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Bible Commentaries

Robertson's Word Pictures in the New Testament
Matthew 13



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Verse 1

On that day (εν τηι ημεραι εκεινηιen tēi hēmerai ekeinēi). So this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called “the Busy Day,” not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain.

Sat by the seaside (εκατητο παρα την ταλασσανekathēto para tēn thalassan). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (εκατητοekathēto imperfect) along the shore with the crowds stretched up and down, a picturesque scene.

Verse 2

And all the multitude stood on the beach (και πας ο οχλος επι τον αιγιαλον ιστηκειkai pas ho ochlos epi ton aigialon histēkei). Past perfect tense of ιστημιhistēmi with imperfect sense, had taken a stand and so stood. Note accusative also with επιepi upon the beach where the waves break one after the other (αιγιαλοςaigialos is from αλςhals sea, and αγνυμιagnumi to break, or from αισσωaissō to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

Verse 3

Many things in parables (πολλα εν παραβολαιςpolla en parabolais). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable (παραβοληparabolē from παραβαλλωparaballō to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew 15:15; Mark 3:23; Luke 4:23; Luke 5:36-39; Luke 6:39), for a figure or type (Hebrews 9:9; Hebrews 11:19); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) “A narrative illustration not involving a comparison” (Broadus), like the Rich Fool, the Good Samaritan, etc. “The oriental genius for picturesque speech found expression in a multitude of such utterances” (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (αλληγοριαallēgoria) is a speaking parable that is self-explanatory all along like Bunyan‘s Pilgrim‘s Progress. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John 15). John does not use the word parable, but only παροιμιαparoimia a saying by the way (John 10:6; John 16:25, John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (Matthew 13:18-23) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17).

Behold, the sower went forth (ιδου ηλτεν ο σπειρωνidou ēlthen ho speirōn). Matthew is very fond of this exclamation ιδουidou It is “the sower,” not “a sower.” Jesus expects one to see the man as he stepped forth to begin scattering with his hand. The parables of Jesus are vivid word pictures. To understand them one must see them, with the eyes of Jesus if he can. Christ drew his parables from familiar objects.

Verse 4

As he sowed (εν τωι σπειρειν αυτονen tōi speirein auton). Literally, “in the sowing as to him,” a neat Greek idiom unlike our English temporal conjunction. Locative case with the articular present infinitive.

By the wayside (παρα την οδονpara tēn hodon). People will make paths along the edge of a ploughed field or even across it where the seed lies upon the beaten track.

Devoured (κατεπαγενkatephagen). “Ate down.” We say, “ate up.” Second aorist active indicative of κατεστιωkatesthiō (defective verb).

Verse 5

The rocky places (τα πετρωδηta petrōdē). In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock.

Straightway they sprang up (ευτεως εχανετειλενeutheōs exaneteilen). “Shot up at once” (Moffatt). Double compound (εχex out of the ground, αναana up). Ingressive aorist of εχανατελλωexanatellō f0).

Verse 6

The sun was risen (ηλιου ανατειλαντοςhēliou anateilantos). Genitive absolute. “The sun having sprung up” also, same verb except the absence of εχex (ανατελλω εχανατελλωanatellō exanatellō).

Verse 7

The thorns grew up (ανεβησαν αι ακανταιanebēsan hai akanthai). Not “sprang up” as in Matthew 13:5, for a different verb occurs meaning “came up” out of the ground, the seeds of the thorns being already in the soil, “upon the thorns” (επι τας ακανταςepi tas akanthas) rather than “among the thorns.” But the thorns got a quick start as weeds somehow do and “choked them” (απεπνιχαν αυταapepnixan auta effective aorist of αποπνιγωapopnigō), “choked them off” literally. Luke (Luke 8:33) uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die?

Verse 8

Yielded fruit (εδιδου καρπονedidou karpon). Change to imperfect tense of διδωμιdidōmi to give, for it was continuous fruit-bearing.

Some a hundredfold (ο μεν εκατονho men hekaton). Variety, but fruit. This is the only kind that is worth while. The hundredfold is not an exaggeration (cf. Genesis 26:12). Such instances are given by Wetstein for Greece, Italy, and Africa. Herodotus (i. 93) says that in Babylonia grain yielded two hundredfold and even to three hundredfold. This, of course, was due to irrigation as in the Nile Valley.

Verse 9

He that hath ears let him hear (ο εχων ωτα ακουετωho echōn ōta akouetō), So also in Matthew 11:15 and Matthew 13:43. It is comforting to teachers and preachers to observe that even Jesus had to exhort people to listen and to understand his sayings, especially his parables. They will bear the closest thought and are often enigmatical.

Verse 10

Why speakest thou unto them in parables? (δια τι εν παραβολαις λαλεις αυτοιςdia ti en parabolais laleis autois). Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. So they “came up” closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies.

Verse 11

To know the mysteries (γνωναι τα μυστηριαgnōnai ta mustēria). Second aorist active infinitive of γινωσκωginōskō The word μυστηριονmustērion is from μυστηςmustēs one initiated, and that from μυεωmueō (μυωmuō), to close or shut (Latin, mutus). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans 16:25; 1 Corinthians 2:7, etc.). In Philemon 4:12 Paul says: “I have learned the secret or been initiated” (μεμυημαιmemuēmai). So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels μυστηριονmustērion is used only here and in the parallel passages (Mark 4:11; Luke 8:10).

Verse 13

Because seeing (οτι βλεποντεςhoti blepontes). In the parallel passages in Mark 4:12 and Luke 8:10 we find ιναhina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτιhinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσινsuniousin is an omega verb form (συνιωsuniō) rather than the μιmi verb (συνιημιsuniēmi) as is common in the Koiné.

Verse 14

Is fulfilled (αναπληρουταιanaplēroutai). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew‘s usual formula (ιναhina or οπως πλωρητηι το ρητενhopōs plōrēthēi to rhēthen (See note on Matthew 1:22). The verb αναπληροωanaplēroō occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another‘s place (1 Corinthians 14:16), to fill up what is lacking (Philemon 2:30). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by ακοηιakoēi the other by βλεποντεςblepontes Note also the strong negative ου μηou mē with aorist subjunctive.

Verse 15

Is waxed gross (επαχυντηepachunthē). Aorist passive tense. From παχυςpachus thick, fat, stout. Made callous or dull - even fatty degeneration of the heart.

Dull of hearing (τοις ωσιν βαρεως ηκουσανtois ōsin bareōs ēkousan). Another aorist. Literally, “They heard (or hear) heavily with their ears.” The hard of hearing are usually sensitive.

Their eyes they have closed (τους οπταλμους αυτων εκαμμυσανtous ophthalmous autōn ekammusan). The epic and vernacular verb καμμυωkammuō is from καταμυωkatamuō (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in Isaiah 6:10 means to smear over. The eyes can be smeared with wax or cataract and thus closed. “Sealing up the eyes was an oriental punishment” (Vincent). See Isaiah 29:10; Isaiah 44:18.

Lest (μηποτεmēpote). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God.

And I should heal them (και ιασομαι αυτουςkai iasomai autous). Here the lxx changes to the future indicative rather than the aorist subjunctive as before.

Verse 16

Blessed are your eyes (υμων δε μακαριοι οι οπταλμοιhumōn de makarioi hoi ophthalmoi). A beatitude for the disciples in contrast with the Pharisees. Note position of “Happy” here also as in the Beatitudes in Matthew 5.

Verse 18

Hear then ye the parable (υμεις ουν ακουσατε την παραβοληνhumeis oun akousate tēn parabolēn). Jesus has given in Matthew 13:13 one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: “Therefore I speak to them in parables” (δια τουτο εν παραβωλαις αντοις λαλωdia touto en parabōlais antois lalō). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge (γνωναιgnōnai Matthew 13:11) of these same mysteries. So he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of μειςhūmeis) to listen as he explains.

Verse 19

When anyone heareth (παντος ακουοντοςpantos akouontos). Genitive absolute and present participle, “while everyone is listening and not comprehending” (μη συνιεντοςmē sunientos), “not putting together” or “not grasping.” Perhaps at that very moment Jesus observed a puzzled look on some faces.

Cometh the evil one and snatcheth away (ερχεται ο πονηρος και αρπαζειerchetai ho ponēros kai harpazei). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. “This is he” (ουτος εστινhoutos estin). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear.

The seed sown in his heart (το εσπαρμενον εν τηι καρδιαι αυτουto esparmenon en tēi kardiāi autou perfect passive participle of σπειρωspeirō to sow) and “the man sown by the wayside” (ο παρα την οδον σπαρειςho para tēn hodon spareis aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

Verse 21

Yet hath he not root in himself (ουκ εχει δε ριζαν εν εαυτωιouk echei de rhizan en heautōi). Cf. Colossians 2:7 and Ephesians 3:18 ερριζωμεμοιerrizōmemoi Stability like a tree. Here the man has a mushroom growth and “endureth for a while” (προσκαιροςproskairos), temporary, quick to sprout, quick to stumble (σκανδαλιζεταιskandalizetai). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.

Tribulation (τλιπσεωςthlipseōs). From τλιβωthlibō to press, to oppress, to squeeze (cf. Matthew 7:14). The English word is from the Latin tribulum, the roller used by the Romans for pressing wheat. Cf. our “steam roller” Trench (Synonyms of the N.T., pp. 202-4): “When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally τλιπσιςthlipsis The iron cage was στενοχωριαstenochōria f0).

Verse 22

Choke the word (συνπνιγει τον λογονsunpnigei ton logon). We had απεπνιχανapepnixan (choked off) in Matthew 13:7. Here it is συνπνιγειsunpnigei (choke together), historical present and singular with both subjects lumped together. “Lust for money and care go together and between them spoil many an earnest religious nature” (Bruce), “thorns” indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.


Verse 23

Verily beareth fruit (δη καρποπορειdē karpophorei). Who in reality (δηdē) does bear fruit (cf. Matthew 7:16-20). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher‘s task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.

Verse 24

Set he before them (παρετηκενparethēken). So again in Matthew 13:31. He placed another parable beside (παραpara) the one already given and explained. The same verb (παρατειναιparatheinai) occurs in Luke 9:16.

Is likened (ωμοιωτηhōmoiōthē). Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (Matthew 18:23; Matthew 22:2; Matthew 25:1). The case of αντρωπωιanthrōpōi is associative instrumental.

Verse 25

While men slept (εν τωι κατευδειν τους αντρωπουςen tōi katheudein tous anthrōpous). Same use of the articular present infinitive with ενen and the accusative as in Matthew 13:4.

Sowed tares also (επεσπειρεν τα ζιζανιαepespeiren ta zizania). Literally “sowed upon,” “resowed” (Moffatt). The enemy deliberately sowed “the darnel” (ζιζανιαzizania is not “tares,” but “darnel,” a bastard wheat) over (επιepi) the wheat, “in the midst of the wheat.” This bearded darnel, lolium temulentum, is common in Palestine and resembles wheat except that the grains are black. In its earlier stages it is indistinguishable from the wheat stalks so that it has to remain till near the harvest. Modern farmers are gaining more skill in weeding it out.

Verse 26

Then appeared also (τοτε επανη καιtote ephanē kai). The darnel became plain (επανηephanē second aorist passive, effective aorist of παινωphainō to show) by harvest.

Verse 29

Ye root up the wheat with them (εκριζωσητε αμα αυτοις τον σιτονekrizōsēte hama autois ton siton). Literally, “root out.” Easy to do with the roots of wheat and darnel intermingled in the field. So συλλεγοντεςsullegontes is not “gather up,” but “gather together,” here and Matthew 13:28 and Matthew 13:30. Note other compound verbs here, “grow together” (συναυχανεσταιsunauxanesthai), “burn up” (κατακαυσαιkatakausai burn down or completely), “bring together” (συναγετεsunagete).

Verse 30

My barn (την αποτηκην μουtēn apothēkēn mou). See already Matthew 3:12; Matthew 6:26. Granary, storehouse, place for putting things away.

Verse 31

Is like (ομοια εστινhomoia estin). Adjective for comparison with associative instrumental as in Matthew 13:13, Matthew 13:44, Matthew 13:45, Matthew 13:47, Matthew 13:52.

Grain of mustard seed (κοκκωι σιναπεωςkokkōi sinapeōs). Single grain in contrast with the collective σπερμαsperma (Matthew 17:20).

Took and sowed (λαβων εσπειρενlabōn espeiren). Vernacular phrasing like Hebrew and all conversational style. In Koiné.

Verse 32

A tree (δενδρονdendron). “Not in nature, but in size” (Bruce). “An excusable exaggeration in popular discourse.”

Verse 33

Is like unto leaven (ομοια εστιν ζυμηιhomoia estin zumēi). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1 Peter 5:8) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation 5:5). The leaven permeates all the “wheaten meal” (αλευρουaleurou) till the whole is leavened. There is nothing in the “three measures,” merely a common amount to bake. Dr. T.R. Glover in his Jesus of History suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, ζυμηzumē is from ζεωzeō to boil, to seethe, and so pervasive fermentation.

Verse 35

I will utter (ερευχομαιereuxomai). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From Psalm 19:2; Psalm 78:2. The Psalmist claims to be able to utter “things hidden from the foundation of the world” and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (κεκρυμμεναkekrummena).

Verse 36

Explain unto us (διασαπησον ημινdiasaphēson hēmin). Also in Matthew 18:31. “Make thoroughly clear right now” (aorist tense of urgency). The disciples waited till Jesus left the crowds and got into the house to ask help on this parable. Jesus had opened up the Parable of the Sower and now they pick out this one, passing by the mustard seed and the leaven.

Verse 38

The field is the world (ο δε αγρος εστιν ο κοσμοςho de agros estin ho kosmos). The article with both “field” and “world” in Greek means that subject and predicate are coextensive and so interchangeable. It is extremely important to understand that both the good seed and the darnel (tares) are sown in the world, not in the Kingdom, not in the church. The separation comes at the consummation of the age (συντελεια αιωνοςsunteleia aiōnos Matthew 13:39), the harvest time. They all grow together in the field (the world).

Verse 41

Out of his kingdom (εκ της βασιλειας αυτουek tēs basileias autou). Out from the midst of the kingdom, because in every city the good and the bad are scattered and mixed together. Cf. εκ μεσου των δικαιωνek mesou tōn dikaiōn in Matthew 13:49 “from the midst of the righteous.” What this means is that, just as the wheat and the darnel are mixed together in the field till the separation at harvest, so the evil are mixed with the good in the world (the field). Jesus does not mean to say that these “stumbling-blocks” (τα σκανδαλαta skandala) are actually in the Kingdom of heaven and really members of the Kingdom. They are simply mixed in the field with the wheat and God leaves them in the world till the separation comes. Their destiny is “the furnace of fire” (την καμινον του πυροςtēn kaminon tou puros).

Verse 43

Shine forth (εκλαμπσουσινeklampsousin). Shine out as the sun comes from behind a cloud (Vincent) and drive away the darkness after the separation has come (cf. Daniel 12:3).

Verse 44

And hid (και εκρυπσενkai ekrupsen). Not necessarily bad morality. “He may have hid it to prevent it being stolen, or to prevent himself from being anticipated in buying a field” (Plummer). But if it was a piece of sharp practice, that is not the point of the parable. That is, the enormous wealth of the Kingdom for which any sacrifice, all that one has, is not too great a price to pay.

Verse 46

He went and sold (απελτων πεπρακενapelthōn pepraken). Rather eagerly and vividly told thus, “He has gone off and sold.” The present perfect indicative, the dramatic perfect of vivid picture. Then he bought it. Present perfect, imperfect, aorist tenses together for lively action. ΕμπορωιEmporōi is a merchant, one who goes in and out, travels like a drummer.

Verse 47

A net (σαγηνηιsagēnēi). Drag-net. Latin, sagena, English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer‘s Odyssey (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.

Verse 48

Vessels (αγγηaggē). Here only in the N.T. In Matthew 25:4 we have αγγειαaggeia f0).

Verse 52

Made a disciple to the kingdom of heaven (ματετευτεις τηι βασιλειαι των ουρανωνmatheteutheis tēi basileiāi tōn ouranōn). First aorist passive participle. The verb is transitive in Matthew 28:19. Here a scribe is made a learner to the kingdom. “The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition” (Bruce). So he uses things fresh (καιναkaina) and ancient (παλαιαpalaia). “He hurls forth” (εκβαλλειekballei) both sorts.

Verse 54

Is not this the carpenter‘s son? (ουχ ουτος εστιν ο του τεκτωνος υιοσouch houtos estin ho tou tektōnos huioṡ). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (εδιδασκενedidasken). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).

Verse 57

And they were offended in him (και εσκανδαλιζοντο εν αυτωιkai eskandalizonto en autōi). Graphic imperfect passive. Literally, “They stumbled at him,” “They were repelled by him” (Moffatt), “They turned against him” (Weymouth). It was unpardonable for Jesus not to be commonplace like themselves.

Not without honour (ουκ εστιν ατιμοςouk estin atimos). This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the Logia of Jesus (Oxyr. Papyri i. 3).

Verse 58

Mighty works (δυναμειςdunameis). Powers. The “disbelief” (απιστιανapistian) of the townspeople blocked the will and the power of Jesus to work cures.


Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)

Bibliography Information
Robertson, A.T. "Commentary on Matthew 13:4". "Robertson's Word Pictures of the New Testament". Broadman Press 1932,33. Renewal 1960.

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