마태복음 13:30 주석

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.

Which indeed is the least of all seeds,.... So mustard with the Jews (u), is called , "a kind of seeds"; and being very small, hence "as a grain of mustard", is often used, proverbially (w), for the least thing, as it is by Christ, Mat 17:20. Not but there are seeds lesser than this; but the meaning is, that this is one of the least of all seeds; or was the least of seeds, which were commonly known in Judea; or the very least which grew to the size this sometimes did, and as here related. Now this is designed to express the small beginnings of the Gospel dispensation, of the ministry of the word, of the grace of God in the hearts of his people, and of the small number of them at first. The Gospel, and the ministry of it were like a grain of mustard seed, little, mean, and contemptible; the author of it, Christ, was so to the Jews, in his birth, parentage, education, and outward appearance; the subject of it a crucified Christ, and salvation by him; and the doctrines out of the reach, and contrary to carnal reason; the preachers of it, were persons of very mean and low life, few in number, weak, illiterate, and despicable, and the whole world against them; the circumstances which attended the Gospel were very discouraging; it was charged with novelty, represented as contrary to common sense, and the reason of mankind, and as opening a door to licentiousness; and was followed with violent opposition and persecution, wherever it went. The grace of God, which under the ministry of the word is implanted in the hearts of the Lord's people, is at first very small, like a grain of mustard seed; it is a day of small things; faith in Christ is very weak and low, spiritual strength small, comfort little, experience of the love of God not large, light and knowledge in the doctrines of grace but very obscure and glimmering: the church of God, which sprung up under the ministry of the word, and through the work of grace, upon the hearts of particular persons, was like the small grain of mustard seed; the persons of which it consisted were but few in number in Christ's time, and at his ascension into heaven, and when the Gospel was first preached among the Gentiles; and those persons which laid the foundation, and were at the beginning of the Gospel church state, made a very contemptible figure, by reason of their outward poverty, and mean circumstances in the world; and on account of the severe persecutions which every where attended them; and also through the errors and heresies introduced by evil men, that crept in among them, But when it is grown, it is the greatest among herbs, and becometh a tree. Luke says, "a great tree", Luk 13:19 for to such a size did the mustard tree grow in the land of Judea, of which take the following instances (x), "At Shichin there was a mustard stalk, which had three branches, and one of them was cut down, and they covered a potter's booth with it; and found in it , "three kabs of mustard seed" (elsewhere (y) it is said, nine kabs). Says R. Simeon ben Chelphetha, I have one stalk of mustard seed in my field, and I go up to it, . "as one goes up to the top of a fig tree". And though the mustard tree grew to this height and size, it was reckoned among herbs, as here by Christ; for they say (z), "they do not put mustard in a field of fruits, but in a field of herbs. All which serve to illustrate and confirm the account here given by Christ, and alluded to; and which expresses the very large growth and increase of the Gospel, and the ministry of it; of the grace of God in the heart, and of the church of Christ, and his interest in the world: of the Gospel, and the ministry of it, as to its large spread in the world; which at first was confined to the Jews, but was afterwards published to the Gentiles, and carried through the whole world; and, in ages since, has made a considerable progress, particularly at the Reformation; and will make a much greater one, towards the end of time: and of the grace of God in the heart, which gradually increases to a full assurance of understanding of hope, and of faith, and to the measure of the stature of the fulness of Christ: and of the church of Christ, and his interest in the world; both as to the large numbers it did consist of in the times of the apostles, and since, and will more especially hereafter; for the church will fill the earth, and the kingdoms of the world will become the church, and all nations of the earth will flock unto it; the people of the Jews in general will be converted, and the fulness of the Gentiles will be brought in: as also with respect to the figure it will make through the great personages, the kings and princes of the earth, that will be in it; the great power and authority the saints will then have; the peace and prosperity that will be enjoyed by them; the spirituality, holiness, righteousness, love, and unity, there will be among them; as also the presence of God and of the Lamb, they will be favoured with; all which glory and happiness will be brought about by a plentiful effusion of the Spirit, and by the glorious appearance of Christ, So that the birds of the air come and lodge in the branches thereof: by "the birds of the air", some think angels are meant, compared to "birds" for their harmlessness and innocence; for their readiness and swiftness to do the will of God; and for their warbling notes and tuneful songs of praise; and who may be called birds "of the air", or heaven, because of their habitation: now these delight to be in the church, to be under the shadow of the Gospel ministry, and to look into the mysteries of it. Though rather, the saints and people of God are intended, who, in Scripture, are sometimes compared to particular birds; as to the eagle, the dove, and sparrow; and to birds in general, because timorous, weak, and defenceless, are exposed to danger, and wonderfully delivered, and are very subject to wander and go astray; and because of their chirpings, and singing songs of praise to their God and Redeemer; and to birds of the air or heaven, because they are heaven born souls, are partakers of the heavenly calling, and are pressing for, and soaring aloft towards the high calling of God in Christ: now the Gospel ministry, and the Gospel church state, are very useful to these; they "come" thereunto willingly, and cheerfully, deliberately, and with dependence on the grace and strength of Christ; humbly, under a sense of their own unworthiness, and yet with joy and thankfulness; heartily, and with their faces thitherwards, and they also "lodge" therein. This is what they desire, and their hearts are set upon; here they determine to be, and it is their happiness to be here; the shadow of Gospel ordinances is very delightful, very refreshing, and very fruitful to them, and under which saints dwell with great safety; and what a coming of these birds will there be hither, and a tabernacling of them herein, at the latter day! which are greatly designed in this part of the parable, (u) Misn. Kilaim, c. 3. sect. 2. (w) T. Bab. Beracot, fol. 31. 1. Megilla, fol. 23. 2. Nidda, fol. 66. 1. (x) T. Hieros. Peah, fol. 20. 2. (y) T. Bab, Cetubot, fol. 111. 2. (z) Misn. Kilaim, c. 2. sect. 8.

But again shall it be rooted up, if the Lord will, even now; but if not now, in the day when all bundles of tares shall be gathered together, and along with every other stumbling-block shall be burnt up with unquenchable fire.

And at the end of things, which is called “the consummation of the age,” there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from Christ’s entire kingdom all things that cause a stumbling block to souls and their reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry with themselves. This is the “gnashing of teeth.” Similarly it is said in the Psalms, “They gnashed me with their teeth.” Then above all “shall the righteous shine,” no longer differently as at the first but all “as one sun in the kingdom of their Father.” Then, as if to indicate that there was indeed a hidden meaning, perhaps in all that is concerned with the explanation of the parable, maybe most of all in the saying “Then shall the righteous shine as the sun in the kingdom of their Father,” the Savior adds, “He that has ears to hear, let him hear.” The Lord thereby teaches those who are attentive that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the novice.

What then doth the Master? He forbids them, saying, "Lest haply ye root up the wheat with them." And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if thou wouldest have them punished, yet without harm to the wheat, I bid thee wait for the proper season. But what means, "Lest ye root up the wheat with them?" Either He means this, If ye are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, ye injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He doth not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them. But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.

What then, if the tares should remain until the end? "Then I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them." He again reminds them of John's words, introducing Him as judge; and He saith, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat; but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them. "For I will say to the reapers," saith He, "Gather ye together first the tares." Why, "first?" That these may not be alarmed, as though the wheat were carried off with them. "And bind them in bundles to burn them, but gather the wheat into my barn."

The words the Lord spoke—“Lest gathering the weeds you root up the wheat along with them”—leave room for repentance. We are advised not to be quick in cutting off a fellow believer, for it may happen that one who has been corrupted today by evil may recover his senses tomorrow by sound teaching and abide by the truth. And that which follows, “Let both grow together until the harvest,” seems to be contrary to the other precept: “Put away evil from your midst,” whereby there must be no fellowship with those who are called believers but who are adulterers and fornicators. If uprooting is forbidden and patience must be kept until harvest time, how are some people to be removed from our midst? Between wheat and weeds there is something called darnel, when the plant is in its early growth and there is no stalk yet. It looks like an ear of corn, and the difference between them is hardly noticeable. The Lord therefore advises us that we should not be quick to judge what is doubtful but should leave judgment up to God. So when the day of judgment comes, he may not cast out from the body of saints those who are suspected of misdeeds but those who are obviously guilty. As to his words that the bundles of weeds are to be consigned to the fire and the wheat is to be gathered in the barn, it is clear that all heretics and hypocrites are to be burned in the fires of hell. But the holy ones, who are called wheat, are to be gathered up in barns—that is to say, heavenly mansions.

In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions.

Also that which follows: 'Allow both to grow until the harvest,' seems to be contrary to this precept: 'Take away the evil from among you'; and there is to be no fellowship with those who are called brethren, and are adulterers and fornicators. For if eradication is prohibited, and patience must be maintained until the harvest, how are certain ones to be expelled from among us? Between wheat and weeds, which we call darnel, as long as it is grass and the stem has not yet come to the ear, there is a great similarity, and in distinguishing, either no difference or a very difficult one. Therefore, the Lord warns us not to quickly pronounce judgment when there is any ambiguity, but to reserve the judgment of God: so that when the day of judgment comes, he may expel not suspicion of crime, but a clear guilt from the assembly of the saints. But what he said, that the bundles of weeds are to be burned with fire, and the wheat is to be gathered into barns, it is clear that the heretics and hypocrites are to be burned with the fires of hell; but the saints who are called wheat are to be received into the barns, that is, the heavenly mansions.

(Quaest. in Matt. q. 12.) It may be asked why He commands more than one bundle or heap of tares to be formed? Perhaps because of the variety of heretics differing not only from the wheat, but also among themselves, each several heresy, separated from communion with all the others, is designated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church, so that it is the burning and not the binding into bundles that will take place at the end of the world. But were this so, there would not be so many who would become wise again, and return from error into the Catholic Church. Wherefore we must understand the binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error.

But when the servants of the householder, namely, on the part of the apostles, ask the Lord whether they should separate the weeds from the wheat, he allowed them both to grow together until the harvest—that is, until the end of time. He clearly indicated that he would send reapers at that time, namely, angels, so that, once they have separated the wheat from the weeds—that is, once the holy ones have been separated from the wicked—they may gather the righteous in heavenly kingdoms, like wheat in barns. All the wicked and sinners will burn amid the punishments of hell like weeds in the fire, where the Lord declares they will forever weep and grind their teeth, saying, “There shall be weeping and grinding of teeth.” And when the Lord says there will be weeping and grinding of teeth, he is undoubtedly pointing to the future resurrection not only of the soul (as certain heretics would have it) but also of the body. Indeed, weeping and grinding of teeth are properly so-called punishments of the body. Therefore the gravity of the error that has a hold on heretics of this type can be seen from these words of the Lord, for they do not believe in the future resurrection of the body.

It follows, And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad.

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.

In the previous parable He spoke of the fourth part of the seed which fell on the good soil, while in this parable He shows that the enemy does not allow even that part which fell on good soil to remain incorrupted, because we sleep and grow indolent. The field, then, is the world, or, each one's soul. The sower is Christ. The good seed is good people, or, good thoughts. The tares are heresies, or, evil thoughts. The one who sows them is the devil. The men who were sleeping are those who by their indolence give entry to heretics and evil thoughts. The servants are the angels, who are indignant that there are heresies or any wickedness in the soul, and wish to seize and cut off from this life the heretics and those who think evil thoughts. But God does not allow the heretics to be destroyed by wars, lest the righteous suffer and be destroyed along with them. Likewise, neither does God wish to cut down a man on account of his evil thoughts, lest the wheat be destroyed along with them. If, for example, Matthew had been cut down while he was a tare, the wheat of the word which was later to spring up from him would have been cut down with him. Similarly with Paul and the thief. While they were tares they were not cut down, but were permitted to live so that later their virtue might grow. Therefore He says to the angels, At the end of the world you will gather the tares, namely, the heretics. But how? Into bundles, that is, binding them hand and foot. For at that time a man will no longer be able to do anything, but all his power to act will be bound. The wheat, namely, the saints, will be gathered by the angelic reapers into heavenly granaries. So it is with the evil thoughts which Paul had when he persecuted: they were burnt in the fire which Christ came to light upon the earth, while the wheat, that is the good thoughts, was gathered into the granaries of the Church.

But will they always be spared? No, but until a time; hence he says, let both grow until the harvest etc. A similar statement is found in Apocalypse 22:11: he that hurts, let him hurt still; and he that is filthy, let him be filthy still. Let both grow until the harvest. Against this statement it is objected that Isaiah 1:16 says: take away the evil of your thoughts etc. Likewise, 1 Corinthians 5:7: purge out the old leaven, that you may be a new lump, as you are unleavened etc. What then does he mean by let them be etc.? Chrysostom says that he is speaking about killing. Hence heretics are not to be killed, because many evils would follow from it. Augustine, in a certain letter, says that it once seemed to him that they should not be killed; but afterwards he learned by experience that many are converted through force: for the Lord draws some by force, as he drew Paul. Hence this one who was converted by compulsion profited more than all the others who believed voluntarily. And Augustine treated this opinion (or question). Hence according to Chrysostom's view, if it cannot be done without danger, it should not be done, except where a greater danger is feared. And this is clear by induction in all cases, because even if they are wicked, they are useful for the exercise of the good. Yet because it is more to be feared that the evangelical doctrine may perish through them in others, therefore, etc. Likewise, some who are now wicked later become good. It is true that they should not be killed immediately, but, as is found in Titus 3:10, a man that is a heretic, after the first and second admonition, avoid. To the other objection, the third one, that many seem wicked who are good, it is true if it were done indiscriminately, as is found in 1 Timothy 4. Likewise, as to what was said, that a prince of the people should not be excommunicated, if you see that the scandal would be greater if he were excommunicated than in the offense he commits, he should not be excommunicated; but if he had done something that endangered the faith, without doubt he should be excommunicated, whatever damage might follow. And in the time of the harvest I will say to the reapers etc. Above, the Lord expounded parabolically the origin of good and evil, and the progress of each; here the end of each is treated. And first the time of the end is set down; secondly, the ministers are set down; thirdly, the manner and order, each of which is ordered to the end. The time is touched on when he says, in the time of the harvest etc. The time of harvest is the time of the gathering of the fruit that is expected from the seeds. Now there is a twofold gathering: one in the present Church, another in the heavenly Church. And therefore there is a twofold harvest: one of the gathering of fruits in the present; concerning this, John 4:35: lift up your eyes and see the countries, for they are white already to harvest. Likewise, the time of harvest in the Church triumphant; hence below, in the same place, it is said that the harvest is the consummation of the world; therefore it is deferred until that time. Who are the ministers? The reapers. Hence, I will say to the reapers. The reapers of the first harvest were the apostles: for they gathered and converted the whole world, of whom John 4:38 says: I have sent you to reap that which you did not sow. In the second harvest the reapers will be angels; Apocalypse 14:15, it was said to a certain angel: thrust in your sickle and reap, for the hour is come to reap, for the harvest of the earth is ripe etc. For those things which are done through God are to be believed to be done through the ministry of angels; hence it is said of the angels in Psalm 102:21: his ministers, who do his will. But let us see the order, and in what way they attain the end, and what end. And first concerning the wicked; secondly, concerning the good. Concerning the wicked, it should be known that first they are gathered; secondly, they are bound; thirdly, they are burned. In the first is the separation of the wicked from the good. As long as this present time endures, the wicked are with the good, the cockle with the wheat, the lily among thorns, as is found in Song of Songs 2:2; below at 25:31: when the Son of man shall come, he shall separate the good from the wicked, the goats from the lambs. Hence he says, gather up first the cockle etc. At present, good things and evil things fall upon the good and the wicked almost indiscriminately: and this is what is said in Ecclesiastes 9:3, that this is the worst among all things that are done under the sun, that the same things happen to all; but then good things shall be rendered to the good, and evil things to the evil. Therefore, lest they be entangled, they must be separated and bound. Hence, and bind it into bundles. In the binding is signified the perpetuity of punishment; Psalm 149:8: to bind their kings in fetters etc.; below at 22:13: bind his hands and feet and cast him into the exterior darkness, which signifies the impenitence and irrevocability of eternal damnation. Into bundles. All will be separated from the vision of God: the punishment of loss will be equal for all; therefore they will be placed in bundles, as is found in Leviticus 13, where it is taught to discern between blood and blood, between leprosy and leprosy; and Isaiah 27:8: in measure against measure. And for what purpose? To burn them, i.e., they shall be delivered to eternal fire. Concerning this, Luke 16:24 says: I am tormented in this flame. Then when he says, but gather the wheat into my barn, the end of the good is set down; and, conversely, three things are set down, namely, purity, unity, and tranquility. Purity, when he says wheat. But note that the cockle was bound, and therefore was not winnowed; but the wheat was winnowed. And this signifies that the wicked will be sent to hell with their defilements; but the good will be thoroughly purified; Isaiah 35:8: it shall be called the holy way; the unclean shall not pass over it. Likewise, there is among them unity; hence gather. Among the wicked there are always quarrels, and therefore they have no unity; but the good are gathered together; Psalm 49:5: gather together his saints to him, who set his covenant above sacrifices etc.; and below at 24:28: wherever the body shall be, there shall the eagles also be gathered together. Likewise, there shall be among them tranquility; hence he says into my barn. A barn is made for the preservation of the harvest; so that homeland will be the barn of the saints, where they shall be with praise and everlasting joy, as is found in Isaiah 35:10.

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.

Let both grow together--that is, in the visible Church. until the harvest--till the one have ripened for full salvation, the other for destruction. (See on Mat 13:39). and in the time of harvest I will say to the reapers--(See on Mat 13:39). Gather ye together first the tares, and bind them in bundles to burn them--"in the fire" (Mat 13:40). but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in Mat 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Mat 13:41, Mat 13:43) the same order is observed: and the same in Mat 25:46 --as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Psa 91:8). Third and Fourth Parables or Second Pair: THE MUSTARD SEED and THE LEAVEN (Mat 13:31-33). The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely-- THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY. The Mustard Seed (Mat 13:31-32).