Mateus 13

Charles Spurgeon · Citado em PreceptAustin

Mateus 13

Spurgeon says it is "easy for birds to pick up seed which lies exposed on a trodden path. If the soil had been good and the seed had entered it, he would have had far greater difficulty. But a hard heart does the Devil’s work for him. There lies the un-received word on the surface of the soul, and he takes it away. The power of the evil one largely springs from our own evil!"

Mateus 13

Spurgeon comments that the evil one "does not mind their merely hearing. What he is afraid of is their believing, for he knows that in believing lies the secret of their salvation." In fact as Darrell Bock notes "When God seeks to speak to humanity, a cosmic battle breaks out." (Call to Faith and Christology) Snatches (726)(harpazo) from haireô = take, in NT only in middle voice = haireomai = to take for oneself, to choose; akin to airo = to raise up) means to snatch up or way, to seize or seize upon, to steal (see comparison to klepto below), to catch away or up, to pluck, to pull. Harpazo means to take suddenly, with speed and without warning. What a picture of the Word of the Kingdom which can be "gone in a flash" if it is not laid hold of by one's mind! I can't resist the thought that there is a possible play on words for this same verb is used for those who receive the Word implanted and are saved and are snatched away when the Church is raptured (1 Th 4:17+)! If Satan snatches away the Word from souls in that last generation of the Church, that soul will not be snatched away by God! Heart (2588)(kardia) is always used figuratively in the NT and is the center of the personality, and it controls the intellect, emotions, and will. Our "control center" (to make a play on the "air traffic control center" at the airport which carefully guards and guides what flies in and what flies out. How applicable to our "hearts" which are so prone to wander!). In short kardia refers to the the affective center of our being wherein lies the capacity of moral preference and volitional desire. The kardia generates thoughts that make the decisions which the mind works out. In other words, our logic flows out of our heart-decisions and not vice versa. Gleason Archer called the kardia, the "desire-producer that makes us tick" for it is the place where our "desire-decisions" occur, and which establish who we really are. WHO ARE YOU? HAVE YOU HAD A HEART CHECK UP RECENTLY? We are assiduous to do this medically, but woefully lax in doing it spiritually (beloved, I speak from experience!). At regeneration God reverses the spiritual atherosclerosis of our old sinful heart by giving us a total heart transplant! Daily confession and repentance are thereafter necessary to avoid "spiritual atherosclerosis" and gradual, subtle hardening (and becoming cold to the things of God) of our heart! (Read and practice daily "preventative maintenance" = 1 Jn 1:9+, Pr 28:13+). This soil reminds me of several men in the NT - King Herod - Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him. (ED: AND WE KNOW HE PREACHED THE WORD OF THE KINGDOM!) (Mark 6:20+) Felix - And as he (PAUL) was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time, I will summon you." (Acts 24:25+) King Agrippa - And Agrippa replied to Paul, "In a short time you will persuade me to become a Christian." And Paul said, "I would to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains." (Acts 26:28-29+) We see this same principle in the last days when Antichrist is given power to rule during the tribulation Then that lawless one (ANTICHRIST) will be revealed (IN THE LAST 3.5 YEARS OF THE TRIBULATION) whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming (Rev 19:20+); 9 that is, the one (ANTICHRIST) whose coming is in accord with the activity of Satan (Rev 13:2-6+), with all power and signs and false wonders, 10 and with all the deception of wickedness for those who perish, because (EXPLAINS WHY THEY PERISH) they did not receive (THEY MADE A PERSONAL CHOICE TO REJECT) the love of the truth so as to be saved. 11 For this reason (AGAIN SEE THE PRINCIPLE OF Mt 13:12b) God will send upon them a deluding influence so that they will believe what is false (THEY BELIEVE THE LIES OF THE ANTICHRIST - THESE ARE THE EARTH DWELLERS IN REVELATION THOSE WHO ABSOLUTELY CANNOT BE SAVED BECAUSE OF THEIR PERSONAL CHOICE TO REJECT TRUTH), 12 in order that they all may be judged who did not believe the truth (THEIR INABILITY TO EVEN NOW BELIEVE TRUTH IS JUDICIAL HARDENING OF THEIR HEARTS!), but took pleasure in wickedness. (2 Th 2:8-12) This is the one on whom seed was sown beside the road - This simply identifies what Jesus has just stated about the first soil in Mt 13:4. John

Mateus 13

Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" The sower...to sow ("the sower" - ho speiron)(4687)(speiro from spao = draw out, pull) literally means to scatter (seed) and is the antithesis of reaping or gathering. Speiro is used here in a figurative sense to describe the sowing of the seed of the Word of God, the Gospel ( = "the word of the kingdom" - Mt 13:19+, cp = "the word" - Mk 4:14 15, 16, 18+), "the ideas and precepts that have been implanted like seed in their hearts, ie, received in their hearts (Mk 4:18)." (Thayer). Two uses of speiro in Septuagint metaphorically speak of a sowing evil (Hos 8:7) or sowing righteousness, the point being that like a boomerang, they will return a "harvest" of rotten or righteous fruit. Hos 8:7 For they (CONTEXT = NORTHERN KINGDOM) sow the wind and they reap the whirlwind. The standing grain has no heads; It yields no grain. Should it yield, strangers would swallow it up. Hos 10:12 Sow with a view to righteousness, reap in accordance with kindness; Break up your fallow ground, For (EXPLAINS HOW TO "SOW" RIGHTEOUSNESS!) it is time to seek the LORD until He comes to rain righteousness on you. 13 You have plowed wickedness, you have reaped injustice, You have eaten the fruit of lies. Because you have trusted in your way, in your numerous warriors." Note the phrase "Break up your fallow ground!" Hard hearts are not hopeless but can be plowed up! Did the Lord have to plow up some things in your life to get your attention before you got saved? That was certainly true in my case (My Testimony of God's Grace) Let’s pray this for our friends who have hard hearts.And for our own hearts when they go through calloused times. Steven Cole has some interesting general observations on "the familiar parable of the sower, we see that even Jesus saw people respond superficially to His message. The parable serves both as an encouragement to His followers and a warning to His hearers. The encouragement to His followers is that when we see people respond superficially to the gospel and later fall away, we should not be discouraged in that even Jesus had the same response. The problem was certainly not in His preaching, but in the audience’s hearing. The warning to those who hear the parable, of course, is to take it to heart so that we avoid a superficial faith. Whatever the current state of our hearts, we can appeal to God to grant us a new heart so that we will hold fast to Him and bear fruit with perseverance. Clearly, Jesus was not teaching some sort of fatalism, that the kinds of soils are fixed forever. By God’s grace, a person can change." (Luke 8:4-15 - Superficial and Genuine Believers ) Related Resources: Parables Parables, How to Interpret What is a parable? Why did Jesus teach in parables? How many parables are in the Bible? Table of All the Parables of Jesus ESV Study Bible Parable Matthew Mark Luke The Purpose of the Parables Mt 13:10–17 Mk 4:10–12+ Lk 8:9–10+ The Sower Mt 13:1–9, 18–23 Mk 4:1–9, 13–20 Lk 8:4–8, 11–15 The Weeds Mt 13:24–30, 36–43 Mk 4:26–29 The Mustard Seed Mt 13:31–32 Lk 13:18–19 The Leaven Lk 13:20–21 The Hidden Treasure The Pearl of Great Value Mt 13:45–46 The Net Mt 13:47–50 The Lost Sheep Mt 18:10–14 Lk 15:3–7 The Unforgiving Servant Mt 18:23–35 The Two Sons Mt 21:28–32 The Tenants Mt 21:33–44 Mk 12:1–11 The Wedding Feast Mt 22:1–14 Lk 14:16–24 The Ten Virgins Mt 25:1–13 The Talents Mt 25:14–30 Lk 19:11–27 The Good Samaritan Lk 10:29–37 The Rich Fool Lk 12:16–21 The Barren Fig Tree Lk 13:6–9 The Wedding Feast The Lost Coin Lk 15:8–10 The Prodigal Son Lk 15:11–32 The Dishonest Manager Lk 16:1–9 The Rich Man and Lazarus Lk 16:19–31 The Persistent Widow Lk 18:1–8 The Pharisee and the Tax Collector Lk 18:9–14 Matthew 13:4 and as he sowed, some seeds fell beside the road, and the birds came and ate them up. NET Matthew 13:4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. GNT Matthew 13:4 καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά. NLT Matthew 13:4 As he scattered them across his field, some seeds fell on a footpath, and the birds came and ate them. KJV Matthew 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: ESV Matthew 13:4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. NIV Matthew 13:4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. ASV Matthew 13:4 and as he sowed, some seeds fell by the way side, and the birds came and devoured them: CSB Matthew 13:4 As he was sowing, some seeds fell along the path, and the birds came and ate them up. NKJ Matthew 13:4 "And as he sowed, some seed fell by the wayside; and the birds came and devoured them. NRS Matthew 13:4 And as he sowed, some seeds fell on the path, and the birds came and ate them up. YLT Matthew 13:4 and in his sowing, some indeed fell by the way, and the fowls did come and devour them, NAB Matthew 13:4 And as he sowed, some seed fell on the path, and birds came and ate it up. NJB Matthew 13:4 As he sowed, some seeds fell on the edge of the path, and the birds came and ate them up. GWN Matthew 13:4 Some seeds were planted along the road, and birds came and devoured them. BBE Matthew 13:4 And while he did so, some seeds were dropped by the wayside, and the birds came and took them for food: the way - Mt 13:18,19 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:4+ “as he was sowing, some seed fell beside the road, and the birds came and ate it up. Luke 8:5+ ““The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up. THE HARD SOIL And as he sowed (speiro), some seeds fell beside the road, and the birds came and ate them up -Ancient farming involved a simple method of sowing: the farmer would reach into his bag of seed and scatter it broadly in a sweeping motion, casting it in a semicircle over the field. Because fields in that day were not divided by fences as they often are today, but were instead crisscrossed by well-worn footpaths, it was inevitable that some of the seed would fall on these hard-packed paths. The soil there was compacted and unyielding, so the seed could not penetrate the surface. Instead, it lay exposed—easy pickings for the birds. I am reminded of life along the coast, where I often spend time. If someone tosses even a few crumbs into the air, within moments a flock of seagulls seems to appear out of nowhere, swooping in with remarkable speed and precision. Their keen eyesight quickly detects the opportunity, and they waste no time taking advantage of it. In much the same way, the seed that fell on the hardened paths in Jesus’ parable was like setting a table for the birds, clearly visible, readily accessible, and quickly consumed before it ever had a chance to take root. LOSING THE WORD - As he sowed, some [seed] fell by the wayside, and the fowls of the air came and devoured it. Mark 4:4 What a strange sight greeted my gaze as I looked out over the bay. There was old "Pete the pelican" bobbing around on the waves, and perched right on top of his head was a sea gull. Looking more closely I discovered that "Pete" had caught a fish, but its tail was sticking out one side of his huge beak. What a dilemma the old pelican was in! He had gotten his fish, but now to eat it he would have to open his mouth, and sitting right there ready to snatch it as soon as he did so was Mr. Sea Gull. He knew he had "Pete" right where he wanted him. As I saw the wise old sea gull ready to grab the food from the pelican's mouth, I was reminded of Jesus' parable about the sower and the fact that as some seed fell by the wayside, "the fowls of the air came and devoured it." Jesus explained that this was a picture of Satan's tactics in taking the Word from the hearts of those who, although receiving the message of grace, fail to understand and believe it. The seed of the Word falls on many a soil, The fertile, the thorny, the hard; Lest haply it fruitless in thy heart be sown, Blest soul, be thou ever on guard. — H.G.B. Take heed to the Word; remember, a man's spirit needs daily food as well as his body! —Edmund Nelson Matthew 13:5 “Others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. NET Matthew 13:5 Other seeds fell on rocky ground where they did not have much soil. They sprang up quickly because the soil was not deep. GNT Matthew 13:5 ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· NLT Matthew 13:5 Other seeds fell on shallow soil with underlying rock. The seeds sprouted quickly because the soil was shallow. KJV Matthew 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: ESV Matthew 13:5 Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, NIV Matthew 13:5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. ASV Matthew 13:5 and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: CSB Matthew 13:5 Others fell on rocky ground, where there wasn't much soil, and they sprang up quickly since the soil wasn't deep. NRS Matthew 13:5 Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. YLT Matthew 13:5 and others fell upon the rocky places, where they had not much earth, and immediately they sprang forth, through not having depth of earth, Mt 13:20 Eze 11:19 36:26 Am 6:12 Zec 7:12 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:5+ “Other seed fell on the rocky ground where it did not have much soil; and immediately it sprang up because it had no depth of soil. Luke 8:6+ “Other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture. ROCKY SOIL Others fell on the rocky places, where they did not have much soil - Others ("Other seed" in synoptic parallels) is the adjective allos referring to seed of the same kind. This emphasizes that the seed is not the variable, but the crucial variable is the nature or quality of the soil. And immediately (eutheos) they sprang up, because they had no depth of soil - Immediately the seed germinated and the plant sent up blade above the surface. Because is a term of explanation telling us why this growth occurred so quickly. No depth meant the seed was sitting juxtaposed to the rock which provided increased heat so that this soil functioned like a modern hothouse which encourages speedy growth through artificial conditions. NOTE - The warmer temperature in a greenhouse occurs because incident solar radiation passes through the transparent roof and walls and is absorbed by the floor, earth, and contents, which become warmer. As the structure is not open to the atmosphere, the warmed air cannot escape via convection, so the temperature inside the greenhouse rises. Immediately (2112)(eutheos from euthus = straight, immediate) is an adverb which generally means at once, right away, forthwith, straightaway, without an interval of time or a point of time subsequent to a previous point of time. Note that the actual interval of time depends on the nature of the events and the manner in which the sequence is interpreted by the writer. Eutheos is a "time sensitive" word (see expression of time) and should prompt questions like "To what time does it refer?" or "What happens in this time?" Matthew 13:6 “But when the sun had risen, they were scorched; and because they had no root, they withered away. NET Matthew 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. GNT Matthew 13:6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. NLT Matthew 13:6 But the plants soon wilted under the hot sun, and since they didn't have deep roots, they died. KJV Matthew 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away. ESV Matthew 13:6 but when the sun rose they were scorched. And since they had no root, they withered away. NIV Matthew 13:6 But when the sun came up, the plants were scorched, and they withered because they had no root. ASV Matthew 13:6 and when the sun was risen, they were scorched; and because they had no root, they withered away. CSB Matthew 13:6 But when the sun came up they were scorched, and since they had no root, they withered. NRS Matthew 13:6 But when the sun rose, they were scorched; and since they had no root, they withered away. YLT Matthew 13:6 and the sun having risen they were scorched, and through not having root, they withered, when - Mt 13:21 Isa 49:10 Jas 1:11,12 Rev 7:16 because - Mt 7:26,27 Lu 8:13 Eph 3:17 Col 1:23 2:7 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:6+ ““And after the sun had risen, it was scorched; and because it had no root, it withered away. Mark 4:16-17+ In a similar way these are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy; 17 and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away. Luke 8:6+ “Other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture. Luke 8:13+ “Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. SCORCHED BY THE SUN But (term of contrast - what's contrasted?) when the sun (helios) had risen (anatello), they were scorched - Thin soil with hot rocks beneath the soil resulted in the plant being scorched. A scorched plant means it is burned on the surface and is well on its way to certain death. And because they (present tense - continually) had no root (rhiza), they withered away (xeraino) - The present tense underscores an ongoing condition that there was never any real depth or sustaining connection beneath the surface. Without a root system, there was no channel through which moisture could be drawn, no means of nourishment or stability. Luke’s account makes this explicit, noting that they withered because they had no moisture (Lk 8:6+) What began with a quick appearance of life soon faded just as quickly, revealing that without depth, there can be no life. Scorched (2739) kaumatizo from kauma = heat from kaio = to burn) means actively to harm with heat as in Rev 16:8, 9 and passively to describe withering of plants from sun's extreme heat. Not found in Septuagint. Usage: scorch(1), scorched(3). Mt 13:6; Mk 4:6; Rev. 16:8 = " sun, and it was given to it to scorch men with fire"; Rev. 16:9 = "Men were scorched with fierce heat; (NOTE THE TWO EFFECTS) and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory." 4x in NT = Matt. 13:6; Mk. 4:6; Rev. 16:8; Rev. 16:9 Root (4491) rhiza is used to describe a literal root. Rhiza is used as a negative metaphor here in 1Ti 6:10 and again in Hebrews 12:15-note., where it is a "root of bitterness." The NT uses rhiza as a metaphorical description of the Messiah three times (Ro 15:12-note, Rev 5:5-note, Rev 22:16-note). A root - Most of our English translations place "root" later in the passage, whereas Paul placed it first in the Greek text for emphasis! The "root" is vitally important! One cannot help but think of weeds like crabgrass that begin to grow in our beautiful manicured lawns and which is extremely difficult to eradicate. Furthermore, the root is that part of the plant that is unseen, laying under the grown where it functions as the plant's organ of adsorption, aeration, food supply, anchorage and support! Remember that the root differs from the stem, the buds and the fruit, all of which are intimately dependent on the integrity of the root. Now parlay that picture into this passage by Paul for a powerful picture! Withered (dry) (3583)(xeraino) means to become dry, to dry up and figuratively to become stiff (Mk 9:18). Of plants that wither (Jas 1:11). In the passive voice means to be dried up (Mt 13:6; 21:19, 20; Mk 4:6; 11:20, 21; Lk 8:6; Jn 15:6; 1 Pe 1:24). Matthew 13:7 “Others fell among the thorns, and the thorns came up and choked them out. NET Matthew 13:7 Other seeds fell among the thorns, and they grew up and choked them. GNT Matthew 13:7 ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά. NLT Matthew 13:7 Other seeds fell among thorns that grew up and choked out the tender plants. KJV Matthew 13:7 And some fell among thorns; and the thorns sprung up, and choked them: ESV Matthew 13:7 Other seeds fell among thorns, and the thorns grew up and choked them. NIV Matthew 13:7 Other seed fell among thorns, which grew up and choked the plants. ASV Matthew 13:7 And others fell upon the thorns; and the thorns grew up and choked them: CSB Matthew 13:7 Others fell among thorns, and the thorns came up and choked them. NRS Matthew 13:7 Other seeds fell among thorns, and the thorns grew up and choked them. YLT Matthew 13:7 and others fell upon the thorns, and the thorns did come up and choke them, Mt 13:22 Ge 3:18 Jer 4:3,4 Mk 4:18,19 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:7+ Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop. Luke 8:7+ Other seed fell among the thorns; and the thorns grew up with it and choked it out. Jesus' Interpretation: Mt 13:22 And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. SEED AMONG THE THORNS Others fell among the thorns (akantha), and the thorns (akantha) came up and choked (apopnígo) them out - In the fields of Israel, weeds were a constant problem, often lying hidden beneath the surface until they sprang up alongside the good seed. When present in sufficient number, they competed aggressively for moisture, sunlight, and nutrients. Their stronger, more established root systems would crowd out the tender roots of the young plant, restricting its growth and draining its life. In time, the good plant, though it may have begun to grow, was effectively strangled, left stunted, barren, and ultimately fruitless. Thorns (173)(akantha from ake = a point, edge) describes a thorn, prickle. In classical Greek akantha stands for the thornbush and then for all thorns, including any prickling or stinging needle associated with plants, animals, or fish. In a figurative sense it could refer to a “stinging” question. John writes "And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him." In the famous use in Genesis God curses the land because of Adam's sin declaring "Both thorns and thistles it shall grow for you; And you will eat the plants of the field." How interesting that the same word associated with the curse in Genesis 3 is associated with the One Who became a curse for us, wearing a crown of thorns! Jesus wore a "crown of thorns" for believers who will one day cast their own crowns to the King of kings! Akantha - 14x in 11v - Matt. 7:16; Matt. 13:7; Matt. 13:22; Matt. 27:29; Mk. 4:7; Mk. 4:18; Lk. 6:44; Lk. 8:7; Lk. 8:14; Jn. 19:2; Heb. 6:8. Gilbrant - The Septuagint employs akantha with both the literal and figurative senses. In Genesis 3:18 the literal and figurative senses are combined: As a result of the curse, the ground will produce thorns and thistles. In other instances the term depicts the difficulties and affliction caused by unfaithfulness (Hosea 9:6) or it may connote enemies of the righteous. Surprisingly God chose to reveal himself to Moses in a thornbush, and He was called “he who lived in the thornbush” (Exodus 3:2-4, NIV translates simply “bush”; the Septuagint does not read akantha here). (Complete Biblical Library Greek-English Dictionary) Uses in Septuagint - Ge. 3:18; Exod. 22:6; Jdg. 8:7; Jdg. 8:16; 2 Sam. 23:6; Ps. 32:4; Ps. 58:9; Ps. 118:12; Prov. 15:19; Prov. 26:9; Eccl. 7:6; Cant. 2:2; Isa. 5:2; Isa. 5:4; Isa. 5:6; Isa. 7:23; Isa. 7:24; Isa. 7:25; Isa. 32:13; Isa. 33:12; Jer. 4:3; Jer. 12:13; Ezek. 28:24; Hos. 9:6; Hos. 10:8; Choked (638)(apopnígo) means to choke or suffocate,to stifle by drowning. BDAG says this verb means "to check normal breathing or growth through pressure or other restricting measure." Only in Matt. 13:7; Lk. 8:7; Lk. 8:33. Matthew 13:8 “And others fell on the good soil and *yielded a crop, some a hundredfold, some sixty, and some thirty. NET Matthew 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. GNT Matthew 13:8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. NLT Matthew 13:8 Still other seeds fell on fertile soil, and they produced a crop that was thirty, sixty, and even a hundred times as much as had been planted! KJV Matthew 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. ESV Matthew 13:8 Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. NIV Matthew 13:8 Still other seed fell on good soil, where it produced a crop--a hundred, sixty or thirty times what was sown. ASV Matthew 13:8 and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. CSB Matthew 13:8 Still others fell on good ground and produced a crop: some 100, some 60, and some 30 times what was sown. NRS Matthew 13:8 Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. YLT Matthew 13:8 and others fell upon the good ground, and were giving fruit, some indeed a hundredfold, and some sixty, and some thirty. good - Mt 13:23 Lu 8:15 Ro 7:18 some - Ge 26:12 Joh 15:8 Ga 5:22,23 Php 1:11 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:8+ “Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold.” Luke 8:8+ Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great." As He said these things, He would call out, "He who has ears to hear, let him hear BUMPER CROP OF FRUIT And others fell on the good soil and yielded a crop (karpos), some a hundredfold, some sixty, and some thirty - , the good soil represents a heart that is receptive, prepared, and responsive to the Word. This soil is soft enough to receive the seed, deep enough to allow roots to grow, and clean enough to permit unhindered development. The seed is not merely heard but welcomed, understood, and retained, so that it takes root and begins to grow in a sustained and fruitful way (cf. Luke 8:15). The result is not just life, but productivity. Even the smallest yield in good soil is evidence of real life. In a world where a tenfold harvest might be considered good, a return of thirty, sixty, or even a hundredfold would have been astonishing, underscoring extraordinary fruitfulness.

Mateus 13

Spurgeon - The fate of these ungodly ones will be fire, the most terrible of punishments; but this will not annihilate them; for they shall exhibit the surest tokens of a living woe – ‘wailing and gnashing of teeth.’” Burned (2618)(katakaio rom kata = intensifies meaning of verb + kaio = to burn) means to burn up, to consume or destroy by fire. The word denotes a violent consuming heat. It means to burn utterly as of chaff (Mt 3:17+, Lk 3:17+), tares (Mt 13:30,40), magic paraphernalia after citizens of Ephesus had been saved (Ac 19:19), works believers do in their own strength, for their own glory (1Cor 3:15), earth (2 Pe 3:10+), trees and grass (Rev 8:7+), the rebuilt city of Babylon (Rev 17:16+, Re 18:8+) Fire (4442)(pur) refers to literal fire (Mt 13:40; 17:15; Mk 9:22, Lk 17:29; Acts 2:3; Acts 7:30; Acts 28:5; 1 Cor 3:15; Jas 5:3; Heb 12:18; 2 Pet 3:7; Rev 1:14; 4:5; 8:7; 17:16; 19:20. Pur is used figuratively of God inflicting punishment (Heb 12:29), of disunion (Lk 12:49), of the tongue that kindles strife and discord (James 3:5-6), of trials (1 Pe 1:7, Rev 3:18), at Pentecost (Acts 2:3 = " tongues as of fire "), of burning up useless works (1 Cor 3:10-15), as a description of doing something with great difficult in Jude 1:23 ("snatching them out of the fire"). Fire in the context of judgment, the eternal fire, the place of punishment (Mt. 13:42, 50; Mt. 5:22; 18:9; Mk 9:4 Mt. 18:8; 25:41; Jude 1:7 Rev. 14:10); the lake of fire (Rev. 19:20; Rev 20:10, 14, 15; Rev 21:8). Notice that Jesus does not say "like fire," but fire which sounds like literal fire, but it is fire that does not destroy. Furthermore, while we know that fire can purify (cf saints in 1 Pe 4:12), Jesus says absolutely nothing about this fire purging impurities or cleansing one of sin. Fire is for retributive punishment, not remedial punishment! Fire is repeatedly used to describe Hell, and is described as eternal (Mt 18:8). Some commentators have questioned whether hell is eternal, but in so doing they are in effect questioning the words of the Lord Jesus Christ Who declared "And these will go away into eternal punishment, but the righteous into eternal life." Notice the clear contrast of destinies with both described by Jesus as eternal. Hell is eternal. The fire of Hell is eternal. I do not like this doctrine, as I have friends and relatives who as best I can tell refused to accept Jesus Christ as their Savior before the passed on to the next life. So I find an eternal fiery Hell a very grievous thought. See study of Eternal Punishment. Matthew 25:41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; Mark 9:43 “If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire (KJV is more literal - "the fire that never shall be quenched."), Revelation 19:20+ And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. Revelation 20:10+ And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. So shall it be at the end of the age - So shall it be, in other words just like the weeds were burned in the fire, so too would tares be burned. The end of the age begs the question "What age?" Presumably this refers to the present age which will end when Jesus returns. Unbelievers will be separated from believers at that time and only believers will enter the Millennial Kingdom. At the end of the Millennial Kingdom John records another separation... When the thousand years are completed, Satan will be released from his prison, and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them (Revelation 20:7-9+) End (Consummation) (4930)(sunteleia from sun = together or an intensifier + teleo = to finish) describes the bringing of something to a successful finish. In a word the noun sunteleia means completion, conclusion, close, end, consummation. It is used 5 times by Jesus Himself in the phrase the "end of the age." Sunteleia is used much more frequently in the Lxx than in NT. Study especially the uses (see Lxx uses below) in the apocalyptic or prophetic portions of Daniel (Da 8:19+, Da 9:25+, Da 9:26+, Da 9:27+, Da 12:4, 6, 7, 13+). Sunteleia is clearly an "eschatologically rich" term both the Old and the New Testaments apply to the end of the age. Age (165)(aion) generally means an extended period of time and has various meanings depending on the context. Age, referring to an age or time in contrast to kósmos, referring to people or space. Denotes duration or continuance of time, but with great variety. Aion in Matthew - Matt. 6:13; Matt. 12:32; Matt. 13:22; Matt. 13:39; Matt. 13:40; Matt. 13:49; Matt. 21:19; Matt. 24:3; Matt. 28:20 "lo, I am with you always, even to the end of the age.”" Zodhiates - There is no supposition in this phrase (Mt 13:40), only certainty, but we can thank God that in the present age of grace, people still have the opportunity to believe before they die (Heb. 9:27). (Exegetical Commentary on Matthew) Jesus' disciples later asked for more detail about the end of the age in the beginning of His Olivet Discourse, Matthew recording "As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”" (Mt 24:3+) Dave Roper - Wheat And Tares: Matthew 13:24–30, 36–43 Let both grow together until the harvest. Matthew 13:30 We can, on the basis of this parable, divide the world into two classes—those who are genuinely born of God and those who are genuinely bogus. We can also conclude that the two classes are initially indistinguishable. Very often it’s impossible to see any difference at all between an emerging son of God and a good old boy who belongs to the devil. Furthermore, you can be assured that the differences will become apparent as the plants grow old. We’ll know others by the perfecting of their fruit: God’s men and women will get to be more and more like their Father as they age. And likewise for the devil’s. But it seems to me that among all possible applications, Jesus was surely making one: Don’t be a tare-upper! There’s a great danger in damning others. “Christ knoweth,” John Woolman wrote, “what is in need of purging.” We should rather get on with the business of helping the Son of Man sow and leave the final judgments to Him. Certainly there are occasions when we must vigorously “contend for the faith that was once for all entrusted to the saints” (Jude 3), and “refute those who oppose it” (Titus 1:9), but we should not be preoccupied with contention. (And woe to us if we welcome it.) How much time we’ve wasted and how much harm we’ve done because we have not ears to hear! I think of the early disciples who, with Elijah-like fury, wanted Jesus to rain down fire and brimstone on the infidels of that day, and I recall His stern rebuke (Luke 9:54). And I think of my friend nearby who has made it his life’s work to hassle local heretics. I admire his passion, but I’m uneasy about his priorities. Let them be. “Let them both grow . . . until the harvest.” As Jesus’ promised, “Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them . . . ” (Matthew 15:13). Matthew 13:41 “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, NET Matthew 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. GNT Matthew 13:41 ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν NLT Matthew 13:41 The Son of Man will send his angels, and they will remove from his Kingdom everything that causes sin and all who do evil. KJV Matthew 13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; ESV Matthew 13:41 The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, NIV Matthew 13:41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. ASV Matthew 13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, CSB Matthew 13:41 The Son of Man will send out His angels, and they will gather from His kingdom everything that causes sin and those guilty of lawlessness. NKJ Matthew 13:41 "The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, NRS Matthew 13:41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, YLT Matthew 13:41 the Son of Man shall send forth his messengers, and they shall gather up out of his kingdom all the stumbling-blocks, and those doing the unlawlessness, NAB Matthew 13:41 The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers. NJB Matthew 13:41 The Son of man will send his angels and they will gather out of his kingdom all causes of falling and all who do evil, GWN Matthew 13:41 The Son of Man will send his angels. They will gather everything in his kingdom that causes people to sin and everyone who does evil. BBE Matthew 13:41 The Son of man will send out his angels, and they will take out of his kingdom everything which is a cause of error, and all those who do wrong, The Son of Man - Mt 24:31 Mk 13:27 Heb 1:6,7,14 Rev 5:11,12 and they will gather out of His kingdom - Mt 13:49 18:7 Ro 16:17,18 2Pe 2:1,2 and those who commit lawlessness - Mt 7:22,23 Lu 13:26,27 Ro 2:8,9,16 Rev 21:27 Matthew 13 Resources - Multiple Sermons and Commentaries ANGELS GATHER STUMBLING BLOCKS AND SINNERS The Son of Man will send forth His angels (aggelos/angelos) - Notice Who is in charge of the angels - the Son of Man (see note) the Lord Jesus Christ. The once despised Son of Man is now the King, but still calls Himself Son of Man! Will send forth is apostello, the same verb used to describe the 12 disciples Jesus sent out (Mt 10:5). The Bible makes it clear that angels will be the agents of God's judgment (Mt. 24:31; Mt 25:31; Rev. 14:18-19). Notice that the Son of Man is in control of this separating judgment, as Jesus Himself explained in John's Gospel... “For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. 24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. 25 “Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. 26 “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 27 and He gave Him authority to execute judgment, because He is the Son of Man. (Jn 5:22-27) This verse is the follow-up of Mt 13:30 to "Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, “First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn." Broadus - The angels (aggelos/angelos), who now desire to look into the things of salvation (1 Pet. 1:12), who rejoice over one sinner that repententh (Luke 15:7), who are all ministering spirits, sent forth to do service for the sake of those who are to inherit salvation (Heb. 1:14), will then have assigned them the solemn task of separating the wicked from among the just, and consigning them to destruction. (Cf Mt 25:31.)...(Broadus feels that ) No spiritual meaning is to be derived from ‘gather up first’ in Mt 13:30, as if showing that the righteous are to witness the destruction of the wicked. Our Lord does not introduce the word ‘first’ into v. 41, and in the similar allusion of Mt 13:48 the order is reversed, simply following, in each case, the obvious propriety of the figure. And they will gather out of His kingdom (basileia) all stumbling blocks - Notice the phrase out of His Kingdom indicates that at this time His Kingdom (Messiah's Kingdom the same as the Kingdom of God and Kingdom of Heaven - see Mt 16:28, Mt 20:21) is present on the earth, but it will not be consummated until the King returns (Rev 11:15+, Rev 19:11-16+) This is the Kingdom about which Daniel had written predicting that "the Stone (JESUS CHRIST) that struck the statue became a great mountain (KINGDOM) and filled the whole earth." (Da 2:35+). All stumbling blocks refers to the tares, the sons of the evil one, this specific designation (stumbling blocks) describing their actions as trying to cause others to stumble and fall spiritually. Gather out (4816)(sullego from sun = with + lego = to say, call) means to gather (in), to collect, to gather by plucking or picking (as of fruit picking - Mt 7:16) or pulling out weeds (Mt 13:28). To assemble together. Sullego - Matt. 7:16; Matt. 13:28; Matt. 13:29; Matt. 13:30; Matt. 13:40; Matt. 13:41; Matt. 13:48; Lk. 6:44 Sullego in the Septuagint - Gen. 31:46; Exod. 5:11; Exod. 16:4; Exod. 16:16; Exod. 16:17; Exod. 16:18; Exod. 16:21; Exod. 16:22; Exod. 16:26; Exod. 16:27; Lev. 19:9; Lev. 19:10; Lev. 23:22; Num. 11:8; Num. 15:32; Num. 15:33; Deut. 23:25; Jdg. 1:7; Jdg. 11:3; Ruth 2:3; Ruth 2:7; Ruth 2:8; Ruth 2:15; Ruth 2:16; Ruth 2:17; Ruth 2:18; Ruth 2:19; Ruth 2:23; 1 Ki. 17:10; 1 Ki. 17:12; 2 Ki. 4:39; Ps. 104:28; Ps. 129:7; Cant. 6:2; Jer. 7:18 In the Septuagint this word usually translates the Hebrew verb lāqaṯ, “to gather, pick up” or even “to glean” (see Ge 31:46; Ru 2:8). Stumbling blocks (4625)(skandalon from a root meaning jump up, snap shut) was originally the piece of wood that kept open a trap for animals. Outside the Bible it is not used metaphorically, though its derivative skandalethron (e.g. a trap set through questions) is so used. The English word scandal is derived from the noun via the Lat. scandalum. Thus skandalon was literally, that movable part of a trap on which the bait was laid, and when touched caused the trap to close on its prey. Skandalon thus came to mean any entanglement of the foot. Figuratively, as used most often in Scripture, skandalon refers to any person or thing by which one is drawn into error or sin. 17 NT uses - Mt 13:41; Mt 16:23; Mt 18:7; Lk 17:1; Ro 9:33; Ro 11:9; Ro 14:13; Ro 16:17; 1 Co. 1:23; Gal 5:11; 1 Pe 2:8; 1 Jn 2:10; Rev 2:14 Broadus adds this note on skandalon - "several figurative uses, as to moral and religious objects: (a) A stumbling-block, as causing one to fall into sin. (Mt. 13:41; Mt 18:7; Luke 17:1; Ro 14:13; 1 Jn 2:10; Rev 2:14.) (b) An obstacle which men strike against and stop, an occasion of disbelief. (Rom. 9:32 f.; 16:17; 1 Cor. 1:23; 1 Peter 2:8.) (c) An object which one strikes against and is hurt or repelled, so as to be displeased with it, an “offence” in the present English sense of that word. (Matt. 16:23; Gal. 5:11.) (By further derivation comes our English use of scandal, which word is borrowed from the Greek, but conveys a meaning no where found in Greek use.) In some cases two of these senses may be united, as the second and third in 1 Cor. 1:23. (In Rom. 11:9, the reference is probably not to a stumbling-block, but to the primary sense of a trap-stick or trigger, as a figure for a means of destruction). In like manner the verb (skandalizo) is used figuratively in three corresponding senses: (a) To make one stumble and fall, to cause to sin. (Matt. 5:29 f.; 18:6–9; Luke 17:2; Rom. 14:21; 1 Cor. 8:13; 2 Cor. 11:29.) (b) To obstruct one’s path or make him stop, to cause one to disbelieve and reject or forsake. (Matt. 11:6; 13:21, 57; 15:12; 24:10; 26:31, 33; John 16:1.) (c) To pain or displease, to offend in our modern sense of the word, (Matt. 17:27; John. 6:61.) (And from this by further derivation comes our peculiar English use of the borrowed word “scandalize.”) And those who commit lawlessness - Commit (poieo) is in the present tense indicating that lawlessness is the habitual practice of these individuals. Even believers are lawless from time to time, but genuine believers are not continually lawless. Jesus has a similar description of the "many" (cf "many" in Mt 7:13+) who profess to know Him and even claim to have carried out supernatural works (Mt 7:22+) "And then I will declare to them, ‘I never (AT ANY POINT IN TIME) knew you (INTIMATELY, IN COVENANT ONENESS); DEPART (aorist imperative) FROM ME, YOU WHO PRACTICE LAWLESSNESS (poieo in present tense).’" (Mt 7:23+, cf Lk 13:27+) The phrase "practice lawlessness" is identical to the phrase commit lawlessness here in Mt 13:41. Lawlessness (458)(anomia from a = negates what follows + nomos = law) literally describes that which is without the law and signifies, not merely the abstract idea, but disregard for and/or actual breach of the law of God. Anomia means in essence “no law,” and emphasizes the godless attitude of disregard the tares have for the statutes of God, living as if there were no law. A person who rejects God’s authority doesn’t care what God thinks about his habits. Lawlessness is living as though your own ideas are superior to God's. Lawlessness says, "God may demand it but I don't prefer it." Lawlessness says, "God may promise it but I don't want it." Lawlessness replaces God's law with my contrary desires. I become a law to myself. Lawlessness is rebellion against the right of God to make laws and govern His creatures. Lawlessness signifies everything that is contrary to the will and law of God and is more intentional and flagrant sin. It is direct and open rebellion against God and His ways. Lawlessness describes one who has the quality of not being regulated by, restrained by or controlled by law. It is one who is not governed by nor obedient to laws and who is thus unbridled and uncontrolled in general. Some close synonyms include the quality of a person that manifests lawlessness include words such as --anarchy, rebellion, insurgence, insubordination, chaos, disorderliness, mutiny, recklessness, sedition, unruliness (that's enough for starters!) Finally, to sum it up 1 John 3:4+ says "sin is lawlessness." Anomia - Matt. 7:23; Matt. 13:41; Matt. 23:28; Matt. 24:12; Rom. 4:7; Rom. 6:19; 2 Co. 6:14; 2 Thess. 2:3; 2 Thess. 2:7; Tit. 2:14; Heb. 1:9; Heb. 10:17; 1 Jn. 3:4 Matthew 13:42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. NET Matthew 13:42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. GNT Matthew 13:42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. NLT Matthew 13:42 And the angels will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. KJV Matthew 13:42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. ESV Matthew 13:42 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. NIV Matthew 13:42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. ASV Matthew 13:42 and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth. CSB Matthew 13:42 They will throw them into the blazing furnace where there will be weeping and gnashing of teeth. NKJ Matthew 13:42 "and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. NRS Matthew 13:42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. YLT Matthew 13:42 and shall cast them to the furnace of the fire; there shall be the weeping and the gnashing of the teeth. NAB Matthew 13:42 They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. NJB Matthew 13:42 and throw them into the blazing furnace, where there will be weeping and grinding of teeth. GWN Matthew 13:42 The angels will throw them into a blazing furnace. People will cry and be in extreme pain there. BBE Matthew 13:42 And will put them into the fire; there will be weeping and cries of sorrow. and will throw them into the furnace of fire - Mt 3:12 Mt 25:41 Ps 21:9 Da 3:6,15-17,21,22 Mk 9:43-49 Lu 16:23,24 Rev 14:10 19:20 20:10,14,15 21:8 in that place there will be weeping and gnashing of teeth - Mt 13:50 8:12 22:13 Lu 13:28 Matthew 13 Resources - Multiple Sermons and Commentaries Tares Thrown into Fire TARES TOSSED INTO ETERNAL TORMENT And will throw them into the furnace of fire (pur) - Furnace of fire is a description of the horror of hell. In no uncertain terms, Jesus is describing a place of torment. If you have ever burned your hand on a hot stove, you knew temporary "torment." It is notable that fire, darkness, lamenting (weeping) were descriptions even first century Jews used for Hell, so they would have been very familiar with Jesus' teaching. "A modern traveler speaks of furnaces for punishment in Persia." (Broadus) Zodhiates adds that furnace of fire "provides terrible visual imagery for both the place and type of punishment for the wicked." The Bible’s most frequent description of hell is that of fire - Ps 11:6, Isa 26:11, Isa 30:33, Isa 33:14, Isa 66:24, Nah 1:6, Mal 4:1, Mt 3:12, Mt 5:22, Mt 13:40-42, Mt 13:50, Mt 18:8-9, Mt 25:41, Heb 10:27, Jude 1:7 (cf Ge 19:24), Rev 14:10, Rev 19:20, Rev 20:10, Rev 20:14, Rev 20:15, Rev 21:8 John

Mateus 13

Spurgeon notes that these hearers "did not recollect that between this and heaven there are temptations to be combatted and to be overcome, trials to be endured, stern trials, too, through which we can only be brought by divine help. Right arms must be cut off, and right eyes must be plucked out; there are costs to be counted, and reckonings to be made, as to whether the future will repay for the labors of the present. Youthful Hopefuls vow that they will have the brave country of Canaan, but they do not recollect the roughness of the road thither. Like Pliable, they set out for the Celestial City’ but they have not reckoned upon the Slough of Despond, and therefore after the first mouthful of mud they are ready to turn back, and let those have the brave country who care for it; as for them, if they can keep whole bones in their body, they will be well content to let the future go as it may. (The Seed Upon the Stony Ground) Excerpt from Pilgrim's Progress regarding Pliable Now I saw in my dream, that just as they had ended this talk, they drew nigh to a very miry Slough that was in the midst of the plain, and they being heedless, did both fall suddenly into the bog. The name of the Slough was Despond. Here therefore they wallowed for a time, being grieviously bedaubed with dirt; and Christian, because of the Burden that was on his back, began to sink in the mire. Pliable: Then said Pliable, Ah! neighbor Christian, where are you now? Christian: Truly, said Christian, I do not know. Pliable: At that Pliable began to be offended, and angrily said to his fellow, Is this the happiness you have told me all this while of? If we have such ill speed at our first setting out, what may we expect between this and our Journey's end? May I get out again with my Life, you shall possess the brave Country alone for me. And with that he gave a desperate strug See Commentary Notes on Pliable And when affliction (thlipsis) or persecution (diogmos) arises because of the word - Notice the word is not "if" but "when" because affliction and persecution will come! Affliction is a more general term, while persecution is more specific. As I like to tell my pastor friends "Preach the Word and duck!" Notice the strategic "because" a term of explanation which tells us that when one stands for the Word of God, everything that stands against God will stand against you! And if you are not a genuine believer when this affliction and persecution come, you will fall away and prove you were never a believer in Jesus, for Jesus gave a "test" of genuine belief promising that “If you continue in My word, then you are truly disciples (ALL BELIEVERS ARE DISCIPLES OF JESUS!) of Mine" (Jn 8:31+). This is a soul sobering truth from the lips of our Lord. It costs to be a true believer, as many who convert to Christianity in the Middle East, India and other predominantly non-Christian nations know all too well. Some pay the cost with excommunication from families and relationships. Some pay the cost with their very life and are martyred because of the Word! Dietrich Bonhoeffer on the cost to a true believer - Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.” John

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Spurgeon - Some may think that the mustard seed parable has been fulfilled, and to these we grant that, compared with its beginning, the gospel is a great tree; but I cannot feel that we have reached at all to the satisfactory fulfilment of the prophetic parable as yet. There are birds of the air yet to come and build their nests in the branches of it. Though little at the beginning, the gospel kingdom is to be far greater than any of us have dreamed. The beloved disciple, I think, learned the future aright, when in the visions of God at Patmos, he heard a voice, which said—“The kingdoms of this world are become the kingdoms of our Lord, and of his Christ.” (Rev 11:15+) That is yet to be, and for it we hopefully and joyfully look. Small Beginnings - ‘For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea’ (Hab. 2:14+). It is the principle of growth from small beginnings that is important. All necessary potential for growth is there in the twelve apostles, the gospel and the future working of the Holy Spirit. Note that not all commentators interpret these parables as portraying "the effective growth of the church and the authentic transforming power of Christ’s Gospel." There are several writers (Warren Wiersbe, W E Vine, J M Boice, G Morgan Campbell, et al) who believe "that because wickedness will increase (2 Ti 3:12, 13) and human government will fail, bringing in anarchy and chaos and, in the end time, the universal kingdom of the beast (Rev 13:2-8), teach that these two parables (ED: MUSTARD AND LEAVEN) describe the introduction of evil into the professing kingdom." (Crawford) However other writers (these seem to be in the majority, but this is a somewhat subjective assessment) including John MacArthur, Darrell Bock, William Hendriksen, C H Spurgeon, Kent Hughes, et al, favor these two parables as portraying growth of the Kingdom of God in the positive sense.

Mateus 13

Spurgeon - “Magistrates and churches may remove the openly wicked from their society; the outwardly good who are inwardly worthless they must leave; for the judging of hearts is beyond their sphere.” And the harvest is the end of the age - Jesus is explaining Matthew 13:30 where He said to "Allow both (WHEAT AND TARES) to grow together until the harvest," which marks the end of the mystery phase of the Kingdom (but see end of age below). End (see sunteleia below) refers to the consummation or completion of this present age. It will be a "dead end" for some (tares) but a "live end" for others (wheat)! When is the end of the age? This is not as easy to answer as it might seem. On one hand some think this refers to this present age (see aion), the church age which will indeed come to consummation when the King returns. Barbieri writes "“The end of the Age” represents the conclusion of the present Age before Christ establishes the messianic kingdom." (See Bible Knowledge Commentary) I favor this interpretation but it has some problems because the final judgment does not follow until 1000 years later (if you believe in the Millennium) However the fact that the wicked are "harvested" and thrown into Hades or Sheol which is also "hot" (cf Lk 16:24+) would be compatible with the previous interpretation of the harvest when Christ returns. And then at the end of the "Messianic Age" the wicked will be cast into another "fiery furnace" the Lake of fire. At the end of the Millennium, there will be another rebellion of wicked, non-believers (in spite of Jesus bodily reigning on earth Rev 20:4+! Amazing!) but they are not described as being "harvested" but as being devoured (Rev 20:8-9+). Following this event is the Great White Throne Judgment (Rev 20:11-15+), at which all unbelievers will stand and be judged and then be cast into the Lake of fire which is the second death. John MacArthur offers a somewhat similar comment pointing out that with the phrase the end of the age (Mt 13:39 and Mt 13:49+) "Jesus is not giving a full description of the last days, but is concentrating on the judgment of unbelievers. He is speaking of judgment in general, with special focus on what is referred to as the final judgment at the Great White Throne (Rev. 20:11–15+). There “the dead, the great and the small” will be “judged, everyone of them” (Rev 20:12–13+)." (See Matthew Commentary) (See also What is the difference between Sheol, Hades, Hell, the lake of fire, Paradise, and Abraham’s bosom?) In the beginning of the Olivet Discourse, Jesus' disciples ask what would be the sign of His coming and the end of the age? (Mt 24:3+). Tony

Mateus 13

Spurgeon - This casts special scorn upon the great evil angel. He sows the tares, and tries to destroy the harvest; and, therefore, the good angels are brought in to celebrate his defeat, and to rejoice together with their Lord in the success of the divine husbandry. Paul writes that the angels will deal "out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power." (2 Th 1:8-9) Matthew 16:27 For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS. Matthew 24:31+ And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other. Comment - Notice here the angels gather the elect. Gilbrant comments that "it is a good thing that the angels are going to make this final separation of the wheat and tares. They know who is really born again, for they rejoice when a sinner repents (Luke 15:7, 10+). They have been sent to believers to help, serve, and protect them; and they carry believers to paradise (Hebrews 1:14; Psalm 91:11, 12; Luke 16:22+). (Complete Biblical Library – Matthew) Broadus makes an interesting comment - Observe that our Lord’s interpretation takes no account of the men who slept (really meaning people in general, and not implying blame, Mt 13:25+), nor of the servants who reported what had happened; many commentators are not content with this, and propose various interpretations, which cannot be expected to reward attention. Question: "What does the Bible mean when it refers to the end of the age?" Answer: The end of the age (“end of the world” in the KJV) refers to the end of this present era and the commencement of the next dispensation. It is the period that precedes the Second coming of the Son of Man as the Righteous Judge. The end of the age includes the rapture, the tribulation, the second coming, and the judgment of the nations, all of which help usher in the age to come. Jesus refers to “the end of the age” a couple times in Matthew 13, as He explains the meaning of some parables. In the parable of the wheat and the tares, Jesus warns of a judgment to come in which “the weeds are pulled up and burned in the fire” (Matthew 13:40). This will happen, Jesus says, “at the end of the age” (verses 39–40). Later, Jesus likens the kingdom of heaven to a dragnet that brings up all sorts of fish. Then the sorting comes: “They sat down and collected the good fish in baskets, but threw the bad away. This is how it will be at the end of the age” (verses 48–49). In both parables, the end of the age is associated with a separation, a sorting, and a burning fire (verses 40 and 50). Jesus used the phrase the end of the age to refer to that time in the future when the kingdom of God is established, true justice reigns, and the wicked are judged. In Matthew 24, Jesus’ disciples come to Him with a question about the end of the age: “What will be the sign of your coming and of the end of the age?” (Matthew 24:3). What follows is the Olivet Discourse, Jesus’ summary of end times’ events as they relate to Israel. The disciples thus understood the end of the age to mean “the final judgment that accompanies Jesus’ second coming.” The end of the age will be a great calamity for those who persist in their rejection of Christ. Judgment will fall swiftly and with finality. For the children of God alive during that time, the end of the age will be a time of salvation and fulfilled hope. One “age” or era leads to another. Jesus spoke of both “this age” and “the age to come” (Matthew 12:32). The current age, the one in which we live, is the age of grace, which we also call the church age. In this dispensation, all mankind is called to repent of their sin and turn to Christ for salvation. This age has lasted for 2,000 years because God “is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9). But this age must eventually come to an end. At the end of the age (literally, the consummation of the age), the age of grace will be complete, and a far more glorious age will be ushered in. Until then, “now is the time of God’s favor, now is the day of salvation” (2 Corinthians 6:2)—repentance should not be delayed. Christians have the Lord’s promise that He will never forsake us in this world, no matter what happens: “Surely I am with you always, to the very end of the age” (Matthew 28:20). John

Mateus 13

Spurgeon - Julian the apostate, as he is called, once asked a certain Christian, ‘What do you think the carpenter’s son is doing now?’ ‘Making coffins for you and for all his enemies,’ was the prompt reply. Matthew's description of the townspeople of Nazareth's assessment of Jesus clearly indicates that His childhood and early adult life were nothing abnormal and certainly not characterized by miraculous works as described in the so-called apocryphal gospels. Christians would be very wise to avoid these uninspired works and focus on the four inspired Gospels! Related Resources: What are the apocryphal gospels? What are the Infancy Gospels? What is the Infancy Gospel of Thomas? What is the Protoevangelium of James? Living in Nazareth Vance Havner And he did not many mighty works there because of their unbelief (Matthew 13:58) Our Lord did not have a very successful meeting with the hometown folks in Nazareth. The three elements necessary to a good meeting were present: "... Where two or three are gathered together in my name"—the place; "there am I"—the Person; "in the midst of them"—the people (Matthew 18:20). At Nazareth "he [the Person] did not many mighty works there [the place] because of their unbelief [the people]" (Matthew 13:58). The trouble lay with the people. What form did their unbelief take? Our Lord was a Prophet without honor in His own country. The Nazarenes could not accept Him as the Son of God. They were astonished and credited Him with mighty works, but He had not been to the schools of the rabbis. To this day there are those who will not accept any prophet who does not fit into their plans and specifications; if he has not been to the schools. everything he does and says is discounted. Hopelessly blinded by their provincialism, they view the prophet with complacency, if not with contempt, from the lofty heights of their intellectual stratosphere. It was familiarity that lay behind the Nazarene unbelief. Jesus was just one of the local boys. The townspeople knew His family and they had known Him for years. They knew Him—and they didn't know him! It is possible in more ways than one to live in Nazareth today so that our Lord can do no mighty works among us because of our unbelief. One may know much about Jesus without really knowing Him at all. The Nazarenes were too close to Him; their very advantage became a disadvantage. They were so close to Him that they were far from Him. So, too, may we draw nigh to Him with our mouths and honor Him with our lips while our hearts are far from Him. I lived for years in a historic old city. People came from afar to see its sights. I lived almost next door to all of it and missed most of it. So may we live in the midst of spiritual realities without knowing them in experience. It is a wonderful thing to grow up in a Christian home, but it can also be very dangerous. As a boy I was saturated with Bible truth. I read through the New Testament again and again, was licensed to preach at eleven years of age, and ordained when I was fifteen. I wrote sermons for the local newspaper before I reached my teens, preached regularly when I was twelve. But there came a day when I had to put myself in a corner and ask myself, "Is all of this real to you, or is it merely patter you have learned to recite like a parrot?" It has been said that nothing is more perilous to a real Christian experience than a superficial knowledge of the language of Christianity from childhood. I read of a man who had learned to read Arabic with ease, but could not speak enough Arabic to order a cup of coffee. So may the things of God become the vernacular of the mind but never the speech of the heart. It is possible to be a walking encyclopedia of Bible information, knowing "all the answers" without knowing Him who is the Answer. God's Word is a light and a lamp, but we are to walk in that light, not merely stare at it. There is such a thing as being blinded by an excess of light. The very light that brightens our path will blind us if we misuse it. When our Lord was on earth, the people we would have expected to know Him best—the Pharisees, the Nazarenes, the rich ruler—never really knew Him. But Bartimaeus, Zacchaeus, the Syrophoenician woman, plain fishermen—they knew Him best. The Nazarenes knew too much and did not know enough. I remember a sign in an old country doctor's office: "It's what you learn after you know it all that counts!" It is possible to sit in a library of books about Jesus, to be busy seven days a week in Christian work, and all the while to be like a cat drowning in cream. We can know too little because we know too much. One thinks of the old hillbilly who had lived almost all his days in a cabin facing a towering mountain. He had never climbed it. Eventually a road was built clear to the top and a friend took him up the winding curves until he stood on the summit with a breathtaking view before him in all directions. The tears coursed down his weather-beaten face and he murmured, "Just think, I've lived here all my life in reach of this, and almost missed it!" So may one live in proximity to the truth, as near to the Lord as the Nazarenes to Jesus, and never behold what God has prepared for those who love Him. When I started out in a traveling ministry I had the idea that being in good meetings all the time would carry me along on its own momentum. Nothing can be more devastating to a deep Christian experience than being in the midst of religious activity all the time. We sink into a sort of stupefaction. We know all about it but we see few miracles. We become professionals "trafficking in unfelt truth." Someone has said, "I wish I could read the Gospel of John for the first time." I know what he meant; he had gotten used to it. Leaving first love and then losing the joy of salvation is not the exclusive experience of backsliders who have quit reading the Bible and going to church. One may be busy with the things of God and all the while be getting farther away from experiencing the very truths he labors to perpetuate. It was said of the Greek church scholars of the tenth century: "They held in their lifeless hands the riches of their fathers without inheriting the Spirit which had created and improved that sacred patrimony. They read, they praised, they compiled, but their languid souls seemed alike incapable of thought and action." So may we handle the coinage of God's truth without ever examining it for ourselves to know whose image and superscription may be thereupon. How can old truths be made to glow with new meaning? When one visits historic spots he needs a guide. Places loaded with significance will be passed by if there is no one to explain their importance. The facts about Christ, the truths of God's Word take on life and warmth and meaning when the Holy Spirit is our Interpreter. John Wesley was an Oxford scholar and a religious man, but it was not until the Spirit set his heart ablaze that England caught fire. Like Job, Wesley had heard with the hearing of the ear, but then he saw. Do you know Jesus Christ in a conscious, compelling, continuing, challenging experience, or do you live in Nazareth, a next-door neighbor to the Lord but ignorant of His miracle-working power because of your unbelief? One may work in a travel office, sell tickets, and hand out folders about foreign lands without ever leaving the old hometown. It takes more than a suitcase covered with foreign labels to make a world traveler. One can make a living handling the things of God with no firsthand knowledge of any of them. One may make a business of starting other people toward the Promised Land without ever leaving Egypt. Here is the test of every church meeting: we may have the Person, the place, and the people, but can our Lord do a mighty work or will He be hindered by our unbelief? I do not mean the unbelief of the agnostic or the worldling, the outsider we call a sinner. I mean the unbelief of Nazareth, of church people, of religious workers who sing and speak the Saviour's name but who suffer from a deadly unbelief. It is possible to be guilty of unbelieving belief, to have real faith in Christ but to give way at times to doubt. It is infinitely worse to be guilty of believing unbelief that accepts the facts about Him but never really knows Him, He Himself declared that one may prophesy in His name, cast out demons, and do wonderful works, and still hear Him say at that great day, "I never knew you..." (Matthew 7:23). You must be nearer to Jesus than a fellow citizen of Nazareth. It is not enough to be His next-door neighbor in the old hometown. Matthew 13:57 And they took offense at Him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.” they - Mt 11:6 Isa 8:14 Isa 49:7 53:3 Mk 6:3 Lu 2:34,35 7:23 Joh 6:42,61 1Co 1:23-28 A prophet - Mk 6:14 Lu 4:24 Joh 4:44 Acts 3:22,23 7:37-39,51,52 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passage: Mark 6:3-4+ “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him. 4 Jesus said to them, “A prophet is not without honor except in his hometown and among his own relatives and in his own household.” SKEPTICS SCANDALIZED BY THE SAVIOR! This passage encapsulates the attitude of the Nazarites. There are many sad passages in the Bible, but this surely has to be one of saddest of all, for instead of deification of Jesus, the Nazarenes sought defamation of Jesus! Instead of veneration they gave Him vilification! They were scandalized skeptics! While Jesus' words and wonders should have driven them to the Word, instead it drove them to the point of being scandalized by Him! They were scandalized by His wisdom and miraculous powers! "That the people did not pursue the source of His wisdom and power shows how irrational people are in their sin. Those people never sought to answer their questions. They were simply offended at Him." (Rugh) Earlier Matthew recorded that Jesus' family "came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: “He shall be called a Nazarene.” (Mt 2:23+). I think about towns that name streets after their famous sons and have signs as you enter the city like "This is the home of ________." Not so with Jesus. His fame engendered raw resentment instead of reverential respect! And they took offense at Him - These Jews were two-faced, astonished on one hand but offended on the other. The verb took offense (skandalizo) is in the imperfect tense indicating one after another was scandalized! TEV paraphrases it as “And so they rejected him." Another version says "And they would have nothing to do with him." They were in good (evil) company because "the Pharisees were offended" by Jesus in Mt 15:12. In English scandalize means to offend the moral sense of, to speak falsely or maliciously of, to bring into reproach, to strike with disgust or revulsion