MATTHEW CHAPTER 13
Verses 1,2. The sea side. This was the sea of Tiberias. The
multitude stood on the shore near to him, so that he could be easily
heard. He went into a ship--that is, a boat--and sat down to address
them. Few spectacles could be more interesting than a vast crowd, on the
banks of a smooth and tranquil sea--an emblem of his instructions--
and the Son of God addressing them on the great interests of eternity.
Verse 2. No Barnes text on this verse.
See Barnes "Matthew 13:1"
{x} "into a ship" Luke 5:3
Verses 3-9. In parables. The word parable is derived from a Greek
word signifying to compare together, and denotes a similitude taken
from a natural object to illustrate a spiritual or moral subject. It
is a narrative of some fictitious or real event, in order to illustrate
more clearly some truth that the speaker wished to communicate. In early
ages it was much used. Heathen writers, as AEsop, often employed
it. In the time of Christ it was in common use. The prophets had
used it, and Christ employed it often in teaching his disciples. It
is not necessary to suppose that the narratives were strictly true.
The main thing--the inculcation of spiritual truth--was gained
equally, whether it was true, or was only a supposed case. Nor was
there any dishonesty in this. It was well understood. No person
was deceived. The speaker was not understood to affirm the thing
literally narrated, but only to fix the attention more firmly on the
moral truth that he presented. The design of speaking in parables
was the following:
(1.) To convey truth in a more interesting manner to the mind; adding
to the truth conveyed the beauty of a lovely image or narrative.
(2.) To teach spiritual truth so as to arrest the attention of ignorant
people, making an appeal to them through the senses.
(3.) To convey some offensive truth, some pointed personal rebuke, in
such a way as to bring it home to the conscience. Of this
kind was the parable which Nathan delivered to David, 2 Samuel 12:1-7
and many of our Saviour's parables addressed to the Jews.
(4.) To conceal from one part of his audience truths which he
intended others should understand. Thus Christ often, by this means,
delivered truths to his disciples in the presence of the Jews, which
he well knew the Jews would not understand; truths pertaining to
them particularly, and which he was under no obligations to explain
to the Jews. See Mark 4:33; Matthew 13:13-16.
Our Saviour's parables are distinguished above all others for clearness,
purity, chasteness, intelligibility, importance of instruction,
and simplicity. They are taken mostly from the affairs of common
life, and intelligible, therefore, to all men. They contain much of
himself his doctrine, life, design in coming, and claims; and are
therefore of importance to all men; and they are told in a style of
native simplicity intelligible to the child, yet instructive to men of
every rank and age. In his parables, as in all his instructions, he
excelled all men in the purity, importance, and sublimity of Iris
doctrine.
Verse 3. A Sower went forth to sow. The image here is taken from an
employment known to all men, and therefore intelligible to all.
Nor can there be a more striking illustration of preaching the gospel,
than placing the seed in the ground to spring up hereafter, and bear
fruit.
Sower. One who sows or scatters seed. A farmer. It is not improbable
that one was near the Saviour when he spoke this parable.
{y} "sower" Mark 4:2; Luke 8:5
Verse 4. Some seeds fell by the way side. That is, the hard path
or headland, which the plough had not touched, and where there was no
opportunity for it to sink into the earth.
Verse 5. Stony places. Where there was little earth, but where it was
hard and rocky; so that the roots could not strike down into the
earth for sufficient moisture to support the plant, When the sun
became hot, they of course withered away. They sprang up the
sooner because there was little earth to cover them.
Forthwith. Immediately. Not that they sprouted and grew any quicker
or faster than the others, but they were not so long in reaching the
surface. Having little root, they soon withered away.
Verse 6. No Barnes text on this verse.
Verse 7. Among thorns. That is, in a part of the field where the
thorns and shrubs had been imperfectly cleared away, and not destroyed.
They grew with the grain, crowded it, shaded it, exhausted the earth,
and thus choked it.
Verse 8. Into good ground. The fertile and rich soil. In sowing, by
far the largest proportion of seed will fall into the good soil; but
Christ did not intend to teach that these proportions would be exactly
the same among those who heard the gospel. Parables are designed to
teach some general truth; and the circumstances should not be pressed
too much in explaining them.
An hundredfold, etc. That is, a hundred, sixty, or thirty grains,
for each one that was sowed--an increase by no means uncommon. Some
grains of wheat will produce twelve or fifteen hundred grains. The usual
proportion on a field sown, however, is not more than twenty, fifty, or
sixty bushels for one.
Verse 9. Who hath ears, etc. This is a proverbial expression, implying
that it was every man's duty to pay attention to what was spoken,
Matthew 11:15.
{z} "Who hath ears" Matthew 11:15
Verses 10-17. Christ, in these verses, gives a reason why he used
this manner of instruction. See also Mark 4:10-12; Luke 8:9,10.
Verse 11. The mysteries of the kingdom. The word mystery, in the
Bible, properly means a thing that is concealed, or that has
been concealed. It does not mean that the thing was
incomprehensible, or even difficult to be understood. The thing
might be plain enough if revealed, but it means simply that it
had not been made known. Thus the mysteries of the kingdom do not
mean any doctrines incomprehensible in themselves considered, but simply
doctrines about the preaching of the gospel, and the establishment
of the new kingdom of the Messiah which had not been understood, and
which were as yet concealed from the great body of the Jews. See
Romans 16:26; 11:25; Ephesians 3:3,4,9. Of this nature was the truth that the
gospel was to be preached to the Gentiles, that the Jewish polity was to
cease, that the Messiah was to die, etc. To the disciples it was given to
know these truths. It was important for them, as they were to carry the
gospel around the globe. To the others it was not then given. They
were too gross, too earthly; they had too grovelling conceptions of the
Messiah's kingdom to understand these truths, even if presented. They
were not to preach it, and hence our Saviour was at particular pains to
instruct his apostles. The Pharisees, and Jews generally, were not
prepared for it, and would not have believed it, and therefore he
purposely employed a kind of teaching that they did not understand.
{a} "to know" Matthew 11:25; Mark 4:11; 1 Corinthians 2:10:14; Ephesians 1:9,18; 3:9
Colossians 1:26,27; 1 John 2:27
Verse 12. Whosoever hath, etc. This is a proverbial mode of speaking.
It means that a man who improves what light, grace, and opportunities he
has, shall have them increased. From him that improves them not, it is
proper that they should be taken away. The Jews had many opportunities
of learning the truth, and some light still lingered among them. But
they were gross and sensual, and misimproved them, and it was a just
judgment that they should be deprived of them. Superior knowledge was
given to the disciples of Christ; they improved it, however slowly, and
the promise was that it should be greatly increased.
{b} "For whosoever" Matthew 25:29; Luke 9:26
Verse 13. Because they seeing see not. Mark 4:12; Luke 8:10 say,
"That seeing, they may not see," etc. But there is no difference.
Matthew simply states the fact, that though they saw the natural meaning
of the story--though they literally understood the parable--yet they did
not understand its spiritual signification. Mark and Luke do not state
the fact, but affirm that he spoke with this intention--implying that
such was the result. Nor was there any dishonesty in this, or any unfair
disguise, He had truths to state which he wished his disciples
particularly to understand. They were of great importance to their
ministry. Had he clearly and fully stated them to the Jews, they would
have taken his life long before they did. He therefore chose to state
the doctrines so that if their hearts had been right, and if they had
not been malignant and blind, they might have understood them. His
doctrines he stated in the best possible way; and it was not his
fault if they did not understand him. By little and little, in this way,
he prepared many, even of the Jews, to receive the truth when it was
proposed by the only possible way of ever gaining access to their minds.
It was, moreover, entirely proper and right to impart instruction to his
disciples, which he did not intend for others.
Verses 14,15. And in them is fulfilled, etc. This place is quoted
substantially from Isaiah 6:9,10. It was literally fulfilled in the time
of Isaiah. In the time of Christ the people had the same character.
Like them, they closed their eyes upon the truth, and rejected the
Divine teaching. The words of Isaiah were, therefore, as well fitted
to express the character of the people in the time of Christ, as in
that of the prophet. In this sense they were fulfilled, or filled up,
or a case occurred that corresponded to their meaning.
See Barnes "Matthew 1:22". It is not by any means intended that Isaiah,
when he spoke these words, had any reference to the time of Christ. The
meaning in both places is, that the people were so gross, sensual, and
prejudiced, that they would not see the truth, or understand anything
that was contrary to their grovelling opinions and sensual desires;
a case by no means uncommon in the world. See the passage more
fully explained See Barnes "Isaiah 6:1" and following.
Waxed gross. Literally, has become fat. It is commonly applied to
the body, but is also used to denote one who is stupid and foolish in
mind. Here it means that the people were so sensual and corrupt that
they did not see or understand the pure spiritual principles of the
gospel.
Lest--they should see, etc. Lest they should see their lost condition
as sinners, and turn and live. The reason given here why they did not
hear and understand the gospel is, that their heart was wrong. They
would not attend to the things that make for their peace.
I should heal them. Should pardon, sanctify, and save them. Sin is
often represented as a disease, and the pardon and recovery of the soul
from sin as healing.
{c} "of Esias" Isaiah 6:9
{d} "By hearing" Ezekiel 12:2; John 12:40; Acts 28:26,27; Romans 11:8; 2 Corinthians 3:14,15
Verse 15. No Barnes text on this verse.
See Barnes "Matthew 13:14"
{e} "dull of hearing" Hebrews 5:11
Verse 16. Blessed are your eyes, etc. That is, you are happy that you
are permitted to see truth which they will not see. You are
permitted to understand the spiritual meaning of the parables, and in
some degree the plan of salvation.
{f} "But blessed" Matthew 16:17; Luke 10:23,24; John 20:29; 2 Corinthians 4:6
Verse 17. Many prophets and righteous men, etc. They wished to see
the times of the Messiah. They looked to it as a time when the hopes
of the world would be fulfilled, and the just be happy. See
John 8:5,6, "Abraham rejoiced to see my day; and he saw it, and was
glad." See also 1 Peter 1:10-12; Hebrews 11:13. So Isaiah and the
prophets looked forward to the coming of the Messiah as the
consummation of their wishes, and the end of the prophecies,
Revelation 19:10. The object always dearest to the hearts of all righteous
men is, to witness the coming and advancement of the kingdom of Christ.
{g} "that many" Ephesians 3:5,6; Hebrews 11:13; 1 Peter 1:10,11
Verses 18-23. See also Mark 4:13-20; Luke 8:11-15. Hear ye
therefore the parable of the sower. That is, hear the explanation, or
spiritual meaning of the narrative given before. Mark adds, Mark 4:13,
"Know ye not this parable? and how then will ye know all parables?" By
which it seems that he regarded this as one of the simplest and plainest
of them, and gave an explanation of it that they might understand the
general principles of interpreting them.
{h} "Hear ye" Mark 4:14; Luke 8:11
Verse 19. When any one heareth, etc. The seed represents the word of
God communicated in any manner to the minds of men, by the Scriptures,
by preaching, by acts of providence, or by the direct influence of the
Holy Spirit.
Then cometh the wicked one. That is, Satan, Mark 4:15 or the devil
Luke 8:12 the one eminently wicked, the accuser, the tempter. He
is represented by the fowls that came and picked up the seed by the
way-side. The gospel is preached to men hardened in sin. It makes no
impression. It lies like seed in the hard path; it is easily taken away,
and never suffered to take root.
{i} "word of the kingdom" Matthew 4:23
{k} "wicked one" 1 John 2:13,14; 3:12
Verses 20-22. Into stony places. Jesus explains this as denoting
those who hear the gospel; who are caught with it as something new or
pleasing; who profess themselves greatly delighted with it, and who are
full of zeal for it. Yet they have no root in themselves. They are
not true Christians. Their hearts are not changed. They have not
seen their guilt and danger, and the true excellency of Christ. They
are not really attached to the gospel; and when they are tried and
persecution comes, they fall--as the rootless grain withers before
the scorching rays of the noon-day sun.
Anon. Quickly, or readily. They do not look at it coolly and
as matter of principle.
Is offended. That is, stumbles and falls. Persecution and trial are
placed in his path, and he falls as he would over a stumbling-block,
he has not strength of principle enough--not confidence in God to carry
him through them.
The thorns. These represent cares, anxieties, and the deceitful lure
of riches, or the way in which a desire to be rich deceives us. They
take the time and attention. They do not leave opportunity to think and
examine the state of the soul. Besides, riches allure, and promise what
they do not yield. They promise to make us happy; but, when gained, they
do not do it. The soul is not satisfied. There is the same desire to
possess more wealth. And to this there is no end--but death. In doing
it, there is every temptation to be dishonest, to cheat, to take advantage
of others, to oppress others, and to wring their hard earnings from the
poor. Every evil passion is therefore cherished by the love of gain; and
it is no wonder that the word is choked, and every good feeling destroyed,
by this "execrable love of gold." See 1 Timothy 6:7-11. How many, oh
how many, thus foolishly drown themselves in destruction and perdition!
How many more might reach heaven, if it were not for this deep-seated
love of that which fills with care, deceives the soul, and finally leaves
it naked, and guilty, and lost!
See Barnes "Matthew 13:18"
{l} "joy receiveth" Isaiah 58:2; Ezekiel 33:31,32; John 5:35; Galatians 4:15
Verse 21. No Barnes text on this verse.
See Barnes "Matthew 13:20"; See Barnes "Matthew 13:18"
{m} "offended" Matthew 24:10; 26:31; 2 Timothy 4:16
Verse 22. No Barnes text on this verse.
See Barnes "Matthew 13:18"; See Barnes "Matthew 13:20"
{n} "care of this world" Luke 14:16-24
{o} "choke the word" Mark 10:23; 1 Timothy 6:9; 2 Timothy 4:10
Verse 23. Into the good ground. Those whose hearts are prepared by
grace to receive it honestly, and to give it full opportunity to grow.
In a rich and mellow soil-- a heart that submits itself to the full
influence of truth, unchecked by cares and anxieties; under the showers
and summer suns of Divine grace; with the heart spread open, like
a broad luxuriant field, to the rays of the morning, and to evening
dews--the gospel takes deep root, and grows; it has full room, and
then and there only shows what it is.
{p} "beareth fruit" John 15:5
Verses 24-30. The kingdom of heaven is likened, etc. That is, the
gospel resembles. The kingdom of heaven, See Barnes "Matthew 3:2" means
here the effect of the gospel by its being preached. The meaning of
this parable is plain. The field represents the world in which the
gospel is preached. The good seed, the truths preached by Christ
and his apostles.
{q} "parable" Isaiah 28:10,13
{r} "good seed" 1 Peter 1:23
Verse 25. While men slept, his enemy came, etc. That is,
in the night, when it could be done without being seen, an enemy
came and scattered bad seed on the new-ploughed field, perhaps before
the good seed had been harrowed in. Satan thus sows false doctrine in
darkness. In the very place where the truth is preached, and while the
hearts of people are open to receive it, by false but plausible teachers,
he takes care to inculcate false sentiments. Often it is one of his
arts, in a revival of religion, to spread secretly dangerous notions of
piety. Multitudes are persuaded that they are Christians, who are
deceived. They are awakened, convicted, and alarmed. They take
this for conversion. Or they find their burden gone; they fancy
that they hear a voice; or a text of Scripture is brought to them,
saying that their sins are forgiven; or they see Christ hanging on the
cross in a vision; or they dream that their sins are pardoned, and
they suppose they are Christians. But they are deceived. None of
these things are any conclusive evidence of piety. All these may
exist, and still there be no true love of God, or Christ, and no real
hatred of sin, and change of heart. An enemy may do it to deceive
them, and to bring dishonour on religion.
Sowed tares. By tares is probably meant a degenerate kind of
wheat, or the darnel grass growing in Palestine. In its growth and form
it has a strong resemblance to genuine wheat. But it either produces no
grain, or that of a very inferior and hurtful kind. Probably it comes
near to what we mean by chess. It was extremely difficult to separate
it from the genuine wheat, on account of its similarity while growing.
Thus it aptly represented hypocrites in the church. Strongly resembling
Christians in their experience, and, in some respects, their lives, it
is impossible to distinguish them from genuine Christians, nor can they
be separated until it is done by the great Searcher of hearts at the
day of judgment.: An enemy--the devil--hath done it. And nowhere has
he shown profounder cunning, or done more to adulterate the purity of
the gospel,
And went his way. There is something very expressive in this. He
knew the soil; he knew how the seed would take root, and grow. He had
only to sow the seed, and let alone. So Satan knows the soil in which he
sows his doctrine. He knows that in the human heart it will take deep
and rapid root. It needs but little culture. Grace needs constant
attendance and care. Error, and sin, and hypocrisy, are the native
products of the human heart; and, when left alone, start up with deadly
luxuriancy.
Verse 26. Then appeared the tares also. That is, then was first
discovered the tares. They had grown with the wheat, but so much like
it as not to be noticed, till the wheat began to ripen. So, true piety
and false hopes are not known by professions, by "blades," and leaves,
and flowers, but by the fruit.
Verse 27. No Barnes text on this verse.
Verse 28. No Barnes text on this verse.
Verse 29. Ye root up also the wheat. They so much resembled the
true wheat, that even then it would be difficult to separate them.
By gathering them, they would tread down the wheat, loosen and disturb
the earth, and greatly injure the crop. In the harvest it could be done
without injury.
Verse 30. Let both grow together. They would not spoil the true wheat;
and in time of harvest it would be easy to separate them. Our Saviour
teaches us here,
(1.) that hypocrites and deceived persons must be expected in the church.
(2.) That this is the work of the enemy of man. They are not the work of
Christianity, any more than traitors are of patriotism, or counterfeiters
are of the proper effect of legislating about money. They belong to the
world; and hypocrisy is only one form of sin. The Christian religion
never made a hypocrite; nor is there a hypocrite on the face of the
earth whose principles and practice it does not condemn.
(3.) That all hope of removing them entirely would be vain.
(4.) That an attempt to remove them altogether would injure real
Christianity, by causing excitements, discord, and hard feelings even
among Christians.
(5.) That he will himself separate them at the proper time. There is no
doubt that it is the duty of the church to attempt to keep itself pure,
and to cut off gross and manifest offends, 1 Corinthians 5:4,5. He refers
to those who may be suspected of hypocrisy, but against whom it
cannot be proved; to those who so successfully imitate Christians as
to make it difficult or impossible for man to distinguish them.
{s} "time of harvest" 1 Timothy 5:24
{t} "to burn them" Malachi 4:1
{u} "wheat into my barn" Luke 3:17
Verses 31,32. See also Mark 4:30-32. The kingdom of heaven.
See Barnes "Matthew 3:2". It means here either piety in a renewed heart,
or the church. In either case the commencement is small. In the
heart, it is at first feeble, easily injured, and much exposed. In
the church, there were few at first, ignorant, unknown, and un-
honoured; yet soon it was to spread through the world.
Grain of mustard seed. The plant here described was very
different from that which is known among us. It was several years
before it bore fruit, and became properly a tree. Mustard, with us,
is an annual plant; it is always small, and is properly an herb. The
Hebrew writers speak of the mustard-tree as one on which they could
climb, as on a fig-tree. Its size was much owing to the climate. All
plants of that nature grow much larger in a warm climate, like
that of Palestine, than in colder regions. The seeds of this tree were
remarkably small:; so that they, with the great size of the plant,
were an apt illustration of the progress of the church, and of the
nature of faith, Matthew 17:20.
Young converts often suppose they have much religion. It is not
so. They are, indeed, in a new world. Their hearts glow with new
affections. They have an elevation, an ecstasy of motion, which
they may not have afterwards--like a blind man suddenly restored
to sight, The sensation is new, and peculiarly vivid. Yet little is
seen distinctly. His impressions are indeed more vivid and cheering
than those of him who has long seen, and to whom objects are familiar.
In a little time, too, the young convert will see more distinctly, will
judge more intelligently, will love more strongly, though not with
so much new emotion, and will be prepared to make more sacrifices
for the cause of Christ.
{v} "grain of mustard seed" Mark 4:30
Verse 32. No Barnes text on this verse.
See Barnes "Matthew 13:31"
{w} "becometh a tree" Ezekiel 17:23
Verse 33. The kingdom of heaven. This, here, means the same as in
the last parable, perhaps, however, intending to denote more properly
the secret and hidden nature of piety in the soul. The other parable
declared the fact that the gospel would greatly spread, and that piety
in the heart would greatly increase. This declares the way or
mode in which it would be done. It is secret, silent, steady;
pervading all the faculties of the soul, and all the kingdoms of the
world, as leaven, or yeast, though hidden in the flour, and though
deposited only in one place, works silently till all the mass is
brought under its influence.
Three measures. These were small measures, (see the margin) but the
particular amount is of no consequence to the story. Nor is anything to
be drawn from the fact that three are mentioned. It is mentioned as a
circumstance giving interest to the parable, but designed to convey no
spiritual instruction. The measure mentioned here probably contained
about a peck and a half.
{1} "three measures" "The Greek word signifies a measure, (about a
peck and a half, wanting a little more than a pint.)
Verses 34,35. That it might be fulfilled. This is taken from
Psalms 78:2,3. The sense, and the very words of the Psalm, are
given. Christ taught as did that prophet--Asaph--in parables. The
words of Asaph described the manner in which Christ taught, and in this
sense it could be said that they were fulfilled.
See Barnes "Matthew 1:22,23".
{x} "in parables" Mark 4:33
Verse 35. No Barnes text on this verse.
See Barnes "Matthew 13:34"
{y} "by the prophet" Psalms 78:2
{z} "kept secret" Luke 10:14; Romans 16:25,26; Colossians 1:26
Verses 36-43. Declare unto us. That is, explain the meaning of the
parable. This was done in so plain a manner as to render comment
unnecessary. The Son of man, the Lord Jesus, sows the good seed;
that is, preaches the gospel. This he did personally, and does now
by his ministers, his providence, and his Spirit, by all the means of
conveying truth to the mind. This seed was, by various means, to
be carried over all the world. It was to be confined to no particular
nation or people. The good seed was the children of the kingdom;
that is, of the kingdom of God, or Christians. For these the
Saviour toiled and died. They are the fruit of his labours. Yet
amidst them were wicked men; and all hypocrites and unbelievers
in the church are the work of Satan. Yet they must remain
together till the end; when they shall be separated, and the
righteous saved, and the wicked lost. The one shall shine clear as
the sun; the other be cast into a furnace of fire--a most expressive
image of suffering. We have no idea of more acute suffering, than
to be thrown into the fire, and to have our bodies made capable of
bearing the burning heat, and living on in this burning heat for ever
and for ever. It is not certain that our Saviour meant to teach here
that hell is made up of material fire; but it is certain that he
meant to teach that this would be a proper representation of those
sufferings. We may be further assured that the Redeemer would not deceive,
or use words to torment and tantalize us. He would not talk of
hell-fire which had no existence; nor would the God of truth hold
out frightful images merely to terrify mankind. If he has spoken of
hell, then there is a hell. If he meant to say that the wicked shall
suffer, then they will suffer. If he did not mean to deceive mankind,
then there is a hell; and then the wicked will suffer. The impenitent,
therefore, should be alarmed. And the righteous, however much wickedness
they may see, and however many hypocrites there may be in the church,
should be cheered with the prospect that soon the just shall be separated
from the unjust, and that they shall shine as the sun in the kingdom
of their Father.
Verse 37. No Barnes text on this verse.
See Barnes "Matthew 13:36"
Verse 38. No Barnes text on this verse.
See Barnes "Matthew 13:36"
{a} "the world" Romans 10:18; Colossians 1:6
{b} "of the kingdom" 1 Peter 1:23
{c} "of the wicked" John 8:44; Acts 13:10; 1 John 3:8
Verse 39. No Barnes text on this verse.
See Barnes "Matthew 13:36"
{d} "end of the world" Joel 3:13; Revelation 14:15
{e} "the angels" Revelation 14:15-19
Verse 40. No Barnes text on this verse.
See Barnes "Matthew 13:36"
Verse 41. No Barnes text on this verse.
See Barnes "Matthew 13:36"
{1} "all things" or, "scandals"
{g} "and them" Luke 13:27
Verse 42. No Barnes text on this verse.
See Barnes "Matthew 13:36"
{h} "And shall" Matthew 3:12; Revelation 19:20; 20:10
{i} "there shall be wailing" Matthew 13:50; 8:12
Verse 43. No Barnes text on this verse.
See Barnes "Matthew 13:36"
{k} "righteous shine" Daniel 12:3
Verse 44. The kingdom of heaven. The gospel. The new dispensation.
The offer of eternal life. See Matthew 3:2. He compares it to treasure
hid in a field. That is, to money concealed; or, more likely, to
a mine of silver or gold, that was undiscovered by others, and unknown
to the owner of the field.
He hideth. That is, he conceals the fact that he has found it; he
does not tell of it. With a view of obtaining this, he says that a man
would go and sell his property, and buy the field. The conduct of the
man would be dishonest. It would be his duty to inform the owner of
the field of the discovery. He would be really endeavouring to gain
property belonging to another at far less than its real value; and
the principle of real integrity would require him to inform him of the
discovery. But Christ does not intend to vindicate his conduct, he
merely states the way in which men do actually manage to obtain
wealth. He states a case, where a man would actually sacrifice
his property, and practise diligence and watchfulness, to obtain it.
The point of the parable lies in his earnestness, his anxiety,
his care, and his obtaining it. The gospel is valuable as such a treasure,
Psalms 19:10; Proverbs 3:13-15. From most men it is hid. When a man sees it,
and hears it, it is his duty to sacrifice all in the way to his
obtaining it; and to seek it with the earnestness with which other men
seek for gold. The truth often lies buried; it is like rich veins of ore
in the sacred Scriptures; it must be searched out with diligence; and it
will repay him for all his sacrifices, Luke 14:33; Philippians 3:8.
{l} "in a field" Proverbs 2:4,5
{m} "selleth all" Philippians 3:7,8
{n} "buyeth" Isaiah 45:1; Revelation 3:18
Verses 45,46. The kingdom of heaven is like unto a merchant man.
The meaning is, that the proper seeking for salvation, or the proper
conduct in reference to religion, is like the conduct of a
merchantman. In his searches he found one pearl of great value, and
sold all his possessions to obtain it. So, says he, men seeking for
happiness and finding the gospel--the pearl of great price--should be
willing to lose all other things for this. Pearls are precious stones,
found in the shells of oysters, chiefly in the East Indies, Matthew 7:6.
They are valuable on account of their beauty, and because they are rare.
The value of them is greatly increased by their size. The meaning
of this parable is nearly the same as the other. It is designed to
represent the gospel as of more value than all other things, and to
impress on us the duty of sacrificing all that we possess in order to
obtain it.
Verse 46. No Barnes text on this verse.
See Barnes "Matthew 13:45"
{v} "one pearl" Proverbs 3:14,15; 8:11
Verses 47-50. The kingdom of heaven is like unto a net, etc. This
parable does not differ in meaning from that of the tares. The gospel is
compared to a net, dragging along on the bottom of the lake, and
collecting all--good and bad. The gospel may be expected to do
the same. But in the end of the world, when the net is drawn in,
the bad will be separated from the good: the one will be lost, and
the other saved. Our Saviour never fails to keep before our minds
the great truth that there is to be a day of judgment, and that there
will be a separation of the good and evil. He came to preach salvation;
and it is a remarkable fact, also, that all the most striking accounts
of hell, and of the sufferings of the damned, are from his lips. How
does this agree with the representation of those who say that all will
be saved?
{p} "of every kind" Matthew 22:10
Verse 48. No Barnes text on this verse.
See Barnes "Matthew 13:47"
Verse 49. No Barnes text on this verse.
See Barnes "Matthew 13:47"
{q} "sever" Matthew 25:32
Verse 50. No Barnes text on this verse.
See Barnes "Matthew 13:47"
{r} "And shall cast" Matthew 13:42
Verse 51. Jesus kindly asked them whether they understood these
things. If not, he was still willing to teach them. He enjoined on
them their duty to make a proper use of this knowledge, by speaking
another parable.
Every Scribe--instructed unto the kingdom of heaven. That is, every
man that is acquainted with the gospel, or with the truth. A scribe was
a learned man. As the disciples had said that they had understood the
truth, he says that it should not be unemployed. They should bring it
forth in due time, like a householder bringing out of his treasury, or
place of deposit, what had been laid up there at any time, as it was
needed.
Bringeth forth. As occasion demands; as sickness, or calamity, or
the wants of his family, or the poor require.
Treasure. The word treasure here means a place of deposit, not for
money merely, but for anything necessary for the comfort of a family.
It is the same as treasury, or a place of deposit.
New and old. Things lately acquired, or things that had been laid up
for a long time. So, said Christ, be you. This truth, new or old,
which you have gained, keep it not laid up and hid, but bring it forth,
in due season, and on proper occasions, to benefit others. Every preacher
should be properly instructed. Christ for three years gave instructions
to the apostles; and they who preach should be able to understand the
gospel; to defend it; and to communicate its truth to others. Human
learning alone is indeed of no value to a minister; but all learning
that will enable him better to understand the Bible, and to communicate
its truths, is valuable, and should, if possible, be gained. A
minister should be like the father of a family: distributing to the
church as it needs; and out of his treasures bringing forth truth to
confirm the feeble, enlighten the ignorant, and guide those in danger of
straying away.
Verse 52. No Barnes text on this verse.
See Barnes "Matthew 13:51"
{r} "out of his treasure" Proverbs 10:21; 15:7; 18:4
{s} "new and old" Song of Solomon 7:13
Verse 53. No Barnes text on this verse.
See Barnes "Matthew 13:51"
Verse 54. Into his own country. That is, into Nazareth. Mark, who
has also recorded this, Mark 6:1-6, says that it took place on
the Sabbath. It was common for our Saviour to speak in the synagogues.
Any Jew had a right to address the people, if called on by the minister;
and our Saviour often availed himself of the right to instruct the
people, and declare his doctrines. See Matthew 4:23.
{t} "And when" Mark 6:1; Luke 4:16
Verses 55,56. Is not this the carpenter's son? Mark says, "Is not
this the carpenter, the son of Mary?" Both these expressions would
probably be used in the course of the conversation; and Matthew has
recorded one, and Mark the other. The expression recorded by Mark is a
strong, perhaps decisive, proof that he had worked at the business
till he was thirty years of age. The people in the neighbourhood
would understand well the nature of his early employments. It is,
therefore, almost certain that this had been his manner of life. A
useful employment is always honourable. Idleness is the parent of
mischief. Our Saviour, therefore, spent the greatest part of his life
in honest, useful industry. Till the age of thirty he did not choose
to enter on his great work; and it was proper, before that time, that
he should set an example to the world of honourable, thorough humble
industry. Life is not wasted in such employments. They are appointed as
the lot of man. And in fidelity in the relations of life, though obscure;
in honest industry, however humble; in patient labour, if connected with
a life of religion, we may be sure that God will approve our conduct. It
was, moreover, the custom of the Jews to train all their children--even
those of wealth and learning--to some trade, or manual occupation. Thus
Paul was a tent-maker. Comp. Acts 18:3.
This was an example of great condescension and humility. It staggers the
faith of man, that the Son of God should labour in an occupation so
obscure and lowly. The infidel sneers at the idea that He that made the
worlds should live thirty years in humble life, as a poor and unknown
mechanic. Yet the same infidel will loudly praise Peter the Great of
Russia, because he laid aside his imperial dignity, and endured the
British service as a ship-carpenter, that he might learn the art of
building a navy. Was the purpose of Peter of more importance than that
of the Son of God? If Peter, the heir to the throne of the Czars,
might leave his elevated rank, and descend to a humble employment, and
secure by it the applause of the world, why might not the King of kings,
for an infinitely higher object?
His brethren, James, etc. The fair interpretation of this passage
is, that these were the sons and daughters of Joseph and Mary. The
people in the neighbourhood thought so, and spoke of them as such.
Verse 56. No Barnes text on this verse.
See Barnes "Matthew 13:55"
Verse 57. They were offended in him. That is, they took offence at
his humble birth; and at the indigent circumstances of his family. They
were too proud to be taught by one who, in family connexions, they
took to be their equal or inferior. Men always look with envy on
those of their own rank who advance pretensions to uncommon wisdom
or superior power.
A prophet is not without honour, etc. This seems to be a proverbial
expression. He advances it as a general truth. There might be some
exceptions to it, but He was not an exception. Everywhere else he
had been more honoured than at home. There they knew his family; they
had seen his humble life; they had been his companions; they were envious
of his wisdom, and too proud to be taught by him. A case remarkably
similar to this occurs in the history of the discovery of America.
Columbus, a native of Genoa, had, by patient study, conceived the idea
that there was a vast continent which might be reached by sailing to the
west. Of this his countrymen had no belief. Learned men had long studied
the science of geography, and they had never imagined that such a
continent could exist; and they were indignant that he, an obscure
man, should suppose that he "possessed wisdom superior to all the
rest of mankind united." It is accordingly a fact, that out of his
own country he was obliged to seek for patrons of his undertaking;
that there he received his first honours; and that to other kingdoms
the discoveries of the obscure Genoese gave their chief wealth and
highest splendour.
{u} "offended" Isaiah 49:7; 53:3; John 6:42
Verse 58. Did not many mighty works. Miracles. This implies that he
performed some miracles. Mark tells us what they were. He laid
his hands on a few sick folk, and healed them.
Because of their unbelief. That is, it would have been useless to
the great purposes of his mission to have worked miracles there. We are
not to suppose that his power was limited by the belief, or unbelief,
of men. But they were so prejudiced, so set against him, that they
were not in a condition to judge of evidence, and to be convinced.
They would have charged it to derangement, or sorcery, or the agency of
the devil. Comp. John 10:20. It would have been of no use, therefore,
in proving to them that he was from God, to have worked miracles.
He did, therefore, only those things which were the proper work of
benevolence, and which could not easily be charged on the devil.
He gave sufficient proof of his mission, and left them in their
chosen unbelief, without excuse. It is also true, in spiritual things,
that the unbelief of a people prevents the influences of the Holy Spirit
from being sent down to bless them. God requires faith. He hears
only the prayers of faith. And when there is little true belief, and
prayer is cold and formal, there the people sleep in spiritual death,
and are unblessed.
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