Matthew 13

Matthew 13:1

The Tree and Its Fruit

The Lord takes an example from nature. Everyone knows that a good tree only produces good fruit. But if a tree is bad, it cannot produce good fruit, but only bad fruit. The tree produces fruit in accordance with its nature. The Pharisees are a bad tree. They are a “brood of vipers” (Matthew 12:34; Matthew 3:7; Matthew 23:33), that is, they are bred by satan. They are children of the devil; the devil is their father (John 8:44; 1 John 3:8a). It is therefore impossible for them to speak good things. They bring forth bad fruit, in accordance with the bad tree that they are. In their hearts is an abundance of corruption and that comes out of their mouths.

The Lord further applies the general principle of the tree and its fruit to man. The good man is the man who through repentance and faith has new life and in whom the Holy Spirit dwells. That good man brings forth good things from the treasure of new life and the Holy Spirit, such as life and peace (Romans 8:6). The evil man is full of the flesh and of himself. He brings forth from the evil treasure of the flesh the works of the flesh (Galatians 5:19-21).

Words are not value-free, because they are connected to the heart. Words express what is in man. The Lord Jesus is the Word of God, that is, the perfect expression of Who God is. He has always only spoken what the Father told Him to speak (John 12:50). He has never spoken a meaningless word. Believers sometimes speak meaningless words, words without use and meaning. This is particularly true for what is called speaking in tongues. That shows how we are inside. We must also confess that.

Unbelievers do not at all wonder what God wants them to say. They speak meaningless words. They will have to account for this in the day of judgment, before the great white throne, before Him Who sits on the throne, that is Christ (Revelation 20:11-12). They will not be able to avoid it by saying, for example, that they meant it all slightly differently, because He perfectly knows the motives that governed the heart when those words were spoken.

The words of the mouth reveal the condition of the heart. Words give expression to feelings and show us who someone is, just as their behavior shows it in a different way. Words are so important that every human being will be justified or condemned on the basis of his words (cf. Romans 10:9-10). The Lord will make a complete statement about the use of words because He knows the source from which they come.

Matthew 13:2

The Tree and Its Fruit

The Lord takes an example from nature. Everyone knows that a good tree only produces good fruit. But if a tree is bad, it cannot produce good fruit, but only bad fruit. The tree produces fruit in accordance with its nature. The Pharisees are a bad tree. They are a “brood of vipers” (Matthew 12:34; Matthew 3:7; Matthew 23:33), that is, they are bred by satan. They are children of the devil; the devil is their father (John 8:44; 1 John 3:8a). It is therefore impossible for them to speak good things. They bring forth bad fruit, in accordance with the bad tree that they are. In their hearts is an abundance of corruption and that comes out of their mouths.

The Lord further applies the general principle of the tree and its fruit to man. The good man is the man who through repentance and faith has new life and in whom the Holy Spirit dwells. That good man brings forth good things from the treasure of new life and the Holy Spirit, such as life and peace (Romans 8:6). The evil man is full of the flesh and of himself. He brings forth from the evil treasure of the flesh the works of the flesh (Galatians 5:19-21).

Words are not value-free, because they are connected to the heart. Words express what is in man. The Lord Jesus is the Word of God, that is, the perfect expression of Who God is. He has always only spoken what the Father told Him to speak (John 12:50). He has never spoken a meaningless word. Believers sometimes speak meaningless words, words without use and meaning. This is particularly true for what is called speaking in tongues. That shows how we are inside. We must also confess that.

Unbelievers do not at all wonder what God wants them to say. They speak meaningless words. They will have to account for this in the day of judgment, before the great white throne, before Him Who sits on the throne, that is Christ (Revelation 20:11-12). They will not be able to avoid it by saying, for example, that they meant it all slightly differently, because He perfectly knows the motives that governed the heart when those words were spoken.

The words of the mouth reveal the condition of the heart. Words give expression to feelings and show us who someone is, just as their behavior shows it in a different way. Words are so important that every human being will be justified or condemned on the basis of his words (cf. Romans 10:9-10). The Lord will make a complete statement about the use of words because He knows the source from which they come.

Matthew 13:3

The Request for a Sign

The incorrigible wickedness and hardening of the religious leaders is apparent from their insolence in asking Him for a sign in response to what the Lord has said. As if they would then believe! In His answer, the Lord makes it clear to them what they are, and that they will therefore receive a special sign. He calls them an “evil and adulterous generation” or species. In their hearts, inwardly, they are “evil”. In their outward relationships they are “adulterous” because their whole behavior is worldly (cf. James 4:4). The only sign they receive from Him is “the sign of Jonah the prophet”. What happened to Jonah will happen to Him. He will also be in the tomb for three days, just as Jonah was in the water-tomb for three days.

Three times there is talk of a sign in connection with the Lord Jesus. The first sign is that of His birth (Luke 2:12). The third sign is that of the Son of Man Who comes in His glory (Matthew 24:30). Between these two events is this sign of Jonah that speaks of His death and resurrection. These are the three signs that must bring people to faith. If these are not enough for someone, they will not come to faith through a thousand other signs.

Then the Lord refers to the men of Nineveh. After his ‘resurrection’ Jonah went from the water-tomb to Nineveh and preached there. Thus, after His resurrection and ascension, the Lord Jesus will allow the gospel to be preached to all nations. This means that Israel loses its special position as God’s people. The pagan Ninevites repented at Jonah’s preaching, while God’s people rejected Him Who is more than Jonah.

The Lord adds another example. He points to the Queen of the South. She did not belong to God’s people. As someone from the nations she had heard of Solomon’s wisdom and had come to him from far away to hear his wisdom. What she did is in stark contrast to the religious leaders who want to kill Him Who is more than Solomon. Like the men of Nineveh, on the day of judgment she will condemn the generation that reject the Lord Jesus.

Matthew 13:4

The Request for a Sign

The incorrigible wickedness and hardening of the religious leaders is apparent from their insolence in asking Him for a sign in response to what the Lord has said. As if they would then believe! In His answer, the Lord makes it clear to them what they are, and that they will therefore receive a special sign. He calls them an “evil and adulterous generation” or species. In their hearts, inwardly, they are “evil”. In their outward relationships they are “adulterous” because their whole behavior is worldly (cf. James 4:4). The only sign they receive from Him is “the sign of Jonah the prophet”. What happened to Jonah will happen to Him. He will also be in the tomb for three days, just as Jonah was in the water-tomb for three days.

Three times there is talk of a sign in connection with the Lord Jesus. The first sign is that of His birth (Luke 2:12). The third sign is that of the Son of Man Who comes in His glory (Matthew 24:30). Between these two events is this sign of Jonah that speaks of His death and resurrection. These are the three signs that must bring people to faith. If these are not enough for someone, they will not come to faith through a thousand other signs.

Then the Lord refers to the men of Nineveh. After his ‘resurrection’ Jonah went from the water-tomb to Nineveh and preached there. Thus, after His resurrection and ascension, the Lord Jesus will allow the gospel to be preached to all nations. This means that Israel loses its special position as God’s people. The pagan Ninevites repented at Jonah’s preaching, while God’s people rejected Him Who is more than Jonah.

The Lord adds another example. He points to the Queen of the South. She did not belong to God’s people. As someone from the nations she had heard of Solomon’s wisdom and had come to him from far away to hear his wisdom. What she did is in stark contrast to the religious leaders who want to kill Him Who is more than Solomon. Like the men of Nineveh, on the day of judgment she will condemn the generation that reject the Lord Jesus.

Matthew 13:5

The Request for a Sign

The incorrigible wickedness and hardening of the religious leaders is apparent from their insolence in asking Him for a sign in response to what the Lord has said. As if they would then believe! In His answer, the Lord makes it clear to them what they are, and that they will therefore receive a special sign. He calls them an “evil and adulterous generation” or species. In their hearts, inwardly, they are “evil”. In their outward relationships they are “adulterous” because their whole behavior is worldly (cf. James 4:4). The only sign they receive from Him is “the sign of Jonah the prophet”. What happened to Jonah will happen to Him. He will also be in the tomb for three days, just as Jonah was in the water-tomb for three days.

Three times there is talk of a sign in connection with the Lord Jesus. The first sign is that of His birth (Luke 2:12). The third sign is that of the Son of Man Who comes in His glory (Matthew 24:30). Between these two events is this sign of Jonah that speaks of His death and resurrection. These are the three signs that must bring people to faith. If these are not enough for someone, they will not come to faith through a thousand other signs.

Then the Lord refers to the men of Nineveh. After his ‘resurrection’ Jonah went from the water-tomb to Nineveh and preached there. Thus, after His resurrection and ascension, the Lord Jesus will allow the gospel to be preached to all nations. This means that Israel loses its special position as God’s people. The pagan Ninevites repented at Jonah’s preaching, while God’s people rejected Him Who is more than Jonah.

The Lord adds another example. He points to the Queen of the South. She did not belong to God’s people. As someone from the nations she had heard of Solomon’s wisdom and had come to him from far away to hear his wisdom. What she did is in stark contrast to the religious leaders who want to kill Him Who is more than Solomon. Like the men of Nineveh, on the day of judgment she will condemn the generation that reject the Lord Jesus.

Matthew 13:6

The Request for a Sign

The incorrigible wickedness and hardening of the religious leaders is apparent from their insolence in asking Him for a sign in response to what the Lord has said. As if they would then believe! In His answer, the Lord makes it clear to them what they are, and that they will therefore receive a special sign. He calls them an “evil and adulterous generation” or species. In their hearts, inwardly, they are “evil”. In their outward relationships they are “adulterous” because their whole behavior is worldly (cf. James 4:4). The only sign they receive from Him is “the sign of Jonah the prophet”. What happened to Jonah will happen to Him. He will also be in the tomb for three days, just as Jonah was in the water-tomb for three days.

Three times there is talk of a sign in connection with the Lord Jesus. The first sign is that of His birth (Luke 2:12). The third sign is that of the Son of Man Who comes in His glory (Matthew 24:30). Between these two events is this sign of Jonah that speaks of His death and resurrection. These are the three signs that must bring people to faith. If these are not enough for someone, they will not come to faith through a thousand other signs.

Then the Lord refers to the men of Nineveh. After his ‘resurrection’ Jonah went from the water-tomb to Nineveh and preached there. Thus, after His resurrection and ascension, the Lord Jesus will allow the gospel to be preached to all nations. This means that Israel loses its special position as God’s people. The pagan Ninevites repented at Jonah’s preaching, while God’s people rejected Him Who is more than Jonah.

The Lord adds another example. He points to the Queen of the South. She did not belong to God’s people. As someone from the nations she had heard of Solomon’s wisdom and had come to him from far away to hear his wisdom. What she did is in stark contrast to the religious leaders who want to kill Him Who is more than Solomon. Like the men of Nineveh, on the day of judgment she will condemn the generation that reject the Lord Jesus.

Matthew 13:7

The Request for a Sign

The incorrigible wickedness and hardening of the religious leaders is apparent from their insolence in asking Him for a sign in response to what the Lord has said. As if they would then believe! In His answer, the Lord makes it clear to them what they are, and that they will therefore receive a special sign. He calls them an “evil and adulterous generation” or species. In their hearts, inwardly, they are “evil”. In their outward relationships they are “adulterous” because their whole behavior is worldly (cf. James 4:4). The only sign they receive from Him is “the sign of Jonah the prophet”. What happened to Jonah will happen to Him. He will also be in the tomb for three days, just as Jonah was in the water-tomb for three days.

Three times there is talk of a sign in connection with the Lord Jesus. The first sign is that of His birth (Luke 2:12). The third sign is that of the Son of Man Who comes in His glory (Matthew 24:30). Between these two events is this sign of Jonah that speaks of His death and resurrection. These are the three signs that must bring people to faith. If these are not enough for someone, they will not come to faith through a thousand other signs.

Then the Lord refers to the men of Nineveh. After his ‘resurrection’ Jonah went from the water-tomb to Nineveh and preached there. Thus, after His resurrection and ascension, the Lord Jesus will allow the gospel to be preached to all nations. This means that Israel loses its special position as God’s people. The pagan Ninevites repented at Jonah’s preaching, while God’s people rejected Him Who is more than Jonah.

The Lord adds another example. He points to the Queen of the South. She did not belong to God’s people. As someone from the nations she had heard of Solomon’s wisdom and had come to him from far away to hear his wisdom. What she did is in stark contrast to the religious leaders who want to kill Him Who is more than Solomon. Like the men of Nineveh, on the day of judgment she will condemn the generation that reject the Lord Jesus.

Matthew 13:8

The Return of the Unclean Spirit

The Lord points to a situation in which a person is delivered from an unclean spirit. That unclean spirit seeks another dwelling place, but does not find it. In reality, He is talking about Israel and its future. The situation of Israel at the time of the Lord Jesus is not that the people as a whole turn to idols. There is no idolatry (Hosea 3:4), but there is also no life from God or with God present. Man, the house, has remained empty. This is why the unclean spirit, when it comes back, can take up residence again.

It is also a house that is not full of cobwebs, but that is swept and put in order. It’s not a ruin, it’s maintained to a very high standard. Yet it is empty. It speaks of the hollow religion with outward behavior and a beautiful appearance, but without life from and for God. In that house there is no place for the Holy Spirit.

Because there are no other inhabitants, the unclean spirit sees its chance to invite other spirits to come and live there. A fullness, “seven”, of wicked spirits of an even more corrupt nature than this unclean spirit comes along. This causes a situation in the house, in that person, which is worse than before.

Israel, which was free from idolatry, did not accept the Lord Jesus. This has left the people empty and they can become a place where the most wicked of spirits move in. This will happen when the antichrist reigns over “this evil generation” and determines the service in the temple (2 Thessalonians 2:3-4). He will put there the idolatrous image of the beast out of the sea, so that all who are on earth will worship the image of the beast (Revelation 13:14-15).

Also in every person’s life it is important that there is no vacuum. Otherwise the devil will come to fill the void. From a spiritual point of view, this can also be seen now. People who live without God, but want to be spiritually active, are an easy prey for all kinds of teachings of demons.

Matthew 13:9

The Return of the Unclean Spirit

The Lord points to a situation in which a person is delivered from an unclean spirit. That unclean spirit seeks another dwelling place, but does not find it. In reality, He is talking about Israel and its future. The situation of Israel at the time of the Lord Jesus is not that the people as a whole turn to idols. There is no idolatry (Hosea 3:4), but there is also no life from God or with God present. Man, the house, has remained empty. This is why the unclean spirit, when it comes back, can take up residence again.

It is also a house that is not full of cobwebs, but that is swept and put in order. It’s not a ruin, it’s maintained to a very high standard. Yet it is empty. It speaks of the hollow religion with outward behavior and a beautiful appearance, but without life from and for God. In that house there is no place for the Holy Spirit.

Because there are no other inhabitants, the unclean spirit sees its chance to invite other spirits to come and live there. A fullness, “seven”, of wicked spirits of an even more corrupt nature than this unclean spirit comes along. This causes a situation in the house, in that person, which is worse than before.

Israel, which was free from idolatry, did not accept the Lord Jesus. This has left the people empty and they can become a place where the most wicked of spirits move in. This will happen when the antichrist reigns over “this evil generation” and determines the service in the temple (2 Thessalonians 2:3-4). He will put there the idolatrous image of the beast out of the sea, so that all who are on earth will worship the image of the beast (Revelation 13:14-15).

Also in every person’s life it is important that there is no vacuum. Otherwise the devil will come to fill the void. From a spiritual point of view, this can also be seen now. People who live without God, but want to be spiritually active, are an easy prey for all kinds of teachings of demons.

Matthew 13:10

The Return of the Unclean Spirit

The Lord points to a situation in which a person is delivered from an unclean spirit. That unclean spirit seeks another dwelling place, but does not find it. In reality, He is talking about Israel and its future. The situation of Israel at the time of the Lord Jesus is not that the people as a whole turn to idols. There is no idolatry (Hosea 3:4), but there is also no life from God or with God present. Man, the house, has remained empty. This is why the unclean spirit, when it comes back, can take up residence again.

It is also a house that is not full of cobwebs, but that is swept and put in order. It’s not a ruin, it’s maintained to a very high standard. Yet it is empty. It speaks of the hollow religion with outward behavior and a beautiful appearance, but without life from and for God. In that house there is no place for the Holy Spirit.

Because there are no other inhabitants, the unclean spirit sees its chance to invite other spirits to come and live there. A fullness, “seven”, of wicked spirits of an even more corrupt nature than this unclean spirit comes along. This causes a situation in the house, in that person, which is worse than before.

Israel, which was free from idolatry, did not accept the Lord Jesus. This has left the people empty and they can become a place where the most wicked of spirits move in. This will happen when the antichrist reigns over “this evil generation” and determines the service in the temple (2 Thessalonians 2:3-4). He will put there the idolatrous image of the beast out of the sea, so that all who are on earth will worship the image of the beast (Revelation 13:14-15).

Also in every person’s life it is important that there is no vacuum. Otherwise the devil will come to fill the void. From a spiritual point of view, this can also be seen now. People who live without God, but want to be spiritually active, are an easy prey for all kinds of teachings of demons.

Matthew 13:11

The Mother and Brothers of the Lord

While the Lord is engaged in His service, His mother and His brothers want to speak to Him. Why would they want to speak to Him? Would they say to Him that He ought not to speak such harsh words? His reaction shows that they did not come to express their support for His words.

Evidently his family cannot come to Him because he is surrounded by a crowd. Therefore, they pass their request on until someone close to Him can tell Him that His family wants to speak to Him. The Lord addresses the man who brings Him the request, and asks who His mother and His brothers are. With this question He indicates that the time of the natural bond between Him and His people, that is Israel according to the flesh, is over.

His real relatives are His disciples. They have joined Him and follow Him and learn from Him. The only family members He can recognize are those who do the will of His Father in heaven. He recognizes exclusively the bond that is formed by the Word of God that someone receives in the heart and subsequently obeys.

Matthew 13:12

The Mother and Brothers of the Lord

While the Lord is engaged in His service, His mother and His brothers want to speak to Him. Why would they want to speak to Him? Would they say to Him that He ought not to speak such harsh words? His reaction shows that they did not come to express their support for His words.

Evidently his family cannot come to Him because he is surrounded by a crowd. Therefore, they pass their request on until someone close to Him can tell Him that His family wants to speak to Him. The Lord addresses the man who brings Him the request, and asks who His mother and His brothers are. With this question He indicates that the time of the natural bond between Him and His people, that is Israel according to the flesh, is over.

His real relatives are His disciples. They have joined Him and follow Him and learn from Him. The only family members He can recognize are those who do the will of His Father in heaven. He recognizes exclusively the bond that is formed by the Word of God that someone receives in the heart and subsequently obeys.

Matthew 13:13

The Mother and Brothers of the Lord

While the Lord is engaged in His service, His mother and His brothers want to speak to Him. Why would they want to speak to Him? Would they say to Him that He ought not to speak such harsh words? His reaction shows that they did not come to express their support for His words.

Evidently his family cannot come to Him because he is surrounded by a crowd. Therefore, they pass their request on until someone close to Him can tell Him that His family wants to speak to Him. The Lord addresses the man who brings Him the request, and asks who His mother and His brothers are. With this question He indicates that the time of the natural bond between Him and His people, that is Israel according to the flesh, is over.

His real relatives are His disciples. They have joined Him and follow Him and learn from Him. The only family members He can recognize are those who do the will of His Father in heaven. He recognizes exclusively the bond that is formed by the Word of God that someone receives in the heart and subsequently obeys.

Matthew 13:14

The Mother and Brothers of the Lord

While the Lord is engaged in His service, His mother and His brothers want to speak to Him. Why would they want to speak to Him? Would they say to Him that He ought not to speak such harsh words? His reaction shows that they did not come to express their support for His words.

Evidently his family cannot come to Him because he is surrounded by a crowd. Therefore, they pass their request on until someone close to Him can tell Him that His family wants to speak to Him. The Lord addresses the man who brings Him the request, and asks who His mother and His brothers are. With this question He indicates that the time of the natural bond between Him and His people, that is Israel according to the flesh, is over.

His real relatives are His disciples. They have joined Him and follow Him and learn from Him. The only family members He can recognize are those who do the will of His Father in heaven. He recognizes exclusively the bond that is formed by the Word of God that someone receives in the heart and subsequently obeys.

Matthew 13:15

The Mother and Brothers of the Lord

While the Lord is engaged in His service, His mother and His brothers want to speak to Him. Why would they want to speak to Him? Would they say to Him that He ought not to speak such harsh words? His reaction shows that they did not come to express their support for His words.

Evidently his family cannot come to Him because he is surrounded by a crowd. Therefore, they pass their request on until someone close to Him can tell Him that His family wants to speak to Him. The Lord addresses the man who brings Him the request, and asks who His mother and His brothers are. With this question He indicates that the time of the natural bond between Him and His people, that is Israel according to the flesh, is over.

His real relatives are His disciples. They have joined Him and follow Him and learn from Him. The only family members He can recognize are those who do the will of His Father in heaven. He recognizes exclusively the bond that is formed by the Word of God that someone receives in the heart and subsequently obeys.

Matthew 13:17

Introduction

In this long chapter with its many parables we see Lord Jesus as the King-Prophet. In what He says, we see His Divine glory. No created being can see the coming ages and give a detailed description of future events. In the parables of this chapter, the Lord connects His second coming with His first and gives insight into the characteristic features of the time between the two comings. He Who has the heart of every human being under control, is the only One able to describe the future. In His prophetic discourse we see the great Immanuel.

He opens His heart to His own and tells of the hidden working of God’s wisdom through Divine ways from the beginning of the world. He Who created the world has also planned the course of the ages. The incomprehensible greatness of the galaxies with its innumerable suns and systems shows His creation power. The ages, in which moral life is unfolded, show His wisdom and where He is working towards.

Here, at the turning point of the ages, a point of passing into another age, in His Manhood, is the One Who has planned all of this. He Himself is the great Center of the universe and the course of ages. Everything is made by Him (John 1:1-3; Hebrews 1:1-2). In Divine favor, He shares with His disciples old and new things from His treasure.

Out of the House, by the Sea

This verse is the introduction to a chapter full of teaching about the change resulting from the Lord’s rejection. The first words, “that day”, characterize that rejection, for on ‘that day’ the hatred of the religious leaders has risen to its climax by the accusations we heard in the previous chapter.

On “that day”, the Lord takes another place. He goes “out of the house” and sits “by the sea”. The house is a symbol of Israel, often referred to as “the house of Israel” (Jeremiah 31:27; 31; 33). The sea represents the nations who are often likened to the sea (Isaiah 17:12; Revelation 17:15). This change of environment shows that the Lord, after His rejection by Israel, addresses Himself to the nations.

There is another change in this chapter that is the result of His rejection. He is going to use a new form of teaching. This new form is the use of parables. He is rejected and therefore now absent from the earth. That’s why the kingdom could not be established in the manner that the prophets proclaimed. He is in heaven. As a result, the kingdom of heaven has adopted a character that is completely new and about which the prophets in the Old Testament were not able to write. That new character is that the kingdom of heaven, instead of being openly established on earth, is now being established in secret.

This new character, hidden in the Old Testament, will be presented by the Lord in seven parables. Seven is the number of perfection. In these seven parables He gives a complete picture of the kingdom in its hidden form. The first four parables belong together, as do the last three. The first four show the outward form of the kingdom. It has become a great system in which good and evil go hand in hand. The last three show the inward form. They show that there are valuable persons present in the kingdom.

The Lord gives His teaching from the sea to the crowds standing on the beach. This emphasizes that there is a distance between Him and the people. This is symbolic for the place He occupies in heaven after His rejection and the relationship to His earthly people. From heaven He proclaims the gospel among the nations, but without forgetting His people. In the first days of Christendom we see that first the Jew, and only then the Greek, gets to hear the gospel. We see this in Paul’s ministry in the book of Acts. The bond between Christ and the nation of Israel has been broken, but His teaching to them continues.

Matthew 13:18

Introduction

In this long chapter with its many parables we see Lord Jesus as the King-Prophet. In what He says, we see His Divine glory. No created being can see the coming ages and give a detailed description of future events. In the parables of this chapter, the Lord connects His second coming with His first and gives insight into the characteristic features of the time between the two comings. He Who has the heart of every human being under control, is the only One able to describe the future. In His prophetic discourse we see the great Immanuel.

He opens His heart to His own and tells of the hidden working of God’s wisdom through Divine ways from the beginning of the world. He Who created the world has also planned the course of the ages. The incomprehensible greatness of the galaxies with its innumerable suns and systems shows His creation power. The ages, in which moral life is unfolded, show His wisdom and where He is working towards.

Here, at the turning point of the ages, a point of passing into another age, in His Manhood, is the One Who has planned all of this. He Himself is the great Center of the universe and the course of ages. Everything is made by Him (John 1:1-3; Hebrews 1:1-2). In Divine favor, He shares with His disciples old and new things from His treasure.

Out of the House, by the Sea

This verse is the introduction to a chapter full of teaching about the change resulting from the Lord’s rejection. The first words, “that day”, characterize that rejection, for on ‘that day’ the hatred of the religious leaders has risen to its climax by the accusations we heard in the previous chapter.

On “that day”, the Lord takes another place. He goes “out of the house” and sits “by the sea”. The house is a symbol of Israel, often referred to as “the house of Israel” (Jeremiah 31:27; 31; 33). The sea represents the nations who are often likened to the sea (Isaiah 17:12; Revelation 17:15). This change of environment shows that the Lord, after His rejection by Israel, addresses Himself to the nations.

There is another change in this chapter that is the result of His rejection. He is going to use a new form of teaching. This new form is the use of parables. He is rejected and therefore now absent from the earth. That’s why the kingdom could not be established in the manner that the prophets proclaimed. He is in heaven. As a result, the kingdom of heaven has adopted a character that is completely new and about which the prophets in the Old Testament were not able to write. That new character is that the kingdom of heaven, instead of being openly established on earth, is now being established in secret.

This new character, hidden in the Old Testament, will be presented by the Lord in seven parables. Seven is the number of perfection. In these seven parables He gives a complete picture of the kingdom in its hidden form. The first four parables belong together, as do the last three. The first four show the outward form of the kingdom. It has become a great system in which good and evil go hand in hand. The last three show the inward form. They show that there are valuable persons present in the kingdom.

The Lord gives His teaching from the sea to the crowds standing on the beach. This emphasizes that there is a distance between Him and the people. This is symbolic for the place He occupies in heaven after His rejection and the relationship to His earthly people. From heaven He proclaims the gospel among the nations, but without forgetting His people. In the first days of Christendom we see that first the Jew, and only then the Greek, gets to hear the gospel. We see this in Paul’s ministry in the book of Acts. The bond between Christ and the nation of Israel has been broken, but His teaching to them continues.

Matthew 13:19

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:20

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:21

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:22

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:23

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:24

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:25

The Parable of the Sower

Now He is rejected, not only does the nature of His teaching change, but also the nature of His service. He came to seek fruit in His vineyard Israel (Isaiah 5:1-7), but that fruit is not there because of the unfaithfulness of the people. Now that He has been rejected, His service no longer consists in seeking fruit, but in producing it. This is expressed in the first parable. This first parable is the starting point for all other parables. He shows that the kingdom is established as a result of sowing the Word of the kingdom and not as the fruit of obedience to the law of Moses.

The seed that the sower sows ends up on different types of soil:

1. The first type of soil is actually not even soil, but the public road that runs along the soil. Seed that ends up there, “beside the road”, cannot take root and becomes a prey for the birds. This seed disappears completely.

2. Other seed ends up on “rocky places”. There the seed can take root, but because of the many stones there is hardly any soil. The seed has too little soil to grow well. It shoots up too fast in the little bit of earth it has at its disposal. Because of the speed at which the seed shoots up, it doesn’t get a chance to really take root. When the sun rises, it turns out that the seed has no root and withers. Nothing remains of this seed either.

3. A third type of soil is good in itself, but there are also a lot of weeds, which leaves no room for the seed to grow. It falls “among the thorns”, which overgrow and suffocate the seed. Neither does this seed produce any fruit.

4. There is also seed that falls “on the good soil”. There it can grow freely and produce fruit. There is seed that produces one hundred percent fruit, but there is also seed that still experiences some or even considerable impediment to growth. This seed does not give one hundred percent, but only sixty percent, or even less, thirty percent fruit.

The Lord concludes the parable with the familiar words “he who has ears, let him hear”. With this He points out the responsibility of those listening to act upon what has been heard.

Matthew 13:26

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:27

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:28

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:29

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:30

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:31

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:32

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:33

Why Parables?

The disciples ask the Lord why He uses parables. With their question they make it clear that they are true subjects of the King. They want to know why He uses this form of teaching. In His answer, the Lord makes a definite distinction between the unbelieving mass of the people and the small number of believers, also referred to as ‘the faithful remnant’. It is the distinction between those who are outside and those who are inside.

The people, who have seen the clearest evidence that He is the Messiah, are under the judgment of blindness announced by the prophet Isaiah. Those who stand outside cannot know the meaning, nor do they have the right to understand the meaning. They fall under the judgment of the hardening because they have hardened their hearts.

The Lord speaks in the plural, the mysteries, because there are several things that are hidden. First, the King is hidden, and second, His reign is hidden, for His enemies are not yet openly subject to Him. His reign only takes place in the hearts of His disciples. Because His reign is not yet public, those who are not disciples can still take their course, without a King Who exercises judgment immediately. The evil one still gets free reign.

A third mystery is the fact that the hidden form that the kingdom of heaven will take as a result of the Lord’s rejection was not previously revealed to the prophets. The prophets constantly prophesied of a kingdom that will be established in power and majesty. But now it will only take that form after the return of the Lord, that is, after His return to the earth where the glory of the Messiah on earth will be visible to all. Now His glory is still hidden from the world.

The disciples have accepted Him. That’s why He provides them with the truth to guide them further. By knowing the truth they will even receive an abundance of spiritual blessings. Israel, on the other hand, does not accept Christ. That’s why they will lose what they have, namely a living Christ in their midst and the blessings that are connected with Him. The decisive distinction lies in having or not having the Son. “He who has the Son has the life” (1 John 5:12a). He who has the Son, will grow in the knowledge of His Person and enjoy blessing in abundance (John 10:10). “He who does not have the Son of God” (1 John 5:12b), will lose all that he presumptuously thinks to possess.

The Lord speaks to the latter in parables. They see the Messiah and hear Him speak, but they are blind to Who He really is and they do not listen to what He says. To them is fulfilled the prophecy of Isaiah which says that they will hear, but not understand, and look, but not see (Isaiah 6:9-10; John 12:40; Acts 28:25-27). They hear the words, but do not understand their content or meaning. They look, but see nothing special.

The reason for that is the condition of their heart. Their hearts have become dull. A dull heart is a heart that is well pleased with itself. When the self is paramount and self-interest is served, there is no ear and eye for the Lord Jesus. They have closed their hearts to Him. Their ears have become hard of hearing and they have closed their eyes, for they do not want to see and hear and understand and repent and be made healthy by Him. There is nothing through which He can make their dull hearts healthy.

How different is it with the true disciple. The Lord calls him “blessed” because he sees by grace what the unbelievers around him do not see, and because he sees what the believers of the former dispensation did not see either. For the unbelievers He has no glory, and for the believers of old it was unimaginable that He would be rejected.

How much did many prophets and righteous people in earlier times desire to see what the disciples see: the Christ. They have desired to hear His voice, but this they were not permitted. This great privilege has fallen to the disciples who now see and hear Him. The true disciple who is with the Lord Jesus sees and hears a rejected King, and also sees His inner glory (John 1:14).

Matthew 13:34

Explanation of the Parable of the Sower

After his teaching on the use of parables, the Lord explains the parable of the sower to His disciples, “hear then”, even though the crowds are present (Matthew 13:36). With the call “hear then the parable of the sower” He calls His disciples to listen attentively.

The sower is the Lord Jesus. In a literal sense, this is not correct. For the seed is sown in the field of the world (Matthew 13:38), while the Lord Jesus during His life on earth has never been outside Israel and gone to the nations. Only after His death, resurrection, and ascension did His apostles begin to fulfil the commission to make disciples of all nations (Matthew 28:19). Yet in a spiritual sense he is the Sower, for He sows through His apostles (cf. Ephesians 2:17). So will everyone who is now a disciple comply in sowing.

The Lord makes it clear in the explanation that not everyone who hears the Word accepts it immediately. Only in one of the four places where the seed ends up is the fruit produced.

1. The explanation is constantly about hearing the Word. Matthew speaks of the seed as the “Word of the kingdom” and of the “hearing” and “understanding” of the Word (Matthew 13:19; 23). This fits with his Gospel, because it is about the kingdom and the making of disciples who submit to the authority of the King.

The greatest impediments to spiritual understanding are religious prejudices. Religious prejudices are hardened ground. In “the one on whom seed was sown beside the road” we can see the Pharisee. The Pharisee completely rejects the Word of the kingdom. He does not enter the kingdom because he does not want to bow before the Lord of the kingdom.

The first to prevent the seed from springing up is the devil. The Word is sown in the heart, but the enemy can easily take it away because there is no connection between the heart and God. This does not make the recipient any less guilty, because what was sown in the heart was adapted to the needs of that heart.

2. In the second case we see that not the seed, but “the one on whom” is sown on the rocky places (Matthew 13:20-21). The seed is identified with the recipient. He is someone who hears the Word and immediately accepts it with joy. That means he has no sense of sin. The first thing the Word does is a work in the conscience that leads to sorrow because it reveals man to himself. There can never be a real work of God without a sense of sin. The soil has not been ploughed over and therefore there can be no root. A conscience affected by the Word sees itself in the presence of God. If the conscience is not touched, there is no root.

The Word is received for the joy it gives, but when trial comes, it is let go. The obstacle to bear fruit is the superficiality and selfishness with which the Word is received. Whoever only wants to experience ‘pleasure’ from the Word is revealed as an unbeliever as soon as there is trial in his life of pleasure.

3. The third obstacle to the fruit-bearing of the seed consists of the things of the world (Matthew 13:22). This is not about sins, but about ordinary earthly things. Worries are part of the earthly existence. Wealth does not have to be wrong either. But both the unpleasant and the pleasant things can ensure that there is no fruit from the preaching. People who are absorbed in their worries or in their wealth are infertile ground for the gospel. The outer circumstances are so choking that the received seed does not bear fruit.

4. Only in the fourth case is there fruit. Fruit is the result of seed sown on the good soil (Matthew 13:23). The good soil is he who not only hears the Word, but also understands it. Whoever understands the Word, comprehends it, knows that through the Word he is placed in the presence of God, for God reveals Himself in the Word. The Word creates new life for everyone who hears and understands. This new life is the Lord Jesus. From Him – He is the new life of the believer – comes forth fruit for God.

Yet we see that even if the seed bears fruit there are different results. The factors that, in previous cases, completely prevented the seed from bearing fruit, still play a role in some respects. Religious habits (1), the laziness of the flesh (2) and being consumed by earthly things (3) can be the cause that not a hundred percent fruit is produced.

Matthew 13:35

Explanation of the Parable of the Sower

After his teaching on the use of parables, the Lord explains the parable of the sower to His disciples, “hear then”, even though the crowds are present (Matthew 13:36). With the call “hear then the parable of the sower” He calls His disciples to listen attentively.

The sower is the Lord Jesus. In a literal sense, this is not correct. For the seed is sown in the field of the world (Matthew 13:38), while the Lord Jesus during His life on earth has never been outside Israel and gone to the nations. Only after His death, resurrection, and ascension did His apostles begin to fulfil the commission to make disciples of all nations (Matthew 28:19). Yet in a spiritual sense he is the Sower, for He sows through His apostles (cf. Ephesians 2:17). So will everyone who is now a disciple comply in sowing.

The Lord makes it clear in the explanation that not everyone who hears the Word accepts it immediately. Only in one of the four places where the seed ends up is the fruit produced.

1. The explanation is constantly about hearing the Word. Matthew speaks of the seed as the “Word of the kingdom” and of the “hearing” and “understanding” of the Word (Matthew 13:19; 23). This fits with his Gospel, because it is about the kingdom and the making of disciples who submit to the authority of the King.

The greatest impediments to spiritual understanding are religious prejudices. Religious prejudices are hardened ground. In “the one on whom seed was sown beside the road” we can see the Pharisee. The Pharisee completely rejects the Word of the kingdom. He does not enter the kingdom because he does not want to bow before the Lord of the kingdom.

The first to prevent the seed from springing up is the devil. The Word is sown in the heart, but the enemy can easily take it away because there is no connection between the heart and God. This does not make the recipient any less guilty, because what was sown in the heart was adapted to the needs of that heart.

2. In the second case we see that not the seed, but “the one on whom” is sown on the rocky places (Matthew 13:20-21). The seed is identified with the recipient. He is someone who hears the Word and immediately accepts it with joy. That means he has no sense of sin. The first thing the Word does is a work in the conscience that leads to sorrow because it reveals man to himself. There can never be a real work of God without a sense of sin. The soil has not been ploughed over and therefore there can be no root. A conscience affected by the Word sees itself in the presence of God. If the conscience is not touched, there is no root.

The Word is received for the joy it gives, but when trial comes, it is let go. The obstacle to bear fruit is the superficiality and selfishness with which the Word is received. Whoever only wants to experience ‘pleasure’ from the Word is revealed as an unbeliever as soon as there is trial in his life of pleasure.

3. The third obstacle to the fruit-bearing of the seed consists of the things of the world (Matthew 13:22). This is not about sins, but about ordinary earthly things. Worries are part of the earthly existence. Wealth does not have to be wrong either. But both the unpleasant and the pleasant things can ensure that there is no fruit from the preaching. People who are absorbed in their worries or in their wealth are infertile ground for the gospel. The outer circumstances are so choking that the received seed does not bear fruit.

4. Only in the fourth case is there fruit. Fruit is the result of seed sown on the good soil (Matthew 13:23). The good soil is he who not only hears the Word, but also understands it. Whoever understands the Word, comprehends it, knows that through the Word he is placed in the presence of God, for God reveals Himself in the Word. The Word creates new life for everyone who hears and understands. This new life is the Lord Jesus. From Him – He is the new life of the believer – comes forth fruit for God.

Yet we see that even if the seed bears fruit there are different results. The factors that, in previous cases, completely prevented the seed from bearing fruit, still play a role in some respects. Religious habits (1), the laziness of the flesh (2) and being consumed by earthly things (3) can be the cause that not a hundred percent fruit is produced.

Matthew 13:36

Explanation of the Parable of the Sower

After his teaching on the use of parables, the Lord explains the parable of the sower to His disciples, “hear then”, even though the crowds are present (Matthew 13:36). With the call “hear then the parable of the sower” He calls His disciples to listen attentively.

The sower is the Lord Jesus. In a literal sense, this is not correct. For the seed is sown in the field of the world (Matthew 13:38), while the Lord Jesus during His life on earth has never been outside Israel and gone to the nations. Only after His death, resurrection, and ascension did His apostles begin to fulfil the commission to make disciples of all nations (Matthew 28:19). Yet in a spiritual sense he is the Sower, for He sows through His apostles (cf. Ephesians 2:17). So will everyone who is now a disciple comply in sowing.

The Lord makes it clear in the explanation that not everyone who hears the Word accepts it immediately. Only in one of the four places where the seed ends up is the fruit produced.

1. The explanation is constantly about hearing the Word. Matthew speaks of the seed as the “Word of the kingdom” and of the “hearing” and “understanding” of the Word (Matthew 13:19; 23). This fits with his Gospel, because it is about the kingdom and the making of disciples who submit to the authority of the King.

The greatest impediments to spiritual understanding are religious prejudices. Religious prejudices are hardened ground. In “the one on whom seed was sown beside the road” we can see the Pharisee. The Pharisee completely rejects the Word of the kingdom. He does not enter the kingdom because he does not want to bow before the Lord of the kingdom.

The first to prevent the seed from springing up is the devil. The Word is sown in the heart, but the enemy can easily take it away because there is no connection between the heart and God. This does not make the recipient any less guilty, because what was sown in the heart was adapted to the needs of that heart.

2. In the second case we see that not the seed, but “the one on whom” is sown on the rocky places (Matthew 13:20-21). The seed is identified with the recipient. He is someone who hears the Word and immediately accepts it with joy. That means he has no sense of sin. The first thing the Word does is a work in the conscience that leads to sorrow because it reveals man to himself. There can never be a real work of God without a sense of sin. The soil has not been ploughed over and therefore there can be no root. A conscience affected by the Word sees itself in the presence of God. If the conscience is not touched, there is no root.

The Word is received for the joy it gives, but when trial comes, it is let go. The obstacle to bear fruit is the superficiality and selfishness with which the Word is received. Whoever only wants to experience ‘pleasure’ from the Word is revealed as an unbeliever as soon as there is trial in his life of pleasure.

3. The third obstacle to the fruit-bearing of the seed consists of the things of the world (Matthew 13:22). This is not about sins, but about ordinary earthly things. Worries are part of the earthly existence. Wealth does not have to be wrong either. But both the unpleasant and the pleasant things can ensure that there is no fruit from the preaching. People who are absorbed in their worries or in their wealth are infertile ground for the gospel. The outer circumstances are so choking that the received seed does not bear fruit.

4. Only in the fourth case is there fruit. Fruit is the result of seed sown on the good soil (Matthew 13:23). The good soil is he who not only hears the Word, but also understands it. Whoever understands the Word, comprehends it, knows that through the Word he is placed in the presence of God, for God reveals Himself in the Word. The Word creates new life for everyone who hears and understands. This new life is the Lord Jesus. From Him – He is the new life of the believer – comes forth fruit for God.

Yet we see that even if the seed bears fruit there are different results. The factors that, in previous cases, completely prevented the seed from bearing fruit, still play a role in some respects. Religious habits (1), the laziness of the flesh (2) and being consumed by earthly things (3) can be the cause that not a hundred percent fruit is produced.

Matthew 13:37

Explanation of the Parable of the Sower

After his teaching on the use of parables, the Lord explains the parable of the sower to His disciples, “hear then”, even though the crowds are present (Matthew 13:36). With the call “hear then the parable of the sower” He calls His disciples to listen attentively.

The sower is the Lord Jesus. In a literal sense, this is not correct. For the seed is sown in the field of the world (Matthew 13:38), while the Lord Jesus during His life on earth has never been outside Israel and gone to the nations. Only after His death, resurrection, and ascension did His apostles begin to fulfil the commission to make disciples of all nations (Matthew 28:19). Yet in a spiritual sense he is the Sower, for He sows through His apostles (cf. Ephesians 2:17). So will everyone who is now a disciple comply in sowing.

The Lord makes it clear in the explanation that not everyone who hears the Word accepts it immediately. Only in one of the four places where the seed ends up is the fruit produced.

1. The explanation is constantly about hearing the Word. Matthew speaks of the seed as the “Word of the kingdom” and of the “hearing” and “understanding” of the Word (Matthew 13:19; 23). This fits with his Gospel, because it is about the kingdom and the making of disciples who submit to the authority of the King.

The greatest impediments to spiritual understanding are religious prejudices. Religious prejudices are hardened ground. In “the one on whom seed was sown beside the road” we can see the Pharisee. The Pharisee completely rejects the Word of the kingdom. He does not enter the kingdom because he does not want to bow before the Lord of the kingdom.

The first to prevent the seed from springing up is the devil. The Word is sown in the heart, but the enemy can easily take it away because there is no connection between the heart and God. This does not make the recipient any less guilty, because what was sown in the heart was adapted to the needs of that heart.

2. In the second case we see that not the seed, but “the one on whom” is sown on the rocky places (Matthew 13:20-21). The seed is identified with the recipient. He is someone who hears the Word and immediately accepts it with joy. That means he has no sense of sin. The first thing the Word does is a work in the conscience that leads to sorrow because it reveals man to himself. There can never be a real work of God without a sense of sin. The soil has not been ploughed over and therefore there can be no root. A conscience affected by the Word sees itself in the presence of God. If the conscience is not touched, there is no root.

The Word is received for the joy it gives, but when trial comes, it is let go. The obstacle to bear fruit is the superficiality and selfishness with which the Word is received. Whoever only wants to experience ‘pleasure’ from the Word is revealed as an unbeliever as soon as there is trial in his life of pleasure.

3. The third obstacle to the fruit-bearing of the seed consists of the things of the world (Matthew 13:22). This is not about sins, but about ordinary earthly things. Worries are part of the earthly existence. Wealth does not have to be wrong either. But both the unpleasant and the pleasant things can ensure that there is no fruit from the preaching. People who are absorbed in their worries or in their wealth are infertile ground for the gospel. The outer circumstances are so choking that the received seed does not bear fruit.

4. Only in the fourth case is there fruit. Fruit is the result of seed sown on the good soil (Matthew 13:23). The good soil is he who not only hears the Word, but also understands it. Whoever understands the Word, comprehends it, knows that through the Word he is placed in the presence of God, for God reveals Himself in the Word. The Word creates new life for everyone who hears and understands. This new life is the Lord Jesus. From Him – He is the new life of the believer – comes forth fruit for God.

Yet we see that even if the seed bears fruit there are different results. The factors that, in previous cases, completely prevented the seed from bearing fruit, still play a role in some respects. Religious habits (1), the laziness of the flesh (2) and being consumed by earthly things (3) can be the cause that not a hundred percent fruit is produced.

Matthew 13:38

Explanation of the Parable of the Sower

After his teaching on the use of parables, the Lord explains the parable of the sower to His disciples, “hear then”, even though the crowds are present (Matthew 13:36). With the call “hear then the parable of the sower” He calls His disciples to listen attentively.

The sower is the Lord Jesus. In a literal sense, this is not correct. For the seed is sown in the field of the world (Matthew 13:38), while the Lord Jesus during His life on earth has never been outside Israel and gone to the nations. Only after His death, resurrection, and ascension did His apostles begin to fulfil the commission to make disciples of all nations (Matthew 28:19). Yet in a spiritual sense he is the Sower, for He sows through His apostles (cf. Ephesians 2:17). So will everyone who is now a disciple comply in sowing.

The Lord makes it clear in the explanation that not everyone who hears the Word accepts it immediately. Only in one of the four places where the seed ends up is the fruit produced.

1. The explanation is constantly about hearing the Word. Matthew speaks of the seed as the “Word of the kingdom” and of the “hearing” and “understanding” of the Word (Matthew 13:19; 23). This fits with his Gospel, because it is about the kingdom and the making of disciples who submit to the authority of the King.

The greatest impediments to spiritual understanding are religious prejudices. Religious prejudices are hardened ground. In “the one on whom seed was sown beside the road” we can see the Pharisee. The Pharisee completely rejects the Word of the kingdom. He does not enter the kingdom because he does not want to bow before the Lord of the kingdom.

The first to prevent the seed from springing up is the devil. The Word is sown in the heart, but the enemy can easily take it away because there is no connection between the heart and God. This does not make the recipient any less guilty, because what was sown in the heart was adapted to the needs of that heart.

2. In the second case we see that not the seed, but “the one on whom” is sown on the rocky places (Matthew 13:20-21). The seed is identified with the recipient. He is someone who hears the Word and immediately accepts it with joy. That means he has no sense of sin. The first thing the Word does is a work in the conscience that leads to sorrow because it reveals man to himself. There can never be a real work of God without a sense of sin. The soil has not been ploughed over and therefore there can be no root. A conscience affected by the Word sees itself in the presence of God. If the conscience is not touched, there is no root.

The Word is received for the joy it gives, but when trial comes, it is let go. The obstacle to bear fruit is the superficiality and selfishness with which the Word is received. Whoever only wants to experience ‘pleasure’ from the Word is revealed as an unbeliever as soon as there is trial in his life of pleasure.

3. The third obstacle to the fruit-bearing of the seed consists of the things of the world (Matthew 13:22). This is not about sins, but about ordinary earthly things. Worries are part of the earthly existence. Wealth does not have to be wrong either. But both the unpleasant and the pleasant things can ensure that there is no fruit from the preaching. People who are absorbed in their worries or in their wealth are infertile ground for the gospel. The outer circumstances are so choking that the received seed does not bear fruit.

4. Only in the fourth case is there fruit. Fruit is the result of seed sown on the good soil (Matthew 13:23). The good soil is he who not only hears the Word, but also understands it. Whoever understands the Word, comprehends it, knows that through the Word he is placed in the presence of God, for God reveals Himself in the Word. The Word creates new life for everyone who hears and understands. This new life is the Lord Jesus. From Him – He is the new life of the believer – comes forth fruit for God.

Yet we see that even if the seed bears fruit there are different results. The factors that, in previous cases, completely prevented the seed from bearing fruit, still play a role in some respects. Religious habits (1), the laziness of the flesh (2) and being consumed by earthly things (3) can be the cause that not a hundred percent fruit is produced.

Matthew 13:39

Explanation of the Parable of the Sower

After his teaching on the use of parables, the Lord explains the parable of the sower to His disciples, “hear then”, even though the crowds are present (Matthew 13:36). With the call “hear then the parable of the sower” He calls His disciples to listen attentively.

The sower is the Lord Jesus. In a literal sense, this is not correct. For the seed is sown in the field of the world (Matthew 13:38), while the Lord Jesus during His life on earth has never been outside Israel and gone to the nations. Only after His death, resurrection, and ascension did His apostles begin to fulfil the commission to make disciples of all nations (Matthew 28:19). Yet in a spiritual sense he is the Sower, for He sows through His apostles (cf. Ephesians 2:17). So will everyone who is now a disciple comply in sowing.

The Lord makes it clear in the explanation that not everyone who hears the Word accepts it immediately. Only in one of the four places where the seed ends up is the fruit produced.

1. The explanation is constantly about hearing the Word. Matthew speaks of the seed as the “Word of the kingdom” and of the “hearing” and “understanding” of the Word (Matthew 13:19; 23). This fits with his Gospel, because it is about the kingdom and the making of disciples who submit to the authority of the King.

The greatest impediments to spiritual understanding are religious prejudices. Religious prejudices are hardened ground. In “the one on whom seed was sown beside the road” we can see the Pharisee. The Pharisee completely rejects the Word of the kingdom. He does not enter the kingdom because he does not want to bow before the Lord of the kingdom.

The first to prevent the seed from springing up is the devil. The Word is sown in the heart, but the enemy can easily take it away because there is no connection between the heart and God. This does not make the recipient any less guilty, because what was sown in the heart was adapted to the needs of that heart.

2. In the second case we see that not the seed, but “the one on whom” is sown on the rocky places (Matthew 13:20-21). The seed is identified with the recipient. He is someone who hears the Word and immediately accepts it with joy. That means he has no sense of sin. The first thing the Word does is a work in the conscience that leads to sorrow because it reveals man to himself. There can never be a real work of God without a sense of sin. The soil has not been ploughed over and therefore there can be no root. A conscience affected by the Word sees itself in the presence of God. If the conscience is not touched, there is no root.

The Word is received for the joy it gives, but when trial comes, it is let go. The obstacle to bear fruit is the superficiality and selfishness with which the Word is received. Whoever only wants to experience ‘pleasure’ from the Word is revealed as an unbeliever as soon as there is trial in his life of pleasure.

3. The third obstacle to the fruit-bearing of the seed consists of the things of the world (Matthew 13:22). This is not about sins, but about ordinary earthly things. Worries are part of the earthly existence. Wealth does not have to be wrong either. But both the unpleasant and the pleasant things can ensure that there is no fruit from the preaching. People who are absorbed in their worries or in their wealth are infertile ground for the gospel. The outer circumstances are so choking that the received seed does not bear fruit.

4. Only in the fourth case is there fruit. Fruit is the result of seed sown on the good soil (Matthew 13:23). The good soil is he who not only hears the Word, but also understands it. Whoever understands the Word, comprehends it, knows that through the Word he is placed in the presence of God, for God reveals Himself in the Word. The Word creates new life for everyone who hears and understands. This new life is the Lord Jesus. From Him – He is the new life of the believer – comes forth fruit for God.

Yet we see that even if the seed bears fruit there are different results. The factors that, in previous cases, completely prevented the seed from bearing fruit, still play a role in some respects. Religious habits (1), the laziness of the flesh (2) and being consumed by earthly things (3) can be the cause that not a hundred percent fruit is produced.

Matthew 13:40

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:41

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:42

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:43

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:44

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:45

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:46

Parable of the Tares and the Wheat

In the parable of the tares – which is a weed that looks a lot like wheat – and the five subsequent parables we find symbolic representations of the kingdom. They are about the time while the King is rejected and is therefore a time characterized by the absence of the King. It is the kingdom in its new form, it receives a new character by which it was not previously known. Therefore the Lord Jesus says: “The kingdom of heaven has become like” (Darby translation). The phrase “has become like” indicates the change after the original intention of the kingdom could not be realized because of the rejection of the King.

The parable of the tares among the wheat and the next two parables represent the kingdom in its outer form in the world. They are addressed to the disciples and the crowds. The last three parables show the kingdom according to the appreciation of the Holy Spirit, as God sees it. They contain the thoughts and counsels of God. These last three, together with the explanation of the second parable, are addressed only to the disciples.

Just as in the first parable, the sower is “a man”, that is the Lord Jesus. He sows good seed and sows in “His” field, for the field belongs to Him. This sowing did not actually begin until after He was rejected. His followers sowed first in Jerusalem, then in Samaria, and then to the remotest part of the earth (Acts 1:8).

The Lord does this sowing work through people. These people are characterized by weakness and even carelessness. This gives the enemy opportunity to sow weeds. Falling asleep also has to do with not looking forward to the coming of the Lord Jesus. We see that all ten virgins fall asleep when the bridegroom is delaying (Matthew 25:5; cf. Ephesians 5:14). This gives the enemy the opportunity to sow weeds. This is sown in words that sound evangelical and authentic, but in which another meaning is hidden. Outwardly it seems Christian, but God knows the inside. Satan is the great imitator of God (cf. 2 Timothy 3:8; Revelation 13:11). He sowed his false teachings among Christians through false teachers and their supporters.

A tare is, as said, a weed that looks a lot like wheat. Satan works with what seems to be truth, but is a lie. His refined way of working is to mix truth and lies, so that they are hard or impossible to distinguish from each other. If we are not vigilant, the tare can be sown and grow.

When the fruit appears, the slaves notice that weeds are shooting up between the good seed. They ask the Lord of the House – also a picture of the Lord Jesus – about it, to which he answers that this is the work of an enemy. Then the slaves propose to gather the weeds. That is not a good proposal. The owner of the house rejects their proposal and gives the reason why. He knows that his slaves will be mistaken in their judgment of what is wheat and what is weeds. They have not been able to prevent the work of that enemy, nor are they able to undo the results of the work of that enemy.

In the picture the proposal of the slaves comes down to purging Christianity of weeds. But that is not the work of the slaves. It is a work of judgment about what is not of God. This judgment belongs to Him alone because only He can only carry it out according to the perfect knowledge He has of everything and according to His power from which no one can escape. Therefore the Lord Jesus says that the kingdom on earth, as it is in the hands of man, must remain a mixed system until “the harvest”.

The “time of the harvest” indicates a certain period of time in which the events associated with the harvest, namely its final phase, will take place. In that phase the weeds manifest themselves more and more clearly. The Lord will execute judgment through the angels of His power. After the binding of the weeds He gathers the wheat into His barn. The wheat is not tied in bundles. This is the end of the outward appearance of the kingdom on earth.

The binding in bundles is the preparation for judgment, in which we can perhaps see the merging of all kinds of churches and currents, ecumenism. In the explanation of the parable, the Lord explains this in more detail (Matthew 13:36-43). The gathering of the wheat, of which there is no mention of preparation, is the gathering of His people, where perhaps we can see the rapture of the church to heaven. The Lord also explains this in more detail in the explanation.

The growing up together until the harvest applies to the kingdom of heaven or Christianity, not to the church. In the (local) church evil must be cleaned out or removed (1 Corinthians 5:7; 13). If a church does not want that, we must cleanse ourselves from that church (2 Timothy 2:19-22).

Matthew 13:47

Parable of the Mustard Seed

The mustard seed is a tiny seed and represents the seed of the Christian church sown by the Lord. The seed is now not the person as in the previous parable, but the whole. In the next parable, that of the leaven, we see the same thing, because there too it is about the big picture and not about the individual. The Lord never intended this mustard seed to grow out of its strength. Yet it becomes a tree. A tree speaks of power. Assyria and Nebuchadnezzar are compared with them (Isaiah 10:18-19; Ezekiel 31:1-18; Daniel 4:10-11; 26).

This parable shows that evil will not just be a mixture with a false confession, like the previous one about the tares, but something completely different will follow. The kingdom of heaven begins small and humble in the world. But it will take on great dimensions on earth. It will have its roots deep in man’s institutions and elevate itself to a colossal system with powerful influence on the earth. In church history this happened when Constantine adopted Christianity and the world became Christian.

This third parable represents the development of the kingdom into an impressive phenomenon in people’s eyes. However, this realm will also provide shelter for evil instruments, for in this chapter the birds represent instruments of evil (Matthew 13:4; 19; cf. Revelation 18:2). It is the work of satan through human instruments.

Matthew 13:48

Parable of the Mustard Seed

The mustard seed is a tiny seed and represents the seed of the Christian church sown by the Lord. The seed is now not the person as in the previous parable, but the whole. In the next parable, that of the leaven, we see the same thing, because there too it is about the big picture and not about the individual. The Lord never intended this mustard seed to grow out of its strength. Yet it becomes a tree. A tree speaks of power. Assyria and Nebuchadnezzar are compared with them (Isaiah 10:18-19; Ezekiel 31:1-18; Daniel 4:10-11; 26).

This parable shows that evil will not just be a mixture with a false confession, like the previous one about the tares, but something completely different will follow. The kingdom of heaven begins small and humble in the world. But it will take on great dimensions on earth. It will have its roots deep in man’s institutions and elevate itself to a colossal system with powerful influence on the earth. In church history this happened when Constantine adopted Christianity and the world became Christian.

This third parable represents the development of the kingdom into an impressive phenomenon in people’s eyes. However, this realm will also provide shelter for evil instruments, for in this chapter the birds represent instruments of evil (Matthew 13:4; 19; cf. Revelation 18:2). It is the work of satan through human instruments.

Matthew 13:49

Parable of the Leaven

This is not about mixing good and bad seed, not even a small seed that becomes a big tree. This fourth parable teaches that the kingdom will be corrupted through and through by false doctrine. In Scripture, leaven is a picture of sin. Leaven is not a picture of the gospel that will win the world over to Christ, as is sometimes completely wrongly claimed. The Lord speaks as a prophet. He knows how the kingdom, seen from the side of man, will go.

The kingdom will not only be a great power, one from a mustard seed grown from its strength, but it will also have the character of a doctrinal system that will spread far and include all those who come into its sphere of influence. Leaven does not speak of faith or life, but of error or pernicious doctrine that has permeated Christianity.

We see that in the six cases where leaven is spoken of:

1. The leaven of the Pharisees is hypocrisy (Luke 12:1; Matthew 16:6).

2. The leaven of the Sadducees, which is connected by the Lord to the leaven of the Pharisees (Matthew 16:6). The Sadducees are the rationalists, people who only believe what they can reason, with which they can agree with. They are full of unbelief and biblical criticism.

3. The leaven of the Herodians, which is also connected by the Lord to the leaven of the Pharisees (Mark 8:15). The Herodians are a political party that believe that politics and religion should be linked. It is the leaven of the conformance to the world.

4. The leaven of harlotry (1 Corinthians 5:1; 6-7). This is loose morality, immorality.

5. The leaven of legalism (Galatians 5:9). This is religious performance, subjecting oneself and/or others to certain commandments, in order to gain respect before God and people.

6. The leaven of idolatry (Matthew 13:33). We see that in the woman and the three measures of flour.

In the book of Revelation the roman catholic church is presented as a woman, a harlot (Revelation 17:1-6). She herself is corrupt and does corrupt things. She moderates herself to the position of the true church, but her intentions are corrupt. We see that in her actions. In the good teaching about Christ that is presented in the three measures of flour, which we can connect with the meal offering (Leviticus 2:1-16) as a picture of Christ, she does false teaching. She mixes the evil and the good with each other, making the good corrupt. This is something that we see becoming clearer and clearer in Christianity today.

Matthew 13:50

Use of Parables

The Lord’s teaching to many ends with the parable of the leaven. He speaks in parables because they do not accept Him. By using parables, He fulfils what the prophet Asaph said (Psalms 78:2). Asaph predicted that He would speak in parables.

Asaph also said that He would proclaim things that have been “hidden since the foundation of the world”. From the foundation of the world it has been hidden that the kingdom of heaven would take a hidden form before this same kingdom would be established in public power and majesty. That hidden form has everything to do with the King of that kingdom’s rejection and the place that this King now occupies. He is hidden in God (Colossians 3:3).

The expression “since the foundation of the world” refers to Israel. In connection with the church it is rather “before the foundation of the world” (Ephesians 1:4).

Matthew 13:51

Use of Parables

The Lord’s teaching to many ends with the parable of the leaven. He speaks in parables because they do not accept Him. By using parables, He fulfils what the prophet Asaph said (Psalms 78:2). Asaph predicted that He would speak in parables.

Asaph also said that He would proclaim things that have been “hidden since the foundation of the world”. From the foundation of the world it has been hidden that the kingdom of heaven would take a hidden form before this same kingdom would be established in public power and majesty. That hidden form has everything to do with the King of that kingdom’s rejection and the place that this King now occupies. He is hidden in God (Colossians 3:3).

The expression “since the foundation of the world” refers to Israel. In connection with the church it is rather “before the foundation of the world” (Ephesians 1:4).

Matthew 13:52

Explanation of the Parable of the Tares

The Lord lets the crowds go and comes into the house. He has spoken and directed the first four parables to the crowds. These parables are about the form that the kingdom of heaven will take in the world, in which good and evil will be mixed. Now He continues with just His disciples. The following three parables are about the true core of the kingdom and it is intended for the true sons of the kingdom.

In the house His disciples come to Him to ask Him for the explanation of the parable of the tares. They have asked Him before why He uses parables (Matthew 13:10). Now they want to know the explanation of the likeness used. Their question shows the confidence they have in Him that He will give the explanation. Even the disciples cannot grasp the parable without explanation. In the seclusion of the house the Lord declares the true character and purpose of the kingdom of heaven and what has worth for Him in it.

This explanation can only be understood by the spiritually-minded person. The multitudes cannot grasp the true thoughts of God in connection with the kingdom. Also in the following three parables the Lord speaks only to His disciples. They see more on the inward, more hidden side of the kingdom of heaven, that is as God sees it.

That’s why these three parables are of special importance to the faithful follower of the Lord Jesus. These are the family secrets and that’s why the Lord goes with them into the house. In the great impressive whole there is found something of value to God. How valuable that is, is demonstrated by the parables of the treasure and the pearl.

The Lord answers His disciples’ question willingly and explains who sows the good seed, what the field is, who the good seed is, what the tares represent, who the enemy is, what the harvest represents, and who the reapers are. He then paints what will happen in the end of the age.

As with the parable of the sower at the beginning of this chapter, sowing indicates the Lord’s activity of Himself producing fruit after Israel’s failure to produce fruit for God. He Himself, as the Son of Man, sows the Word in the field of the world to, in this way, establish the kingdom of heaven.

In the explanation He identifies the seed with the sons of the kingdom: the good seed, these are the sons of the kingdom. What the seed produces is to his senses no different than the seed that has been sown. By rejecting their King, the Jews lost their right to the kingdom. Natural birth no longer gives right to the kingdom. From the moment the King is in heaven, one becomes a son of the kingdom only if he has received new life through the Word (John 3:5).

But the Son of Man is not the only sower. The devil, “the enemy”, also acts as a sower. His sons, the sons of the evil one, “the tares”, are found among the sons of the kingdom. The devil is mixing. The terrain where he does that is the world. The enemy brings all kinds of persons – they are the fruit of the false teachings that the enemy has sown – among those born of the truth. The harvest is not a time when the age ends, but refers to the actions that God allows to be performed to fulfil His purpose fully.

In these actions there is an important role for His angels. In the parable the emphasis is on the slaves, those who work the land and take care of it, the servants of the Lord (Matthew 13:28-29). They cannot distinguish between good and evil. In the explanation the emphasis is on the reapers and they can make that distinction.

Matthew 13:53

Explanation of the Parable of the Tares

The Lord lets the crowds go and comes into the house. He has spoken and directed the first four parables to the crowds. These parables are about the form that the kingdom of heaven will take in the world, in which good and evil will be mixed. Now He continues with just His disciples. The following three parables are about the true core of the kingdom and it is intended for the true sons of the kingdom.

In the house His disciples come to Him to ask Him for the explanation of the parable of the tares. They have asked Him before why He uses parables (Matthew 13:10). Now they want to know the explanation of the likeness used. Their question shows the confidence they have in Him that He will give the explanation. Even the disciples cannot grasp the parable without explanation. In the seclusion of the house the Lord declares the true character and purpose of the kingdom of heaven and what has worth for Him in it.

This explanation can only be understood by the spiritually-minded person. The multitudes cannot grasp the true thoughts of God in connection with the kingdom. Also in the following three parables the Lord speaks only to His disciples. They see more on the inward, more hidden side of the kingdom of heaven, that is as God sees it.

That’s why these three parables are of special importance to the faithful follower of the Lord Jesus. These are the family secrets and that’s why the Lord goes with them into the house. In the great impressive whole there is found something of value to God. How valuable that is, is demonstrated by the parables of the treasure and the pearl.

The Lord answers His disciples’ question willingly and explains who sows the good seed, what the field is, who the good seed is, what the tares represent, who the enemy is, what the harvest represents, and who the reapers are. He then paints what will happen in the end of the age.

As with the parable of the sower at the beginning of this chapter, sowing indicates the Lord’s activity of Himself producing fruit after Israel’s failure to produce fruit for God. He Himself, as the Son of Man, sows the Word in the field of the world to, in this way, establish the kingdom of heaven.

In the explanation He identifies the seed with the sons of the kingdom: the good seed, these are the sons of the kingdom. What the seed produces is to his senses no different than the seed that has been sown. By rejecting their King, the Jews lost their right to the kingdom. Natural birth no longer gives right to the kingdom. From the moment the King is in heaven, one becomes a son of the kingdom only if he has received new life through the Word (John 3:5).

But the Son of Man is not the only sower. The devil, “the enemy”, also acts as a sower. His sons, the sons of the evil one, “the tares”, are found among the sons of the kingdom. The devil is mixing. The terrain where he does that is the world. The enemy brings all kinds of persons – they are the fruit of the false teachings that the enemy has sown – among those born of the truth. The harvest is not a time when the age ends, but refers to the actions that God allows to be performed to fulfil His purpose fully.

In these actions there is an important role for His angels. In the parable the emphasis is on the slaves, those who work the land and take care of it, the servants of the Lord (Matthew 13:28-29). They cannot distinguish between good and evil. In the explanation the emphasis is on the reapers and they can make that distinction.

Matthew 13:54

Explanation of the Parable of the Tares

The Lord lets the crowds go and comes into the house. He has spoken and directed the first four parables to the crowds. These parables are about the form that the kingdom of heaven will take in the world, in which good and evil will be mixed. Now He continues with just His disciples. The following three parables are about the true core of the kingdom and it is intended for the true sons of the kingdom.

In the house His disciples come to Him to ask Him for the explanation of the parable of the tares. They have asked Him before why He uses parables (Matthew 13:10). Now they want to know the explanation of the likeness used. Their question shows the confidence they have in Him that He will give the explanation. Even the disciples cannot grasp the parable without explanation. In the seclusion of the house the Lord declares the true character and purpose of the kingdom of heaven and what has worth for Him in it.

This explanation can only be understood by the spiritually-minded person. The multitudes cannot grasp the true thoughts of God in connection with the kingdom. Also in the following three parables the Lord speaks only to His disciples. They see more on the inward, more hidden side of the kingdom of heaven, that is as God sees it.

That’s why these three parables are of special importance to the faithful follower of the Lord Jesus. These are the family secrets and that’s why the Lord goes with them into the house. In the great impressive whole there is found something of value to God. How valuable that is, is demonstrated by the parables of the treasure and the pearl.

The Lord answers His disciples’ question willingly and explains who sows the good seed, what the field is, who the good seed is, what the tares represent, who the enemy is, what the harvest represents, and who the reapers are. He then paints what will happen in the end of the age.

As with the parable of the sower at the beginning of this chapter, sowing indicates the Lord’s activity of Himself producing fruit after Israel’s failure to produce fruit for God. He Himself, as the Son of Man, sows the Word in the field of the world to, in this way, establish the kingdom of heaven.

In the explanation He identifies the seed with the sons of the kingdom: the good seed, these are the sons of the kingdom. What the seed produces is to his senses no different than the seed that has been sown. By rejecting their King, the Jews lost their right to the kingdom. Natural birth no longer gives right to the kingdom. From the moment the King is in heaven, one becomes a son of the kingdom only if he has received new life through the Word (John 3:5).

But the Son of Man is not the only sower. The devil, “the enemy”, also acts as a sower. His sons, the sons of the evil one, “the tares”, are found among the sons of the kingdom. The devil is mixing. The terrain where he does that is the world. The enemy brings all kinds of persons – they are the fruit of the false teachings that the enemy has sown – among those born of the truth. The harvest is not a time when the age ends, but refers to the actions that God allows to be performed to fulfil His purpose fully.

In these actions there is an important role for His angels. In the parable the emphasis is on the slaves, those who work the land and take care of it, the servants of the Lord (Matthew 13:28-29). They cannot distinguish between good and evil. In the explanation the emphasis is on the reapers and they can make that distinction.

Matthew 13:55

Explanation of the Parable of the Tares

The Lord lets the crowds go and comes into the house. He has spoken and directed the first four parables to the crowds. These parables are about the form that the kingdom of heaven will take in the world, in which good and evil will be mixed. Now He continues with just His disciples. The following three parables are about the true core of the kingdom and it is intended for the true sons of the kingdom.

In the house His disciples come to Him to ask Him for the explanation of the parable of the tares. They have asked Him before why He uses parables (Matthew 13:10). Now they want to know the explanation of the likeness used. Their question shows the confidence they have in Him that He will give the explanation. Even the disciples cannot grasp the parable without explanation. In the seclusion of the house the Lord declares the true character and purpose of the kingdom of heaven and what has worth for Him in it.

This explanation can only be understood by the spiritually-minded person. The multitudes cannot grasp the true thoughts of God in connection with the kingdom. Also in the following three parables the Lord speaks only to His disciples. They see more on the inward, more hidden side of the kingdom of heaven, that is as God sees it.

That’s why these three parables are of special importance to the faithful follower of the Lord Jesus. These are the family secrets and that’s why the Lord goes with them into the house. In the great impressive whole there is found something of value to God. How valuable that is, is demonstrated by the parables of the treasure and the pearl.

The Lord answers His disciples’ question willingly and explains who sows the good seed, what the field is, who the good seed is, what the tares represent, who the enemy is, what the harvest represents, and who the reapers are. He then paints what will happen in the end of the age.

As with the parable of the sower at the beginning of this chapter, sowing indicates the Lord’s activity of Himself producing fruit after Israel’s failure to produce fruit for God. He Himself, as the Son of Man, sows the Word in the field of the world to, in this way, establish the kingdom of heaven.

In the explanation He identifies the seed with the sons of the kingdom: the good seed, these are the sons of the kingdom. What the seed produces is to his senses no different than the seed that has been sown. By rejecting their King, the Jews lost their right to the kingdom. Natural birth no longer gives right to the kingdom. From the moment the King is in heaven, one becomes a son of the kingdom only if he has received new life through the Word (John 3:5).

But the Son of Man is not the only sower. The devil, “the enemy”, also acts as a sower. His sons, the sons of the evil one, “the tares”, are found among the sons of the kingdom. The devil is mixing. The terrain where he does that is the world. The enemy brings all kinds of persons – they are the fruit of the false teachings that the enemy has sown – among those born of the truth. The harvest is not a time when the age ends, but refers to the actions that God allows to be performed to fulfil His purpose fully.

In these actions there is an important role for His angels. In the parable the emphasis is on the slaves, those who work the land and take care of it, the servants of the Lord (Matthew 13:28-29). They cannot distinguish between good and evil. In the explanation the emphasis is on the reapers and they can make that distinction.

Matthew 13:56

The End of the Age

In the parable the Lord goes no further than collecting and binding the tares in bundles to burn it and bringing the wheat together into the barn (Matthew 13:30). In the explanation He goes further. In it He speaks of the closing events “at the end of the age”, that is the age in which evil can do its work, but which comes to an end in judgment. Then He speaks of the coming of a new era, in which the wheat – which is gathered into in His barn – will reappear in the form of the righteous who will shine like the sun.

The tares are burned with fire by the angels when the Son of Man comes. The tares, the sons of the evil one, are gathered “out of His kingdom”, so that is not the world, but the terrain where the Lord Jesus exercises His authority. From it are collected “all stumbling blocks, and those who commit lawlessness”. These are not all the unbelievers from the whole world, but confessors. They are the deceivers who have led others to fall. They have also committed lawlessness, which means that they have not taken into account the authority of the King.

They have refused to submit to it. They are removed from the kingdom of the Son of Man, that is His kingdom on earth. Their portion is the furnace of fire, eternal pain. Every form of joy is missing. Only weeping because of physical torment and gnashing of teeth because of the remorse of conscience is there. What a terrible fate that is!

The portion of the wheat, the sons of the kingdom, contrasts sharply with the portion of the tares, the sons of evil. The sons of the kingdom are called “righteous”. They have done what is right and have bowed themselves in truth before the authority of the Son of Man. Their part is to “shine forth as the sun in the kingdom of their Father”. Both “shine forth as the sun” and “the kingdom of their Father” indicate their heavenly position. They will shine on that day of glory in that coming age like the Lord Jesus Himself, the true “Sun of righteousness” (Malachi 4:2).

‘The kingdom of their Father’ is the heavenly side of the kingdom. The Son of Man is on earth, but also in heaven (John 3:13). On earth the earthly believers are connected with Him, and in heaven the believers who find themselves there are connected with Him. The heavenly believers shine in the sky next to the Sun and the earthly believers bask in its light and warmth.

The righteous or the sons of the kingdom are further examined in the following three parables, and then as a “treasure” (Matthew 13:44), a “pearl” (Matthew 13:45-46) and “good” fish collected in containers (Matthew 13:48). They are introduced as what they mean to the heart of the Lord Jesus.

Matthew 13:57

The End of the Age

In the parable the Lord goes no further than collecting and binding the tares in bundles to burn it and bringing the wheat together into the barn (Matthew 13:30). In the explanation He goes further. In it He speaks of the closing events “at the end of the age”, that is the age in which evil can do its work, but which comes to an end in judgment. Then He speaks of the coming of a new era, in which the wheat – which is gathered into in His barn – will reappear in the form of the righteous who will shine like the sun.

The tares are burned with fire by the angels when the Son of Man comes. The tares, the sons of the evil one, are gathered “out of His kingdom”, so that is not the world, but the terrain where the Lord Jesus exercises His authority. From it are collected “all stumbling blocks, and those who commit lawlessness”. These are not all the unbelievers from the whole world, but confessors. They are the deceivers who have led others to fall. They have also committed lawlessness, which means that they have not taken into account the authority of the King.

They have refused to submit to it. They are removed from the kingdom of the Son of Man, that is His kingdom on earth. Their portion is the furnace of fire, eternal pain. Every form of joy is missing. Only weeping because of physical torment and gnashing of teeth because of the remorse of conscience is there. What a terrible fate that is!

The portion of the wheat, the sons of the kingdom, contrasts sharply with the portion of the tares, the sons of evil. The sons of the kingdom are called “righteous”. They have done what is right and have bowed themselves in truth before the authority of the Son of Man. Their part is to “shine forth as the sun in the kingdom of their Father”. Both “shine forth as the sun” and “the kingdom of their Father” indicate their heavenly position. They will shine on that day of glory in that coming age like the Lord Jesus Himself, the true “Sun of righteousness” (Malachi 4:2).

‘The kingdom of their Father’ is the heavenly side of the kingdom. The Son of Man is on earth, but also in heaven (John 3:13). On earth the earthly believers are connected with Him, and in heaven the believers who find themselves there are connected with Him. The heavenly believers shine in the sky next to the Sun and the earthly believers bask in its light and warmth.

The righteous or the sons of the kingdom are further examined in the following three parables, and then as a “treasure” (Matthew 13:44), a “pearl” (Matthew 13:45-46) and “good” fish collected in containers (Matthew 13:48). They are introduced as what they mean to the heart of the Lord Jesus.

Matthew 13:58

The End of the Age

In the parable the Lord goes no further than collecting and binding the tares in bundles to burn it and bringing the wheat together into the barn (Matthew 13:30). In the explanation He goes further. In it He speaks of the closing events “at the end of the age”, that is the age in which evil can do its work, but which comes to an end in judgment. Then He speaks of the coming of a new era, in which the wheat – which is gathered into in His barn – will reappear in the form of the righteous who will shine like the sun.

The tares are burned with fire by the angels when the Son of Man comes. The tares, the sons of the evil one, are gathered “out of His kingdom”, so that is not the world, but the terrain where the Lord Jesus exercises His authority. From it are collected “all stumbling blocks, and those who commit lawlessness”. These are not all the unbelievers from the whole world, but confessors. They are the deceivers who have led others to fall. They have also committed lawlessness, which means that they have not taken into account the authority of the King.

They have refused to submit to it. They are removed from the kingdom of the Son of Man, that is His kingdom on earth. Their portion is the furnace of fire, eternal pain. Every form of joy is missing. Only weeping because of physical torment and gnashing of teeth because of the remorse of conscience is there. What a terrible fate that is!

The portion of the wheat, the sons of the kingdom, contrasts sharply with the portion of the tares, the sons of evil. The sons of the kingdom are called “righteous”. They have done what is right and have bowed themselves in truth before the authority of the Son of Man. Their part is to “shine forth as the sun in the kingdom of their Father”. Both “shine forth as the sun” and “the kingdom of their Father” indicate their heavenly position. They will shine on that day of glory in that coming age like the Lord Jesus Himself, the true “Sun of righteousness” (Malachi 4:2).

‘The kingdom of their Father’ is the heavenly side of the kingdom. The Son of Man is on earth, but also in heaven (John 3:13). On earth the earthly believers are connected with Him, and in heaven the believers who find themselves there are connected with Him. The heavenly believers shine in the sky next to the Sun and the earthly believers bask in its light and warmth.

The righteous or the sons of the kingdom are further examined in the following three parables, and then as a “treasure” (Matthew 13:44), a “pearl” (Matthew 13:45-46) and “good” fish collected in containers (Matthew 13:48). They are introduced as what they mean to the heart of the Lord Jesus.