Teks -- Matthew 13:42-58 (NET)

13:42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. The one who has ears had better listen!

Parables on the Kingdom of Heaven

13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. 13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it. 13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Rejection at Nazareth

13:53 Now when Jesus finished these parables, he moved on from there. 13:54 Then he came to his hometown and began to teach the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and miraculous powers? 13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” 13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.” 13:58 And he did not do many miracles there because of their unbelief.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 13:43 - Shine forth

Shine forth ( eklampsousin ).

Shine out as the sun comes from behind a cloud (Vincent) and drive away the darkness after the separation has come (cf. Dan 12:3).

Robertson: Mat 13:44 - And hid

And hid ( kai ekrupsen ).

Not necessarily bad morality. "He may have hid it to prevent it being stolen, or to prevent himself from being anticipated in buying a field"(Plummer). But if it was a piece of sharp practice, that is not the point of the parable. That is, the enormous wealth of the Kingdom for which any sacrifice, all that one has, is not too great a price to pay.

Robertson: Mat 13:46 - He went and sold

He went and sold ( apelthōn pepraken ).

Rather eagerly and vividly told thus, "He has gone off and sold."The present perfect indicative, the dramatic perfect of vivid picture. Then he bought it. Present perfect, imperfect, aorist tenses together for lively action. Emporōi is a merchant, one who goes in and out, travels like a drummer.

Robertson: Mat 13:47 - A net

A net ( sagēnēi ).

Drag-net. Latin, sagena , English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer’ s Odyssey (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.

Robertson: Mat 13:48 - Vessels

Vessels ( aggē ).

Here only in the N.T. In Mat 25:4 we have aggeia .

Robertson: Mat 13:52 - Made a disciple to the kingdom of heaven

Made a disciple to the kingdom of heaven ( matheteutheis tēi basileiāi tōn ouranōn ).

First aorist passive participle. The verb is transitive in Mat 28:19. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition"(Bruce). So he uses things fresh (kaina ) and ancient (palaia ). "He hurls forth"(ekballei ) both sorts.

Robertson: Mat 13:54 - Is not this the carpenter’ s son?

Is not this the carpenter’ s son? ( ouch houtos estin ho tou tektōnos huioṡ ).

The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (edidasken ). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).

Robertson: Mat 13:57 - And they were offended in him

And they were offended in him ( kai eskandalizonto en autōi ).

Graphic imperfect passive. Literally, "They stumbled at him,""They were repelled by him"(Moffatt), "They turned against him"(Weymouth). It was unpardonable for Jesus not to be commonplace like themselves.

Robertson: Mat 13:57 - Not without honour

Not without honour ( ouk estin atimos ).

This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the Logia of Jesus ( Oxyr. Papyri i. 3).

Robertson: Mat 13:58 - Mighty works

Mighty works ( dunameis ).

Powers. The "disbelief"(apistian ) of the townspeople blocked the will and the power of Jesus to work cures.

Vincent: Mat 13:43 - Shine forth

Shine forth ( ἐκλάμψουσιν )

The compound verb with ἐκ , forth, is designedly used to express a dissipating of darkness which has hidden: a bursting into light. The righteous shall shine forth as the sun from behind a cloud. The mixture of evil with good in the world obscures the good, and veils the true glory of righteous character. Compare Dan 12:3.

Vincent: Mat 13:47 - Net

Net ( σαγήνῃ )

See on Mat 4:18. The only occurrence of the word in the New Testament. A long draw-net, the ends of which are carried out and drawn together. Through the transcription of the word into the Latin sagena comes seine. From the fact of its making a great sweep, the Greeks formed a verb from it, σαγηνέυω , to surround and take with a drag-net. Thus Herodotus (iii., 149) says: " The Persians netted Santos." And again (vi., 31), " Whenever they became masters of an island, the barbarians, in every single instance, netted the inhabitants. Now, the mode in which they practise this netting is the following: Men join hands, so as to form a line across from the north coast to the south, and then march through the island from end to end, and hunt out the inhabitants." Compare Isa 19:8 : " Those who spread nets on the face of the waters shall languish." Also, Hab 1:15-17, where the Chaldaean conquests are described under this figure.

Vincent: Mat 13:47 - Gathered of every kind

Gathered of every kind

Compare the graphic passage in Homer (" Odyssey," xxii., 384-389) of the slain suitors in the halls of Ulysses.

" He saw that all had fallen in blood and dust,

Many as fishes on the shelving beach,

Drawn from the hoary deep by those who tend

The nets with myriad meshes. Poured abroad

Upon the sand, while panting to return

To the salt sea, they lie till the hot sun

Takes their life from them."

Vincent: Mat 13:48 - Sat down

Sat down

Implying deliberation in the assortment.

Vincent: Mat 13:52 - Which is instructed unto the kingdom of heaven

Which is instructed unto the kingdom of heaven

Instructed μαθητευθεὶς . Rev., who hath been made a disciple to the kingdom, etc. The kingdom of heaven is personified. The disciples of Christ are disciples of that kingdom of which he is the representative.

Vincent: Mat 13:52 - Which

Which ( ὅστις )

The pronoun marks the householder as belonging to a class and exhibiting the characteristic of the class: a householder - one of those who bring forth, etc.

Vincent: Mat 13:52 - Bringeth forth

Bringeth forth ( ἐκβάλλει )

Lit., flingeth forth . See on Mat 12:35. Indicating his zeal in communicating instruction and the fulness out of which he speaks.

Wesley: Mat 13:44

The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it.

Wesley: Mat 13:44 - The kingdom of heaven is like treasure hid in a field

The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him,) hides it deep in his heart, and gives up all other happiness for it.

Wesley: Mat 13:45 - The kingdom of heaven

That is, one who earnestly seeks for it: in Mat 13:47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires. But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.

Wesley: Mat 13:52 - Every scribe instructed unto the kingdom of heaven

That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.

Wesley: Mat 13:53 - He departed thence

He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.

Wesley: Mat 13:54 - Whence hath HE

Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. Mar 6:1; Luk 4:16, Luk 4:22.

Wesley: Mat 13:55 - The carpenter's son

The Greek, word means, one that works either in wood, iron, or stone.

Wesley: Mat 13:55 - His brethren

Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus.

Wesley: Mat 13:55 - James

Styled by St. Paul also, the Lord's brother, Gal 1:19.

Wesley: Mat 13:55 - Simon

Surnamed the Canaanite.

Wesley: Mat 13:57 - They were offended at him

They looked on him as a mean, ignoble man, not worthy to be regarded. Joh 4:44; Luk 7:23.

Wesley: Mat 13:58 - He wrought not many mighty works, because of their unbelief

And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails.

JFB: Mat 13:42 - And shall cast them into a furnace of fire

Rather, "the furnace of fire":

JFB: Mat 13:42 - there shall be wailing and gnashing of teeth

What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Psa 9:17; Dan 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mat 8:12)!

JFB: Mat 13:43 - Then shall the righteous shine forth as the sun in the kingdom of their Father

As if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.

JFB: Mat 13:43 - Who hath ears to hear, let him hear

(See Mar 4:9).

Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE (Mat 13:44-46).

JFB: Mat 13:43 - The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely

THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."

The Hidden Treasure (Mat 13:44).

JFB: Mat 13:44 - Again, the kingdom of heaven is like unto treasure hid in a field

No uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jer 41:8; Job 3:21; Pro 2:4).

JFB: Mat 13:44 - the which when a man hath found

That is, unexpectedly found.

JFB: Mat 13:44 - he hideth, and for joy thereof

On perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.

JFB: Mat 13:44 - goeth and selleth all that he hath, and buyeth that field

In which case, by Jewish law, the treasure would become his own.

The Pearl of Great Price (Mat 13:45-46).

JFB: Mat 13:45

Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.

JFB: Mat 13:46 - Who, when he had found one pearl of great price, went and sold all that he had, and bought it

The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.

The Good and Bad Fish (Mat 13:47-50).

The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.

JFB: Mat 13:47 - Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind

The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mar 1:16, Mar 1:18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.

JFB: Mat 13:48 - Which, when it was full, they drew to shore

For the separation will not be made till the number of the elect is accomplished.

JFB: Mat 13:48 - and sat down

Expressing the deliberateness with which the judicial separation will at length be made.

JFB: Mat 13:48 - and gathered the good into vessels, but cast the bad away

Literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.

JFB: Mat 13:49 - So shall it be at the end of the world, &c.

(See on Mat 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.

JFB: Mat 13:51 - Jesus saith unto them

That is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mat 13:36, &c.).

Have ye understood all these things? They say unto him, Yea, Lord.

JFB: Mat 13:52 - Then said he unto them, Therefore

Or as we should say, "Well, then."

JFB: Mat 13:52 - every scribe

Or Christian teacher: here so called from that well-known class among the Jews. (See Mat 23:34).

JFB: Mat 13:52 - which is instructed unto the kingdom of heaven

Himself taught in the mysteries of the Gospel which he has to teach to others.

JFB: Mat 13:52 - is like unto a man that is an householder which bringeth forth

"turneth" or "dealeth out."

JFB: Mat 13:52 - out of his treasure

His store of divine truth.

JFB: Mat 13:52 - things new and old

Old truths in ever new forms, aspects, applications, and with ever new illustrations.

JFB: Mat 13:54 - And when he was come into his own country

That is, Nazareth; as is plain from Mar 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mat 4:13; and for the reasons, see Luk 4:16-30.

JFB: Mat 13:54 - Whence hath this man this wisdom, and these mighty works?

"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Luk 4:16, &c.

JFB: Mat 13:55 - Is not this the carpenter's son?

In Mark (Mar 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.

JFB: Mat 13:55 - is not his mother called Mary?

"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."

And his brethren, James, and Joses, and Simon, and Judas?

JFB: Mat 13:56 - And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises

What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mat 12:46; and its parallels, Mar 3:31; Luk 8:19; our present passage, and its parallels, Mar 6:3; Joh 2:12; Joh 7:3, Joh 7:5, Joh 7:10; Act 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on Gal 1:19), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Act 1:23); and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on Mat 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.

JFB: Mat 13:58 - And he did not many mighty works there, because of their unbelief

"save that He laid His hands on a few sick folk, and healed them" (Mar 6:5). See on Luk 4:16-30.

Clarke: Mat 13:44 - The kingdom of heaven is like unto treasure hid in a field

The kingdom of heaven is like unto treasure hid in a field - Θησαυρω κεκρυμμενω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield’ s observation is very just: "There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very readily, and as honestly, too, as by overreaching the owner by an unjust purchase.

Clarke: Mat 13:44 - He hideth

He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper - a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators’ opinion; and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself

Our Lord’ s meaning seems to be this: - The kingdom of heaven - the salvation provided by the Gospel - is like a treasure - something of inestimable worth - hidden in a field; it is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found - when a sinner is convinced that the promise of life eternal is to him, he kept secret - pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof - finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had - renounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness; and purchased that field - not merely bought the book for the sake of the salvation it described, but, by the blood of the covenant, buys gold tried in the fire, white raiment, etc.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God

1.    As our only treasure, and value it above all the riches in the world

2.    Search for it in the Scriptures, till we fully understand its worth and excellence

3.    Deeply ponder it in the secret of our souls

4.    Part with all we have in order to get it

5.    Place our whole joy and felicity in it; an

6.    Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Savior Jesus Christ.

Clarke: Mat 13:45 - A merchant man, seeking goodly pearls

A merchant man, seeking goodly pearls - A story very like this is found in the Talmudical tract Shabbath: "Joseph, who sanctified the Sabbath, had a very rich neighbor; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship; but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!"From some tradition of this kind, our Lord might have borrowed the simile in this parable

The meaning of this parable is the same with the other; and both were spoken to impress more forcibly this great truth on the souls of the people: - eternal salvation from sin and its consequences is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain and the most excellent of all treasures, yet seek worldly possessions in preference to it! Alas, for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy!

Clarke: Mat 13:47 - Is like unto a net

Is like unto a net - A drag-net. This is the proper meaning of Σαγηνη, which the Latins translate verriculum , a sweep net; Quod in aquam jacitur ad pisces comprehendendos; imprimis, cujus usus est extrahendis iis a fundo . Martinius. "Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom."As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and, when it is brought to the shore, those which are proper for use are preserved, and those which are not are either destroyed or thrown back into the water

By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellowship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cordially close in with the offers of salvation made to them in the preaching of the Gospel

By drawing to shore, may be represented the consummation of all things, see Mat 13:49, when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, Mat 13:48, is meant that separation which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven

Instead of τα καλα the good, the Cod. Bezae, and five copies of the old Antehieronymian, or Itala version, read τα καλλιστα, the best, the very best. Every reader would naturally hope that this is not the true reading, or that it is not to be understood literally, as it seems to intimate that only the very best shall be at last saved

It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See Mat 24:30, etc.

Clarke: Mat 13:50 - Into the furnace of fire

Into the furnace of fire - See the note on Mat 8:12.

Clarke: Mat 13:51 - Have ye understood all these things?

Have ye understood all these things? - Divine truths must not be lightly passed over. - Our Lord’ s question here shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.

Clarke: Mat 13:52 - Every scribe

Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of his treasury - his granary or store-house; things new and old - a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can); but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy; nor, like a merchant, traffic with them, to enrich himself; but, like a bountiful father or householder, distribute them with a liberal through judicious hand, for the comfort and support of the whole heavenly family

A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a scribe who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants - a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so forcibly or successfully applied to the conscience of a sinner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ - by it is the knowledge of sin, and, without it, there can be no conviction - where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch.

Clarke: Mat 13:54 - And when he was come into his own country

And when he was come into his own country - Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter’ s house at Capernaum

Clarke: Mat 13:54 - They were astonished

They were astonished - It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not to have heard his doctrines, nor seen his miracles, until now. It is a melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doctrines of his word, and the operations of his Spirit.

Clarke: Mat 13:55 - Is not this the carpenter’ s son?

Is not this the carpenter’ s son? - Seven copies of the old Itala have, Is not this the son of Joseph the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph; and perhaps this is what is intended, Luk 2:51. He went down with them (his parents) to Nazareth, and was Subject unto them. An honest trade is no discredit to any man. He who spends his time in idleness is fit for any business in which the devil chooses to employ him

Clarke: Mat 13:55 - Is not his mother - Mary, and his brethren, James, etc.

Is not his mother - Mary, and his brethren, James, etc. - This insulting question seems to intimate that our Lord’ s family was a very obscure one; and that they were of small repute among their neighbors, except for their piety

It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh? It seems odd that this should be doubted; but, through an unaccountable prejudice, Papists and Protestants are determined to maintain as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See Mat 1:25.

Clarke: Mat 13:57 - And they were offended in him

And they were offended in him - They took offense at him, εσκανδαλιζοντο εν αυτω, making the meanness of his family the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his miracles, Mat 13:54. So their pride and their envy were the causes of their destruction

Clarke: Mat 13:57 - A prophet is not without honor

A prophet is not without honor - This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretense why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a servant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone, as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land than in my own country, among my own relatives; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven.

Clarke: Mat 13:58 - And he did not many mighty works there because of their unbelief

And he did not many mighty works there because of their unbelief - Δυναμεις, miracles. So the word is used, Mat 7:22; Mat 11:20; Act 19:11; 1Co 12:28; Gal 3:5; Heb 2:4. The Septuagint translates נפלאות אל niphleoth el , the miraculous works of God, by δυναμιν κυριε

Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty power of God into the hands of men; whereas unbelief appears to tie up even the hands of the Almighty. A man, generally speaking, can do but little good among his relatives, because it is difficult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh. - Quesnel

Calvin: Mat 13:42 - And shall cast them into a furnace of fire

42.And shall cast them into a furnace of fire This is a metaphorical expression; for, as the infinite glory which is laid up for the sons of God so far exceeds all our senses, that we cannot find words to express it, so the punishment which awaits the reprobate is incomprehensible, and is therefore shadowed out according to the measure of our capacity. From ignorance of this, the Sophists have tortured themselves, to no purpose, by fruitless disputes, as we have already hinted on a former occasion. ²¹⁷ Some commentators, I am aware, carry their ingenious inquiries into every minute phrase; but as there is reason to fear that subtleties, which rest on no solid grounds, may lead us into idle fooleries, I choose to philosophize more sparingly, and to rest satisfied with the plain and natural meaning. If we put a question to those who are so delighted with matters of curiosity, how it comes about that, while Christ is asleep, and unacquainted with the affair, the devil sows tares among the good seed, they will have nothing to reply; but while I desire to exercise caution, I have endeavored to leave out nothing that is useful and necessary to be known.

Calvin: Mat 13:43 - Then will the righteous shine // The kingdom of the Father,

43.Then will the righteous shine What a remarkable consolation! The sons of God, who now lie covered with dust, or are held in no estimation, or even are loaded with reproaches, will then shine in full brightness, as when the sky is serene, and every cloud has been dispelled. The adverb then ( τότε) is emphatic; for it contains an implied contrast between their present state and the ultimate restoration, by the expectation of which Christ animates those who believe in him. The meaning therefore is, Though many wicked men now hold a high rank in the Church, yet that blessed day is assuredly to be expected, when the Son of God shall raise his followers on high, and remove every thing that now tends to dim or conceal their brightness. It is no doubt true, that the future glory is promised to none but those in whom the image of God already shines, and who are transformed into it by continued advances of glory. But as the life of the godly is now hidden, and as their salvation is invisible, because it consists in hope, Christ properly directs the attention of believers to heaven, where they will find the glory that is promised to them.

In order to make a deeper impression on his hearers, our Lord unquestionably refers here to a passage in Daniel, (Dan 12:3,)

And they that are wise shall shine as the brightness of the firmament.

“The Prophet,” he seems to say, “when he predicts a future brightness, intimates also that there is a temporary obscurity: and so, if we admit the prediction, we ought to endure patiently that mixture which, for a time, classes the elect of God with the reprobate.” By comparing this glory to the sun, he does not determine that it will be alike in all. As Christ now distributes his gifts variously ²¹⁸ among believers, in like manner will he crown these gifts at the last day. But we must recollect what I have said, that the restoration, which is delayed till the last coming of Christ, is compared with the cloudy state of the world. ²¹⁹

The kingdom of the Father, as the inheritance of the godly, is contrasted with the earth, to remind them that here they are pilgrims, and therefore ought to look upwards towards heaven. In another passage, the kingdom of God is said to be within us, (Luk 17:21 ,) but we shall not obtain the full enjoyment of it till God be all in all, (1Co 15:28.)

Calvin: Mat 13:44 - NO PHRASE

The first two of these parables are intended to instruct believers to prefer the Kingdom of heaven to the whole world, and therefore to deny themselves and all the desires of the flesh, that nothing may prevent them from obtaining so valuable a possession. We are greatly in need of such a warning; for we are so captivated by the allurements of the world, that eternal life fades from our view; ²³² and in consequence of our carnality, the spiritual graces of God are far from being held by us in the estimation which they deserve. Justly, therefore, does Christ speak in such lofty terms of the excellence of eternal life, that we ought not to feel uneasiness at relinquishing, on account of it, whatever we reckon in other respects to be valuable.

First, he says, that the kingdom of heaven is like a hidden treasure. We commonly set a high value on what is visible, and therefore the new and spiritual life, which is held out to us in the Gospel, is little esteemed by us, because it is hidden, and lies in hope. There is the highest appropriateness in comparing it to a treasure, the value of which is in no degree diminished, though it may be buried in the earth, and withdrawn from the eyes of men. These words teach us, that we ought not to estimate the riches of the grace of God according to the views of our flesh, or according to their outward display, but in the same manner as a treasure, though it be hidden, is preferred to a vain appearance of wealth. The same instruction is conveyed by the other parable. One pearl, though it be small, is so highly valued, that a skillful merchant does not hesitate to sell houses and lands in order to purchase it. The excellence of the heavenly life is not perceived, indeed, by the sense of the flesh; and yet we do not esteem it according to its real worth, unless we are prepared to deny, on account of it, all that glitters in our eyes.

We now perceive the leading object of both parables. It is to inform us, that none are qualified for receiving the grace of the Gospel but those who disregard all other desires, and devote all their exertions, and all their faculties, to obtain it. It deserves our attention, also, that Christ does not pronounce the hidden treasure, or the pearl, to be so highly valued by all. The treasure is ascertained to be valuable, after that it has been found and known; and it is the skillful merchant that forms such an opinion about the pearl ²³³ These words denote the knowledge of faith. “The heavenly kingdom,” Christ tells us, “is commonly held as of no account, because men are incapable of relishing it, and do not perceive the inestimable value of that treasure which the Lord offers to us in the Gospel.”

But it is asked, is it necessary that we abandon every other possession, in order that we may enjoy eternal life? I answer briefly. The natural meaning of the words is, that the Gospel does not receive from us the respect which it deserves, unless we prefer it to all the riches, pleasures, honors, and advantages of the world, and to such an extent, that we are satisfied with the spiritual blessings which it promises, and throw aside every thing that would keep us from enjoying them; for those who aspire to heaven must be disengaged from every thing that would retard their progress. Christ exhorts those who believe in him to deny those things only which are injurious to godliness; and, at the same time, permits them to use and enjoy God’s temporal favors, as if they did not use them.

Calvin: Mat 13:46 - And bought it

46.And bought it By the word buy Christ does not mean, that men bring any price, with which they may purchase for themselves the heavenly life; for we know on what condition the Lord invites believers in the book of Isaiah, (Isa 55:1,) Come and buy wine and milk without money and without price. But though the heavenly life, and every thing that belongs to it, is the free gift of God, yet we are said to buy it, when we cheerfully relinquish the desires of the flesh, that nothing may prevent us from obtaining it; as Paul says, that he

reckoned all things to be loss and dung, that he might gain Christ,
(Phi 3:8.)

Calvin: Mat 13:47 - Again, the kingdom of heaven is like a net

47.Again, the kingdom of heaven is like a net No new instruction is here given by Christ; but what he formerly taught is confirmed by another parable, that the Church of God, so long as it exists in the world, is a mixture of the good with the bad, and is never free from stains and pollutions. And yet the design of this parable is perhaps different. It may be that Christ intends not only to remove the offense which perplexes many weak minds, because they do not find in the world all the purity that might be desired, but likewise to employ the influence of fear and modesty, in restraining his disciples from delighting themselves with the empty title, or mere profession, of faith. For my own part, I cheerfully adopt both views. Christ informs us, that a mixture of the good and the bad must be patiently endured till the end of the word; because, till that time, a true and perfect restoration of the Church will not take place. Again, he warns us, that it is not enough, and—what is more—that it is of little consequence to us, to be gathered into the fold, unless we are his true and chosen sheep. To this effect is the saying of Paul,

The Lord knoweth who are his; and let every one that calleth on the name of the Lord depart from iniquity,
(2Ti 2:19.)

The preaching of the Gospel is justly compared to a net sunk beneath the water, to inform us that the present state of the Church is confused.

Our God is the God of order, and not of confusion,
(1Co 14:33,)

and, therefore, recommends to us discipline; but he permits hypocrites to remain for a time among believers, till the last day, when he will bring his kingdom to a state of perfection. So far as lies in our power, let us endeavor to correct vices, and let us exercise severity in removing pollutions; but the Church will not be free from every spot and blemish, until Christ shall have separated the sheep from the goats, (Mat 25:32.)

Calvin: Mat 13:51 - Have you understood all these things?

51.Have you understood all these things? We must keep in recollection what we have formerly seen, that all the parables of Christ were explained in private. And now the Lord, after having taught them in this kind and familiar manner, warns them at the same time, that his object, in taking so much pains to instruct them, was not merely that they might be well informed, ²³⁴ but that they might communicate to others what they had received. In this way he whets and excites their minds more and more to desire instruction. He says that teachers are like householders, who are not only careful about their own food, but have a store laid up for the nourishment of others; and who do not live at ease as to the passing day, but make provision for a future and distant period. The meaning, therefore, is, that the teachers of the Church ought to be prepared by long study for giving to the people, as out of a storehouse, ²³⁵ a variety of instruction concerning the word of God, as the necessity of the case may require. Many of the ancient expositors understand by things new and old the Law and the Gospel; but this appears to me to be forced. I understand them simply to mean a varied and manifold distribution, wisely and properly adapted to the capacity of every individual.

Calvin: Mat 13:53 - When Jesus had concluded. Matthew

Mat 13:53.When Jesus had concluded. Matthew does not mean, that immediately after delivering these discourses, he came into his own country; for it is evident from Mark, that some interval of time elapsed. But the meaning is, that after having taught for some time in Judea, he returned again to the Galileans, but did not receive from them kind treatment. A narrative which Luke gives (Luk 4:22) is nearly similar, but is not the same. Nor ought we to wonder that Christ’s countrymen, when they perceived that his family was mean and despised, and that he had been poorly educated, were at first so much offended as to murmur at his doctrine, and afterwards persevered in the same malice to such an extent, that they did not cease to slander him, when he chose to discharge the office of a prophet amongst them. This second rejection of Christ shows that the space of time which had intervened had not effected a reformation on the inhabitants of Nazareth, but that the same contempt was constantly thrown as an obstacle in the way, to prevent them from hearing Christ. ³⁴⁵

Calvin: Mat 13:54 - So that they were amazed

54.So that they were amazed They are struck with amazement at the novelty of the occurrence, that Christ, who had not learned letters, but had been employed from youth to manhood in a mechanical occupation, is so eminent a teacher, and is filled with divine wisdom. In this miracle they ought to have perceived the hand of God; but their ingratitude made them cover themselves with darkness. ³⁴⁶ They are compelled to admire him, whether they will or not; and yet they treat him with contempt. And what is this but to reject a prophet whom God has taught, because he has not been educated by men? They cut their throat by means of their own acknowledgment, when they render so honorable a testimony to the doctrine of Christ, which after all has no influence on them, because it does not take its origin, in the usual way, from the earth. Why do they not rather lift their eyes to heaven, and learn that what exceeds human reason must have come from God?

Besides, the miracles, which were added to the doctrine, ought to have affected them the more powerfully, or at least to have aroused them from their excessive carelessness and stupidity to glorify God; for certainly, when God adopts unwonted methods of procedure, so much the more clearly does he display the power of his hand. And yet this was the very reason why the inhabitants of Nazareth maliciously drew a veil over their eyes. We see, then, that it is not mere ignorance that hinders men, but that, of their own accord, they search after grounds of offense, to prevent them from following the path to which God invites. We ought rather to argue in the opposite way, that, when human means fail, the power of God is clearly revealed to us, and ought to receive undivided praise.

Calvin: Mat 13:55 - Is not this the carpenter’s son?

55.Is not this the carpenter’s son? It was, we are aware, by the wonderful purpose of God, that Christ remained in private life till he was thirty years of age. Most improperly and unjustly, therefore, were the inhabitants of Nazareth offended on this account; for they ought rather to have received him with reverence, as one who had suddenly come down from heaven. They see God working in Christ, and intentionally turn away their eyes from this sight, to behold Joseph, and Mary, and all his relatives; thus interposing a veil to shut out the clearest light. The word brothers, we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relatives whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ’s brothers are sometimes mentioned. ³⁴⁷

Calvin: Mat 13:57 - A prophet is not devoid of honor

57.A prophet is not devoid of honor I have explained this statement at considerable length, where it occurs in the Gospel of John, ³⁴⁸ (Joh 4:44.) It may, no doubt, be a general proverb, that those who are distinguished by eminent gifts are nowhere held in less estimation than in their own country; and this manifests the ingratitude of men, who, in proportion to the greater familiarity with which God exhibits himself to them, are the more bold to reject him in the influences of his Spirit. I readily agree, however, with Chrysostom, who thinks that this proverb was applied in a peculiar manner to the Jews. But what was usually spoken against the whole nation, Christ now asserts with special reference to his Galilean countrymen; for nowhere did he receive less honor than on his native soil. There were good grounds for the charge which he brings against them, that, instead of being the first to accept the grace offered to them, as they ought to have been, they drive him to a distance from them; for it is truly extraordinary that a prophet of God, whom others warmly receive as a newly-arrived stranger, should be despised in the place where he was born.

Calvin: Mat 13:58 - And he did not perform many miracles in that place. Mark

58.And he did not perform many miracles in that place. Mark states it more emphatically, that he could not perform any miracle. But they are perfectly agreed as to the substance of what is said, that it was the impiety of Christ’s countrymen that closed the door against the performance of a greater number of miracles among them. He had already given them some taste of his power; but they willingly stupify themselves, so as to have no relish for it. Accordingly, Augustine justly compares faith to the open mouth of a vessel, while he speaks of faith as resembling a stopper, by which the vessel is closed, so as not to receive the liquor ³⁴⁹ which God pours into it. And undoubtedly this is the case; for when the Lord perceives that his power is not accepted by us, he at length withdraws it; and yet we complain that we are deprived of his aid, which our unbelief rejects and drives far from us.

When Mark declares that Christ could not perform any miracles, he represents the aggravated guilt of those by whom his goodness was prevented; for certainly unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy; not that God is overcome, as if he were an inferior, but because they do not permit him to display his power. We must observe, however, what Mark adds, that some sick people, notwithstanding, were cured; for hence we infer, that the goodness of Christ strove with their malice, and triumphed over every obstacle. ³⁵⁰ We have experience of the same thing daily with respect to God; for, though he justly and reluctantly restrains his power, because the entrance to us is shut against him, yet we see that he opens up a path for himself where none exists, and ceases not to bestow favors upon us. What an amazing contest, that while we are endeavoring by every possible method to hinder the grace of God from coming to us, it rises victorious, and displays its efficacy in spite of all our exertions!

Defender: Mat 13:42 - furnace of fire

It is sobering to realize that many who appear to be in the kingdom are really tares, destined for hell (Mat 25:41-46). To such people, Christ warns that He "shall cut him asunder [with the reaping instruments, thereby separating them from the wheat], and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth" (Mat 24:51)."

Defender: Mat 13:43 - shine forth

Note also Dan 12:3, where "they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.""

Defender: Mat 13:46 - pearl of great price

The parables of "treasure hid in a field" (Mat 13:44) and "one pearl of great price" both teach the same basic truth under two different figures, just as the parables of the mustard seed and the leaven did. The latter two spoke of evil entering the growing kingdom. These two, on the other hand, both speak of the tremendous value of becoming true citizens of the kingdom of God. In both parables, the one finding the kingdom gave up everything he had to gain it. Just so, Paul said: "I have suffered the loss of all things, ... that I may win Christ" (Phi 3:8). God is pleased with those who - like the men in these two parables - "diligently seek him" (Heb 11:6).

The common opinion that the "man" in each case is Christ, the "treasure" is Israel, and the "pearl" is the Church seems to miss the thrust of the other parables in Matthew 13, all of which have to do with the character and people of the physical aspect of God's kingdom.

To gain the kingdom, the Lord may not call on us to give up all that we have, but we must, in effect, be willing to do so. We are "dead" in our sins; dead men do not bargain, hoping to enter the kingdom and yet hold on to the world. Recall the experience of the rich young ruler who, when being told that he must give up all his possessions if he would "inherit eternal life," refused to follow Jesus (Luk 18:18-24)."

Defender: Mat 13:52 - out of his treasure

When we enter the kingdom and begin to understand its wonderful mysteries, we can continually find and share rich treasures of spiritual truth in God's Word and kingdom."

Defender: Mat 13:57 - offended in him

Even though His fellow townsmen were astonished at His wisdom and His miracles (Mat 13:54), they refused to believe that He was anything more than "the carpenter's son" (Mat 13:55). Jesus noted sadly that it is a common trait of human nature for a person to be rejected in his homeland, and it has, indeed, been confirmed in the experience of many other great men, especially among Christians. Familiarity seems somehow to breed contempt, even in the case of Christ Himself."

TSK: Mat 13:42 - cast // wailing

cast : Mat 3:12, Mat 25:41; Psa 21:9; Dan 3:6, Dan 3:15-17, Dan 3:21, Dan 3:22; Mar 9:43-49; Luk 16:23, Luk 16:24; Rev 14:10, Rev 19:20, Rev 20:10,Rev 20:14, Rev 20:15, Rev 21:8

wailing : Mat 13:50, Mat 8:12, Mat 22:13; Luk 13:28

TSK: Mat 13:43 - shall // in // Who

shall : Mat 25:34, Mat 25:36; Dan 12:3; 1Co 15:41-54, 1Co 15:58; Rev 21:3-5, Rev 21:22, Rev 21:23

in : Mat 26:29; Luk 12:32, Luk 22:29; Jam 2:5

Who : Mat 13:9

TSK: Mat 13:44 - like // for joy // buyeth

like : Mat 6:21; Pro 2:2-5, Pro 16:16, Pro 17:16, Pro 18:1; Joh 6:35; Rom 15:4; 1Co 2:9, 1Co 2:10; Col 2:3, Col 3:3, Col 3:4, Col 3:16

for joy : Mat 19:21, Mat 19:27, Mat 19:29; Luk 14:33, Luk 18:23, Luk 18:24, Luk 19:6-8; Act 2:44-47, Act 4:32-35; Phi 3:7-9; Heb 10:34, Heb 11:24-26

buyeth : Pro 23:23; Isa 55:1; Rev 3:18

TSK: Mat 13:45 - like // seeking

like : Mat 16:26, Mat 22:5; Pro 3:13-18, Pro 8:10,Pro 8:11, Pro 8:18-20

seeking : Job 28:18; Psa 4:6, Psa 4:7, Psa 39:6, Psa 39:7; Ecc 2:2-12, Ecc 12:8, Ecc 12:13

TSK: Mat 13:46 - one // went

one : Pro 2:4; Isa 33:6; 1Co 3:21-23; Eph 3:8; Col 2:3; 1Jo 5:11, 1Jo 5:12; Rev 21:21

went : Mar 10:28-31; Luk 18:28-30; Act 20:24; Gal 6:14

TSK: Mat 13:47 - a net // and gathered

a net : Mat 4:19; Mar 1:17; Luk 5:10

and gathered : Mat 13:26-30, Mat 22:9, Mat 22:10, Mat 25:1-4; Luk 14:21-23; Joh 15:2, Joh 15:6; Act 5:1-10; Act 8:18-22, Act 20:30; 1Co 5:1-6, 1Co 10:1-12, 1Co 11:19; 2Co 11:13-15, 2Co 11:26; 2Co 12:20,2Co 12:21; Gal 2:4; 2Ti 3:2-5, 2Ti 4:3, 2Ti 4:4; Tit 1:9-11; 2Pe 2:1-3, 2Pe 2:13-22; 1Jo 2:18, 1Jo 2:19, 1Jo 4:1-6; Jud 1:4, Jud 1:5; Rev 3:1, Rev 3:15-17

TSK: Mat 13:48 - and gathered

and gathered : Mat 13:30,Mat 13:40-43, Mat 3:12

TSK: Mat 13:49 - the angels // and sever

the angels : Mat 13:39, Mat 24:31

and sever : Mat 22:12-14, Mat 25:5-12, Mat 25:19-33; 2Th 1:7-10; Rev 20:12-15

TSK: Mat 13:50 - cast // wailing

cast : Mat 13:42

wailing : Mat 24:50,Mat 24:51; Luk 13:27, Luk 13:28; Rev 14:10,Rev 14:11, Rev 16:10,Rev 16:11

TSK: Mat 13:51 - Have

Have : Mat 13:11, Mat 13:19, Mat 15:17, Mat 16:11, Mat 24:15; Mar 4:34, Mar 7:18, Mar 8:17, Mar 8:18; Luk 9:44, Luk 9:45; Act 8:30,Act 8:31; 1Jo 5:20

TSK: Mat 13:52 - scribe // which // things

scribe : Mat 23:34; Ezr 7:6, Ezr 7:10,Ezr 7:21; Luk 11:49; 2Co 3:4-6; Col 1:7; 1Ti 3:6, 1Ti 3:15, 1Ti 3:16; 2Ti 3:16, 2Ti 3:17; Tit 1:9, Tit 2:6, Tit 2:7

which : Mat 12:35; Pro 10:20,Pro 10:21, Pro 11:30, Pro 15:7, Pro 16:20-24, Pro 18:4, Pro 22:17, Pro 22:18; Ecc 12:9-11; 2Co 4:5-7, 2Co 6:10; Eph 3:4, Eph 3:8; Col 3:16

things : Son 7:13; Joh 13:34; 1Jo 2:7, 1Jo 2:8

TSK: Mat 13:53 - he

he : Mar 4:33-35

TSK: Mat 13:54 - when // he taught // they were

when : Mat 2:23; Mar 6:1, Mar 6:2; Luk 4:16-30; Joh 1:11

he taught : Psa 22:22, Psa 40:9, Psa 40:10; Act 13:46, Act 28:17-29

they were : Joh 7:15, Joh 7:16; Act 4:13

TSK: Mat 13:55 - is not this // the carpenter’ s // and his

is not this : Mat 1:18-20; Luk 1:27, Luk 2:5-7

the carpenter’ s : Psa 22:6; Isa 49:7, Isa 53:2, Isa 53:3; Mar 6:3; Luk 3:23, Luk 4:22; Joh 1:45, Joh 1:46, Joh 6:42; Joh 7:41, Joh 7:42, Joh 9:29

and his : Mat 12:46, Mat 12:48, Mat 27:56; Mar 15:40,Mar 15:47, Mar 16:1; Luk 24:10; Joh 19:25; Gal 1:19

TSK: Mat 13:57 - they // A prophet

they : Mat 11:6; Isa 8:14, Isa 49:7, Isa 53:3; Mar 6:3; Luk 2:34, Luk 2:35, Luk 7:23; Joh 6:42, Joh 6:61; 1Co 1:23-28

A prophet : Mar 6:14; Luk 4:24; Joh 4:44; Act 3:22, Act 3:23, Act 7:37-39, Act 7:51, Act 7:52

TSK: Mat 13:58

Mar 6:5, Mar 6:6; Luk 4:25-29; Rom 11:20; Heb 3:12-19, Heb 4:6-11

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 13:40-43 - And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth // Then // grain of mustard seed // leaven hid in three measures of meal // a grain of mustard seed // is the least of all seeds // that the birds of the air come and lodge in the branches thereof // leaven, which a woman hid in three measures of meal, till the

Ver. 40-43. As in the common practice of men, when they have a mind to pick their corn, and have it clean, when it is reaped, to set men to clean the wheat, and to pick out the tares, and, having tied them up in bundles, to burn them, so (saith he) I will do. I will send my angels at the day of judgment, and they shall take out of my church all impenitent sinners, all those who in this world have been scandals, and offences, and mischievous to my people, and who have made it their business to work iniquity.

And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth That is, into hell, which, in regard of the severe torments which the damned shall feel there, is often in Scripture compared to fire, as Mat 25:41 , and in other texts, by which is only set out to us the dreadfulness of the punishment of the damned, that is proportioned to, if not far exceeding, that of the burning living bodies in fire. Having thus expressed the punishment of wicked men, he expounds what he means by gathering the wheat into his barn, viz. the taking of righteous men to heaven.

Then , saith he,

shall the righteous those whom I have clothed with my righteousness, and who have lived in obedience to my will to that degree, that though they be not perfectly righteous, yet are sincere and upright, so as I have accepted them,

shine forth as the sun in the kingdom of their Father: an expression much like that of Dan 12:2,3 , significative of that glorious state of the saints in heaven, which no eye having seen, nor ear having heard, no tongue is able to express. He concludes in the same manner as he concludes the parable of the sower, exciting his hearers to a diligent consideration and belief of what he had said.

Our Saviour adding no particular explication of the two parables delivered, Mat 13:31-33 , the disciples not asking him to explain them, and the evangelist having put the explication of the first parable after them, it is reasonable, that though I omitted the explication of them in their proper place, yet I should add something here for the benefit of those who possibly will not be able so readily to conceive our Saviour’ s meaning in them without an interpreter as the disciples did, which is thought to be the reason why they asked no explication of them. The one is the parable of the

grain of mustard seed Mat 13:31,32; the other, the parable of

leaven hid in three measures of meal Mat 13:33 . The scope of both is the same. Our Saviour intended them both to let his disciples know the success that his gospel should have over all the world, that they might not be discouraged at the little success of it at present. To this purpose he compares it, first, to

a grain of mustard seed which, he saith,

is the least of all seeds that is, one of the least of seeds, or the least seed that produces so great a plant; but becomes a tree so high,

that the birds of the air come and lodge in the branches thereof Though that small seed with us runs up to a great height, and produces a plant which hath branches considerable enough to lodge birds which sit low, yet we must not judge of what grew in those countries by what groweth in ours; there are strange and almost incredible stories told of that plant by naturalists, as to its growth in some hot and fertile countries. Christ by this foretold his disciples, what following ages quickly verified, that the heathen should entertain the gospel, and the sound of it should go to the ends of the earth, notwithstanding its present small appearance. Upon the same score he compares it to a little

leaven, which a woman hid in three measures of meal, till the whole mass of meal was leavened By these two expressions our Saviour also lets us know the quick and powerful nature of the word; that Christ’ s words are (as he said) spirit of life, and have a hidden and extraordinary virtue in them. I do not think it worth the while to inquire into the contents of these sata or measures of meal, and why he mentions but three. They are curiosities, the knowledge of which turneth to no account. Our Saviour certainly, by the expression, designed only to hint the small number of the Jews that believed in him, but foretold a far greater harvest.

The law should go forth out of Zion, and the word of the Lord from Jerusalem, as Isaiah prophesied, Isa 2:3 ; but many people (after them) should say, Come ye, let us go up to the mountain of the house of the Lord .

Poole: Mat 13:44 - treasure hid in a field

Whatsoever belongeth to the kingdom of God, whether the word, which is called the word of the kingdom, or the grace and favour of God, which he by me dispenses out under the administration of the gospel, is like, that is, should be adjudged, esteemed, and used like as

treasure hid in a field Men should do by it as they would do upon the discovery of a great sum of money, buried up in the earth, in some field not yet their own. Suppose a man had made some such discovery, what would he do? He would rejoice at it, he would hide it, he would sell all he had and buy that field. So should men do to whom there is a revelation of the gospel, and the grace thereof; they should inwardly rejoice in the revelation, and bless God for it, and, whatever it cost them, labour that they might be made partakers of that grace. Earthly possessions cannot be had without purchasing, and those who have not ready money to purchase with must raise it from the sale of something which they have; therefore our labour for the kingdom of heaven is set out under the notion of buying. But the prophet, Isa 55:1,2let us know that it is a buying without money and without price. However, there is some resemblance, for as in buying and selling there is a parting with something that is ours, in exchange for something which is another’ s, so in order to the obtaining of the grace of the gospel, and the kingdom of glory, to which the remission of sins leadeth, we must part with something in order to the obtaining of it. We have no ready money, nothing by us, that is a quid pro quo, a valuable price for Divine grace; we must therefore part with something that we have, and it is no matter what it be, which God requireth. Where this discovery is made, the soul will part with all it hath, not only its old heart, its unlawful desires and lusts, but its riches, honours, and pleasures, if it can by no other means obtain the kingdom of heaven, that it may obtain it; they are all of no value to it. Nor is it at all necessary in order to buying, that the thing parted with be of a proportionable, value. Amongst men, wedges of gold have been purchased for knives and rattles, &c; nor doth any thing we can part with, that we may obtain the kingdom of heaven, bear any better proportion; yet it is a buying, because it is what God is pleased to accept, and upon the parting with gives us this heavenly kingdom.

Poole: Mat 13:45-46

Ver. 45,46. The state of the gospel dispensation is such, that men in it having a discovery of more excellent things than before they were aware of, life and immortality being brought to light through the gospel, 2Ti 1:10 , grace and truth coming by Jesus Christ, Joh 1:17 , men and women are set upon seeking for these spiritual things, as merchants do for goodly pearls; and when God makes a discovery of Christ and his grace to the soul, it appears to them as a pearl of great price, of more value than all they have in the world, and they are ready to part with all to obtain Christ and his grace. Both these parables have the same scope and tendency, viz.

1. To inform us that Christ and his grace are of a great and transcendent value.

2. That under the gospel there is a clear discovery of these things to the world.

3. That where this discovery is effectually and particularly made to any soul, that soul will part with all it hath, or is worth, rather than it will miss of Christ, and his grace and glory.

Poole: Mat 13:47-50 - Again, the kingdom of heaven // the word of the kingdom // a net // into the sea

Ver. 47-50. The scope of this parable is much the same with that of the tares, to teach us, that while the church is in this world there will be in it a mixture of good and bad, a perfect separation of which one from another is not to be expected until the day of judgment.

Again, the kingdom of heaven This term signifieth the whole dispensation and administration of the gospel, both the grace dispensed in it, and the means of that grace which is administered under it. I should here interpret it of the preaching of the gospel, which is called

the word of the kingdom being the means by which men are gathered in both to the church visible and invisible. This our Lord here compares to

a net , thrown

into the sea of the world, and gathering in of every kind, bringing in many to an outward profession, all of which shall not come to the kingdom of glory, nor are indeed true members of Christ; not members of the church invisible, though they be members of the church visible. When the end of the world shall come, and Christ shall have accomplished his design in the world, then a day of judgment shall come, and there shall be a perfect separation between such as received the gospel in truth, and in the love of it, and others: the former shall be taken to heaven, and the latter thrown into hell; which he expresses by the like phrases which he had before used in the parable of the tares, which need no further explication.

Poole: Mat 13:51 - understood all these things // They say unto him, Yea, Lord

A conscientious teacher will have a respect to the profit of his hearers. Christ here setteth us an example, asking his disciples if they had

understood all these things as well those parables of which he had given them no particular explication, as those he had explained.

They say unto him, Yea, Lord we have understood them.

Poole: Mat 13:52 - Every scribe which is instructed unto the kingdom of heaven

Seeing you understand these things, communicate your knowledge of them unto others, do not know for yourselves alone.

Every scribe which is instructed unto the kingdom of heaven The scribes amongst Jews were not only clerks, that were employed in writing, but teachers of the law; such a one was Ezra, Ezr 7:6 . Our Saviour here by every scribe instructed unto the kingdom of God, understandeth every good minister of the gospel, fitted to promote the kingdom of God, to be employed in the church of God: should be like a good householder, that hath not his provision to seek when his guests come; but hath a full fraught storehouse, and hath nothing to do but out of his stock and storehouse to bring out all sort of provision, according to the various palates of his guests. Ministers of the gospel should not be novices, 1Ti 3:6 , raw and ignorant men; but men mighty in the Scriptures, well acquainted with the writings of the Old and New Testament, and the sense of them; men that have a stock of spiritual knowledge, able readily to speak a word to the weary, and to speak to men and women’ s particular cases and questions.

Poole: Mat 13:53-54 - into his own country // Insomuch that they were astonished

Ver. 53,54. Mark relates this passage, Mar 6:1-4 . Our Lord went up and down preaching the gospel: he having preached unto the people in the former parables, now he departeth from the seaside, where he preached as before,

into his own country most interpreters judge Nazareth; he was born in Bethlehem, but we read little or nothing of any time he spent there afterward. Nazareth was the place where he was brought up, and therefore he was called Jesus of Nazareth. There he preached in the synagogue, or in the synagogues of Galilee. Mark addeth, on the sabbath day.

Insomuch that they were astonished: it is not said they repented, or believed, but they admired at him, and were astonished.

And said, Whence hath this man this wisdom, and these mighty works? That is, a power to do these mighty works. Mark saith, Whence hath this man these things? and what wisdom is this that is given unto him, that even such mighty works are wrought by his hands? Astonishment and admiration flow from ignorance, and are no indications of any spiritual saving work upon men’ s hearts: we shall see that these Jews, notwithstanding their astonishment, are by and by scandalized, and offended at Christ.

Poole: Mat 13:55-57 - They were offended in him

Ver. 55-57. Mark saith the same, Mar 6:3 ; only he saith, Is not this the carpenter? o tektwn ; which leadeth some to think that Christ, till he was thirty years of age, wrought with Joseph upon his trade. Luk 2:51 , it is said, that he came to Nazareth, and was subject to his parents. Joseph was an artificer, that was certain; so tektwn signifies; but whether a carpenter, or a smith, the word will not inform us. For the brethren of Christ and his sisters, here mentioned, the most by them understand his near relations. The Jews were offended at the meanness of our Saviour’ s parents and relations.

They were offended in him that is, these things made them stumble at him, and not receive him as the Messias, or a prophet sent from God. How unreasonable is malice and prejudice! One would have thought that their knowledge of his friends and education should have rather led them to have concluded that he must be sent from God, and more than a man, seeing that he did not come by this wisdom by any ordinary means, nor work these great works by any human power.

Poole: Mat 13:58 - a prophet is not without honour, save in his own country // He did not many mighty works there // because of their unbelief

Mark saith, Mar 6:4-6 , But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. And he marvelled because of their unbelief. And he went round about the villages teaching. Our Lord here gives another more external reason of their being scandalized at him; that is, his being so familiar with them, and conversing so long with them: familiarity ordinarily breeding contempt: to this purpose he applies to them a proverbial speech, That

a prophet is not without honour, save in his own country Men are ready to undervalue, slight, and disesteem those they have been brought up and ordinarily conversed with and amongst.

He did not many mighty works there (Mark telleth us he did some, but not many)

because of their unbelief: he saw them a people whose hearts, through the just judgment of God, were locked and shut up under unbelief, and therefore it was to no purpose to do more miracles before them, upon whom they would have no effect; nor did this consist with what he knew of the counsels of God with reference unto them. So as he left them, and went preaching about the villages or country towns in Galilee.

Lightfoot: Mat 13:52 - Bringeth forth out of his treasury things new and old

Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.   

[Bringeth forth out of his treasury things new and old.] These words are spoken according to the dialect of the schools, where the question was not seldom started, What wine, what corn, or fruits were to be used in the holy things, and in some rites, new or more old; namely, of the present year, or the years past. But now, a thrifty man, provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a scribe of the gospel to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. "Do ye understand all these things (saith Christ), both the things which I have said, and why I have said them? So a scribe of the gospel ought to bring forth," etc.

Haydock: Mat 13:44 - Like unto a treasure

Like unto a treasure. This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the gospel affords, has found the kingdom of heaven, should purchase it at the expense of every thing most near and dear to him: he cannot pay to great a price for his purchase.

Haydock: Mat 13:46

This eternal kingdom faith opens to your view, but it does not put you in possession without good works. (Bible de Vence)

Haydock: Mat 13:52 - Every scribe

Every scribe; i.e. master or teacher. (Witham) ---

Because you know how invaluable is the treasure, the pearl, the kingdom, here mentioned; you, who are scribes and teachers, should cultivate it yourselves, and communicate the same blessing to others. Thus imitating a father of a family, who draws from his treasure both new and old things, and distributes them to his children, according to their several wants and necessities. This was a proverbial expression with the Jews, to signify every thing useful or necessary for the provision of a family. (St. Jerome, St. Augustine, St. John Chrysostom, Ven. Bede, and Tirinus.) ---

Thus also a pastor of souls throws light upon the mysteries of the New Testament, by the figures of the Old, and explains the workings of grace, by the operations of nature.

Haydock: Mat 13:55 - Is not this the carpenter's son? // His brethren

Is not this the carpenter's son? [1] I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The Latin is also a general word, which of itself signifies no more a carpenter than a smith. But the common belief of the faithful is, that St. Joseph was a carpenter, which may be confirmed by what Theodoret relates (lib. iii. Hist. chap. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter's son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after. (Witham) ---

O! how truly astonishing is the stupidity of the Nazareans! They wonder whence wisdom itself possesses wisdom, and virtue itself virtue. The reason is evident: they only considered him as the son of a carpenter. (St. Jerome) ---

Was not David the son of an husbandman, and Amos a shepherd? They should then have honoured our Lord, when they heard him speak in this manner. What wonderful mildness in Christ! Though calumniated and reviled, he still answers with the greatest humility and charity, a prophet is not without honour, save in his own country. (ver. 57.) (St. John Chrysostom in St. Thomas Aquinas) ---

His brethren. These were the children of Mary, the wife of Cleophas, sister of our blessed Lady; (Matthew xxviii. 56. John xix. 25.) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour. (Challoner)

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[BIBLIOGRAPHY]

Fabri filius. Greek: tou tektonos, artificis. St. Hilary (Can. or cap. xiv. in Matt. p. 678. Ed. Ben.) thought that St. Joseph wrought with fire and iron. We find in a manner the same in St. Ambrose Lib. iii. in Luc. in initio. p. 52. See also St. Chrysologus, Serm. xlviii. St. Justin (Dialogo cum Tryphone, p.69) says, Christ made aratra and juga; and in the Greek edition, (Parisiis, an. 1551, p. 93) Greek: arotra kai zuga. Theodoret, (lib. iii. Hist. chap. xviii, p. 656) Sandalipam fabricat, Greek: glossokomon ... kataskeuazei.

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Gill: Mat 13:42 - And shall cast them into a furnace of fire // there shall be wailing and gnashing of teeth

And shall cast them into a furnace of fire,.... Not a material, but a metaphorical one; denoting the wrath of God, which shall fall upon wicked men, and abide upon them to all eternity: which is sometimes called hell fire, sometimes a lake which burns with fire and brimstone; and here a furnace of fire, expressing the vehemency and intenseness of divine wrath, which will be intolerable; in allusion either to Nebuchadnezzar's fiery furnace, or as some think, to the custom of burning persons alive in some countries; or rather, to the burning of chaff and stubble, and the stalks of any unprofitable things that grew in the field ^f, for the heating of furnaces, and is the very language of the Jews, who used to compare hell to a furnace; so Gen 15:17 is paraphrased by them ^g,

"And behold the sun set, and there was darkness; and lo! Abraham saw until the seats were set, and the thrones cast down; and lo! "hell", which is prepared for the wicked in the world to come, כתנורא, "as a furnace", which sparks and flames of fire surrounded; דבגוה, "in the midst of which", the wicked fell, because they rebelled against the law, in their lifetime.

Which is expressed in much the same language, and conveys the same ideas as here; and no wonder is it that it follows,

there shall be wailing and gnashing of teeth; declaring the remorse of conscience, the tortures of mind, the sense of inexpressible pain, and punishment, the wicked shall feel; also their furious rage and black despair,

Gill: Mat 13:43 - Then shall the righteous shine forth as the sun // in the kingdom of their father // Who hath ears to hear, let him hear

Then shall the righteous shine forth as the sun,.... The time referred to is, when the tares shall be separated from the wheat: when they that offend and do iniquity, shall be gathered out of Christ's kingdom; when the wicked shall be cast into hell: then the "righteous", not who are so merely in their own apprehensions, and in the judgment of others; nor by their obedience, legal or evangelical; but who are made so, by the righteousness of Christ imputed to them: these, though they have been in this world loaded with reproaches, and attended with many afflictions and persecutions; and have been despised for their poverty and meanness, and want of outward glory, honour, riches, and prosperity; shall now "shine forth" in the robe of Christ's righteousness, in perfect holiness of nature, in all felicity and prosperity of soul; and in the shining dazzling robes of glory, incorruption, and immortality, on their bodies; eves the sun, having no spot in them, or upon them, and without any clouds of darkness: they will be as Christ himself, the sun of righteousness, with whom, and in whose glory they shall appear, both in soul and body,

in the kingdom of their father; meaning either the same with the kingdom of Christ, the Father's and his, being one and the same; or as distinct from Christ's, see Mat 13:41 the church, and the government of it in this world, in all ages of time, and especially in the latter day, and during the thousand years, Christ and his saints shall reign together, may be peculiarly called the kingdom of Christ; when it will be delivered to the Father, and God shall be all in all: so that the ultimate glory may, though not to the exclusion of the Son, be styled the kingdom of the Father; of God, who is the Father of Christ and of his people; and which is observed, to assure the saints of their interest in it, right unto it, and certain enjoyment of it. Some copies read, "the kingdom of heaven". Much the same images, here made use of, to set forth the glory of the saints, both in soul and body, in the world to come, are expressed by the Jews,

"The faces of the "righteous", they say, ^h in time to come, shall be דומות לחמה, "like to the sun", and moon, to the stars and planets, and lightnings, and lilies, and to the lamp of the sanctuary.

And elsewhere ⁱ they observe, that "God in time to come, will beautify the body of "the righteous", as the beauty of the first man, when he entered into paradise, according to Isa 58:11 and that the soul, whilst in its dignity, shall be sustained with the superior light, and be clothed with it; and when it shall enter into the body hereafter, it shall enter with that light; and then shall the body shine, כזהר הרקיע, "as the brightness of the firmament": as is said in Dan 12:3. And a little after ^k it is said, that when.

"the soul goes out, the body is left, which shall be there built again, כנהרא דשמשא, "as the light of the sun", and as the brightness of the firmament.

Who hath ears to hear, let him hear; and seriously consider of the several things said in this parable, concerning the wheat and tares, the righteous and the wicked, as being matters of the greatest moment and importance,

Gill: Mat 13:44 - Again the kingdom of heaven is like unto treasure // the which when a man hath found // he hideth // goeth and selleth all that he hath, and buyeth the field

Again the kingdom of heaven is like unto treasure,.... By which is meant, not eternal life, the incorruptible inheritance, riches of glory, treasure in heaven; nor Christ, in whom are hid all the treasures of wisdom and knowledge, and all the riches of grace and glory; but the Gospel, which is a treasure consisting of rich truths, comparable to gold, silver, and precious stones; of the most valuable blessings, and of exceeding great, and precious promises; and reveals the riches of God, of Christ, and of the other world; and is a treasure unsearchable, solid, satisfying, and lasting: this is said to bid in a field. The Gospel was in some measure hid, under the former dispensation, from the Old Testament saints; and for a long time was hid from the Gentile world; and is entirely hid from them that are lost, who are blinded by the god of this world; and even from the elect of God themselves, before conversion: this is sometimes said to be hid in God, in his thoughts, counsels, and purposes, and in the covenant of his grace; and sometimes in Christ; who is the storehouse of truth, as well as of grace; and may be thought to be hid under the Mosaic economy, in the types and shadows of the ceremonial law: but here "the field" means the Scriptures, in which the Gospel lies hid; and therefore these are to be searched into for it, as men seek and search for silver and hid treasures, by digging into mines, and in the bowels of the earth:

the which when a man hath found; either with or without the use of means, purposely attended to, in order to find it; such as reading, hearing, prayer, and meditation: for sometimes the Gospel, and the spiritual saving knowledge of it, are found, and attained to, by persons accidentally, with respect to themselves, though providentially, with respect to God; when they had no desire after it, or searched for it, and thought nothing about it; though by others it is come at, in a diligent use of the above means:

he hideth; which is to be understood not in an ill sense, as the man hid his talent in a napkin, and in the earth; but in a good sense, and designs his care of it; his laying it up in his heart, that he might not lose it, and that it might not be taken away from him: anor joy thereof; for the Gospel, when rightly understood, brings good tidings of great joy, to sensible sinners,

goeth and selleth all that he hath, and buyeth the field: which is not to be interpreted literally and properly; though a man that knows the worth and value of the Bible, rather than be without one, would part with all his worldly substance for one; but figuratively, and denotes the willingness of such souls, who are led into the glory, fulness, and excellency of the word of God, the scriptures of truth, and of the immense treasure of the Gospel therein, to part with all that has been, or is dear unto them; with their sins, and self-righteousness; with their good names and characters; their worldly substance, and life itself, for the sake of the Gospel, and their profession of it: and may also design the use of all means, to gain a larger degree of light and knowledge in the Gospel. It seems by this parable, according to the Jewish laws, that not the finder of a treasure in a field, but the owner of the field, had the propriety in it; when it should seem rather, that it ought to be divided. Such that have ability and leisure, may consult a controversy in Philostratus ^l, between two persons, the buyer and seller of a field; in which, after the purchase, a treasure was found, when the seller claimed it as his; urging, that had he known of it, he would never have sold him the field: the buyer, on the other hand, insisted on its being his property; alleging that all was his which was contained in the land bought by him,

Gill: Mat 13:45-46 - Again, the kingdom of heaven is like unto a merchant man // the pearl of great price // Who when he had found one pearl of great price

Again, the kingdom of heaven is like unto a merchant man,.... This parable may be understood of Christ's seeking, finding, and purchasing his elect: for, certain it is, that he has sought after them; which implies, that they were lost and going astray; expresses his great love to them, value for them, and desire after them; in doing which, he took much pains, and used much diligence: and certain it also is, that he finds them in redemption, and in effectual calling; and that they are to him a pearl of great price; as very precious to God, so highly esteemed of by Christ, as his portion, his inheritance, and his jewels. He has also parted with all he had for the sake of these persons; he became poor, emptied himself of everything, even gave himself a ransom for them, and so made a purchase of them, with the price of his own blood: though to this sense it may be objected, that it does not seem so agreeable, that Christ should be compared to a merchant man, which better suits with those that deal with him, than as he is concerned with them; nor does he seek after any other than his elect: whereas this merchant man is said to beeking goodly pearls; any pearls that were so: nor is Christ's finding his elect a chance business; nor have they any intrinsic excellency in them, to denominate them pearls, but by his grace. The more common interpretation of it is, that it designs a sensible sinner, seeking after the true way of salvation, and finding Christ, and parting with all for him: such a man is a spiritual merchant, who trades in foreign parts, and in things of worth and value; and such an one seeks after a variety of things, which at first sight seem "goodly", in order to obtain salvation by; as civility, morality, a legal righteousness, fasting, watchings, prayer, a profession of religion, and a submission to external ordinances; but at length finds Christ,

the pearl of great price: who is of an unspeakable brightness and glory, of intrinsic worth and value; who is enriching to those that possess him, and precious to them that believe; and of such a price, that no valuable consideration can be given for him: wherefore such a soul is willing to part with all for him; with sinful self, and righteous self; and with the honours, riches, and profits of this world; and buy him, his grace and righteousness, without money, and without price. Though I rather think, that in connection and agreement with the other parables, this is to be understood of such, who are seeking after knowledge in every branch of it, natural, moral, and spiritual; and so may be compared to a "merchant man, seeking goodly pearls"; and who find the Gospel, and prefer it to everything else,

Who when he had found one pearl of great price: for such who seek after wisdom and knowledge in the use of proper means, are like merchant men, that trade abroad, and for things of value; and these, under divine direction, find in the Scriptures, and through the ministry of the word, and by prayer and study, the truths of the everlasting Gospel, respecting Christ, his person, office, grace and righteousness; which are equal to, yea transcend a pearl of the highest price; for their original, coming from a far country, from heaven; for their brightness, clearness, and perspicuity; for their ornament and glory; for their firmness and solidity; for their virtue and value, to them that know the worth of them; and such will buy, but not sell them; reckon all things but loss and dung, in comparison of them; and will contend for them, and stand fast in them.

Gill: Mat 13:47 - Again the kingdom of heaven is like unto a net // that was cast into the sea // and gathered of every kind

Again the kingdom of heaven is like unto a net,.... By which also is meant, the Gospel, and the ministry of it. This may be compared to a net, for its meanness in the esteem of men; being despicable, and of no account in the eyes of the world: and yet like a net, a piece of curious artifice and workmanship, being the produce of the grace of God; in which his manifold wisdom is displayed, and is what angels desire to look into: it is designed, and purposely contrived, for the gathering in of sinners to Christ, and to his churches, though by accident, it has other uses; such as troubling of the world, as the net does the waters of the sea, and drawing out the corruptions of the men of it, as that does weeds, stones, &c. and which, like a net, can do nothing of itself, unless cast; and not then neither, unless succeeded with a divine blessing:

that was cast into the sea; by "the sea" is meant the world, so called, for the storms and tempests of afflictions, and persecutions the saints meet with, and for the continual troubles that are in it; for the restlessness and instability of all things therein; for the dangers of it; and for its being the proper place and element of fishes, as the world is to the men of it. The casting of it into the sea, designs the opening of the Gospel, and the unfolding the mysteries of it, and the preaching it in all the world; and supposes persons qualified for it; such were the patriarchs and prophets under the Old Testament; and particularly Christ, John the Baptist, and the Apostles of Christ, and succeeding ministers under the New Testament; and requires art, skill, and wisdom, might and strength, industry, diligence, and patience; and which is done at a venture, whether there are fish or not; and sometimes succeeds, and sometimes not:

and gathered of every kind; the Persic version adds, "of animals"; but much more agreeably Munster's Hebrew Gospel, and the Vulgate Latin, add, "of fishes"; and so some copies read. The preaching of the Gospel, is the means of gathering souls to Christ, and into his churches; and those that are gathered into a visible Gospel church state, are of every kind, of all nations in the world; Jews and Gentiles: of all ranks and degrees of men, high and low, rich and poor, bond and free; of all sorts of sinners, and of men good and bad; some who have the truth of grace in them, and others that are only hypocrites: profess in words, and deny in works; have nothing more than a form of godliness, and name to live, and are dead.

Gill: Mat 13:48 - Which when, it was full // They drew to the shore // and sat down // and gathered the good into vessels, but cast the bad away

Which when, it was full,.... As the Gospel, and the Gospel church state may be said to be, when all the ends of the preaching of the word are answered; when all are called by the one, and into the other, that were designed to be called; when the fulness of the Gentiles shall be brought in, and all Israel shall be saved,

They drew to the shore; which will be done, when the end of the world comes; then will an end be put to the Gospel ministry, the net will be drawn to shore; the preaching of the Gospel will cease, and no more use be made of it:

and sat down; the ministers of the word having done their work, enter into the joy of their Lord, and rest from their labours:

and gathered the good into vessels, but cast the bad away; as fishermen used to do; though this last office seems, by the application of the parable, to be what will be performed by angels; who, as many as they find to have a good work of grace wrought and finished in their souls, they will gather into Christ's barn, into the everlasting habitations, the mansions in Christ's Father's house, he is gone to prepare: but as for the bad, who shall appear to be destitute of the grace of God, and righteousness of Christ, notwithstanding their profession of religion, they shall be rejected, as good for nothing, and shall be cast into the lake which burns with fire and brimstone.

Gill: Mat 13:49 - So shall it be at the end of the world // the angels shall come forth // and sever the wicked from the just

So shall it be at the end of the world,.... As the fisherman, when he has drawn his net to shore, picks out the good fish, and puts them into proper vessels, and casts the dead, putrid, and useless fish away; so, at the close of time, in the last day,

the angels shall come forth out of heaven, from the presence of God and Christ, and by his orders, as the judge of all the earth,

and sever the wicked from the just; with whom they have had not only civil conversation, but have been joined in a Gospel church state; but now these ungodly shall not stand in judgment with them; nor these sinners, these hypocrites, in the congregation of the righteous: the one will be set at Christ's right hand, the other at his left; the one will go into life eternal, and the other into everlasting punishment; and their separation from one another will be for ever.

Gill: Mat 13:50 - And shall cast them into the furnace of fire

And shall cast them into the furnace of fire,.... See Gill on Mat 13:42

Gill: Mat 13:51 - Jesus saith unto them // have ye understood all these things // they say unto him, yea, Lord

Jesus saith unto them,.... This is left out in the Vulgate Latin, and Ethiopic versions, and in Munster's Hebrew Gospel, and in some Greek exemplars; though it is necessary to the connection and sense of the words:

have ye understood all these things? All the parables Christ had delivered, besides those he had given a particular explanation of; as of the mustard seed, and leaven, of the treasure hid in the field, the pearl of great price, and the net cast into the sea: Christ's putting this question to the disciples, shows that the things delivered, had some difficulty in them; that they were of moment and importance to be understood; and how concerned he was, that they should understand them; and how ready he was to communicate the knowledge of them, which he knew would be useful to them in their after ministrations:

they say unto him, yea, Lord. This answer, which was truly and faithfully made, is a proof of their close and strict attention to the words of Christ; the quickness of their understandings, at that time, being in a very special manner opened and illuminated by Christ; and which he knew, when he put the question to them; but was willing to have it owned and expressed by themselves, that he might have the opportunity of saying what follows.

Gill: Mat 13:52 - Then said he unto them // Therefore every Scribe // which is instructed unto the kingdom of heaven // is like unto a man that is an householder // Which bringeth forth out of his treasure, things new and old

Then said he unto them,.... Since the disciples had such a clear understanding of the above parables, and were by them, and by other things, so well furnished to preach the mysteries of the kingdom of heaven to others, Christ stirs them up by the following parable, to a diligent exercise of their gifts, and to a large, free, and cheerful communication of their knowledge to others,

Therefore every Scribe; meaning not legal ones, Scribes in the law of Moses, a sort of letter men, often mentioned by the evangelists, and the same with the lawyers, who were conversant with the letter of the law, and only understood that; as for the kingdom of heaven, they were so far from being instructed unto it, that they shut it up, and would neither go in themselves, nor suffer others; but evangelical Scribes are here meant, see Mat 23:34 the preachers of the everlasting Gospel, now everyone of these,

which is instructed unto the kingdom of heaven, as each of them be more or less; that is, understands the nature of the Gospel church state, the discipline, laws, and rules of Christ's house, the doctrines of the Gospel, the way and things pertaining to the kingdom of heaven; as Christ and his righteousness, and the regenerating and sanctifying grace of the Spirit: such an one,

is like unto a man that is an householder; that has an household or family under his care, as the ministers of the Gospel have, and which is the church of God; called the household of God, the household of faith, a spiritual house, and a family; consisting of fathers, young men, and children; of which indeed Christ is properly the householder and master, but Gospel ministers are deputies and stewards under him, and under him preside over the household, and have the government of it, provide food for it, and protect and defend it; all which require large gifts and abilities, great love and affection, both to Christ and his people; much wisdom, prudence, and knowledge; and great faithfulness and integrity, courage and firmness of mind,

Which bringeth forth out of his treasure, things new and old: by "his treasure" is meant, either Christ, who is the great treasury and storehouse of grace and truth; from whence his ministers receive all their gifts, grace, light, and knowledge; or the word of God, the Scriptures of truth, by which the men of God are thoroughly furnished for every good work; or the treasure of the Gospel, which is put into their earthen vessels, into their own hearts, and that stock of Gospel knowledge and experience they are blessed with; a large competency of which is necessary to these householders since they are to give out, not niggardly, but largely, and plentifully, and in great variety. The Syriac version reads it, מן סימתה, "out of his treasures", and so may include them all. "Things new and old": not the new Gospel and the old law, for the law is not old, nor the Gospel new; the Gospel is much older than the law, being hid of God, and ordained before the world was, to our glory; and was even promulgated, long before the law was on Mount Sinai: nor things out of the Old and New Testament, for the New Testament was not yet in being; though it is right, and is the business of Gospel preachers, to bring forth such truths and doctrines, as are contained in both: rather truths that are old in themselves, but newly discovered to them, may be intended, and every new acquisition of knowledge and experience, added to the former stock and fund: the phrase seems to denote the plenty and variety of Gospel provisions, which the ministers of it are to bring forth, suited to the various cases of such who are under their care. The allusion is either to a good provider for his family, who lays up stores for them of all sorts, and upon proper occasions brings them forth for their relief; or to the people under the law, bringing their offerings out of the fruits, both of the old and new year; concerning which, take the following rule ^m,

"All offerings, both of the congregation and of a private person, came from the land (of Israel), and without the land, מן החדש ומן הישן, "from the new and from the old" (i.e. from the new and old stock, the increase of the new and old year), except the sheaf of the first fruits, and the two wave loaves; for they come only from the new, and from the land of Israel.

The place where fruits of any kind were laid up, was called a treasure; hence it is said ⁿ, the palm tree has its fallen fruits, which they do not bring לאוצר, "into the treasure"; and it produces dates, which they put into the treasure: perhaps some reference is had to Son 7:13 where mention is made of fruits new and old, and which the Jewish writers ^o interpret of the words of the Scribes, and of the words of the law; the fruits "new", are the words and sayings of the Scribes, their doctrines and decisions; and the "old", are the words of the law; and one that was well versed in both these; was with them a well instructed Scribe. Unless the allusion should rather be thought to be to old and new wine, see Luk 5:37, it being usual to call a wine cellar a "treasure" ^p, in which all sorts of wine were kept; and a well instructed Scribe is full of matter, and, like Elihu, his belly is as wine that has no vent and is ready to burst like new bottles, Job 32:19 and, like Jeremy, he is weary of forbearing, and cannot stay, Jer 20:9 and, like David, his heart indites a good matter, and his tongue is as the pen of a ready writer, Psa 45:1.

Gill: Mat 13:53 - And it came to pass that, when Jesus had finished these parables // he departed thence

And it came to pass that, when Jesus had finished these parables,.... Which he spoke both to the multitude from the ship, and to his disciples in the house,

he departed thence; from the house in which he was, and the city of Capernaum, where he had some time been.

Gill: Mat 13:54 - And when he was come into his own country // he taught them in their synagogue // Insomuch that they were astonished // whence hath this man this wisdom and these mighty works

And when he was come into his own country,.... Not where he was born, Bethlehem, for it is never observed, that he went thither; but where he was educated, and where his parents and near relations, according to the flesh, lived; who had been some little time ago seeking for him, and desirous of speaking with him, even Nazareth:

he taught them in their synagogue, it being the sabbath day; see Mar 6:1. The Vulgate Latin, and all the Eastern versions, the Syriac, Arabic, Persic, and Ethiopic, and Munster's Hebrew Gospel read, "in their synagogues"; but as Nazareth was so mean and obscure a place, it is not likely that there should be in it more synagogues than one; and of no more do we read in Luk 4:16 where an account is given of Christ's preaching in this place before this time,

Insomuch that they were astonished; at the doctrines he taught, which were new and unheard of to them; and were delivered in such a graceful manner, and with so much power and authority; and also at the miracles he wrought, in confirmation of what he delivered; and said,

whence hath this man this wisdom and these mighty works? They knew his education, how that he had not been put to school, had never learned letters of men, or received any instructions from their learned doctors; and therefore could not imagine, how he came by such sublime and divine knowledge, and by what power he performed such wonderful things; looking upon him to be a mere man, and a very mean, and contemptible one: not knowing that he was the wisdom of God, and the power of God; which had they been acquainted with, there would have been no room, nor reason, for such questions.

Gill: Mat 13:55 - Is not this the carpenter's son? // Is not his mother called Mary? // And his brethren // James // and Joses // And Simon // and Judas

Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was now dead, which may be the reason he is not mentioned by name. The Greek word here used, signifies any mechanic, or artificer. The Syriac expresses it by a word, which signifies both a carpenter and a blacksmith; and Munster's Hebrew Gospel renders it, בן נפחא, "the blacksmith's son". But the generally received notion of the ancient Christians is, that he was a carpenter, and that Jesus was brought up to the same business, which lay in making ploughs and yokes ^q. This also appears, from the answer the Christian schoolmaster at Antioch gave to Libanius the sophister; who being big with expectation of Julian the apostate's getting the victory, asked the schoolmaster, what he thought the carpenter's son was doing? To which, after a short pause, he replied; O sophister! the Creator of all things, whom thou callest the carpenter's son, is making a coffin for Julian; who accordingly died in a few days after ^r. The Jews make mention of one Abba Joseph, הבנאי, "the builder", or carpenter ^s; but whether the same, is not certain. What they here say, was no doubt by way of derision and contempt; and yet the same phrase is used by them of a person of great note and fame, for his wisdom and knowledge: thus speaking of a difficult point, they ^t say,

"לית נגר ולא בר נגר.

"no carpenter", or smith, or a carpenter's son, can solve this: says R. Shesheth, I am neither a carpenter, nor a carpenter's son, and I can solve it.

The gloss upon it is,

"a wise man, the son of a wise man.

Is not his mother called Mary? Plain Mary, without any other title, or civil respect; a poor spinstress, that got her bread by her hand labour: the Jews say ^u, she was a plaiter of women's hair, and treat her with the utmost scorn,

And his brethren; not strictly so, but either the sons of Joseph by a former wife; or Mary's, or Joseph's brothers or sisters sons, and so cousins to Christ; it being usual with the Jews to call such, and even more distant relations, brethren:

James; the son of Alphaeus, or Cleophas, one of Christ's disciples,

Mat 10:3 called the Lord's brother, Gal 1:19 and the same that wrote the epistle that bears his name:

and Joses; or Joseph, as the Vulgate Latin, and Munster's Hebrew Gospel read; and which two names are one and the same: hence, in Talmudic writings, we often read of R. Jose, who is the same with R. Joseph ^w: this Joses is, by Dr. Lightfoot, conjectured to be the same with Joseph, called Barsabas, who was put in nomination for apostleship, after the death of Judas, Act 1:23.

And Simon; or Symeon, the son of Cleophas, who is said ^x to succeed James, as bishop of Jerusalem, and to be Christ's cousin, being son of Cleophas, the brother of Joseph, the supposed father of Christ:

and Judas; the same that is called Lebbaeus, and Thaddaeus,

Mat 10:3 and the brother of James, Luk 6:16 and the same that wrote the epistle that goes by his name. The Jews ought not to have made these remarks, since many of their great doctors were of mean parentage; as R. Zachariah was a butcher's son ^y, and R. Jochanan a blacksmith's son ^z; hence that advice of R. Juda ben Bethira ^a,

"take heed that ye do not reproach the sons of the common people, for from them comes forth the law.

Gill: Mat 13:56 - And his sisters // Are they not all with us? // Whence then hath this man all these things?

And his sisters,.... Whose names, according to Epiphanius ^b, were Mary and Salome; whom he supposes were the daughters of Joseph, by a former wife; but rather of Alphaeus or Cleophas,

Are they not all with us? Lived in the same town with them, were well known by them, and familiar with them,

Whence then hath this man all these things? His wisdom and his mighty works; for since he had not them from any of their schools, and nurseries of learning, from their learned doctors and wise men; and could not have received them from his parents, and near relations, they could not devise from whence he should have them,

Gill: Mat 13:57 - And they were offended in him // But Jesus said unto them // a prophet is not without honour, save in his own country, and in his own house

And they were offended in him,.... It was a stumbling to them, how he came by his wisdom and power; since he had not these things from men of learning, and could not have them from his relatives: and therefore, rather than believe he had them of himself, or from God, they chose to indulge at least a suspicion, that he had them from the devil, and so were offended in him: or this offence was taken at the meanness of his birth, parentage, and education, though without reason; for if without the advantage of an education without human literature, and the instructions of men, he was able to expound the Scriptures, preach such doctrine, and deliver such words of wisdom, and confirm all this by miracles, and mighty works, they ought to have considered him as a divine person, and all this, as a demonstration of it, and of his having a divine mission at least, and of his being raised up by God for extraordinary purposes,

But Jesus said unto them; being unmoved at their offence in him, and contempt of him, which was no other than what he expected:

a prophet is not without honour, save in his own country, and in his own house; which seems to be a proverbial speech in common use, though I have not met with it in Jewish writings; showing, that a prophet, or any teacher, or preacher, generally speaking, is more esteemed among strangers, who have no personal pique, nor prejudices against him, and who judge of him, not by what he has been, but by his present abilities, doctrine, and conduct, than among his countrymen; who are apt to think meanly of him, because familiarly acquainted with him, and knew, if not his vices, yet his infirmities, and envy him any superior degree of honour to them, he has attained unto. I say, generally speaking, for this is not always the case on either side; sometimes a prophet is affronted and abused in strange places, as Christ himself was: and sometimes is received with esteem and applause among his countrymen, relations, and acquaintance; but this is rare and uncommon; the proverb respects what is usually and ordinarily done, and the truth of it is easy to be observed.

Gill: Mat 13:58

And he did not many mighty works there,.... Some he did, though not many; partly that they might be left inexcusable, and partly that it might not be said, he did not wish well, to his own country: what he did, were not of the first class, and greatest note; he only "laid his hands", as Mark says, Mar 6:5 "upon a few sick folk, and healed them"; and yet these were such as raised their wonder and astonishment, but did not command their faith, and were rather stumbling blocks unto them; such were their prejudices, their unbelief, and the hardness of their hearts: and the reason indeed why he did no more was,

because of their unbelief. These words in Mark are joined with this expression, "he marvelled"; showing, that their continued unbelief in him, notwithstanding his ministry and miracles among them, was matter of surprise to him; but here they are given as a reason why he did no more mighty works among them: and which Mark says he could not do, not for want of power, or as if their unbelief was too mighty for him to overcome; but he would not, because he judged them unworthy, and that it was not fit and convenient to perform any more, since they were offended with what was done; and that their condemnation might not be increased.