Matthäus 13:6

Lutherbibel

Als aber die Sonne aufging, verwelkte es, und dieweil es nicht Wurzel hatte, ward es dürre.

Parallel Translations

Schlachter Bibel (1951)
als aber die Sonne aufging, wurde es verbrannt; und weil es keine Wurzel hatte, verdorrte es.

Bible Verse Review
  from Treasury of Scripure Knowledge

when: Matthew 13:21, Isaiah 49:10, James 1:11, James 1:12, Revelation 7:16

because: Matthew 7:26, Matthew 7:27, Luke 8:13, Ephesians 3:17, Colossians 1:23, Colossians 2:7

Reciprocal: Psalms 1:3 - shall not Psalms 129:6 - as the grass Matthew 13:20 - received Mark 4:5 - General Mark 11:20 - General Luke 8:6 - General Revelation 16:8 - and power

Gill's Notes on the Bible

And when the sun was up,.... Some time, and its heat was increasing, and it began to shine out hot, and beat with some vehemency and strength; which may denote some sore temptation, or severe affliction, or fiery trial of persecution and tribulation; see Matthew 13:21 for this is not to be understood of the glorious light of the Gospel, which, though very comfortable and refreshing, as well as illuminating to good men, is very distressing and tormenting to carnal minds; they cannot bear its truths and doctrines; this is the fire which comes out of the mouth of God's faithful witnesses, and torments them that dwell on the earth, and devours their enemies, Revelation 11:5. And it, moreover, like the sun, has different effects on different objects; as the sun hardens clay, and melts wax, so the Gospel is to the hardening of some, and softening of others; to the one it is the savour of life unto life, and to the other the savour of death unto death; but this cannot be intended, because the word by these hearers is first received with joy. Nor is Christ the sun of righteousness meant, who arises with healing in his wings, and gives grace and glory to his people; but the sun of persecution and affliction, in which sense the metaphor is used, in Song of Solomon 1:6 the heat of which the church patiently bore, though she was made black with it: but these hearers think it strange that such a fiery trial should befall them; wherefore, as they take up their profession in haste, they as quickly drop it; see Revelation 7:16.

They were scorched, and because they had not root, they withered away: they were offended with what they met with, for the sake of Christ, and the profession of his word; and therefore, not being rooted in him, nor in the love of God, nor having the root of the matter, true grace, in themselves, or, as Luke says, "lacked moisture", of divine grace, of the dews and waterings of it, fell away finally and totally. This is no instance of the apostasy of real saints, or any proof of true believers falling away finally and totally; since these were not rooted, and grounded in the everlasting and unchangeable love of God, were not interested in it, or were partakers of the effects of it; had they been so, they could never have been separated from it; tribulation, distress, and persecution could never have done it; none of these would ever have moved them; had they had the love of God shed abroad in their hearts, they would have gloried in tribulation: nor were they united to Christ, rooted and built up in him; had they, they would have continued to have derived life and nourishment from him; in him the life of believers is hid, and because he lives they live also; as long as there is life in the root, the branches will not die; he is the root that bears the branches, the root of the righteous that yields fruit, and is never moved: nor had these the truth of grace, which is an incorruptible seed, a well of living water springing up to everlasting life; had they, they could never have withered away; to such God gives more grace, he himself is as the dew unto them, and he waters them every moment.

Barnes' Notes on the Bible

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. Pagan 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, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all people. They contain much of “himself” - his doctrine, life, design in coming, and claims, and are therefore of importance to all people; and they are told in a style of simplicity intelligible to the child, yet instructive to people of every rank and age. In his parables, as in all his instructions, he excelled all people in the purity, importance, and sublimity of his doctrine.

Matthew 13:3

A sower went forth to sow - The image here is taken from an employment known to all people, 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.

Matthew 13:4

Some seeds fell by the way-side - That is, the hard “path” or headland, which the plow had not touched, and where there was no opportunity for it to sink into the earth.

Matthew 13:5

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.

Matthew 13:7

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.

Matthew 13:8

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 hundred-fold ... - 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.

Matthew 13:9

Who hath ears ... - This is a proverbial expression, implying that it was every man’s duty to pay attention to what was spoken, Matthew 11:15.