 1 -1 9 0 “tw://bible.*?id=40.6.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.6.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=40.6.26|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.6.26|AUTODETECT|”

26) 1 1 -1 9 0 “tw://bible.*?id=40.6.30-40.6.34|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.6.30-40.6.34|AUTODETECT|”

30 34) 1 1 -1 9 0 “tw://bible.*?id=40.7.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.7.7|AUTODETECT|”

7:7) 1 1 -1 9 0 “tw://bible.*?id=40.7.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.7.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=40.7.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.7.11|AUTODETECT|”

11) 1 1 -1 9 0 “tw://bible.*?id=40.10.20|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.10.20|AUTODETECT|”

10:20) 1 1 -1 9 0 “tw://bible.*?id=40.10.28-40.10.32|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.28-40.10.32|AUTODETECT|”

28 32) 1 1 -1 9 0 “tw://bible.*?id=40.8.3|AUTODETECT|”

) and his own besides 7 1 -1 9 0 “tw://bible.*?id=40.8.3|AUTODETECT|”

Matt. 8:3) 1 1 -1 9 0 “tw://bible.*?id=40.8.16|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.8.16|AUTODETECT|”

16) 1 1 -1 9 0 “tw://bible.*?id=40.8.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.8.17|AUTODETECT|”

17) 1 1 -1 9 0 “tw://bible.*?id=40.9.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.9.2|AUTODETECT|”

9:2) 1 1 -1 9 0 “tw://bible.*?id=40.9.12|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.9.12|AUTODETECT|”

12) 1 1 -1 9 0 “tw://bible.*?id=40.9.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.9.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=40.9.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.9.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=40.9.35-40.9.38|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.9.35-40.9.38|AUTODETECT|”

35 38) 1 1 -1 9 0 “tw://bible.*?id=40.11.25-40.11.30|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.11.25-40.11.30|AUTODETECT|”

11:25 30) 1 1 -1 9 0 “tw://bible.*?id=40.12.15-40.12.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.12.15-40.12.21|AUTODETECT|”

12:15 21) 1 1 -1 9 0 “tw://bible.*?id=40.12.48-40.12.50|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.12.48-40.12.50|AUTODETECT|”

48 50) 1 1 -1 9 0 0

)?) 1 1 2 8 0 0

The psalmist also shows how, in spite of all this love, many of the people rejected God (verses 8, 10, 11, 17 19, 32, 36, 37, 40 42, 56 58). Did not Jesus, in passages that will live forever, present to his audiences that same regrettable fact (10:16, 22; 11:16 24; 12:38 45; 13:1 7, 13 15)?) 1 1 2 8 0 “tw://bible.*?id=19.78.68-19.78.72|AUTODETECT|”

Thirdly, Asaph s psalm ends on a climactic, triumphal note, showing how the Lord had chosen David to be Israel s shepherd 7 1 -1 9 0 “tw://bible.*?id=19.78.68-19.78.72|AUTODETECT|”

Ps. 78:68 72) 1 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

). According to Matthew s Gospel, the Antitype of this shepherd was David s great Son and Lord, namely, Jesus Christ 7 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

John 10:11) 1 1 -1 9 0 “tw://bible.*?id=43.10.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.10.14|AUTODETECT|”

14) 1 1 -1 9 0 “tw://bible.*?id=43.10.16|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.10.16|AUTODETECT|”

16) 1 1 -1 9 0 “tw://bible.*?id=43.10.28|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.10.28|AUTODETECT|”

28) 1 1 -1 9 0 “tw://bible.*?id=40.18.12-40.18.14|AUTODETECT|”

), who in his very character as The Good Shepherd mirrored the Father 7 1 -1 9 0 “tw://bible.*?id=40.18.12-40.18.14|AUTODETECT|”

Matt. 18:12 14) 1 1 -1 9 0 “tw://bible.*?id=42.15.3-42.15.7|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=42.15.3-42.15.7|AUTODETECT|”

Luke 15:3 7) 1 1 -1 9 0 “tw://bible.*?id=43.14.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.14.9|AUTODETECT|”

John 14:9) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=40.13.0|AUTODETECT|”

Finally, even in his style of speaking Jesus was the poet s Antitype, who, by means of the parabolic form, as revealed here in ) 7 1 -1 9 0 “tw://bible.*?id=40.13.0|AUTODETECT|”

Matt. 13) 1 1 -1 9 0 “tw://bible.*?id=19.78.27|AUTODETECT|”

and elsewhere, carried to new heights of perfection Asaph s highly figurative language 7 1 -1 9 0 “tw://bible.*?id=19.78.27|AUTODETECT|”

Ps. 78:27) 1 1 -1 9 0 “tw://bible.*?id=19.78.50|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=19.78.50|AUTODETECT|”

50) 1 1 -1 9 0 0

metaphor; verses 45, 48: hyperbole; verse 65: anthropomorphism).) 1 3 2 8 0 0 Explanation of The Parable of the Tares among the Wheat) 36. He then dismissed the crowds and went into the house. After what has been said about this house in the comments on 9:28; 12:46; and 13:1 nothing further by way of explanation is necessary. His disciples approached him, saying, Explain to us the parable of the tares of the field. See what has been said before with reference to the disciples asking Jesus to explain parables (on 13:16, 18, 24). The reason they asked for an explanation of this particular parable was probably the same as, or similar to, that which caused them to ask the Master to clarify the parable of The Sower.

The Baptist s saying about the impending judgment, with the axe lying even now at the root of the trees (3:10 12), may well have seemed to them to be at variance with the long delay, for gradual ripening of wheat and tares, implied in the parable of The Tares. Had not even Jesus himself proclaimed that the kingdom of heaven was at hand (4:17)?) Jesus, then, is once again going to impress upon these men that before the final judgment arrives there will be a lengthy period of waiting, during which they must exercise patience. To be sure, the kingdom of heaven had indeed entered a new stage with the coming of the Son of man (11:4, 5). As has been shown in the explanation of 4:17, the declaration, The kingdom of heaven is at hand was fully justified. But the disciples must learn that this was not as yet the final act in the drama. The great consummation was a matter for future realization.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” 37. He answered and said, The one who sows the good seed is the Son of man. For a detailed study of the title Son of man see on 8:20. Think of it: the mysterious Son of man of Daniel s prophecy (7:14), to whom, according to Daniel s vision, was to be given dominion and glory and royal power was now a humble sower! As such he is constantly sowing the good seed, the kingdom message of salvation through repentance and faith. 38. The field is the world. In line with such passages as 11:27a; 13:31, 32; 24:14; 28:18, 19, cf. ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” 4:42) 1 1 -1 9 0 “tw://bible.*?id=66.14.17-66.14.20|AUTODETECT|” , the gospel must be proclaimed everywhere, not immediately, to be sure (10:5, 6), but progressively. Not only the minds and hearts of men, without any distinction of race or nationality, must be reached, but every sphere of life must be won for him who is King of kings and Lord of lords (see explanation of 13:33). From the statement, The field is the world nothing should be subtracted. Continued: the good seed, these are the sons of the kingdom, meaning that the sons of the kingdom, those who gladly own Jesus as their Lord and King, are those in whom the good seed of the gospel bears fruit (see on verses 19 and 23). Similarly, the tares are the sons of the evil one, meaning that the sons of the evil one, Satan s children and followers, are those in whom the tares sown by the prince of evil produce a harvest of corruption. This is in harmony with what immediately follows, namely, 39. the enemy who sowed them is the devil, mentioned again and again in the teaching of Jesus.

For further explanation see on 4:1; 5:37b (especially footnote 297 on p. 308); and 6:13b. Continued: the harvest is the close of the age. The servants are not allowed to pluck out the tares now. There must be no impatience. Harvesting must wait until the day of the great consummation; and the reapers are the angels. For the function to be performed by the angels as reapers see also 24:31; ) 7 1 -1 9 0 “tw://bible.?id=66.14.17-66.14.20|AUTODETECT|” Rev. 14:17 20) 1 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” . Though it is true that according to ) 7 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” Rev. 14:14 16) 1 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” the Son of man himself gathers the grain harvest (the believers), while according to verses 17 20 of that chapter the gathering of the vintage (the unbelievers) is assigned to the angels, this does not mean that there is a conflict between ) 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” Rev. 14:14 16) 1 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” . Why would it be impossible for the Son of man, in gathering his elect, to assign a subsidiary function to the angels? 40 42a. As the tares, then, are gathered and burned up, so it is going to be at the close of the age. The Son of man shall send his angels, and they shall gather out of his kingdom everything that is offensive and those that perpetrate lawlessness, and shall throw them into the fiery furnace. The fire of this furnace is unquenchable. The shame which those who perpetrate lawlessness, i.e., who defy God s holy law, are going to suffer is everlasting 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” ). Their bonds are never ending 7 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” Jude 6) 1 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.11|AUTODETECT|” ). They will be tormented with fire and brimstone & and the smoke of their torment ascends forever and ever, so that they have no rest day or night 7 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.11|AUTODETECT|” Rev. 14:9 11) 1 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” ). Yes, day and night, forever and ever 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” Rev. 20:10) 1 1 -1 9 0 “tw://bible.?id=66.19.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=66.19.3|AUTODETECT|” 19:3) 1 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” ). The passages in which the doctrine of everlasting punishment is taught are so numerous that one stands aghast that there are people who affirm that they accept Scripture, but who nevertheless reject this doctrine. What is perhaps the most telling argument against the notion that the wicked are simply annihilated but that the righteous continue to live forevermore is the fact that in ) 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” Matt. 25:46) 1 1 -1 9 0 0 the same word describes the duration both of the punishment of the former and of the blessedness of the latter: the wicked go away into everlasting punishment, but the righteous into everlasting life.) 1 1 2 8 0 0 Here in verses 40 42a what happens to the tares is presented from the point of view of a cleansing of the kingdom. On the day of judgment but not before!, that is the emphasis here the kingdom will be purged of all impurities. As to the spheres of activity (see on 13:33), whatever in them was offensive or seductive, hence contrary to God s holy law, will in the gloriously transformed universe have been completely removed. Between the perpetrators of lawlessness, who nevertheless, as in 7:22, claim a share in this kingdom, and those who, out of gratitude for salvation freely bestowed, obey God s law, there will then be and forever remain a complete separation.) 1 1 2 8 0 “tw://bible.?id=27.12.3|AUTODETECT|” In the fiery furnace There shall be weeping and grinding of teeth. For explanation see on 8:12. 43. Then, in the kingdom of their Father, the righteous shall shine as the sun. The recipients of grace here will be the recipients of glory there. To be sure, even here and now a measure of glory is bestowed on them. But this glory is generally concealed. But then the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” Dan. 12:3) 1 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” is going to be fulfilled: They that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever. Christ s hence, also their Father s glory will be reflected in them 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” I John 3:2) 1 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.3.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” Rev. 3:12) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ). If ) 7 1 -1 9 0 “tw://bible.*?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 0 is true even here and now, will it not be far more gloriously realized hereafter, in the Father s kingdom?) 1 8 2 8 0 0 As a tender, earnest warning to all who listened to this explanation of the parable, the familiar words are added: He who has ears, let him hear. See on 11:15. Let him take to heart the meaning of the parable, not only by being attentive, patient, hopeful, and trusting, but also by examining himself, and this to ask not only, Am I represented by the wheat, or by the tares? but also, Have I, in my impatience, forgotten to let both grow together until the harvest, or am I willing to await patiently the decision of the Son of man at harvest-time? ) Notice should be taken of the controversy that has developed among commentators with respect to the question, In this parable what is meant by the intermixture of wheat and tares, a symbol of the kingdom of heaven in its earthly manifestation? Is the reference here to the commingling of sharply contrasted inhabitants of the earth; for example, Cain and Abel, Haman and Mordecai, Herod the Great and Mary (the mother of Jesus); or does the symbol indicate the dwelling together, within the church visible, of sincere Christians and hypocrites? ��544��) The disagreement, though real, may not actually be as sharp or total as on the surface it may seem to be. The terms kingdom of heaven and church are probably never exact equivalents. The church is the body of professing believers.

It consists of people. On the other hand, as has already been shown (see on 13:33), the kingdom, in its concrete manifestation, refers to that entire complex of people and spheres in which Christ s rule is recognized. In view of this distinction it can be said that the reference in the parable is to the kingdom rather than to the church.) It is also true, however, that in connection with none of the other parables do the terms kingdom and church approach each other as closely as they do here and in the parable of The Dragnet. The following should be borne in mind:) a. If wheat refers to those in whose hearts the good seed is bearing fruit, hence, in general, to the sum-total of true believers, and tares are sown among the wheat, not alongside of it or on some other field, then is it not natural to think of the intermingling of true and false members within the church visible?) b. In these parables Jesus is shedding needed light on mysteries (13:11).

Now the circumstance that a Cain and an Abel, a Haman and a Mordecai, etc., are both living on the same earth, and even have dealings with each other, a fact which we must not by means of rashness try to change, can hardly be called a mystery. What is far more of a mystery, however, is that within the church visible God allows both the true and the merely nominal Christians to dwell side by side, and that, within the proper bounds of divinely instituted discipline, we must respect this arrangement.) c. We are distinctly told that at the close of the age the Son of man shall gather out of his kingdom everything that seduces and those that perpetrate lawlessness. The parable does not say that these are going to be plucked away from the earth, but out of his kingdom. How can they be gathered out if previously they were not inside, in this case inside the church visible?) It would seem, therefore, that the conclusion must be that, with the reservation already made, the church visible is indeed definitely involved in this parable.) 1 1 2 8 0 “tw://bible.?id=42.9.49|AUTODETECT|” The lesson taught here is always timely, It was certainly needed by the disciples, who were too eager to expel from their company some of those who did not belong to Christ s regular followers 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” Luke 9:49) 1 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=40.20.24|AUTODETECT|” ), too ready to flare up in anger and quarrelsomeness even against fellow-disciples, members of their own group of Twelve 7 1 -1 9 0 “tw://bible.?id=40.20.24|AUTODETECT|” Matt. 20:24) 1 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” Luke 22:24) 1 1 -1 9 0 “tw://bible.*?id=40.5.21|AUTODETECT|” ). The lesson has been needed by the church ever since. How often have not men of eminent ecclesiastical position tried to drive out of the church those whom, for one reason or another, they did not favor, even though at times the latter may not even have been at fault? How often have not difficult members been treated with an impatience for which there was no excuse? Sometime ago when, in connection with a church anniversary, a summary account of that congregation s past had to be prepared, the archivist came across this consistory minute, It was decided to give sister X the sum of & to enable her to take the train to & ; then we ll be rid of her. Whether rash measures are carried out against large groups or against single individuals really makes no difference as far as the principle is concerned.

It is exactly as A. B. Bruce has said, Christ is not here laying down a rule for the regulation of ecclesiastical practice, but inculcating the cultivation of a certain spirit, the spirit of wise patience. ��545�� According to Christ s own teaching it is the spirit that counts even more than the outward Acts 7 1 -1 9 0 “tw://bible.?id=40.5.21|AUTODETECT|” Matt. 5:21) 1 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.11.28|AUTODETECT|” The Scriptural teaching regarding discipline is not hereby overruled. Quite the contrary. If the spirit of loving patience is exercised, personal discipline 7 1 -1 9 0 “tw://bible.?id=46.11.28|AUTODETECT|” I Cor. 11:28) 1 1 -1 9 0 “tw://bible.?id=40.18.15|AUTODETECT|” ), mutual discipline 7 1 -1 9 0 “tw://bible.?id=40.18.15|AUTODETECT|” Matt. 18:15) 1 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=40.18.17|AUTODETECT|” ), and church discipline 7 1 -1 9 0 “tw://bible.?id=40.18.17|AUTODETECT|” Matt. 18:17) 1 1 -1 9 0 “tw://bible.?id=40.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” Titus 3:10) 1 1 -1 9 0 “tw://bible.?id=56.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=56.3.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=66.2.14-66.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.14-66.2.16|AUTODETECT|” Rev. 2:14 16) 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ), will all be strengthened and ennobled. Even in the case of church discipline one of the chief purposes is that the spirit may be saved 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.10.30-42.10.37|AUTODETECT|” Before proceeding to a discussion of verse 44 one final question should be answered. Does not Christ s explanation of the parable of The Tares among the Wheat indicate that entirely wrong is the well-known rule of parable interpretation, according to which each of these story illustrations has only one third of comparison, that is, one main lesson, and we should not assign a separate symbolic significance to each item? What Jesus said was, The sower of the good seed is & ; the field is & ; the good seed, these are & ; the tares are & ; the enemy is & ; etc. On the basis, therefore, of what Jesus himself did with this parable are we not justified in ascribing separate symbolical significance, for example, to each item in the parable of The Good Samaritan 7 1 -1 9 0 “tw://bible.?id=42.10.30-42.10.37|AUTODETECT|” Luke 10:30 37) 1 1 -1 9 0 0 ): the man who went down from Jerusalem to Jericho is Adam, the robbers are the devil and his angels, the priest and the Levite are the law and the prophets, the good Samaritan is Christ, the inn is the church, etc. (Augustine)? The answer is:) 1 1 2 8 0 “tw://bible.?id=42.10.25-42.10.29|AUTODETECT|” a. The parable of The Tares among the Wheat does indeed convey only one main lesson, already indicated (see above, p. 572). This lesson is clearly suggested by verses 29, 30, 41 43. So it is also with the other parables. Either the parable itself or its historical setting or the words that introduce it or the conclusion indicates what that lesson is. Thus, in the parable of The Good Samaritan the key is found in ) 7 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.29|AUTODETECT|” Luke 10:25 29) 1 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=42.10.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” (Do not ask, Who is my neighbor? but prove yourself a genuine neighbor to any needy person whom the Lord providentially places in your path); in the three parables of ) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luke 15) 1 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” , it is found in ) 7 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” Luke 15:1) 1 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=42.15.22-42.15.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.22-42.15.24|AUTODETECT|” 22 24) 1 1 -1 9 0 “tw://bible.?id=42.13.1-42.13.5|AUTODETECT|” ; in the parable of The Barren Fig Tree, in ) 7 1 -1 9 0 “tw://bible.?id=42.13.1-42.13.5|AUTODETECT|” Luke 13:1 5) 1 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” ; in that of The Pharisee and the Publican, in ) 7 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” Luke 18:1) 1 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=42.18.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=42.18.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ; etc.) 1 5 2 8 0 0 b. The fact that in connection with the parable of The Tares among the Wheat (and also the one about The Sower) Jesus interpreted certain items individually, does not give us the right to assume that we have the wisdom to do the same with the other parables. In fact, this wrong practice has led to all kinds of wholly arbitrary and conflicting so-called interpretations. ) The Parable of the Hidden Treasure) The three final paragraphs of the series of seven are now recorded. Their place in the entire group, immediately following the explanation of the parable of The Tares among the Wheat, an explanation given to the disciples (verse 36), their very contents, and the conclusion which in verses 51, 52 follows them , show that they were spoken to the disciples, not to the multitudes at large. Their purpose, accordingly, must have been to reveal (verses 10 12a, 16, 17), not also to conceal (verses 10 17).) 44. The kingdom of heaven is like a treasure hidden in the field, which a man found and covered up.

Then, in his joy over it, he goes and sells all he has and buys that field. The attention in this parable is fixed on a man who, while digging in a field, unexpectedly came upon a treasure. The picture is true to life. Due to wars, raids, and the difficulty of finding a secure place to store valuables in houses that offered rather easy access to accomplished burglars (6:19), a home-owner would at times resort to burying in the ground his most durable precious possessions or a portion of them. In the case here described the man who, probably in a chest, had buried his treasure in the ground may have died before informing anyone about his deed. Someone else now owns the field.) So now the digger, suddenly finds it.

By what right he was digging in somebody else s field is not stated in the parable. Let us assume that he had this right. One possibility would be that he was a renter. His sense of fairness (or shall we say, fear that he himself might otherwise not escape punishment?) prevents him from scooping up the entire find and running off with it. So he covers up his find. He realizes that in order to claim legal ownership of the treasure he must first of all own the field.

So he buys the field, even though in order to acquire the purchase price he must sell all he has. Not in the least does he mind this, so delighted is he to obtain possession of the treasure.) 1 1 2 8 0 “tw://bible.?id=44.7.54-44.7.60|AUTODETECT|” The point of the parable is that the kingdom of heaven, the glad recognition of God s rule over heart and life, including salvation for the present and for the future, for soul and ultimately also for the body, the great privilege of being thereby made a blessing to others to the glory of God, all this, is a treasure so inestimably precious that one who obtains it is willing to surrender for it whatever could interfere with having it. It is the supreme treasure because it fully satisfies the needs of the heart. It brings inner peace and satisfaction 7 1 -1 9 0 “tw://bible.?id=44.7.54-44.7.60|AUTODETECT|” Acts 7:54 60) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.3.8|AUTODETECT|” An excellent commentary on this parable is Paul s experience as recorded in his autobiographical note: Yes, what is more, I certainly do count all things to be sheer loss because of the all-surpassing excellence of knowing Christ Jesus my Lord, for whom I suffered the loss of all these things, and am still counting them refuse, in order that I may gain Christ and be found in him 7 1 -1 9 0 “tw://bible.?id=50.3.8|AUTODETECT|” Phil. 3:8) 1 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=44.9.1-44.9.19|AUTODETECT|” a). Paul had come upon this treasure suddenly, unexpectedly 7 1 -1 9 0 “tw://bible.?id=44.9.1-44.9.19|AUTODETECT|” Acts 9:1 19) 1 1 -1 9 0 “tw://bible.?id=43.1.46-43.1.51|AUTODETECT|” ). Moreover, he was not reading the Bible when it happened. All extraneous ideas for example, that in this parable the field indicates Scripture should be dropped. When God leads the sinner to the discovery that causes him to shout for joy he employs all kinds of ways and methods. Think of his dealings with Nathanael 7 1 -1 9 0 “tw://bible.?id=43.1.46-43.1.51|AUTODETECT|” John 1:46 51) 1 1 -1 9 0 “tw://bible.?id=43.4.1-43.4.44|AUTODETECT|” ), with the Samaritan woman 7 1 -1 9 0 “tw://bible.?id=43.4.1-43.4.44|AUTODETECT|” John 4:1 44) 1 1 -1 9 0 “tw://bible.?id=43.9.0|AUTODETECT|” ), with the man born blind 7 1 -1 9 0 “tw://bible.?id=43.9.0|AUTODETECT|” John 9) 1 1 -1 9 0 0 ), etc. Of course, the possession of the treasure also implies love for the Word, but rather than loading the parable with subjective allegorical embellishments of individual items, we should grasp its one important lesson: the incalculable preciousness of salvation for those who discover it and obtain possession of it without even looking for it!) 1 2 2 8 0 0 Also for those who obtain possession of the kingdom after diligent search it is the summum bonum (highest good), as is made clear in) The Parable of the Pearl of Great Price) 1 1 2 8 0 “tw://bible.?id=54.2.9|AUTODETECT|” 45, 46. Again, the kingdom of heaven is like a merchant in search of fine pearls. Having found one pearl of great value, he went and sold all he had, and bought it. Pearls, generally obtained from the Persian Gulf or from the Indian Ocean, were fabulously priced, far beyond the purchasing power of the average person. Only the rich could afford them. It is said that Lollia Paulina, wife of the emperor Caligula, had pearls gleaming all over her head, hair, ears, neck, and fingers! In addition to the reference to pearls in the present passage see also 7:6; ) 7 1 -1 9 0 “tw://bible.?id=54.2.9|AUTODETECT|” I Tim. 2:9) 1 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” Rev. 17:4) 1 1 -1 9 0 “tw://bible.?id=66.18.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.12|AUTODETECT|” 18:12) 1 1 -1 9 0 “tw://bible.?id=66.18.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.18.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=66.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.21|AUTODETECT|” 21:21) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 In the passage now under discussion a wholesale merchant,��546�� dissatisfied with the pearls he has been able to obtain up to the present, is in search of the very best. His search is successful. When he sees this particular pearl his heart and mind immediately exclaim, This is it! There is never any hesitancy. Not only that but he buys it, though, as in the preceding parable (see verse 44b), in order to do this he had to sell all his possessions.) 1 1 2 8 0 “tw://bible.?id=23.55.1|AUTODETECT|” Here, as in verse 44, willingness to surrender for the coveted prize of the glad recognition of the supremacy of God in heart and life whatever might be inconsistent with it is again the main lesson. Money will not buy salvation. It is God s free gift 7 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” Isa. 55:1) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ). We can buy it only in the sense that we gain rightful possession of it. We do this by grace, through faith in the Lord Jesus Christ, realizing that even that faith is God s gift 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.24.29|AUTODETECT|” As to examples of those for whom discovery of the one pearl of great price followed diligent search, it is necessary to make one important reservation, namely, that human life is very complex. It is therefore not easy, perhaps not even possible, to divide all believers whose stories are related in Scripture into two well-marked groups, and to say, Group A found salvation without even looking for it; group B only after diligent search. In some cases each parable may apply to a certain extent. With that reservation the following concrete examples are offered, allowing the reader to judge whether, and if so in how far, they properly illustrate the parable of The Pearl of Great Price, that is, discovery after search: Cleopas and his companion 7 1 -1 9 0 “tw://bible.?id=42.24.29|AUTODETECT|” Luke 24:29) 1 1 -1 9 0 “tw://bible.?id=44.8.26-44.8.38|AUTODETECT|” ), the Ethiopian eunuch 7 1 -1 9 0 “tw://bible.?id=44.8.26-44.8.38|AUTODETECT|” Acts 8:26 38) 1 1 -1 9 0 “tw://bible.?id=44.10.1-44.10.8|AUTODETECT|” ), Cornelius 7 1 -1 9 0 “tw://bible.?id=44.10.1-44.10.8|AUTODETECT|” Acts 10:1 8) 1 1 -1 9 0 “tw://bible.?id=44.10.30-44.10.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.10.30-44.10.33|AUTODETECT|” 30 33) 1 1 -1 9 0 “tw://bible.?id=44.16.14|AUTODETECT|” ), Lydia 7 1 -1 9 0 “tw://bible.?id=44.16.14|AUTODETECT|” Acts 16:14) 1 1 -1 9 0 “tw://bible.?id=44.16.29-44.16.34|AUTODETECT|” ), the jailer 7 1 -1 9 0 “tw://bible.?id=44.16.29-44.16.34|AUTODETECT|” Acts 16:29 34) 1 1 -1 9 0 “tw://bible.?id=44.17.10-44.17.12|AUTODETECT|” ), and the Bereans 7 1 -1 9 0 “tw://bible.?id=44.17.10-44.17.12|AUTODETECT|” Acts 17:10 12) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The final one in this series of seven kingdom parables was) The Parable of the Dragnet) 47 49. Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered up fish of every variety. When it was full the men dragged it ashore, sat down, picked out the good ones for the containers, but threw away the bad. So shall it be at the close of the age. The angels shall come and separate the wicked from the righteous.& Even on the surface and especially in the interpretation the parable resembles that of The Tares among the Wheat. Just as in the field the wheat and the tares were allowed to grow to maturity intermingled, and were not separated until the time of the harvest, so also fish of every variety, both good and bad, are caught in the net, and are not divided into two categories until the net has been drawn ashore. The words of interpretation, So shall it be at the close of the age occur in connection with each parable (verse 40b, cf. 49a), the function of the angels is essentially the same in both cases (verse 41, cf. 49b), and the lot of the wicked is described in two verses that are identical (verses 42 and 50).) 1 1 2 8 0 “tw://bible.?id=42.5.10|AUTODETECT|” As to the dragnet, for the meaning of this and of the other kinds of nets mentioned by Matthew see on 4:18. Those who listened to Jesus when he told this parable some of them were fishermen were, of course, very well acquainted with the business of setting out such a very large net, and allowing it to catch fish of every variety, as the sea-water, teeming with fish, freely splashed through it. They knew what was meant by dragging such a net ashore, then sitting down on the beach and sorting out the fish. Those edible and salable were thrown into buckets or barrels, the rest were discarded. Thus also the gospel of salvation provided by God through faith in Christ is constantly catching men 7 1 -1 9 0 “tw://bible.?id=42.5.10|AUTODETECT|” Luke 5:10) 1 1 -1 9 0 0 ). However, not all of those that enter the kingdom in its visible manifestation for all practical purposes we might as well say not all those who enter the church visible are truly saved. This will become evident in the great day of judgment when the angels will separate the wicked from the righteous.) 1 2 2 8 0 0 The question has been asked, Why did Jesus add this parable? Does it teach something distinctive, something that had not as yet been touched upon in any of the other parables, particularly in that of The Tares among the Wheat? The search for something different is unrewarding. One might, perhaps, point to a phrase like fish of every variety, and point out that at least this feature had not been mentioned before, and in this connection one might begin to think of the gospel as God s instrument for the gathering of men of every nation, clime, age, social group, degree of education or of intelligence, etc. Or, again, one might point out that in distinction from the twin parable, in which the work of sowing the good seed is explicitly ascribed solely to the sower, here, on the other hand, Jesus is obviously thinking of the many phases of the work of fishermen, and is even going into some detail in describing them. However, in his explanation of the parable (verses 49, 50) the Lord never refers to the idea of variety, only to the two classes: the good and the bad.

And as to the work of the fishermen in its initial phases the casting of the net, dragging it ashore, and sitting down on the beach in the explanation this is never taken up again. And as to the final items of their activity picking out the good fish and discarding the bad by the Master this is referred symbolically to the activity of the angels, exactly as is the reapers work in the other parable. Honesty compels us to conclude therefore that although the figure used is, of course, quite different, yet when it comes to the most important point, namely, What is the one important lesson taught by this parable? there is nothing that is distinctive, nothing that has not already been said! In fact, as already indicated, verse 50.& and shall throw them into the fiery furnace. There shall be weeping and grinding of teeth is an exact duplicate of verse 42; for explanation see on that verse.) But is not this very repetition of the identical idea under another symbol exactly what we should admire most of all? Does it not mean that the Savior is impressing upon his disciples, both for their own good and for the good of those to whom they were to bring the message, the absolute certainty, the irrevocable decisiveness of the coming judgment, in order, as far as possible, to prevent everlasting despair?

Does not the fact that from parables about sowers, mustard seed, yeast, hidden treasure and pearls, illustrations with which they and most people were familiar, he now closes his series with one in the realm of fishing, with which the disciples were even more familiar, support this conclusion? Is he not telling them, What you yourselves have been doing many a time, or have seen your fellow-disciples doing, namely, pick out the bad from the good and discard them, will be done once for all by the angels at my order ? Is he not implying, Therefore warn men everywhere to repent ? And, in the light of what precedes (verses 44 46) is he not, as it were, adding, In view of the irreversible decisiveness of the coming judgment impress upon men the exceeding preciousness of the kingdom of heaven and the necessity for everyone to take possession of it here and now ?) 1 1 2 8 0 “tw://bible.?id=42.17.26-42.17.37|AUTODETECT|” This view of the situation is in line with Christ s constant emphasis on the finality of the eschatological sentence when once it is pronounced 7 1 -1 9 0 “tw://bible.?id=42.17.26-42.17.37|AUTODETECT|” Luke 17:26 37) 1 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ). It is also in line with his urging that men everywhere repent 7 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” Matt. 4:17) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” 9:13) 1 1 -1 9 0 “tw://bible.?id=41.13.35-41.13.37|AUTODETECT|” ) and be constantly on the alert 7 1 -1 9 0 “tw://bible.?id=41.13.35-41.13.37|AUTODETECT|” Mark 13:35 37) 1 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 1 1 -1 9 0 “tw://bible.?id=40.9.35-40.9.38|AUTODETECT|” ). Lastly, it is in harmony with what the Gospels tell us about Christ s deeply sympathetic heart 7 1 -1 9 0 “tw://bible.?id=40.9.35-40.9.38|AUTODETECT|” Matt. 9:35 38) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.14.13-40.14.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.13-40.14.18|AUTODETECT|” 14:13 18) 1 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” 15:32) 1 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” 23:37) 1 1 -1 9 0 0 ; etc.).) 1 12 2 8 0 0 That the Lord was indeed thinking about the disciples and their task is evident from the words he now uses to picture) The True Scribe) 51. Have you understood all this? They answered, Yes. By means of his question Jesus gives the disciples the opportunity to ask for more information about the kingdom, in case there should still be matters that are not clear to them. Their answer implies that, as they themselves see it, their insight has been immeasurably deepened.) Now to acknowledge gratefully that one s mind has been enriched is wonderful. It is, however, not enough.

What has been received must also be imparted to others. That is the duty and responsibility of the true scribe, as the Master now indicates: 52. He said to them, Therefore every scribe who has been trained for the kingdom of heaven resembles a head of a household who brings out of his storehouse things new and old. The lesson Jesus here teaches can be applied to every kingdom worker. Is it not particularly fitting in connection with induction into office? The true scribe, then, must be as follows:) a.

He must have received adequate training) He must have become a disciple or pupil��547�� to (or: of) the kingdom of heaven. The Jewish scribe of that day and age has already been described (see on 2:4; 5:20). He was the acknowledged student and teacher of the Old Testament and of the traditions that had been superimposed upon it. The inadequacy of his teaching, both as to content and method, has also been noted (see on 7:28, 29).) Now the scribe whom Jesus here pictures is not at all like that. He has been trained for and in matters touching the kingdom of heaven, that is, the kingdom of salvation full and free, the kingdom all are invited to enter, the kingdom of grace and glory.) b. In the eyes of God, this kingdom-scribe is rich and important) Is he not the citizen of the kingdom of heaven, endowed with all the rights and privileges of such citizenship?

In fact, is he not even himself the son of the King? Jesus compares him here with the head of a household. ��548��) c. This implies that he has the responsibility of providing for his household) This scribe has been provided with a veritable thesaurus (see on 2:11; 6:19 21; 12:35; 13:44; 19:21), a treasure, a rich supply of goods. His goods include knowledge of Scripture; hence, of the way of salvation; knowledge of the manner in which out of gratitude men should live to the glory of God; knowledge of how a person may obtain the peace that passes all understanding, the joy unspeakable and full of glory, etc. Would it not be a shame if he did not impart this knowledge to others also, beginning with those who belong to his own household?) d. He must provide things new and old ) 1 1 2 8 0 “tw://bible.?id=44.17.21|AUTODETECT|” The trouble with the Jewish scribe of Christ s day was that he was forever repeating the opinions, fancies, and vagaries of the ancient rabbis (see above, on 7:28, 29). He specialized in that which was old, and was unable to stir man s soul and to meet his deepest needs. Others there are who are constantly interested in whatever is new 7 1 -1 9 0 “tw://bible.?id=44.17.21|AUTODETECT|” Acts 17:21) 1 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” ). It has to be the latest. The true scribe is thoroughly acquainted with the old, and builds on it. He does not despise but loves that old Bible, these old doctrines, etc., but he applies all this to new situations, is always ready to receive new light from any source , and, by God s grace, remains ever fresh in his approach, for he drinks from the Fountain of Living Waters 7 1 -1 9 0 “tw://bible.?id=19.46.4|AUTODETECT|” Ps. 46:4) 1 1 -1 9 0 “tw://bible.?id=24.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.2.13|AUTODETECT|” Jer. 2:13) 1 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” John 4:14) 1 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” Rev. 22:1) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” 17) 1 1 -1 9 0 0 b).) 1 1 2 8 0 0 The Rejection of Jesus at Nazareth) 1 1 2 8 0 “tw://bible.?id=42.4.16|AUTODETECT|” The reason why inclusion of this paragraph in a chapter covering a series of kingdom parables is justified has already been stated (see p. 550). 53. Now when Jesus had finished (telling) these parables he left that place. We have followed Jesus from the Capernaum synagogue (12:9) to his temporary departure (12:15), his implied return (12:47), his teaching from a boat near the shore (13:1, 2), and his stay in a Capernaum home (13:36). He now leaves this place. Continued: 54. He came to his hometown and was teaching the people in their synagogue, so that they were astonished. His hometown was Nazareth, the place where he had been brought up 7 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” Luke 4:16) 1 1 -1 9 0 “tw://bible.?id=41.6.2|AUTODETECT|” ). According to ) 7 1 -1 9 0 “tw://bible.?id=41.6.2|AUTODETECT|” Mark 6:2) 1 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” Luke 4:16) 1 1 -1 9 0 0 it was sabbath. Graphically Matthew pictures Jesus in the act of teaching the synagogue audience: he was teaching the people. Result: astonishment (cf. 7:28, 29). Where did he get this wisdom, they asked, and (the power to do) these miracles? The wisdom revealed in his teaching was evident right then and there. As to the miracles, they had had opportunities to hear about them, for ever so many of them had been performed in Galilee (see on 4:23 25; chap. 8; chap. 9; 11:4, 5, 20 23).

As these people saw it, however, Jesus was not supposed to reveal such wisdom and such power, for he had not enjoyed any higher education, and besides, he was merely one of their own: 55, 56. Isn t he the son of the carpenter? Isn t his mother s name Mary, and aren t James, Joseph, Simon, and Judas his brothers? And aren t all his sisters here with us? Where, then, did he get all this?) 1 1 2 8 0 “tw://bible.?id=42.4.17-42.4.21|AUTODETECT|” The very wisdom which he here revealed and the mighty works which were constantly being reported should have persuaded these townspeople that Jesus was indeed what he claimed to be, namely, the fulfilment of glorious Messianic prophecies 7 1 -1 9 0 “tw://bible.?id=42.4.17-42.4.21|AUTODETECT|” Luke 4:17 21) 1 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” ), but their pettiness and probable envy prevented them from admitting the truth. So they begin to run off a list of the speaker s relatives, as if to say, Who does he think he is anyway? Isn t he the son of the carpenter? (From this it has been inferred that Joseph was no longer alive.) They recall that Jesus himself used to be a carpenter also 7 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” Mark 6:3) 1 1 -1 9 0 0 ). Of course, they know Mary very well, and they know Jesus brothers James, Joseph, Simon, and Judas who used to live with him in the parental home. As to the sisters, presumably married, they are still living with their husbands here in Nazareth. The question, Were these Jesus brothers and sisters in the sense that they had issued from the same womb? has already been answered. See on 1:25.) 1 1 2 8 0 “tw://bible.*?id=43.7.5|AUTODETECT|” The story is told in far greater detail by Luke (4:16 30). Matthew summarizes the result of the happening, as follows: 57. And they took offense at him. Or: were repelled by him. ��549�� His humble origin was for them a sufficient reason to reject him. But Jesus said to them, A prophet is not without honor except in his hometown and in his own family. Other translations, such as that a prophet is always honored except, etc., or never fails to be honored except, etc., or is without honor only in, etc., are not precise.

Jesus did not say that a prophet is respected everywhere except in his hometown and family. What he did say was to the effect that wherever it might be that a prophet would be honored, certainly not in his hometown and family.��550�� As to this reference to his family, particularly his brothers, it should be interpreted in the light of such other passages as 12:46 50, which, however, is not decisive in indicating the attitude of Jesus brothers toward him at this time, and especially in the light of ) 7 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” John 7:5) 1 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” , and ) 7 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 1 1 -1 9 0 0 . It will then be seen that by God s grace unbelief was subsequently changed to faith.) 1 1 2 8 0 “tw://bible.?id=5.18.15|AUTODETECT|” Before leaving this passage it should be pointed out that Jesus here definitely implies that he is indeed a prophet, with the right to be honored as such 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” Matt. 21:11) 1 1 -1 9 0 “tw://bible.?id=42.24.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.19|AUTODETECT|” Luke 24:19) 1 1 -1 9 0 “tw://bible.?id=43.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.17|AUTODETECT|” John 9:17) 1 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” Acts 3:22) 1 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” 7:37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.17.11-42.17.17|AUTODETECT|” The result of the rejection at Nazareth was: 58. And because of their unbelief he did not do many miracles there. Because the people of Nazareth rejected him they did not come to him in great numbers to be healed. So the unbelievers were not healed. Some believed and were healed. It is not necessary to go to the extreme of saying that no one was ever miraculously healed by Jesus unless he wholeheartedly believed in him with a faith to which nothing was lacking 7 1 -1 9 0 “tw://bible.?id=42.17.11-42.17.17|AUTODETECT|” Luke 17:11 17) 1 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” ). On the other hand, it would also be foolish to deny that divinely imparted faith was a great help 7 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” Matt. 8:10) 1 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=40.9.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=40.9.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=41.9.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.23|AUTODETECT|” Mark 9:23) 1 1 -1 9 0 0 ), and that stubborn unbelief was a tremendous hindrance!) 1 4 2 8 0 0 ) ) ) ) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” 521 More than ever before : ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 0 already contains a parable; see also 12:43 45. But extensive use of parables begins here in chap. 13.) 1 1 2 8 0 0 522 See J. A. Alexander, The Gospel according to Matthew, New York, 1867, p. 353.) 1 1 2 8 0 “tw://bible.?id=41.4.12|AUTODETECT|” 523 Hence, the fact that Matthew says E�� (because, in because seeing they do not see, etc.), while ) 7 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” Mark 4:12) 1 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” Luke 8:10) 1 1 -1 9 0 0 have 5�� (that or in order that) presents no real problem. It was because the willful rejectors refused to see and to hear, that Jesus spoke to them in parables in order that they might not see and hear so as to understand.) 1 14 2 8 0 0 524) The Hebrew may be rendered as follows:) Hear and hear, but do not understand,) And see and see, but do not perceive) [Or: Hear indeed, but understand not,) And see indeed, but perceive not ],) Make the heart of this people fat,) And their ears heavy,) And shut their eyes,) Lest they see with their eyes,) And hear with their ears,) And understand with their heart,) And turn again, and be healed. ) Essentially there is no difference between the Hebrew original and the LXX translation here used by the Lord. The translation brings the prophecy in line with history. Hence the imperative mood, as addressed directly to Isaiah, but implying nevertheless that what was commanded was also going to happen, is here (in Matthew) replaced by the future indicative and by the aor. subj., with future force . The force of the Hebrew idiom for hear and hear is reproduced in Greek by a noun in the dat. sing. plus the verb (hence, ��� �������); then for see and see, by a pres. act. participle plus the verb (hence, ��������� �������).) 1 1 2 8 0 “tw://bible.?id=40.13.15|AUTODETECT|” Similarly, in the next three lines the anesthetizing of the heart, numbing of the ears, and closing of the eyes aorist indicatives have been substituted for the Hebrew imperatives, because what Isaiah had by implication predicted had become terrible reality. The verb used here in ) 7 1 -1 9 0 “tw://bible.?id=40.13.15|AUTODETECT|” Matt. 13:15) 1 1 -1 9 0 0 in connection with the heart literally means (in the active) to make thick or heavy. Here the aor. pass. indic. is used (�������). The cognate adjective ����� occurs in pachyderm, thick-skinned animal; for example, the elephant and the rhinoceros. With respect to the ears the line literally reads, And with their ears they have heard heavily, the adverb ������, cf. adjective �����, reminding one of the barometer, an instrument indicating how heavy is the atmosphere at any certain time and place; hence, an atmospheric-pressure meter. The verb used in connection with the eyes is �������� from ������ (=���� and ���, shut down, close).) 1 1 2 8 0 “tw://bible.?id=40.13.13|AUTODETECT|” It appears clearly both from Isaiah, especially when 6:9, 10 is read, as it should be, in the context of the immediately preceding chapter, and from ) 7 1 -1 9 0 “tw://bible.?id=40.13.13|AUTODETECT|” Matt. 13:13) 1 1 -1 9 0 “tw://bible.?id=40.13.14|AUTODETECT|” , 13:15 , that divine hardening follows human hardening. What we have here in ) 7 1 -1 9 0 “tw://bible.?id=40.13.14|AUTODETECT|” Matt. 13:14) 1 1 -1 9 0 “tw://bible.?id=40.13.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.13.15|AUTODETECT|” 15) 1 1 -1 9 0 0 is a further commentary on 12:31, 32, which tells us how the blasphemy against the Spirit is punished. It is because by their own choice the heart of the people has become dull or fat, that it is made dull or fat. It is because by their own unwillingness to listen their ears have become hard of hearing, that they are made even more so. And it is because they have deliberately closed their eyes, that these eyes are shut even more tightly. There is therefore no real difference between the Hebrew text, when read in its context, and the version of it uttered by the lips of the Lord and recorded by Matthew. For the rest, see the text.) 1 27 2 8 0 0 525 In the other passages here listed (1:22, etc.) the verb is �������; here in 13:14 it is ������������, a compound verb that occurs nowhere else in the Gospels.) N.T.C. W. Hendriksen, New Testament Commentary) 526 W. M. Taylor, The Parables of Our Savior, Expounded and Illustrated, New York, 1886, p. 22.) A.V. Authorized Version (King James)) A.R.V.

American Standard Revised Version) R.S.V. Revised Standard Version) 527 My point is that �W��� should not be ignored.) 528 G. Campbell Morgan, The Gospel according to Matthew, New York, Chicago, London, Edinburgh, 1929, p. 148.) 529 Discussed in some detail in N.T.C. on the Gospel according to John, Vol. I, p. 206.) 530 Says J. A. Alexander, op. cit., p. 361 (commenting on verse 20, but the same holds for verse 19b), Every ordinary reader understands without instruction that the (one) sown upon the rocky (places) means those whose character and state are represented by the falling of the seed upon the rock and not that the seed itself represents the person.

Similarly H. N. Ridderbos, commenting on this passage, op. cit., p. 258, states that we are dealing here with a somewhat compressed expression, which more accurately formulated, would have to read somewhat as follows: this is he upon whom the word has the same effect as the seed sown by the wayside. He, too, is of the opinion that even without any further addition the meaning is clear.) 531 On the verb used in the original see above, footnote 293, p. 303.) 532 Instead of being translated in one case & in another & in another, this modifier has also been correctly rendered some & some & some (A.V., A.R.V., N.A.S.). Cf. entry E�, %, E L.N.T. (A. and G.), p. 589, under II.2. The objection presented by Lenski, p. 506, that E� is already singular and cannot be split up, does not impress me as being valid, for everyone understands immediately that in each of the instances the one that was sown & he represents a class, and can therefore very well be split up.

Also his further position that grammar necessitates the sense according to which one and the same individual causes one portion of the word to yield a hundredfold, another sixty, etc. is open to question.) 533 For other occurrences see R. C. Trench, Notes on the Parables of Our Lord, Grand Rapids, 1948, p. 35.) 534 The word ������ is of Egyptian origin. Modern Greek uses ������ as one of its equivalents for mustard and mustard seed. It also uses ������� and even ���������. See entry ������ in M.M., p. 575; also The National Herald English-Greek, Greek-English Dictionary, entry mustard, p. 212.) 535 After e���, ����� is aor. infinitive; ����������� is pres. infinitive hence, literally, so as to come and to go tenting.& The indicated result is actual, not merely contemplated.

As to �����������, for the cognate noun ������������ see above, on 8:20.) 536 S.BK., Vol. I, p. 669.) 537 They also find delicious food the small black seeds which they remove from the pods, but this feature is not included in the parable. For a most interesting description of the action of birds in connection with mustard see A. Parmelee, op. cit., p. 250.) 538 Greek ����, pl. of �����; cf. Aramaic c th = Hebrew ce h. As to its capacity see S.BK.

I, pp. 669, 670.) 539 On that passage see P. E. Hughes, Paul s Second Epistle to the Corinthians (The New International Commentary on the New Testament), Grand Rapids, 1962, p. 353.) 540 According to Lenski she represents the church, op. cit., p. 514.) 541 For this see G. C. Morgan, op. cit., p. 160.) 542 Textual support for through Isaiah is weak.) 543) The original Hebrew can be rendered as follows:) I will open my mouth with a parable [strictly, a mashal];) I will utter mysteries [or riddles ] from of old.) In the first line, I will open my mouth presents no problem, as the Greek here fully translates the Hebrew. Matthew, following the LXX translation, uses the plural in parables.

If the Hebrew singular, with a parable be viewed as representative, which is probably correct, then either a singular or a plural Greek rendering would do very well. For Matthew the use of the plural would be very appropriate, since Jesus uttered many parables.) 1 1 2 8 0 “tw://bible.?id=42.11.50|AUTODETECT|” In the second line the verb ��������, basically I will disgorge, but here softened to I will utter, harmonizes with the Hebrew verb which it represents. From the parallelism it appears that Asaph views the mashal as a mystery. The word ���������� perf. passive participle pl. of ������, hence, hidden things, used by Matthew, shows that the evangelist, as well as the psalmist, was thinking of truths that would have remained unknown had they not been revealed. From ancient times is, of course, the same as from of old, which is also a good translation of �x ���������; strictly, from (the) foundation or from (the) beginning. There is considerable doubt about the reading, in Matthew, that adds ������ to ���������, resulting in from (the) foundation of the world. Was this a scribal addition, influenced perhaps by the frequency of the occurrence of the full phrase in Scripture 7 1 -1 9 0 “tw://bible.?id=42.11.50|AUTODETECT|” Luke 11:50) 1 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” John 17:24) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=58.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.3|AUTODETECT|” Heb. 4:3) 1 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” 9:26) 1 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” I Peter 1:20) 1 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” Rev. 13:8) 1 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” 17:8) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” )? If of the world is authentic, the meaning might be that the mysteries cleared up by Jesus were from eternity determined in God s plan. By itself that is true enough 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=19.78.2|AUTODETECT|” ). Nevertheless, this thought is not necessarily implied in ) 7 1 -1 9 0 “tw://bible.?id=19.78.2|AUTODETECT|” Ps. 78:2) 1 1 -1 9 0 0 , nor is there any reference to it anywhere else in that psalm. The psalmist, in a broad sweep, records the history of ancient Israel. He does not go beyond this to eternity or even to the story of creation.) 1 3 2 8 0 0 544 According to H. N. Ridderbos, op. cit., pp. 265, 266 (cf. his work De Komst van het Koninkrijk, p. 298), the reference is to intermixture in the world, not in the church. He is by no means the only one who holds that view. In disagreement with Ridderbos are W. M.

Taylor, op. cit., p. 42: R. C. Trench, op. cit., p. 35; S. E. Johnson, The Gospel according to Matthew (The Interpreter s Bible, Vol. VII), p. 415; A.

Fahling, The Life of Christ, St. Louis, 1936, p. 304; W. O. E. Oesterley, The Gospel Parables in the Light of their Jewish Background, London, 1938, p. 69; and C. Graafland, Ingaan in het Rijk, Theologia Reformata XIII, No. 4 (Dec. 1970), p. 239: Our conclusion must be that Scripture views the connection between kingdom and church as being much closer than do many theologians in our time. ) 545 The Parabolic Teaching of Christ, London, 1882, p. 54.) 546 Greek ������.

Modern Greek still uses the same word; note, however, the leisurely manner in which the parable is presented: literally merchant man (A.V.) or man that is a merchant (A.R.V.). As to ������, etymologically the word refers to someone who is in the way, or on the road. We speak of an emporium: market place. Those acquainted with Grimm s Law of consonantal correspondence will see that the word used in the original is related to our ferry, fare, etc.) 1 1 2 8 0 “tw://bible.?id=40.28.19|AUTODETECT|” 547 Greek ����������� first aor. passive participle of ��������. In the intr. this verb means to become a disciple or pupil; hence, in the passive to be instructed, be trained. Used transitively the meaning is to make a disciple of, to teach, instruct 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 “tw://bible.?id=44.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.21|AUTODETECT|” Acts 14:21) 1 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” Matt. 11:29) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 548 Greek ������ �0���������; note pleonastic use of ��������, as also in verse 45.) 549 For the verb ������������� from ���������� see on 5:29, 30, especially footnote 293; see also on 11:16.) 550 Thus also H. N. Ridderbos, op. cit., pp. 270, 271.)