Matthew 13:16 Comentariu

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.

For verily I say unto you,.... This is added for the further confirmation of what is before said, concerning the happiness of the disciples, in seeing and hearing what they did: that many prophets, and righteous men; Luke says, Luk 10:24 "kings" have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. To see Christ in the flesh, and have a clearer insight into the knowledge of the mysteries of grace, were things very desirable to men of the highest class in church and state, and of the best characters, such as Abraham, Joh 8:56. Jacob, Gen 49:18. David, Psa 14:7. Solomon, and the church in his time, Sol 8:1. Isaiah, and the saints with him, Isa 25:9 with many others. These indeed had a sight of Christ, but a very distant one; they saw him afar off in the promises and prophecies of him; and not very clearly, but through dark types and cloudy sacrifices; whereas the disciples saw him in person, heard him preach, took in the evidence of his miracles, and felt the power of his doctrines, and spiritually and savingly understood them. A way of speaking, somewhat like this, stands in the Talmud (p); "Many have watched to expound in Mercavah (the beginning of Ezekiel's prophecy), , "and have not seen it all their days".'' (p) T. Bab. Megilla, fol. 24. 2.

For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He saith to the apostles, "But blessed are your eyes, for they see, and your ears, for they hear;" not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment. Seest thou that, "unto you it is given," was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, "They heard heavily." But not such were these; wherefore He also blessed them. And in another way too He assures them again, saying,

(Verse 16) But blessed are your eyes, for they see; and your ears, for they hear. Unless we had read above about auditors called to understanding, with the Savior saying: "He who has ears to hear, let him hear," we would now think that the eyes and ears that receive blessedness are understood as bodily (or physical). But to me, those blessed eyes seem to be the ones that can recognize the sacraments of Christ, and those ears that Jesus commanded to be lifted up on high so that they may behold the gleaming wheat fields (John 4:9); and those blessed ears of which Isaiah speaks: "The Lord has opened my ear" (Isaiah 50:5).

If we had not read above that invitation to his hearers to understand, when the Saviour said, He that hath, ears to hear let him hear, we might here suppose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ's sacraments, and those ears of which Isaiah speaks, The Lord hath given me an ear. (Is. 50:4)

He blesses them, accordingly, as hearers of the Son’s voice and as having been made ready to see him, through whom and in whom they saw, intellectually, the nature of God and the Father. Of these things the saints of old were accounted worthy, those, namely, who most completely possess a joy in good things.

Even the physical eyes and ears of the apostles are blessed. But even more so are their spiritual eyes and ears worthy of blessedness, because they recognized the Christ. He esteems them more highly than the prophets because the prophets saw the Christ only spiritually, while the apostles saw Him both spiritually and physically. But also because the prophets were not deemed worthy of such great mysteries and knowledge as were the apostles. In two ways, then, the apostles surpass the prophets: that they saw Christ bodily and that they were initiated into a deeper, more spiritual, understanding of the divine mysteries. Then He explains the parable to the disciples, saying:

(ap. Anselm.) so then the eyes of them that see, and will not believe, are miserable, but your eyes are blessed; whence it follows; Blessed are your eyes, for they see, and your ears, for they hear.

(ord.) The mind is called an eye, because it is intently directed upon what is set before it to understand it; and an ear, because it learns from the teaching of another.

But blessed are your eyes that see, and your ears that hear etc. Above, the Lord showed the misery of the Jews who seeing did not see; here he shows the blessedness of the apostles who saw and heard. And first he shows the blessedness; secondly, he shows the sign, at amen I say to you etc. He says, therefore, that seeing they do not see, but your eyes are blessed. But if this is referred to the exterior eyes and ears, the eyes of the Jews are blessed just as much as those of the apostles. Therefore Jerome says that it is necessary to understand a twofold set of eyes, namely, exterior ones, with which all commonly saw — and he is not speaking of these — or interior ones, with which the apostles alone saw. Ephesians 1:17: that he may give you the spirit of wisdom and of revelation, in the knowledge of him, the eyes of your heart being enlightened. Hence likewise there are certain exterior ears and certain interior ones, of which he says above: he who has ears to hear, let him hear. Isaiah 50:5: the Lord has opened my ear, and I do not resist; I have not gone back. He attributes blessedness to seeing, because this blessedness on the way consists only in a participation of eternal blessedness, which consists in vision: for in the vision of God is the glory of man; Jeremiah 9:23: let not the wise man glory in his wisdom; and there follows, but let him who glories glory in this, that he knows and understands me.

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.

But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."