Mateo 13:19 Comentario

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.

Yet hath he not root in himself,.... Nor in Christ; the word is not rooted in him, nor has he the root of the matter, or the truth of grace in him: but dureth for a while; a hearer of the word, a professor of religion, showing some outward respect to the word, and to the preachers of it: for when tribulation or persecution ariseth, because of the word; which is often the case, and must be expected by those who embrace the Gospel, profess the name of Christ, and are willing to live godly in him. Tribulation may intend some lesser and lighter troubles for the sake of Christ, and his Gospel; such as the revilings and reproaches of men, loss of character, and trade, &c. and persecution may design something more public and vehement; such as confiscation of goods, imprisonment, and danger of life, the most exquisite tortures, and death in the most cruel form and shape; things very disagreeable to flesh and blood, and which cannot be endured, and submitted to, by persons without a principle of grace, by one that has no root in himself. Luke calls this a time "of temptation", or trial, as it is either way, both by private troubles, and more public persecutions: these try men's principles and professions, and whether the truth of grace is in them or not; and where it is not in any person, by and by he is offended; at the cross; he shrinks back from it, does not care to take it up, and follow Christ; but drops his religion, and the profession of it; apostatises, falls away, and comes to nothing.

"That which is sown upon the stony places," saith He, "the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended! When any one," so He saith, "heareth the word of truth and understandeth it not, then cometh the wicked one, and catcheth that which was sown out of his heart. This is he that is sown by the wayside." Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, "because it had no root"); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore He said not, "the world," but "the care of the world;" nor "riches," but "the deceitfulness of riches." Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate. And well hath He said, "The deceitfulness of riches." For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality. And these things He saith, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of "the care of this world, and the deceitfulness of riches," He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like. But He added also the "way" and the "rock," signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if thou art free indeed from riches, yet are soft and unmanly? and what if thou art not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things. In fact, His reason for putting this before the other, is because the one is first required (for "How shall they believe except they hear?" just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present. Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing. And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.

(Verse 19.) Everyone who hears the word of the kingdom and does not understand it. By saying this beforehand, he exhorts us to listen more attentively to what is being said.

“The wicked one comes and snatches away what has been sown in his heart.” The wicked one snatches away the good seed. You must also understand that it was sown in the heart. The diversity of soils stands for the diversity of the souls of believers. “And when trouble and persecution come because of the word, he at once falls away.” Notice what was said: “He at once falls away.” Hence there is some distance between the one who is constrained by many troubles and sufferings to deny Christ and the one who in the face of persecution immediately falls away and succumbs.

In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God's word which is sown in their heart, is by dæmons straightway carried off, as it were the seed dropped by the way side.

Take care that the seed does not fall by the wayside, lest the evil spirit come and take the word from memory.

He urges us to understand what is spoken by those who teach, lest we too be like those who are "by the way side." For it may be said, since Christ is the way, those who are outside of Christ are by the way side. For they are not in the way, but outside of the way.

(ap. Anselm.) He proceeds then expounding the parable; Every man who hears the word of the kingdom, that is, My preaching which avails to the acquiring the kingdom of heaven, and understandeth it not; how he understands it not, is explained by, for the evil one—that is the Devil—cometh and taketh away that which is sown in his heart; every such man is that which is sown by the way side. And note that that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says carrieth away that which is sown, we must understand it of the seed; that which follows, is sown by the way side, is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word.

Everyone who hears the word of the kingdom etc. Here he expounds; and because he had made mention of two kinds of earth, he therefore first expounds what he had said about the bad earth, and secondly about the good earth, at but he who was sown upon good ground etc. Likewise, in the bad earth he had set down three differences: some by the wayside, some on rocky ground, some among thorns. And he expounds this. And for an understanding of this you should know that hearing the word of God ought to have one effect, namely, that it be fixed in the heart; hence: blessed is he who meditates on the law of the Lord day and night, Psalm 1:2. Elsewhere: in my heart I have hidden your words, that I may not sin against you. Likewise, another effect is that it be carried through to action. Hence James 1:22: be doers of the word and not hearers only. Now this effect is impeded in some by the first impediment and in some by the second. Regarding the first, it is set down. And it should be known that the text has an interposition, and should be understood thus: everyone who hears the word of the kingdom and does not understand it, the wicked one comes and snatches away what was sown in his heart. And this is he who was sown by the wayside. And why does he not understand? Because the wicked one comes etc. Hence, everyone who hears the word of the kingdom, i.e., of Christ preaching the kingdom of heaven, because Christ preached only the kingdom of God; for Moses preached an earthly kingdom. Hence Peter, in John 6:69: Lord, to whom shall we go? You have the words of eternal life. Some, like unbelievers, do not hear; Isaiah 65:12: I spoke, and you did not hear etc. Some there are who hear; blessed are they who hear the word of God, Luke 11:28. But he does not understand it. The Gloss says: because he hears without affection, and so he does not store it in his heart. Psalm 35:4: he would not understand, that he might do well. And what will become of this one? He is seized by thieves, because his mind is held captive by thoughts, and so it is snatched away; and this is what he says: the wicked one comes, namely, the devil, because wicked not by nature, but by perversity; and snatches away, namely, secretly, by seducing and inducing vain thought, what was sown in his heart, namely, the seed. This is he who was sown by the wayside. "Sown" sometimes designates what is sown, and sometimes the field that is sown; hence when he says what was sown, the seed is understood; but when he says he who was sown, the field is understood. For man is called a field, concerning which field Proverbs 24:27 says: work your field diligently etc. And how is he by the wayside? Because it is not guarded, against Proverbs 4:23: with all watchfulness keep your heart, because life proceeds from it. So a man is said to be sown by the wayside who receives the word but does not guard it.

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.