Matthew 13:7 Ulasan

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.

And some fell among thorns,.... On a spot of ground which was full of the roots of thorns, and briars, which was not cleared of them as it should be. We often read (e) of , "a field cleared of thorns"; but such was not this piece of ground, it was overrun with them, not on the surface of the earth, but within it: for it follows, and the thorns sprung up: naturally, being neither sown nor planted; either before the seed, or, at least, as soon; and however grew faster, and higher, and choked them; so that they came to nothing; hence the advice, "sow not among thorns", Jer 4:3 and a lost kindness, or what is bestowed in vain, is expressed in this proverbial manner (f), , "thy beneficence is taken away, and cast among thorns": these point out such hearers who seemed to be contrite, to have the low ground of their hearts broken up, their consciences tender, and to have a true sense of sin, as well as to be outwardly reformed; and yet inwardly were full of the thorns of sinful lusts, particularly of the cares of the world, the deceitfulness of riches, the lusts of other things, and the pleasures of this life, which rendered the word useless and unfruitful; see Mat 13:22 all which are comparable to thorns; it is hardly possible to be in the midst of, and meddle with these, without being scratched by them; they pierce, afflict, and wound, even where they have not their greatest power and influence; and where they do prevail, and get the ascendant, as they are fruitless themselves, they make others so too; they choke the word, and make that, and all ordinances, and opportunities, useless, and unserviceable. Thorns are a part of the earth's curse for the sin of man; and such persons in whom thorny cares and lusts prevail, as they are like unto the earth which beareth thorns, so, as that, they are rejected, and nigh to cursing, whose end is to be burned in everlasting flames of divine wrath and fury, Heb 6:8. (e) Misn. Sheviith, c. 4. sect. 2. T. Hieros. Sheviith, fol. 34. 3. & 35. 1. T. Bab. Bechorot, fol. 34. 2. (f) T. Bab. Sabbat, fol. 63. 2. Bava Kama, fol. 83. 1. Cetubot, fol. 53. 2. & Betza, fol. 29. 2.

What then comes of this seed? Three parts perish, and one is saved. "And when He sowed, some seeds fell," He saith, "by the way side; and the fowls came and devoured them up." He said not, that He cast them, but that "they fell." A fourth part is saved; and not this all alike, but even here great is the difference. Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, "What ought I to have done, that I have not done?" And the prophets speak of the people as of a vine; "For my beloved," it is said, "had a vineyard;" and, "He brought a vine out of Egypt;" but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit. But when thou hearest, "The sower went forth to sow," think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow. Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken. And wherefore doth He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers. And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable. But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the case even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing. And how can it be reasonable, saith one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it hath its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man. But do thou mark this, I pray thee; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.

(Verse 5 and following) Some fell by the wayside: and the birds of the air came and devoured them. Others fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil. But when the sun rose, they were scorched. And since they had no root, they withered away. Others fell among thorns, and the thorns grew up and choked them. Others fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. Valentinus uses this parable to prove his heresy, introducing three natures: spiritual, natural or animal, and earthly; while there are actually four: one by the wayside, another rocky, a third full of thorns, and a fourth of good soil. We postpone the interpretation of it for a while with the disciples, wanting to hear privately what is said.

This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground.

For who would ever have believed me if I had wished to interpret thorns as riches, especially since the former prick while the latter delight? And yet they are thorns, because they tear the mind with the prickings of their thoughts, and when they drag it all the way to sin, they cause it to bleed as if by an inflicted wound. These, in this passage, as another evangelist attests, the Lord calls not simply riches, but deceitful riches, and rightly so. For they are deceitful because they cannot remain with us for long; they are deceitful because they do not drive away the poverty of our mind. Only those riches are true which make us rich in virtues. If therefore, dearest brothers, you desire to be rich, love true riches. If you seek the summit of true honor, strive toward the heavenly kingdom. If you love the glory of high positions, hasten to be enrolled in that supernal court of the angels.

But those things which He silently left to our understanding, should be shortly noticed. The wayside is the mind trodden and hardened by the continual passage of evil thoughts; the rock, the hardness of the self-willed mind; the good soil, the gentleness of the obedient mind, the sun, the heat of a raging persecution. The depth of soil, is the honesty of a mind trained by heavenly discipline. But in thus expounding them we should add, that the same things are not always put in one and the same allegorical signification.

These are they who choke the word with worldly thoughts. For though a rich man thinks he is doing a good deed, yet the deed does not grow and flourish, hindered as it is by worldly cares.

And others fell among thorns. Now thorns are anxieties, angers, quarrels, and things of this kind; Jeremiah 4:3: do not sow upon thorns; Proverbs 24:30: I passed by the field of the slothful man; and there follows: and thorns had covered its surface. And the thorns grew up and choked them.

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.