Matthew 13:32 Komentář

In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them (Mat 13:1-2). He preached to them in parables, and here gives the reason why he chose that way of instructing (Mat 13:10-17). And the evangelist gives another reason (Mat 13:34, Mat 13:35). There are eight parables recorded in this chapter, which are designed to represent the kingdom of heaven, the method of planting the gospel kingdom in the world, and of its growth and success. The great truths and laws of that kingdom are in other scriptures laid down plainly, and without parables: but some circumstances of its beginning and progress are here laid open in parables. 1. Here is one parable to show what are the great hindrances of people's profiting by the word of the gospel, and in how many it comes short of its end, through their own folly, and that is the parable of the four sorts of ground, delivered (Mat 13:3-9). and expounded (Mat 13:18-23). 2. Here are two parables intended to show that there would be a mixture of good and bad in the gospel church, which would continue till the great separation between them in the judgment day: the parable of the tares put forth (Mat 13:24-30), and expounded at the request of the disciples (Mat 13:36-43); and that of the net cast into the sea (Mat 13:47-50). 3. Here are two parables intended to show that the gospel church should be very small at first, but that in process of time it should become a considerable body: that of the grain of mustard-seed (Mat 13:31, Mat 13:32), and that of the leaven (Mat 13:33). 4. Here are two parables intended to show that those who expect salvation by the gospel must be willing to venture all, and quit all, in the prospect of it, and that they shall be no losers by the bargain; that of the treasure hid in the field (Mat 13:44), and that of the pearl of great price (Mat 13:45, Mat 13:46). 5. Here is one parable intended for direction to the disciples, to make use of the instructions he had given them for the benefit of others; and that is the parable of the good householder (Mat 13:51, Mat 13:52). II. The contempt which his countrymen put upon him on account of the meanness of his parentage (Mat 13:53-58).

The same day Jesus went out of the house,.... Where he had been preaching, and working miracles: where this house was, is not certain; it seems to have been in one of the cities of Galilee, probably Capernaum, since that was by the sea coast: the reason of his going out of the house was, either to converse with his mother and brethren, as they desired; or to withdraw himself from company, and take some refreshment by the sea side; or because it would not hold the people, and therefore he quitted it for a more convenient place. The time he went out of it, was the same day he had cast the devil out of the man blind and dumb, and had delivered himself so freely concerning the Scribes and Pharisees, who had blasphemously ascribed that miracle to the assistance of Satan; and the same day his mother and brethren came to see him, and speak to him. And sat by the sea side; either as weary, and for his refreshment, or in order to preach to the people; for, Mark says, "he began again to teach by the sea side", Mar 4:1. This was the sea of Galilee, sometimes called the sea of Tiberias.

All these things spake Jesus unto the multitude,.... In the hearing of his disciples, whilst in the ship, the multitude being on the shore, in parables; in the four foregoing ones, and without a parable spake he not unto them: not that he never had preached but in a parabolical way unto them, or that he never did afterwards use any other way of speaking; for it is certain, that both before and after, he delivered himself plainly, and without figures: but the meaning is, that in that sermon, and at that time, he thought fit to make use of no other method, as appears from the many other parables he afterwards delivered; and though he explained the meaning of some of them to his disciples, at their request, yet he dismissed the multitude without any explication of them.

Now, in place of the herb, the preaching of the prophets was given to ailing Israel. But the birds of the air dwell in the branches of the tree that rises high above the ground. We see the apostles as branches stretched out by the power of Christ and overshadowing the world. The people of all nations fly there in the hope of life and, disquieted by the whirling winds—that is, by the breath and blowing force of the devil—they come to rest upon those tree branches.

Or; The Lord compares Himself to a grain of mustard seed, sharp to the taste, and the least of all seeds, whose strength is extracted by bruising. This grain then when sown in the field, that is, when seized by the people and delivered to death, and as it were buried in the ground by a sowing of the body, grew up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets was allowed as it were herbs to a sick man; but now the birds of the air lodge in the branches of the tree. By which we understand the Apostles, who put forth of Christ's might, and overshadowing the world with their boughs, are a tree to which the Gentiles flee in hope of life, and having been long tossed by the winds, that is by the spirits of the Devil, may have rest in its branches.

"Another parable put He forth unto them, saying, The Kingdom of Heaven is like to a grain of mustard seed." That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say, "And who, and how many will be the faithful?" this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad. Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand; "Which indeed is the least," He saith, "of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." Thus He meant to set forth the most decisive sign of its greatness. "Even so then shall it be with respect to the gospel too," saith He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, it hath been unfolded in every part of the world.

I believe that the branches of the gospel tree that grew from the grain of mustard seed signify the different teachings whereon each one of the birds mentioned perches. Let us also take on the feathers of a dove so that, flying to the higher parts, we may dwell on the branches of this tree and make nests for ourselves from the different doctrines and, fleeing from earthly things, hasten to heavenly things.Many people read that the grain of mustard seed is the smallest of all seeds. They read what the disciples say in the Gospel: “Lord, increase our faith,” and the answer given to them by the Savior: “Truly, I say to you, if you have faith even like a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move.” They wonder whether an apostle would ask for a small faith or they doubt the Lord concerning what he has to say about small faith. Yet Paul the apostle makes an even greater comparison than faith to a grain of mustard. In fact, what does he say? “If I have all faith so as to move mountains, yet do not have charity, I am nothing.”

The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning which it is said to the Jews, The kingdom of God shall be taken from you. (Mat. 21:43.) It is the kingdom of heaven thus understood which is likened to a grain of mustard seed. The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers; by others the man himself, who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and understanding, which receiving the grain of preaching, and nurturing it by the dew of faith, makes it to spring up in the field of our own breast? Which is the least of all seeds. The Gospel preaching is the least of all the systems of the schools; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and proclaiming the offence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds. For the dogmas of Philosophers when they have grown up, show nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. Brit the Gospel preaching; though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. Let us then take the wings of the dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly. (Ps. 55:6.)

(Verse 32) The kingdom of heaven is like a mustard seed, which a man took and sowed in his field. It is the smallest of all seeds, but when it has grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches. It should not be a burden to the reader if we present all the parables. For those things that are obscure should be explained more fully, lest they be more entangled by excessive brevity than expounded. The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life; and of which it is said to the Jews: The kingdom of God will be taken away from you, and given to a nation producing its fruits (Matthew 21:43). Therefore, the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. The man who sows in his field is understood by many as the Savior, who sows in the hearts of believers. By others, the man himself who sows in his field, that is, in himself and in his own heart. Who is this who sows, if not our understanding and our soul, who, receiving the grain of preaching, and nurturing the seed with the moisture of faith, causes it to sprout in the field of his own heart? The preaching of the Gospel is the least of all disciplines. Indeed, for the first doctrine has no faith in the truth, preaching man as God, God as dead, and the scandal of the cross. Compare such doctrine with the dogmas of philosophers and their books, the splendor of eloquence and the composition of speeches, and you will see how much smaller it is than the other seeds of the Gospel. But when it grows, it demonstrates nothing biting, nothing vivid, nothing vital, but all flabby and withered, and soft, it boils in vegetables, and in herbs, which quickly wither and fall. However, this preaching, which seemed small at first, when it is sown either in the soul of the believer or in the whole world, does not rise in vegetables, but grows into a tree: so that the birds of the sky (which we must understand as either the souls of believers or the strengths owned by God's service) come and dwell in its branches. The branches of the evangelical tree, which have grown from the mustard seed, are diverse in doctrines, on which each of the aforementioned birds rests. Let us also assume the wings of the dove (Ps. LIV), so that, flying towards higher things, we may be able to dwell in the branches of this tree, and make nests for ourselves of teachings, fleeing earthly things and hastening towards heavenly things. Many, reading the smallest seed of mustard, and what is said in the Gospel by the disciples: 'Lord, increase our faith' (Luke XVII, 6), and the Savior answers them: 'Amen I say to you, if you have faith like a grain of mustard seed, and you say to this mountain, move from this place, it will move,' they think the apostles are either seeking little faith or doubting the Lord about little faith; whereas the apostle Paul considers faith compared to a grain of mustard seed to be very great. For what does he say? If I have faith to move mountains, but do not have love, it profits me nothing (I Cor. XIII, 2). Therefore, what the Lord said about faith being able to move mountains, the Apostle teaches can be done with complete faith.

(Mor. xix. 1.) Christ Himself is the grain of mustard seed, who, planted in the garden of the sepulchre, grew up a great tree; He was a grain of seed when He died, and a tree when He rose again; a grain of seed in the humiliation of the flesh, a tree in the power of His majesty. (ubi sup.) The birds lodge in its branches, when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.

And it should be noted that, when He says, Sowed good seed, He intends that good will which is in the elect; when He adds, An enemy came, He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, An enemy hath done this, He recommends to us patience; when He says, Lest haply in gathering the tares, &c. He sets us an example of discretion; when He says, Suffer both to grow together till the harvest, He teaches us long-suffering; and, lastly, He inculcates justice, when He says, Bind them into bundles to burn.

The grain of mustard seed is both the preaching and the apostles. For though they appeared to be few, they encompassed the whole earth, with the result that the birds of the air, that is, those with frivolous and feathery knowledge of the things above, could find rest in them. You, too, O reader, must be as a grain of mustard seed, small in appearance (for it is not right to make a show of virtue) but hot, zealous, pungent, and reproving. Thus you will become greater than the shrubs, that is, greater than those who are weak and imperfect, by yourself being perfect, so that even the winged creatures of heaven, that is, the angels, will take their rest in you who are living the angelic life. For they, too, rejoice in the righteous.

Then follows its greatness. And first its greatness is set forth; secondly it is confirmed, at but when it is grown, i.e., when it has sprouted, it is greater than all herbs, because the evangelical teaching bore more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said in Ps 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them. For there was no philosopher who could convert an entire country to his teaching: for if some philosopher, such as Plato, had said that such and such a one would come, he would not have been believed. Ps 118:85: the wicked have told me fables, but not as your law. It is greater, therefore, in solidity, in universality, and in usefulness. In solidity, and it becomes a tree, because other teachings are soft herbs, having nothing firm, because they are subject to human reason: Wis 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain; but this is a firm tree; Ps 118:89: forever, O Lord, your word stands firm; Luke 21:33: heaven and earth shall pass away, but my words shall not pass away. Therefore as this tree is related to other trees, so this teaching is related to others. So that the birds of the air come and dwell in its branches. Likewise it excels in the universality of its teaching: because this science has many branches, and furnishes a man with what is necessary for life. Hence if there are married persons, they have through it how they ought to govern themselves; if clerics, how they should live, and so on for others: therefore the diverse teachings are diverse branches. Likewise it excels in usefulness, because the birds dwell in its branches, i.e., all who have their mind in heaven; Phil 3:20: our conversation is in heaven. They come and meditate and rest: for those who dwell on the earth are not birds; 2 Cor 4:18: while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. Chrysostom explains it of the apostles, whom he compared to the grain of mustard seed because they were fervent in spirit; and this a man sowed, i.e., Christ, in a field, i.e., in the Church, from which all the fruitfulness of the Church came about: and they were few and lowly; for no science was spread abroad by such lowly men; hence the Apostle, 1 Cor 1:27: not many wise, or mighty, not many noble; but the foolish things of the world God has chosen to confound the wise, etc. But when it is grown, it is greater, in effect, than all, because the apostles produced greater fruit. Alexander converted one part of the world to himself, Rome likewise, but never as much as these, who accomplished so much. So that the birds of the air, i.e., the good, rest in its branches, i.e., in their teachings; Zech 8:23: they shall take hold of the skirt of a man that is a Jew, saying: we will go with you; for we have heard that God is with you. Hilary explains it of Christ, who was the grain of mustard seed on account of his fervor, because he was full of the Holy Spirit, which he sowed, afterwards in his death, in a field, i.e., among the people, which was very small on account of the contempt of unbelievers; Isa 53:2: we have seen him, and there was no beauty in him, and we desired him, despised and the most abject of men, a man of sorrows and acquainted with infirmity. And it is greater than all herbs, i.e., than all the perfect. Gold shall not be compared to it. And the perfect are compared to herbs, because herbs are given to the sick: let him that is weak eat herbs. But the teaching of Christ is given to the perfect, and so it becomes a tree. And this is signified by the tree of which we read in Dan 4:7ff.

JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.

Which indeed is the least of all seeds--not absolutely, but popularly and proverbially, as in Luk 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith." but when it is grown, it is the greatest among herbs--not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great. and becometh a tree, so that the birds of the air come and lodge in the branches thereof--This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks TRENCH, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world? The Leaven (Mat 13:33).