มัทธิว 13:35 วิจารณ์

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.

He answered and said unto them,.... Being very ready to answer their request, and willing to communicate spiritual knowledge to them; thereby showing great condescension, and humility in himself, and great affection to them: he that soweth the good seed, is the son of man; he that is signified by the man that sowed good seed in his field, is "the son of man"; by whom he means himself, the seed of the woman; and the son of David; who being anointed with the Holy Ghost without measure, went about Judea and Galilee, preaching the everlasting Gospel, to the conversion of sinners, thereby making them good seed; though this may be understood of him, as including his apostles and ministers, whom he makes use of as instruments for the good of souls, by preaching the Gospel.

At times our Savior spoke the Word to the apostles by means of mysterious sayings. For prophecy says of him: “He will open his mouth in parables, and will declare things kept secret from the foundation of the world.” … The efficacy of the Word itself, being strong and powerful, gradually draws into itself secretly and invisibly everyone who receives it.

Or otherwise; The Lord compares Himself to leaven; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developements of the Gospels. But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But I hardly think that the reason of the thing will allow this interpretation; for though these three nations have indeed been called, yet in them Christ is shown and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened.

But Mark saith, "As they were able to hear it, He spake the word unto them in parables." Then pointing out that He is not making a new thing, He brings in the Prophet also, proclaiming beforehand this His manner of teaching. And to teach us the purpose of Christ, how He discoursed in this manner, not that they might be ignorant, but that He might lead them to inquiry, he added, "And without a parable spake He nothing unto them." Yet surely He did say many things without a parable; but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel, for instance; as many others: but these did no such thing. Yet surely His sayings were enough to cast them into perplexity, and to stir them up to the inquiry; for indeed a very sore punishment was threatened by those parables: however, not even so were they moved. Wherefore also He left them and went away.

As to what is said about the person of the Lord: “I will open my mouth in parables, I will utter what has been hidden since the foundation of the world,” we must pay close attention to the description of the departure of the Israelites from Egypt and the narration of all the signs contained in the book of Exodus. From this we realize that all those things that were written are to be understood through parables. And not only those great writings but also the signs that have been hidden will not ring clear unless we view them as parables. For the Savior promises that he will speak in parables and utter what has been hidden from the foundation of the world.

Yet He spoke not in parables to the disciples, but to the multitude; and even to this day the multitude hears in parables; and therefore it is said, And without a parable spake he not unto them. This passage is taken from the seventy-seventh Psalm. I have seen copies which read, 'by Esaias the Prophet,' instead of what we have adopted, and what the common text has by the Prophet. But because the text was not found in Isaiah, his name was, I suppose, therefore erased by such as had observed that. But it seems to me that it was first written thus, 'As was written by Asaph the Prophet, saying;' for the seventy-seventh Psalm out of which this text is taken is ascribed to Asaph the Prophet; and that the copyist not understanding Asaph, and imputing it to error in the transcription, substituted the better known name Isaiah. For it should be known that not David only, but those others also whose names are set before the Psalms, and hymns, and songs of God, are to be considered prophets, namely, Asaph, Idithum, and Heman the Esraite, and the rest who are named in Scripture. And so that which is spoken in the Lord's person, I will open my mouth in parables, if considered attentively, will be found to be a description of the departure of Israel out of Egypt, and a relation of all the wonders contained in the history of Exodus. By which we learn, that all that is there written may be taken in a figurative way, and contains hidden sacraments; for this is what the Saviour is there made to preface by the words, I will open my mouth in parables.

(Verse 35) So that what was said through the prophet might be fulfilled, saying: I will open my mouth in parables; I will utter things hidden since the foundation of the world. This testimony is taken from the seventy-seventh psalm (Verse 2). It is read in some codices, and a diligent reader may perhaps find the same thing in the place where we have put it, and the Vulgate edition has: So that what was said through the prophet might be fulfilled, written there, through the prophet Isaiah, saying. Because it was not found in Isaiah, I believe it was later removed by prudent men. But it seems to me that it was originally written like this: 'What is written by the prophet Asaph, saying. The seventy-seventh psalm, from which this testimony is taken, is inscribed with the title of Asaph the prophet.' And the first scribe did not understand Asaph, and thought it was a mistake of the scribe, and corrected it to the more obvious name of Isaiah. It must be known, therefore, that in the psalms and hymns and songs of God, not only David, but also the others whose names are written, are to be called prophets: namely, Asaph and Idithun, and Heman the Ezrahite, and Ethan, and the sons of Korah, and the rest whom the Scripture mentions. And that which is said in the person of the Lord: I will open my mouth in parables: I will utter things hidden from the foundation of the world, must be carefully considered and found to describe in a more detailed manner the departure of the Israelites from Egypt, and all the signs that are contained in the story of Exodus. From this we understand that all those things that are written should be understood in a parabolic manner: not only to sound out the obvious letter, but also the hidden mysteries; for this is what the Savior promises, opening his mouth in parables, and revealing secrets from the foundation of the world.

(Quæst. in Matt. q. 15.) Or, this is said, not that He uttered nothing in plain words; but that He concluded no one discourse without introducing a parable in the course of it, though the chief part of the discourse might consist of matter not figurative. And we may indeed find discourses of His parabolical throughout, but none direct throughout. And by a complete discourse, I mean, the whole of what He says on any topic that may be brought before Him by circumstances, before He leaves it, and passes to a new subject. For sometimes one Evangelist connects what another gives as spoken at different times; the writer having in such a case followed not the order of events, but the order of connection in his own memory. The reason why He spake in parables the Evangelist subjoins, saying, That it might be fulfilled that was spoken by the Prophet, saying, I will open my mouth in parables, I will utter things kept secret from the foundation of the world. (Ps. 78:2.)

The Greek word 'Parable,' is rendered in Latin 'Similitude,' by which truth is explained; and an image or representation of the reality is set forth. From which reading Porphyry took an objection to the believers; Such was your Evangelist's ignorance, that he imputed to Isaiah what is indeed found in the Psalms.

He brings forward as witness the prophet who had proclaimed beforehand that Jesus would teach in parables (Ps. 77:2), lest you think that Christ had invented some new form of teaching. But do not understand the prophecy in terms of cause and effect, but rather from the outcome of the event. For Christ did not teach in this manner in order to fulfill the prophecy, but rather, because He taught in parables, the word of the prophet is found in the outcome to have been fulfilled in Him. "Without a parable spake He not unto them" on this occasion only, for indeed He did not always speak to them in parables. The Lord uttered those things which were hidden since the foundation of the world. For He Himself revealed to us the mysteries of the heavens.

(ap. Anselm.) As though He had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world.

That it might be fulfilled which was spoken by the prophet saying: I will open my mouth in parables. In two ways the Lord spoke to the human race. First, in the prophets; secondly, in himself; Isa 52:6: behold, I who spoke, behold I am here. In both cases he spoke parabolically: in the prophets in many ways, and through himself likewise: for what was done in the prophets was a sign of what was to be done through Christ; hence he says, I, the Lord, who opened the mouth of the prophets in parables, will open it in myself. I will utter things hidden from the foundation of the world. In the opening of the mouth there is a manifestation of secrets, as above; utterance comes from the inmost depths. He utters when from the depth of wisdom he sends forth; Ps 44:2: my heart has uttered a good word. The wisdom of the Lord is hidden; Job 28:21: it is hidden from the eyes of all the living; John 1:18: no man has seen God at any time; the only begotten Son who is in the bosom of the Father, he has declared him, etc. He uttered things hidden, and which were concealed from the foundation of the world; Eph 3:5: which in other generations was not known to the sons of men, as it is now revealed to his holy apostles and prophets in the Spirit. Or otherwise: I will utter things which are from the foundation of the world, which are hidden. And why? Because he himself is from the foundation of the world, and he revealed himself to us through the things he made; Rom 1:20: the invisible things of God are clearly seen, being understood through the things that are made.

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.

That it might be fulfilled which was spoken by the prophet, saying-- (Psa 78:2, nearly as in the Septuagint). I will open my mouth in parables, &c.--Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.