Mateus 13

John Phillips · Citado em PreceptAustin

Mateus 13

Phillips - Some people listen to the good news of the gospel, but what they hear makes no impression on their souls. The words go in one ear and out the other. It is hard to say what such people think of as they sit in church and are exposed to the most magnificent truths ever expounded. We only know that they get up and walk away. They might as well have been watching a football game or standing at the kitchen sink or closing a business deal....People with hard hearts hear the message and say to themselves, "I don't believe that. I don't agree with that. I never heard such nonsense." They have their own philosophies, their own religions, their own ideas. They say, "If I accept what I'm hearing, I'll have to give up this or that. I'm not at all interested in this kind of preaching." Before people who receive the Word superficially have gone a dozen steps, Satan has snatched away the seed. The message is dismissed from their minds as soon as they hear a joke, a piece of gossip, the latest football score, or a crying baby. An invitation to lunch or a chance to talk about business comes, and the Word is completely gone, just as if it had never been heard. (Exploring the Gospel of Matthew) Luke 8:12+ adds a phrase not in Matthew or Mark "They will not believe and be saved - One must personally believe the Gospel in order to be saved. There is no other way (cf Jn 14:6, Acts 4:12). Failure to believe the Gospel will eventually result in eternal damnation. Sadly it is that simple! John Broadus on does not understand - There is here reference to the state of those described in Mt 13:11–13; see the same word ‘understand’ in Mt 13:13. The people were hardened into indifference, and some of them even into malignant opposition to the word, and hence they did not understand it Christianity is so eminently practical a thing that one will not truly understand it unless he is willing to receive it Pascal: “In other things, a man must know in order to love; in religion he must love in order to know.” Whenever through inattention, lack of spiritual sympathy, unwillingness to receive, or opposition, men fail to ‘understand’ the word, it cannot benefit them. It lies for a moment on the surface of the mind, till by some one of the thousand evil influences which Satan and his subordinates employ, it is caught away. Often the whole impression made on some mind by a solemn sermon seems to be destroyed the instant the service is over, by an idle jest of a trifling comrade. (Matthew 13 Commentary ) The evil one comes and snatches away what has been sown in his heart - The evil one is Satan (Mk 4:15+, cf Mt 6:13+, Mt 12:45+, Mt 13:38+), the devil (Lk 8:12+), where the word evil is poneros which speaks of active evil, evil with intent to harm. Recall Jesus had said earlier "those who are not listening, even what little understanding they have will be taken away from them." (Mt 13:12NLT) Comes is in the present tense picturing the evil one (and his minions) constantly on the prowl to snatch the Word. Snatches away conveys the idea is of suddenly and violently seizing and carrying off. Note the phrase sown in his heart which identifies the "soil" as one's heart "the seat of intelligence and will, as well as of feeling." (Broadus)

Mateus 13

Phillips reminds us that "Soil can usually be improved. No sower scatters seed on soil that has not been plowed and harrowed. Hard hearts can be softened. False beliefs can be uprooted. God's kindness shows Him how to break up the soil of a human soul." John

Mateus 13

Phillips - Again the Lord's challenge rings forth. He has used these very words before (16 times in the NT). It is a phrase often repeated. In writing from glory to the seven churches of Asia, the Lord uses the expression over and over again (Rev. 2-3). Shakespeare borrowed the expression and used it in a different form when recounting Mark Anthony's speech to the Romans attending Caesar's funeral: "Friends, Romans and countrymen, lend me your ears." The words are a challenge to us to pay attention to what is being said. That is important when listening to any communication. When the speaker is God, it is vital! (See Exploring the Gospel of Mark: An Expository Commentary) Avery Willis - The simplest way to receive the Word is to hear it. Even a child or a person who cannot read can hear the Bible. "If anyone has ears to hear, let him hear" (Mark 4:23). "Faith comes from hearing the message, and the message is heard through the word of Christ" (Rom. 10:17). Matthew 13:3-23 lists four kinds of hearers of the Word: the apathetic hearer who hears the Word but is not prepared to receive and understand it (v. 19); the superficial hearer who receives the Word temporarily but does not let it take root in the heart (vv. 20, 21); the preoccupied hearer who receives the Word but lets the worries of this world and the desire for other things choke it out (v. 22); and the reproducing hearer who receives the Word, understands it, bears fruit, and brings forth results (v. 23). (Master Life) Fausset writes that "“Every man ‘hath an ear’ naturally, but he alone will be able to hear spiritually to whom God has given ‘the hearing ear’; whose ‘ear God hath wakened’ and ‘opened." THOUGHT - The picture of "open ears" (and I would add an "open heart") reminds us of Lk 24:45+ where Jesus "opened (dianoigo) their minds to understand (suniemi) the Scriptures!" Truth be told, if the Spirit of Jesus does not open our minds when we open His book, it will be like reading just another book! Pray Ps 119:18+ "Open my eyes, that I may behold Wonderful things from Your law." A T Robertson on He who has an ear - An individualizing note calling on each of the hearers (cf Rev 1:3+ = "Blessed is he who reads and those who hear the words of the prophecy") to listen and a reminiscence of the words of Jesus in the Synoptics (ED: This challenge to heed Christ's words appears eight times in the gospels and eight times in Revelation. Mt. 11:15+; Mt 13:9, 43+; Mark 4:9+ = He who has ears to hear, let him hear.”, Mk 4:23+; Mk 7:16+; Lk 8:8+; Lk 14:35+ also Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:29; Rev. 3:6; Rev. 3:13; Rev. 3:22; Rev. 13:9), but not in John’s Gospel. Vance Havner - Are You Listening? Speak; for thy servant heareth. I Samuel 3:10. He that hath ears to hear, let him hear. Matthew 11:15. He that hath an ear, let him hear. Revelation 2:7. It is an oft-recurring word from our Lord, found throughout the Gospels—"He that hath ears to hear..." Some have ears—period! Samuel was listening—and God spoke. God has much to say today, but we have "ears to hear, and hear not" (Ezek. 12:2). Some stop their ears (Acts 7:57). Some turn their ears from the truth (2Ti 4:4). Some have itching ears (2Ti 4:3). Are you tuned in on God? It is said that John Burroughs, the naturalist, could walk along a noisy street and overhear a cricket in the hedge. His ear was tuned to the little voices of nature. You can make your way through the hubbub and still keep in touch with heaven. Samuel was listening. The boy who listens for God to speak will hear Him, for God is looking for such boys. God's men have been men of a double resolve: "I will hear what God the Lord will speak" (Ps. 85:8); and then, "What the Lord saith unto me, that will I speak" (1Ki 22:14). Related Resource: ARE YOU LISTENING? What are some Bible verses about listening? | GotQuestions.org Vance Havner - A lot of Sunday-morning Christians, who want to sit with folded hands and listen to a mild discourse on the Teacher of Galilee, need to be aroused from their stupor by a vision of the flaming Christ of the Candlesticks. Eight times in these messages to the churches He says, "He that hath an ear, let him hear." Eight times in the Gospels He says, "He that hath ears to hear, let him hear." Some of us have ears ... period. "Hearing we hear not." We sit at church looking but not listening. God grant us ears to hear what the Spirit is saying to the churches! And eyes to behold the Lord of the Lampstands bidding us "Repent ... or else!" Vance Havner - Learn How to Listen We spend much time and money learning how to speak when we need to learn how to listen. "... hearing they hear not" (Matt. 13:13). "... if any man hear my words" (John 12:47). "He that hath ears, let him hear" (Mark 4:9). After all, we have two ears to hear with and only one mouth to speak with—thank the Lord! QUESTION - What did Jesus mean when He said, “He who has ears to hear”? ANSWER - In the Gospels, Jesus speaks of those who have “ears to hear” at the end of a difficult saying or parable (e.g., Matthew 11:15; Mark 4:9, 23). Who is “he who has ears to hear”? Better yet, who is “he who has ears”? Ears are a feature shared by all of humanity—to not have ears would be an unnatural occurrence. Therefore, when Jesus addresses those who have ears, He refers to all who have been given His words—no matter their age, ethnicity, language, or status. But there is a difference between having ears and having “ears to hear.” Jesus’ parable of the sower and the seed contrasts types of hearers: those who let the Word of God pass straight through their ears and those who truly listen and seek understanding (Mark 4:13–20). Some hear the Word, yet they do not allow it to take root because the seduction of worldly pleasures and comfort overcomes them. Others end up rejecting the Word because of persecution or trials. Others hear the Word and open themselves to understand and accept it so that it transforms them. Those who have “ears to hear” allow the Word to bear fruit to the glory of God. It is up to the hearer to decide whether to take the Word seriously and pursue understanding; only a few are willing—the rest have ears, but they do not have “ears to hear” (Matthew 7:13–14, 24–27). Whenever Jesus says, “He who has ears to hear, let him hear,” He is calling for people to pay careful heed. It’s another way of saying, “Listen up! Pay close attention!” Speaking in parables was one way in which Jesus sought to gain the attention of the crowds —people love stories, and the parables depicted events and characters with which they could readily relate. But unless they were willing to tune out other distractions and come to Jesus to understand the meaning of His preaching, His words would be only empty stories. They needed more than ears, however keen they were; they needed ears to hear. When asked by His disciples why He was speaking to the crowds in parables, Jesus refers to Isaiah 6, which speaks of people who have eyes and ears, yet who have hardened their hearts and chosen to ignore the Word of the Lord (Matthew 13:10–15; cf. Isaiah 6:8–10). Part of the judgment on those who refuse to believe is that they will eventually lose their opportunity to believe: “Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them” (Matthew 13:12; cf. Romans 1:18–32). A similar phrase is found in Revelation in each of the seven letters to the churches: “Whoever has ears, let them hear what the Spirit says to the churches” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22). And in Revelation 13:9, immediately following a description of the Antichrist, we read, “Whoever has ears, let them hear.” The readers of Revelation are called upon to pay close attention and seek God’s wisdom concerning what’s written. Who is “he who has ears”? The simple answer: all people who have been or are being given the words of God. Like the parables’ original audience, we must also “Listen up! Pay close attention!” Jesus’ simple request is that we use our God-given faculties (eyes to see, ears to hear) to tune in to His words (John 10:27 –28; Mark 4:24; Revelation 3:20). “For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open” (Mark 4:22). Seeking God’s truth takes energy and focus; it takes a willingness to be challenged and changed. While the way of God’s truth is not the most convenient or fun path to take, we can be assured that it is the best one (John 1:4; 10:9; 14:6). And so He bids us, “Come” (Matthew 11:28 –30). Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare. Give ear and come to me; listen, that you may live. I will make an everlasting covenant with you, my faithful love promised to David. (Isaiah 55:1–3) GotQuestions.org Vance Havner - The Deaf Generation In Caesarea we saw an outdoor theatre, not an amphitheatre, but a semicircular stone auditorium. From the back row we could hear our leader speak in conversational tones from the platform. Moreover, he told us that a larger theatre in Ephesus that could hold twenty-four thousand was constructed centuries ago with the same marvelous acoustics. All this in a day when in my travels all over America I have had congregations of a hundred or so complain that they could not hear in a tiny church! Larger edifices wrestle continually with the problem. All our experts somehow cannot come up with the acoustics of antiquity! How many times have listeners in little auditoriums lamented that hearing was bad only a few yards from the pulpit! Could it be that we slaves of our own devices have become so accustomed to hearing aids of all sorts that we imagine we cannot hear without them? We limp on our crutches and if the amplifier does not work "hearing we hear not" (Matthew 13:13). Once I listened to the veteran evangelist, Gipsy Smith. He was a preacher of the old days and abhorred all new devices. I thought I could not hear him and when he asked if any of us were having trouble about it, I raised my hand. "You're not listening!" was his reply. Could it be that, conditioned as we are to mechanical aids, we just think we cannot hear the preacher? And of course those dear souls who come to church early to get a back seat could move up closer and fill that empty lumberyard of ten rows of seats right in front of the pulpit. But they never do, yet still insist that they cannot hear! "Ears that hear not." "He that hath ears to hear, let him hear" (Mark 4:9). Ears to hear! All of us are equipped with ears but hearing is another matter. We hear and we do not hear. Our ears catch vocal sounds emanating from the pulpit, but the message escapes us. We hear (after a fashion) what the minister says but our Lord said, "Let him hear what the Spirit saith..." (Revelation 2:7). Of course sometimes the preacher is not saying what the Spirit says and if we listened ever so well there would be no word from God. Or the trouble, may be not with the transmitter but with our receiver! There is a preparation to hear the sermon as well as a preparation to deliver the sermon. We live now in an ear-splitting age of amplified dissonance and some think the next generation will have to be equipped with hearing aids. The more our eardrums are bombarded with demonic waves of music (which is not music but only an excuse for not being able to make music), the deafer our souls will be. Something has gone wrong with our hearing—both physically and spiritually. We are not going to correct it by clever devices. We must get at the cause. We need to do something about how we hear as well as what we hear. There is famine of the hearing of the Word of God—a famine because in some quarters it is not being preached and in others because our ears are not tuned and trained to hear it. God grant us more Samuels who can say, "Speak, Lord, for thy servant heareth" (1 Samuel 3:9)! ILLUSTRATION OF EARS TO HEAR - The Battle of Britain was at its height. Night and day the enemy bombers flew in across the English Channel to unload their cargoes of death and destruction on the cities and villages below. The Royal Air Force had put up a magnificent fight. Sir Winston Churchill, in recounting later what the world owed to that valiant group of men who flew their battered Hurricanes and Spitfires against incalculable odds, declared, "Never before in the field of human conflict have so many owed so much to so few." In one lonely RAF outpost, a group of fighter pilots was gathered in the mess hall. It was a scene often repeated in those days. The men were worn out with fatigue, they were dirty and disheveled, their eyes were bleary, and beards sprouted on their chins. They were snatching a moment's relaxation before climbing the skies again to fight off more of the Nazi airwolves. Suddenly a buzzer sounded, and a voice came over the intercom from the operations room. "Bandits at fifteen thousand feet over P25. Over!" At once the pilots were on their feet and racing for the runways. Pausing on his way, the squadron leader barked back into the intercom one short reply: "Message received and understood." Joseph Parker - "If any man have ears." - This is a common expression in the Scriptures. "He that hath ears to hear, let him hear what the Spirit saith unto the churches." The text says, "If any man have ears." All men have ears, but that is not the meaning of this particular text. He must not only have ears, he must have ears to hear, ears that can hear, and that do hear. It is not enough to have the sense of hearing, it must be put into exercise, and it must be kept at the highest point of attention. Many persons have ears who never hear anything worth hearing. You cannot hear unless you listen. If you were in earnest you would listen—are you? Do not leave all the work upon the preacher: meet him half-way, give him your attention, and he cannot fail; his message is such as to protect him from failure, but he cannot do many mighty works among you if you shut the door of your ear. Take a thousand men listening to a sermon; probably not one in ten hears the sermon as the preacher meant it to be heard. Every man hears a voice, a sound, a noise—he hears one sentence following another; but that inner music which seeks the soul in its loneliness, to heal it with the love and hope of God, who hears in its ineffable meaning and its sweet benediction! Nor is this much to be wondered at. Consider how the ear has been treated all the week. Do not condemn the ear unheard. Let it plead its own cause, and it will mitigate the harshness of our judgment. "All the week long," says the ear, "I have heard nothing throughout the day but the clang of money, the tumult of bargaining, the uproar of commerce, the clamour of selfish controversy; and at night I have heard nothing but gossip, and twaddle, and childish remarks on childish topics—I cannot easily liberate myself from these degradations, and listen to words most ghostly and to gospels that seem to come from other worlds. Have patience with me, for I need awakening first out of an entangled and troubled dream." Verily there is sense in that fair speech; then it should have due weight. But the sense of the speech imposes a corresponding responsibility upon the speaker. We should prepare ourselves to hear the Divine voice. The reader of an immortal play asks, and asks in reason, that the audience should be seated ten minutes before the reading begins. It is a sensible stipulation. Shall I be unjust if I ask that my friends should be an hour with God before coming to hear the public proclamation of his word? Is it decent that we should wait on Shakespeare and leave the Eternal to wait on us? The ear should have a little prayer all its own. I will teach it one: "Lord, still the waves that are heaving and foaming in me, or I shall miss all that is tenderest in the music of thy voice. Quiet the mean noises which fill me with a worldly din, and let me hear the words, every one of them, which will bless the life. Circumcise me: yea, put thy sharp knife upon me, thou God of the circumcision, and make me hear. Then speak, Lord, for thy servant heareth." There would be no poor sermons if we came thus; we should be all ATTENTION. As a matter of fact, how does the case stand? What was the last word you spoke at the door? Some mean word about the cold wind, some poor little narrow word of criticism upon a neighbour's reputation, some childish remark upon a puerile topic, chaffer and chatter, and hollowness, and nothing, and then rushing in you sing, "Holy, holy, holy, Lord God of hosts." It cannot be done; such miracles are beyond your power. Can you be draggling your wings in the mud this moment, and in the flash of an eye spreading them out in the sun? Then say not that the age of miracles is past! I cannot do it. I must have time. I must think and pray, and then the banquet is always more than enough, abundant to redundance, the lavish generosity of God! That I am not speaking unjustly of the ear, I may refer to your own proverb, "Believe nothing you hear." Why? Because you do not hear it. The first man did not hear it: he twisted it; in passing through his corkscrew hearing, the straight line got a twist, and he never can straighten it out. So it has come down to him a marvellous story, a wondrous narrative of self-contradiction, utter and palpable absurdity. Then men say, "I thought he said so and so; I understood him to mean thus and thus; O, I beg pardon, I did not catch then what he said." And out of such foul springs do the streams of conversation rise, carrying their mud with them all through the acreage of our social economy. Thus we tell lies without lying; we are carriers of falsehood, though we never mean to be untrue. How is this? Because we do not hear. The ear is preoccupied; invisible speakers are addressing it, lovers unseen are soliciting its attention, or it is asleep or on a journey, or under a spell. Hardly a man in this congregation can listen. It takes a Judge to listen. How the Judges do listen! We are buying and selling all the time the man is preaching; yea, we are doing a little business in the middle of his prayer! To listen—who can do it? God knew this, and therefore again and again he says, "He that hath an ear to hear, let him hear what the Spirit saith unto the churches." "If any man have ears to hear, let him hear." Who would attempt to deliver a message to a man asleep, or propose to speak to a man a mile off? There are men in this house who are just now three thousand miles away! Many a message has been lost because the speaker has not first roused the attention of his hearers. There is a man standing a little averted from you—his back is partly towards you—he is engaged in doing something, and you say, "Bring me three volumes of the 'Family Magazine,' John." He hears his own name at last, and says, "Sir?" Poor rhetorician thou! That was beginning at the wrong end. You should have said, "JOHN! Bring me three volumes of the 'Family Magazine' out of the library." "Yes, sir." See? Is that in the Bible? Every word of it—as to purpose and philosophy. How does God speak? First, attention. "Moses, Moses," and he said, "Here am I." "Samuel, Samuel." "Speak, Lord, for thy servant heareth." "O earth, earth, hear the word of the Lord." There is a science herein; study it, speaker and hearer. The first thing to be done is to compel the ear to listen for the right thing. When I enter the house of God, it is to hear the word of God. If I went to hear a professional elocutionist I should go to judge of the balance of his voice; I should look out for the colouring of his tones; I should measure the velocity and the weight of his articulation; I should make an elocutionary study of the man. But in going to hear God's preacher, I go to hear God's word, how I may be saved, redeemed, purified, and fitted for Divine uses in this world. I want to hear how I may get home again after many weary wanderings in stony places; I want to hear what Christ said about sin, and pain, and woe, and want, and pardon; I want to hear about those who have gone up, who cares for them, what do they, how near are they; I want to hear about the secret place where the light is pure and the rest is without shock, or pain, or dream. My soul being alive with expectation and aflame with hope, God will not disappoint it, or he will expunge from his own book the sweet promise 'Blessed are they that do hunger and thirst after righteousness, for they shall be filled." It is said that the manner of the speaker has a good deal to do with the attention of the hearer. That is true, but an earnest hearer will care very little about the manner if he is deeply interested in the matter itself. Just look at that company of men, and listen to that person with a long paper standing at the head of the table. He seems to have chronic bronchitis. How he chammers his words, how hoarsely he utters his sentences, how poor his enunciation! he calls a bush a bash, and a foot a fut. Listen to him and see how the people are all on the qui vive. What is the matter? He is reading a WILL, and every man in the company expects to get something. How choice they are about the elocution! They say to one another, "Rather a bad manner, don't you think? His manner is much against him, don't you think?" No, no. "What is there for me? and how much for me?" and they would go twenty times a day to hear that wheezy, asthmatic, non-elocutionist read a WILL, if they had any hope of getting anything out of it. Now I have a will; hear it:—"Blessed are the pure in heart, for they shall see God." That is your portion. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." That is yours. "Blessed are the meek, for they shall inherit the earth." Claim your inheritance and enjoy it! "Blessed are the merciful, for they shall obtain mercy." Take it all. Have you heard the will? Claim your property! You say that manner has a good deal to do with speaking. So it has. Let me remind you that manner has a good deal to do with hearing. Our Saviour is reported in the Gospel of Luke to have said, "Take heed, therefore, how ye hear." There is an art of hearing; attention is not without a science of its own. Hear for eternity, hear for your soul's good. Do you want to hear the gospel now? Then you shall. "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners." You hear that? "The blood of Jesus Christ, God's Son, cleanseth from all sin." "Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." "Ho, every one that thirsteth, come." Hear ye these words, or do they fall upon the cold ears of a dead soul? If you have heard these words you never can say again, long as you live, that you never heard the gospel! Yes, there is a manner of hearing. Some persons listen captiously—they go for the purpose, express, of finding fault and showing their own cleverness in pointing out the fault which they suppose they have found. "These are spots in your feasts of charity." Some listen critically. They will make a man an offender for a word. They will dwell upon non-essential points: they prefer the pleasure-ground of art to the entangled forests of nature, out of which you cut the navies of the world. "These are clouds without water." Some listen indifferently: they care not what is said, or who says it: the preacher sheds his blood in vain for them—they see not nor heed the living sacrifice; they know not what the passion costs. "These are trees twice dead," and will be "plucked up by the roots." When I was at Niagara I could not get a drink of water out of the cascade, not because there was so little water, but because there was so much. It is the worst place in the world to go for a glass of water, is the torrent of Niagara; it will drown both you and your glass! If there had been less, I could have got more. It is even so with some discourses. You do not get the benefit of them at the time, but down the river of the week, as far as about Wednesday, you can stoop and drink the quiet stream; the water that was shattered into foam by its infinite plunge is now healed and calmed like a redeemed life, and a mile down you may see your face reflected in the water that was snow a day since, silver foam making rainbows round the rocks—now it falls and quiets itself into a stream which makes glad the city of your life. The torrents of Chalmers are even now settling into quiet streams which many people are drinking with thankful gladness. Even as far down the Time-river as this, the torrents of puritan eloquence and theology are only just flowing at pace enough to be caught and used for the soul's drinking. Wondrous is this. Jesus Christ's speeches dazed the people at the time; they said, "He is mad;" and now these speeches, having taken their plunge like the Niagara cascade, are streams that make glad the city of God. "He that hath ears to hear, let him hear." "If any man have ears to hear, let him hear." "Take heed how ye hear." "Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man." Have you heard these things? If you say, "Yes, every word," then "Be ye DOERS of the word, and not hearers only." Matthew 13:10 And the disciples came and said to Him, “Why do You speak to them in parables?” NET Matthew 13:10 Then the disciples came to him and said, "Why do you speak to them in parables?" GNT Matthew 13:10 Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ, Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; NLT Matthew 13:10 His disciples came and asked him, "Why do you use parables when you talk to the people?" KJV Matthew 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables? ESV Matthew 13:10 Then the disciples came and said to him, "Why do you speak to them in parables?" NIV Matthew 13:10 The disciples came to him and asked, "Why do you speak to the people in parables?" ASV Matthew 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables? CSB Matthew 13:10 Then the disciples came up and asked Him, "Why do You speak to them in parables?" NKJ Matthew 13:10 And the disciples came and said to Him, "Why do You speak to them in parables?" NRS Matthew 13:10 Then the disciples came and asked him, "Why do you speak to them in parables?" YLT Matthew 13:10 And the disciples having come near, said to him, 'Wherefore in similes dost thou speak to them?' Why - Mk 4:10,33,34 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:10+ As soon as He was alone, His followers, along with the twelve, began asking Him about the parables. Luke 8:9+ His disciples began questioning Him as to what this parable meant DISCIPLES DO NOT UNDERSTAND JESUS' PARABOLIC SPEECH And the disciples (mathetes) came and said to Him, “Why do You speak to them in parables?” From Mark's version, the disciple's questioning occurs after the crowds have dispersed, for only Mark records the detail "as soon as He was alone." Mark also has the unique phrase "His followers, along with the twelve which indicates that at this time the inner circle of followers consisted of more than just the twelve disciples. In Mark's version began questioning is in the imperfect tense depicting the disciples asking Jesus over and over. Their repetitive questioning indicated they were eager to know the answer. Some writers may be correct in surmising that the disciples were too embarrassed to ask questions in public. Darrell Bock explains "After Jesus tells the story, the disciples ask why he is resorting to parables. They know him well enough to recognize that this is not a lesson in agriculture for a 4H class or a polytechnic school." (Luke 8:4-9:17 Call to Faith and Christology) Notice that parables is in the plural which would indicate that Jesus had spoken more than just the parable of the soils. Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Mathetes itself has no specific spiritual connotation, and was even used of superficial followers of Jesus (John 6:60, 66+) as well as of genuine believers, those who continue in His Word (Jn 8:31). Some teach disciples are a special group of believers and not all believers are disciples. I strongly disagree and feel that is a dangerous teaching! Every believer is a disciple of Christ. On the other hand not all disciples are at the same level of maturity which is why we must keep " teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”(Mt 28:20). Are you passing the baton on, making disciples (Mt 28:19, 2Ti 2:2)? What is the difference between a Christian and a disciple? Biblically speaking, a Christian is a disciple of Christ. A Christian is someone who has placed his faith in the Lord Jesus Christ (John 1:12). A Christian has been born again by the power of the Holy Spirit (John 3:3). A Christian “belongs to Christ” and is daily being transformed into the likeness of Christ (2 Corinthians 3:18). A true Christian (and not one in name only) will have to be a disciple of Christ as well. That is, he has counted the cost and has totally committed his life to following Jesus. He accepts the call to sacrifice and follows wherever the Lord leads. The Christian disciple completely adheres to the teaching of Jesus, makes Christ his number-one priority, and lives accordingly. He is actively involved in making other Christian disciples (Matthew 28:19–20). A true Christian disciple is a believer in Christ and possesses new life through the indwelling Holy Spirit. Because he loves Christ, a Christian will also be an obedient disciple (John 14:15). Paul describes the reality of being a Christian disciple: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).= This quote is from What is the difference between a Christian and a disciple? | GotQuestions.org (See also What is Christian discipleship? | GotQuestions.org) Adrian Rogers - Jesus had a twofold motive: His first motive was to reveal; and, surprisingly, His second motive was to conceal. Now, many times, people tell us, “Well, Jesus spoke to us in parables to help us to understand.” Well, that’s true; but it’s only half-true. He also spoke in parables so that some people would not understand. And if you don’t understand that, you don’t understand the full meaning of teaching in parables. Matthew 13:11 Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. NET Matthew 13:11 He replied, "You have been given the opportunity to know the secrets of the kingdom of heaven, but they have not. GNT Matthew 13:11 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. NLT Matthew 13:11 He replied, "You are permitted to understand the secrets of the Kingdom of Heaven, but others are not. KJV Matthew 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. ESV Matthew 13:11 And he answered them, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. NIV Matthew 13:11 He replied, "The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. ASV Matthew 13:11 And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. CSB Matthew 13:11 He answered them, "Because the secrets of the kingdom of heaven have been given for you to know, but it has not been given to them. NKJ Matthew 13:11 He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. NRS Matthew 13:11 He answered, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. YLT Matthew 13:11 And he answering said to them that -- 'To you it hath been given to know the secrets of the reign of the heavens, and to these it hath not been given, to you it has been granted to know - Mt 11:25,26 16:17 Ps 25:8,9,14 Isa 29:10 35:8 Mk 4:11 Lu 8:10 Lu 10:39-42 Joh 7:17 Ac 16:14 17:11,12 1Co 2:9,10,14 4:7 Jas 1:5,16-18 1Jn 2:27 mysteries - Ro 16:25 1Co 2:7 4:1 13:2 15:51 Eph 1:9,18 3:3-9 5:32 6:19 Col 1:26,27 2:2 1Ti 3:9,16 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:11+ And He was saying to them, “To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, Luke 8:10+ And He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND. Multiple related passages dealing with "judicial hardening" and the related topic of Jesus speaking in parables - Dt 29:4+, Isa 6:9,10+ Mt 13:11-15+ Mk 4:11-12+ Lk 8:10+ Jn 9:39-41, Jn 12:38-40 Acts 28:26,27+ Ro 11:7-10+, 2Co 3:14-15+, Eph 4:17-18+, 2Th 2:10-12+. PARABLES: REVEAL OR CONCEAL

Mateus 13

Phillips comment above first asking "How can people “have nothing” yet lose what they have? Jesus’ words meant that those who had rejected him and his message had no knowledge and therefore would lose their privileged status. Those who “have nothing” were the religious leaders and the vast majority of the Jews. (ED: Only a very small number in Israel truly believed in Him while He was with them! cf 500 in 1 Cor 15:6, cf 120 persons in Acts 1:15) They thought they were privileged and secure as God’s chosen people, but they would lose that position. They would never understand the secret because they would not come to God for the answer. Choosing not to believe in Jesus as their Messiah, they would not be able to understand the kingdom. This phrase means that we are responsible to use well what we have. When people reject Jesus, their hardness of heart drives away or renders useless even the little understanding they had." (LABCM)

Mateus 13

Phillips - let us consider the sower. "Behold, a sower went forth to sow," said Jesus (13:3). In the next parable (the parable of the tares), the sower is said to be the Son of man, the Lord Jesus; John the Baptist plowed and prepared the soil, and the Lord Jesus sowed the seed. In the parable of the sower, however, the Lord did not restrict the sowing to Himself. It seems that the sowing in the story represents the constant sowing of the gospel seed from His day to ours. Almost nothing is said about the sower. We know nothing about his personality or whether he was an old hand at his task. We know nothing about his method. The Lord evidently wanted to keep the sower in the background. As someone has said, a child can drop a seed as effectively as the most experienced farmer. Not much is said about the seed either, except that it is the Word of God, according to the Lord's interpretation of the parable. That is all we need to know about the seed. It is the best kind of seed in the world; we can sow nothing better than the inspired, infallible, inerrant, inimitable Word of God. It is infinitely superior to the philosophies and theories of man. Like any other seed, the Word of God has life. Because seed is imprinted with a genetic code, a supply of seed can turn into a field of flax or a barnful of barley. Once the seed is sown, that imprinted law of life goes to work. The Word of God is the same. It carries within it the genetic code of eternal life and when it is planted in the right kind of soil, it germinates and produces life. Let us consider an example: When James Chalmers set sail for the cannibal isles, he was the idol of Britain. His friend Robert Louis Stevenson said he was "bigger than a house and far bigger than a church." Years later when news was brought back to Britain that he had been eaten by cannibals, Joseph Parker of London's City Temple said, "I can't believe it. I don't want to believe it." Called the "Greatheart of New Guinea," Chalmers was a national hero. He devoted thirty years to sowing gospel seed among the cannibals, often with great success. Over 130 mission stations in New Guinea alone bore witness to the fruitfulness of his labors. As a result of his ministry, more than three thousand natives of all ages gathered monthly to break bread in a communion service. Many of them Chalmers had known as wild man-eaters, but they had been radiantly transformed by the mighty power of the Word of God. Many of them still bore on their breasts the tattoos that marked those who had achieved manhood by murder. Now they quietly took their places as regenerated men at the table of the Lord. How can we account for these transformations? Socialism, moral rearmament, and political reform can produce no such fruits. Only sowing the precious seed of the gospel can transform lost people. Down into the hearts of poor wicked men goes the seed; up it springs in new life, the very life of God germinating and growing in the soul. (Exploring Matthew) QUESTION - What is the meaning of the Parable of the Sower? (See also video by gotquestions) ANSWER: The Parable of the Sower (also known as the Parable of the Four Soils) is found in Matthew 13:3-9; Mark 4:2-9; and Luke 8:4-8. After presenting this parable to the multitude, Jesus interprets it for His disciples in Matthew 13:18-23; Mark 4:13-20; and Luke 8:11-15. he Parable of the Sower concerns a sower who scatters seed, which falls on four different types of ground. The hard ground “by the way side” prevents the seed from sprouting at all, and the seed becomes nothing more than bird food. The stony ground provides enough soil for the seeds to germinate and begin to grow, but because there is “no deepness of earth,” the plants do not take root and are soon withered in the sun. The thorny ground allows the seed to grow, but the competing thorns choke the life out of the beneficial plants. The good ground receives the seed and produces much fruit. Jesus’ explanation of the Parable of the Sower highlights four different responses to the gospel. The seed is “the word of the kingdom.” The hard ground represents someone who is hardened by sin; he hears but does not understand the Word, and Satan plucks the message away, keeping the heart dull and preventing the Word from making an impression. The stony ground pictures a man who professes delight with the Word; however, his heart is not changed, and when trouble arises, his so-called faith quickly disappears. The thorny ground depicts one who seems to receive the Word, but whose heart is full of riches, pleasures, and lusts; the things of this world take his time and attention away from the Word, and he ends up having no time for it. The good ground portrays the one who hears, understands, and receives the Word—and then allows the Word to accomplish its result in his life. The man represented by the “good ground” is the only one of the four who is truly saved, because salvation’s proof is fruit (Matthew 3:7-8; 7:15-20). To summarize the point of the Parable of the Sower: “A man’s reception of God’s Word is determined by the condition of his heart.” A secondary lesson would be “Salvation is more than a superficial, albeit joyful, hearing of the gospel. Someone who is truly saved will go on to prove it.” May our faith and our lives exemplify the "good soil" in the Parable of the Sower. GotQuestions.org Matthew 13:19 “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. NET Matthew 13:19 When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path. GNT Matthew 13:19 παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ, οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. NLT Matthew 13:19 The seed that fell on the footpath represents those who hear the message about the Kingdom and don't understand it. Then the evil one comes and snatches away the seed that was planted in their hearts. KJV Matthew 13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. ESV Matthew 13:19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. NIV Matthew 13:19 When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. ASV Matthew 13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. CSB Matthew 13:19 When anyone hears the word about the kingdom and doesn't understand it, the evil one comes and snatches away what was sown in his heart. This is the one sown along the path. NKJ Matthew 13:19 "When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. NRS Matthew 13:19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. YLT Matthew 13:19 Every one hearing the word of the reign, and not understanding -- the evil one doth come, and doth catch that which hath been sown in his heart; this is that sown by the way. NAB Matthew 13:19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart. NJB Matthew 13:19 When anyone hears the word of the kingdom without understanding, the Evil One comes and carries off what was sown in his heart: this is the seed sown on the edge of the path. GWN Matthew 13:19 Someone hears the word about the kingdom but doesn't understand it. The evil one comes at once and snatches away what was planted in him. This is what the seed planted along the road illustrates. BBE Matthew 13:19 When the word of the kingdom comes to anyone, and the sense of it is not clear to him, then the Evil One comes, and quickly takes away that which was put in his heart. He is the seed dropped by the wayside. the word - Mt 4:23 Lu 8:11-15 9:2 10:9 Ac 20:25 28:23 Ro 14:17 2Co 4:2,3 Eph 3:8 and does not understand - Pr 1:7,20-22 Pr 2:1-6 Pr 17:16 Pr 18:1,2 John 3:19,20 Jn 8:43 Jn 18:38 Ac 17:32 Acts 18:15 Acts 24:25,26 Acts 25:19,20 Acts 26:31,32 Ro 1:28 2:8 2Th 2:12 Heb 2:1 1Jn 5:20 the evil - Mt 13:38 Mk 4:15 Lu 8:12 1Jn 2:13,14 3:12 5:18 This - Mt 13:4 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:15+ “These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. Luke 8:12+ “Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved. HARD SOIL A CALLOUS HEART Callous means made insensitive, having feelings or morals deadened, describing one who is emotionally hardened, insensitive; indifferent; unsympathetic. One might be discouraged by this soil, but remember this is a parable and it does not state that the soil cannot be altered by plowing, etc. THOUGHT - Many (most?) of us were "hard soil" until God got our attention and plowed our heart with adversity or affliction (as was the case in my late conversion at age 39). God is the ultimate Husbandman and He knows how to cultivate the conditions of the soil of His elect in order that they receive the Word implanted which is able to save their soul! And not only that but in Jeremiah, God reminds us about the power of His Word asking "Is not My Word like fire? And like a hammer which breaks the rock?" (Jer 23:29). So dear sower who has been frustrated by failure of results in a dear friend or loved one whose "soil" seems so hard for so long, for God is able to break the soil of their heart and penetrate it with His Gospel which has His inherent power (dunamis) (Ro 1:16+). So keep praying for the soil of their soul and keep sowing the Gospel seed as God's Spirit gives you opportunity to do so. My father prayed for me literally for 20 years before God's adversity plowed deep furrows in my heart for His Gospel seed (My Testimony to God's Grace). And then I prayed 20 years for my youngest son who was ensnared in opioid addiction almost to the point of death and God's Gospel penetrated his hard heart and saved him from addiction and gave him a new life in Christ. As Paul writes in Galatians "Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith." (Gal 6:9-10+) So pray and sow, pray and sow, pray and sow! Sow with a view to righteousness, Reap in accordance with kindness; Break up your fallow ground, For it is time to seek the LORD Until He comes to rain righteousness on you. One could write John 12:37-39 beneath this verse "But though He had performed so many signs before them, yet they were not believing in Him. 38 This was to fulfill the word of Isaiah the prophet which he spoke: “LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?” 39 For this reason they could not believe," This has to be one of the saddest passages in the entire Bible! THOUGHT - Did you know that your heart can get so hard that you cannot believe, that the Word of God can never get in, and your heart just becomes charred and stubborn and unbreakable and un-yieldable? When anyone hears (akouo) the Word (logos) of the Kingdom (basileia) - What is the Word of the Kingdom? It is the seed sown by the sower. Luke 8:11 adds that "the seed is the word of God." Mark 4:15 has just "the word." Matthew 4:23 says "Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the Gospel of the Kingdom." (cf Mt 9:35, Mt 24:14) It follows that the Word of the Kingdom was equivalent to the Gospel of the Kingdom. Broadus adds that the Word of the Kingdom "is the word which tells of the nature and requirements of the Messianic reign." THOUGHT - This is a beautiful picture of the Word because it speaks of the fact that the "word of God is living and active and sharper than any two-edged sword." (Heb 4:12+) In John 6:63 Jesus said "the words that I have spoken to you are spirit and are life." Souls are "born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God." (1Pe 1:23+) The Word of God pulsates with spiritual life! Beloved disciple of Christ, this truth should encourage you to throw out Gospel seed, for that seed is "living and active" and is the "power of God for salvation to everyone who believes." (Ro 1:16) The results do not depend on us, but on God's Word and the receptivity of the soil of the person's heart. All we are held responsible for is sowing the seed. As Paul said "I planted, Apollos watered, but God was causing the growth." (1 Cor 2:6). So the pressure is off! Now just go and sow! Be like the one described in Psalm 126:6 "He who goes to and fro weeping, carrying his bag of seed, Shall indeed come again with a shout of joy, bringing his sheaves with him." And as Solomon advised in his latter years "Cast your bread (HEBREW CAN ALSO MEAN GRAIN ~ SPIRITUAL SEED) on the surface of the waters, for you will find it after many days." (Eccl 11:1) And remember, it is not our job to judge the type of soil we are sowing on because might seem hard today, might be plowed by God's adversity tomorrow and the seed you had sown days, months, years earlier now is able to go down deep and germinate and bear fruit of a redeemed life! Leave it to God to assess the ultimate quality of the soil! You let God take care of the harvest. He’s the Lord of the harvest. Our duty is just to scatter the Word. In Mark Jesus says "The time is fulfilled, and the kingdom of God (see resources) is at hand; repent and believe in the gospel." (Mk 1:15+) And so the Word of the Kingdom is the Word of God which is the Gospel which must be believed in order for one to gain entrance into the Kingdom. As Jesus told Nicodemus "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (Jn 3:3+).

Mateus 13

Phillips writes that "There was just enough soil to give promise but not enough to give performance. What is depicted for us here is mere profession of faith rather than true possession of Christ. People who exhibit this kind of response to the gospel often have only an emotional experience of some sort. Sometimes people give only an intellectual assent to the truth. In neither case is there more than a superficial stirring of the soul. The condition described is illustrated in the case of Orpah. Both Ruth and Orpah initially responded to Naomi's testimony. However, as soon as Orpah was confronted with the hard facts involved, she went back on her profession and returned to Moab (read Ru 1:14-15+). Ruth went all of the way. "Two walked the aisle," so to speak, "but there was only one wedding. (read Ru 1:16-17+)" (Exploring the Gospel of Matthew) John Broadus - Like the wheat sown on a thin layer of earth spread over a rock, the gospel will produce some impression on such persons sooner than elsewhere, and the effect will look extremely promising for a time, so that people think this person will soon be a Christian, or even that he is so already. But when persecution or any severe test of principle occurs, it is at once seen that the thing was not deeply rooted, for it perishes without having produced any real results. It is often the case that superficial and transient religious impressions produce a speedier and more boisterous joy than those which are deep and genuine. Such joy may result from general views of the beauty of piety and the blessedness of possessing it, with a self-deceived appropriation of its consolations and hopes; or from the excitement of natural feeling by touching allusions and fervid appeals; or from mere sympathy with kindred and friends; or even from utterly erroneous notions of religion, with the elation of self-righteousness and spiritual pride. See an example on a large scale in John 6:15, 22, 66. But the deepest religious experiences may also produce, and ought to produce, a true and abiding joy.(Matthew 13 Commentary ) This is the man who hears the word and immediately receives it with joy - Bob

Mateus 13

Phillips comments that "High pressure evangelism often produces this kind of shallow "conversion." Professions of faith are unsubstantial and worthless. People who respond to the gospel on this level have awakened souls, but they are not regenerated in spirit." (Exploring the Gospel of Matthew) Temporary (passing)(4340)(proskairos from pros = for, toward + kairos = an opportune time) means literally for a season and just like a season comes and goes, so proskairos conveys that sense (passing). The idea is that something lasts for only for a short or limited time (= temporary, transient). Proskairos is essentially the diametric opposite of eternal or everlasting. Mt 13:21 and Mk 4:17 describe the stony heart hearers as only temporary. The other two (of the 4) NT uses describe "things which are seen are temporal, but the things which are not seen are eternal." (2 Cor 4:18+). The writer of Hebrews describes Moses "choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin." (Heb 11:25+). Notice the effect of ill-treatment on the faith of Moses? He endure or persevered, which is always a mark of genuine, saving faith.

Mateus 13

Phillips - Preachers know this kind of soil as well. They are familiar with people who are stirred, enthusiastic, and overjoyed by a message and make immediate professions of faith. There is an initial response; everything is bright with promise. But then hard times come; as soon as these shallow people discover what it is going to cost to maintain a testimony for Christ, they give up...The opposition that confronts them is solid, real, adamant, and unyielding. At once, they abandon their profession of faith, thereby proving it to have been worthless. The opposition, moreover, is directed specifically toward the Word that they profess to have believed. The world soon shows itself to be the enemy of God's Word. The test invariably comes soon after a profession of faith is made. (Exploring the Gospel of Matthew) John

Mateus 13

Phillips says "Thorny soil depicts the worldliness of some people. They too show initial promise, but no lasting results. Over them we can write the words no resistance.Thorny soil is infested with the emblem of the curse (Genesis 3:18). Life is choked out of seed that falls there. The Lord described three kinds of thorns that destroy the seed: "the care of this world," "the deceitfulness of riches," and "the lusts of other things" (Matthew 13:22; Mark 4:19)." Thorns (173) see note above on akantha This is the man who hears the word - Although they hear it, they do not "internalize" it into the soil of their heart. In this soil, the seed gets in, the seed goes down, but the seed does not have undisputed hold in the soil. There is a "rival crop" so to speak so there are two crops growing on the same soil. This pictures the person who never pulls the weeds, who never repents. Sadly there are many who make a profession that they believe but they have never repented of the "weeds" and in time their "belief" is choked out. Jesus was clear in Luke 13:3+ "“I tell you, no, but unless you repent, you will all likewise perish." And the worry of the world - This is the first thorn that competes with the seed of the Gospel and impedes its growth. Worry of the world strangles the Word from another world (i.e., from God)! The world Mt 13:39f, Mt 12:32) means the present age, the course of life as it is lived currently on this earth by those who do not know God and are still subjects of the kingdom of darkness and Satan the king of that kingdom. Phillips on worries of the world - A thousand cares exist to occupy the mind of the poor. Worry is a daily ingredient of their lives. The Devil uses worry to focus our attention on this world. The gospel, which focuses attention on the next world, is often crowded out, despite its "exceeding great and precious promises," (2 Pe 1:4+) by preoccupation with the pressures of life. (Exploring the Gospel of Matthew) Worry (anxiety) (3308)(merimna from merizo = to divide or draw different directions - which is exactly what anxiety does to most of us!) refers to a care (the sole way it is translated in the KJV) or concern and so to care for someone or something. It is often used in a negative sense and thus is translated as worry. From the origin, one can see that merimna describes the state of "being pulled apart.” Thus when circumstances are difficult, it is easy to let oneself be dominated by anxiety and worry. Some cross references on worries - Mt 6:25, Mt 6:31, Lk 12:29, Lk 21:34, Php 4:6, 1 Pe 5:7, Ps 39:6, Ps 127:2 The Etymology of worry is fascinating (especially the idea of "to strangle"!) and very relevant to the effect worry exerts on the Word - Middle English wirien (c. 1300), "to slay, kill or injure by biting and shaking the throat" (as a dog or wolf does), from Old English wyrgan "to strangle," from Proto-Germanic *wurgjan (source also of Middle Dutch worghen, Dutch worgen, Old High German wurgen, German würgen "to strangle," The "strangle" sense was obsolete in English after c. 1600; the figurative meaning "to annoy, bother, vex" is by c. 1400. Meaning "to cause mental distress or trouble" is attested from 1822; intransitive sense of "to feel anxiety or mental trouble" is attested by 1860. Related: Worried; worrier; worrying. World (age)(165) (aion) generally means an extended period of time and has various meanings depending on the context. In the present context aion refers to the "present evil age " (Gal 1:4+), to "the whole world (which) lies in the power of the evil one (SATAN)" (1Jn 5:19+), who is “the god of this world (aion)" (2Cor 4:4+). Gilbrant paraphrases Trench's description of the moral/ethical meaning of aion "All of this—the fleeting mass of thoughts, the opinions, maxims, speculations, hope, impulses, aims, aspirations, which always circulate in the world—is included in the meaning of the term. It might be impossible to grasp it or define it accurately, but it is something which forms a very real and effective power. It is the moral or amoral atmosphere which we inhale each moment of our life in order to inevitably exhale it again. All this is included in aiōn (See Synonyms of the New Testament,). If one looks at the texts of the New Testament where aiōn occurs in this way, one will meet the characteristic features of the world or age represented by aiōn. Note that this depicts a world which is driven forward by the prince of the powers of the air (Ephesians 2:2+), the god of this age (2 Corinthians 4:4+); and spiritual forces are called the powers of this dark world (Ephesians 6:12+; cf. 1 Corinthians 2:6,8; and see 2 Peter 2:17+; Jude 1:13+). The present age cherishes its wise men (1 Corinthians 1:20) and its seducing wisdom (1 Corinthians 2:6). Many are blinded by this wisdom so they choose it rather than “the foolishness of preaching” (1 Corinthians 1:21). The anxieties accompanying this age, coupled with the seductive power of riches, can strangle a spiritual life (Matthew 13:22+; Mark 4:19+; 1 Timothy 6:17). The people of God can be seduced by this false splendor so they are attracted by the present world (2 Timothy 4:10+). But those belonging to the Lord must not be conformed to this world (Romans 12:2+). To stand in opposition to the world will always cost something because those who want to live godly will be persecuted (2 Timothy 3:12+). Believers have been delivered from this present age, with its enticements and offsetting afflictions, through Christ’s giving of himself in death (Galatians 1:4+). Worry, wealth, and worldliness are all enemies of the gospel. And the deceitfulness of wealth choke the word - The seduction which comes from the temptress named "Weath!" What does wealth do? It deceives. Mark this down as an axiomatic truth. Be careful when you begin to seek to possess wealth (aka idolatry!), for it won't be long before wealth possesses you! And it is a harsh "taskmaster." And remember that when a person is deceived, by definition they do not even know they are deceived! Watch out for wealth! Solomon was right that "When you set your eyes on it, it is gone. For wealth certainly makes itself wings, like an eagle that flies toward the heavens." (Pr 23:5, cf Pr 27:24, Pr 11:28, James 5:1-2+, Eccl 5:13, the antidote = Mt 6:19+) Choke is in the present tense indicating the choking effect of worry and wealth is continual. John Broadus comments that the phrase "the deceitfulness of riches is a stronger expression than simply deceitful riches; it presents deceitfulness not merely as a quality of riches, but as here the prominent thought; comp. ‘the uncertainty of riches’ (1 Ti 6:17), ‘newness of life’ (Ro 6:14); also Heb. 3:13; 2 Th 2:10. Riches deceive men in many ways: as to the means of acquiring them, making things look honest that are not so; as to the reasons why we desire them, and the objects for which we intend to use them, etc. Some professed Christians imagine that they are so absorbed in the pursuit of gain, and so reluctant to give much at present, simply from a desire to be able to do great things hereafter; when the true reason is that they love wealth. And we must remember that riches often as grievously deceive and distract those who vainly seek, as those who obtain them. “They that desire to be rich” (1 Tim. 6:9+), may get the evil consequences without getting the wealth. (Matthew 13 Commentary) John Chrysostom - “There is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore he said not ‘the world,’ but ‘the care of the world’; nor ‘riches,’ but ‘the deceitfulness of riches.’ Let us not, then, blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in the world, and not to be choked with its cares.” John Phillips - Wealth can be as much a snare as poverty. Many people have seemed to say yes to Christ, only to lose sight of spiritual things when worldly advancement beckons. Perhaps a promised promotion at work cuts right across a dawning conviction that one should become a missionary. Or business booms at the cost of neglecting the gatherings of the Lord's people. When prosperity arrives, it brings the entanglements of luxury and ease. The gospel seed can be choked out by success. (Exploring the Gospel of Matthew) Deceitfulness (539)(apate from apatao = cheat, delude, deceive, beguile) describes that which gives a false impression, whether by appearance, statement or influence. It is spoken of anything which is seducing (a leading astray by persuasion or false promises), in this case wealth. Apate describes that which causes someone to have misleading or erroneous views concerning the truth. Wealth (riches) (4149)(ploutos from pletho = to fill) properly denotes abundance, plentitude, and literally is used to refer to material wealth or prosperity (abundance of earthly, temporal goods) which is the meaning in the parable of the seed and the soils (Mt 13:22, Mk 4:19, Lk 8:14 = Material riches are deceitful and choke out reception of the Word of God. Be careful all you wealthy readers! Contrast spiritual riches - Ep 3:8+) Indeed, think of the people who know whose whole lives glow with the glory of God for they are rich in spiritual possessions, albeit often poor in material possessions! Some cross references on riches - Mk 4:19, 1 Ti 6:9, Jas 5:2, Mt 19:23, 1 T 6:7, Dt 8:13-14, Job 20:28, Ps 49:10, Pr 23:5, Eccl 2:18, Jer 17:11 Choke (4846)(sumpnigo from sun = with + pnigo = to choke, strangle, "seizing by the throat") means to crowd together and thus to choke or suffocate (Mt 13:22, Mk 4:7, 19, Lk 8:14). BDAG has "to check the growth or well-being of something by pressure." Figuratively it means to crowd around, to press upon, almost to crush ("crowds were pressing against Him" = Lk 8:42, 12:1). Friberg on sumpnigo - literally, of weeds too thickly surrounding plants choke, cause to die; metaphorically, of things causing a message to be ineffective in a life crowd out, i.e. overwhelm, take over (Mk 4.19); exaggerated for effect, of a thronging crowd suffocate, almost crush, crowd in around (Lk 8.42) (Analytical Lexicon) Sumpnigo - 5x in 5v - Mt. 13:22; Mk. 4:7; Mk. 4:19; Lk. 8:14; Lk. 8:42. Not found in the Septuagint. Luke 8:14+ adds a third point (pun intended - "thorn"), “and pleasures of this life.” Mark 4:19 adds a third "thorn" the desires for other things enter in choke the Word. And as John Phillips explains the desires for other things "refers to the pleasures of this life (Luke 8:14+) Often pleasures that are legitimate in themselves take up time that should be devoted to the Lord's work. Or sinful pleasures allure and choke the seed. Some people amount to nothing for God because they refuse to give up some destructive, dominating habit that gives them temporary pleasure (CONTRAST MOSES - Heb 11:24-25+). The Lord Jesus warned that the pleasures of this life can strangle the seed; it has little chance in souls filled with such thorns. Pleasure-seekers may profess to be saved, but their lives betray them. Their profession is not real because there is no evidence that the Word of God is bearing spiritual fruit in their lives!" (Ibid) And it becomes unfruitful - An unfruitful Christian is not a Christian at all. Fruit is the evidence of the root. Spiritual fruit is the evidence that one is truly rooted in Christ (Col 2:7). There are some really life-like plants and fruit as I found out one day when I tried to bite down on a red "juicy looking" red apple! Concern for spiritual things is crowded out by material things. John Broadus on unfruitful - As fruit-bearing is the test, they are thus shown to have no real piety. Alas! how often men seem deeply stirred, by the word of the gospel, and perhaps resolve that they will give heed to the message, perhaps for a while seem diligently to do so, but worldly anxieties, especially about wealth, and worldly desires (Mark 4:19), and worldly pleasures (Luke 8:14), soon get complete possession of the mind, and all the seeming good effect is gone, leaving the soul a very thicket of thorns. Bruce: “It may be asked who has a chance of bringing forth fruit unto perfection, for what character is free from thorns? But the question is not, who is free from evil desires, or from temptation to inordinate affection, but what attitude you assume towards these.” (Matthew 13 Commentary ) Adrian Rogers - And why is it that so many people—members of this congregation and other congregations—are unfruitful? I’ll tell you why. They have never let go of this world with both hands and taken Jesus Christ with both hands. Have you done that? Is He Lord of all? Many of you are not fruitful, because you’ve never been saved—you have never been saved. The seed has gotten in; but the seed has not gotten an undisputed hold in your life, and you’ve never said, “Lord Jesus, you are Lord of all.” And, friend, if you’ve not made Him Lord of all, in my estimation, you are not saved. He cannot be half Lord. You cannot say, “There’s room in my heart for weeds, and there’s room in my heart for the seed.” No, dear friend, if you do not say, “Jesus Christ alone, Jesus Christ only, and Jesus Christ always,” I’m afraid that you’ve never met the Lord of glory. Nothing wrong with the seed; nothing wrong with the sower; the problem is with the soil. (The Parable of the Sower scroll to page 977) Unfruitful (175)(akarpos from a = without + karpos = fruit, produce) means barren, without fruit or unprofitable. Akarpos pictures a tree without fruit under the most favorable of circumstances. Akarpos -7x in 7v - Mt 13:22; Mk 4:19; 1Cor 14:14; Ep 5:11+ = "the unfruitful deeds of darkness" ; Titus 3:14; 2 Pet 1:8+ = " if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ."; Jude 1:12 Prepared Soil The farmer may be shoveling snow or enjoying the warmth of a winter fire right now, but he’s thinking ahead to spring planting. Already he’s anticipating those days when he turns over the soil. He’ll pull out rocks that have risen with the frost, spread the right fertilizers, and get the earth ready for the seed. He knows that the harder he prepares in the spring, the better his harvest will be. Jesus used that kind of word picture in the parable of the sower. The seed is the Word of God, and the soil is our hearts. The “noble and good heart” (Lk. 8:15) receives the Word, retains it, and produces fruit. How about our hearts? Are they prepared to receive the seed of God’s Word? Or are there hindrances that keep it from growing and bearing fruit? Jesus identified three kinds of thorns that spring up and choke out the seed—”the cares of this world, the deceitfulness of riches, and the desires for other things” (Mk. 4:19). It may not be some heinous deed That chills our heart and chokes the seed; It's often just a trifling toy That grabs our eye and steals our joy. —Gustafson To bear good fruit, clear out the weeds of sin. Weed Control The cares of this world, the deceitfulness of riches, and the desires for other things . . . choke the Word. —Mark 4:19 The Parrotfeather is an attractive aquatic plant that looks like a forest of small fir trees growing on top of the water. In the springtime it produces a blanket of small, white flowers. But it’s a noxious weed. It forms a dense mat of vegetation that covers the surface of lakes and ponds, crowding out native plants and destroying fish and wildlife habitat. Recently I was hiking by a small lake in Washington State that was choked with Parrotfeather plants. It occurred to me that, like that weed, “the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the Word, and it becomes unfruitful,” as Jesus taught in Mark 4:13-20. Jesus was talking about how unbelievers receive the gospel, but His words can apply to us as well. Sometimes when we read God’s Word, our minds are taken up with troubles, worries, and fears. The pressure of things to be done today and concerns about tomorrow’s decisions are “weeds” that can choke the Word and make it unprofitable. The weeds will take over and choke out good fruit; But you can control them—just follow this plan: Make sure that the seed of God's Word has deep root, And pull out the weeds just as soon as you can. —Hess To uproot the weeds of anxious care, get down on your knees. Matthew 13:23 “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.” NET Matthew 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown." GNT Matthew 13:23 ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. NLT Matthew 13:23 The seed that fell on good soil represents those who truly hear and understand God's word and produce a harvest of thirty, sixty, or even a hundred times as much as had been planted!" KJV Matthew 13:23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. ESV Matthew 13:23 As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty." NIV Matthew 13:23 But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown." ASV Matthew 13:23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. CSB Matthew 13:23 But the one sown on the good ground-- this is one who hears and understands the word, who does bear fruit and yields: some 100, some 60, some 30 times what was sown." NKJ Matthew 13:23 "But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." NRS Matthew 13:23 But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty." YLT Matthew 13:23 'And that sown on the good ground: this is he who is hearing the word, and is understanding, who indeed doth bear fruit, and doth make, some indeed a hundredfold, and some sixty, and some thirty.' NAB Matthew 13:23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold." NJB Matthew 13:23 And the seed sown in rich soil is someone who hears the word and understands it; this is the one who yields a harvest and produces now a hundredfold, now sixty, now thirty.' GWN Matthew 13:23 But the seed planted on good ground is the person who hears and understands the word. This type produces crops. They produce one hundred, sixty, or thirty times as much as was planted." BBE Matthew 13:23 And the seed which was put in good earth, this is he who gives ear to the word, and gets the sense of it; who gives fruit, some a hundred, some sixty, some thirty times as much. the one on whom seed was sown - Mt 13:8 Mk 4:20 Lu 8:15 good - Pr 1:5,6 2:2-6 Eze 18:31 36:26 Mk 10:15 Joh 1:11-13 8:47 10:26 Joh 10:27 17:7,8 Ac 16:14 17:11 2Th 2:10,13,14 Heb 4:2 8:10 Jas 1:21,22 1Pe 2:1,2 1Jn 5:20 indeed bears fruit - Mt 3:8,10 12:33 Ps 1:1-3 92:13-15 Lu 6:43,44 13:9 Joh 15:1-8,16 Ga 5:22,23 Php 1:11 4:17 Col 1:6,10 Heb 6:7 13:15,16 some a hundredfold - 2Co 8:1,2 9:10 1Th 4:1 2Pe 1:5-8 3:18 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 4:20+ “And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold.” Luke 8:15+ “But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. Schematic of Four Soils, Four Results THE GOOD SOIL THE SINCERE HEART And the one on whom seed was sown on the good (kalos) soil (Mt 13:8+) - Jesus turns from the problem soils to the one productive soil! Good (kalos) soil describes a heart which is inherently excellent or intrinsically good, providing some special or superior benefit In other things, a man must know in order to love; in Christianity he must love in order to know. -- Blaise Pascal (cf Jn 14:21) This is the man who hears (akouo) the word and understands it - The word understands is suniemi in the present tense (continually understands) and literally means to bring together. Jesus uses it figuratively meaning this man is able to "piece together" the "puzzle" of the Gospel (E.g., [1] you are a sinner, [2] you need a Savior, [3] you must repent and receive/believe Jesus. See the Romans Road to Salvation). Understand (suniemi) is a key word in this chapter on the parables and is used in Matt. 13:13; Matt. 13:14; Matt. 13:15; Matt. 13:19; Matt. 13:23 and Matt. 13:51; In place of understand Mark's version (Mk 4:20+) uses the verb accept which is paradechomai in the present tense indicating they continually accept the Word deliberately, willingly, favorably, readily. Accept is in the reflexive middle voice indicating they take the Word to themselves personalizing the Word of the Gospel. In essence this person "Puts out the welcome mat" for the Gospel. Luke's version says that these "have heard the word in an honest and good heart and hold it fast." Hold fast is katecho in the present tense and active voice (volitional choice, decision of our will) signifying that holding fast to the truth of the Gospel is to be the continual choice of one's will! Notice also that one's continually holding fast to the Word of the Gospel is evidence that God's Spirit is continually holding onto us. This "dual dynamic" emphasizes the mysterious juxtaposition of divine sovereignty and human responsibility, God's part, our part! We continually choose to hold fast to the Gospel because the Spirit continually enables us to make the choice to hold fast (see Php 2:13NLT+). Combining the three synoptic accounts, we learn that the good soil hears the good word of the Gospel, gladly accepts it and fully understands it. Bob

Mateus 13

Phillips comments on the gradation of yields of spiritual fruit - A genuine conversion is evidenced by fruit. However, not all truly saved people realize their full potential in bearing fruit. Moderate development can be seen in some lives. They love the Lord, they love His people, and they love the Bible. They are genuinely saved and take the initial steps toward fruitfulness, yet certain areas of their lives somehow remain untouched by the Word of God and the Spirit of God. Marked development can be seen in other lives. They become the backbone of a local church. They are helpful, cooperative, and zealous members of the family of God. They teach in Sunday school, witness to others about Christ, give conscientiously to the Lord's work, maintain an interest in missions, and stand behind the local leadership. Their lives give evidence that they love the Lord and are seeking to grow in grace and increase in the knowledge of God. Marvelous development can be seen in a few lives. They go all the way with God. They are Spirit-filled, Christlike, soul winning Christians. The fruit of the Spirit-love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and self-control-can be seen developing in their lives (Galatians 5:22-23). (Exploring the Gospel of Matthew) Puritan Thomas Watson on Effectual Hearing - If you would hear the Word aright, be not only attentive, but retentive. Lay the Word up in your memories and hearts. "The seed on the good ground are they who, having heard the Word, keep it." The Greek word for "keep" signifies "to hold the Word fast, that it do not run from us." If the seed be not kept in the ground, but is presently washed away, it is sown to little purpose: so, if the Word preached be not kept in your memories and hearts, it is preached in vain. Many people have memories like leaky vessels — the Word goes out as fast as it comes in: how, then, can it profit? If a treasure be put into a chest and the chest not locked, it may easily be taken out: a bad memory is like a chest without a lock, the devil can easily take out all the treasure. Labour to keep in memory the truths you hear: the things we esteem we are not so apt to forget. Broadus makes a good point that - The illustration cannot touch at all points. It takes no account of the fact that the condition of the spiritual soil may be altered by divine grace—that the trampled ground can become soft, the rocky ground deep, and the thorns be rooted out. The inspired teachers in general go straight forward with the subject in hand, and towards the point in view, without pausing at every step to guard against misapprehension, or to introduce related truths; otherwise their discourse would gain no momentum, and exert no force. Other passages of Scripture will always furnish the means of preventing misapprehension or of completing the view. But, taken within the limits of its design, this parable is strikingly comprehensive. All those who hear the word to no real profit may without straining be referred to one of the three classes first given; and the fourth class comprehends various grades of actual fruitfulness. (Matthew 13 Commentary) John MacArthur sums it up this way - All believers are called to be witnesses to the gospel of Jesus Christ (cf. Matt. 28:18-20). They are not to tamper with the seed, nor can they cultivate the soil. Rather, they are to faithfully cast the gospel message. As they do, they can expect the responses they receive to fall into one of these categories. Some will reject outright, due to hard-heartedness. Others will demonstrate a superficial interest, only to fall away when hardship comes. Still others will profess a love for Christ while simultaneously nurturing a deadly affection for the world. Finally, there will be some who genuinely receive the gospel. They will humbly turn from their sins and wholeheartedly embrace the Lord Jesus as their Savior and King. The genuineness of their profession will be demonstrated by the abundant fruit of their transformed lives, as they walk in obedience and faith. On the one hand, knowing that many will reject the gospel enables believers to approach evangelism with proper expectations. On the other hand, knowing that some will truly believe ought to serve as a great encouragement. In evangelism, Christians are privileged to participate in an enterprise that cannot fail. Those whom God is sovereignly drawing to Himself will be saved. If He has prepared the soil of their hearts, the seed will invariably take root and bear abundant fruit.....What a comfort it is to know that soil preparation is God’s work. He supplies both the seed of His Word and the power of His Spirit. He readies the soil, working in the hearts of those whom He is drawing to Himself. The task of the evangelist is simply this: to disseminate the seed through the faithful proclamation of the gospel. Having fulfilled that responsibility, believers can rest in the sovereignty of God, knowing that His Word will bear fruit in the hearts and lives of those whom He has called. (MNTC-Mk) ILLUSTRATION OF DIFFERENT SOILS - The popular preacher, Chuck Swindoll, tells of ministering at a family conference. There was a young couple there with several small children, and it was obvious that they had some serious problems in their marriage. But as the week progressed, Chuck watched this couple change as they sat under the teaching of God’s Word. The husband seemed to hang on every word. The wife had her Bible open and followed carefully from passage to passage. On the last day, they both came up to Chuck and said, “We want you to know that this week has been a 180 degree turn around experience for us. When we came, we were ready to separate. We’re going back now stronger than we have ever been in our marriage.”That’s tremendous! But the sad thing, Chuck said, is that at the same conference with the same speakers, the same truths, and the same surroundings, another man was turned off. He wasn’t open to God’s Word. He attended the first few sessions, but his guilt became so great and his conviction so deep that he went home. His family left hurting, perhaps even more so than when they came. What was the difference between those two men at the same conference? The difference was the condition of the soil of their hearts. Prepared Soil Read: Luke 8:4-15 The ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit. —Luke 8:15 The farmer may be shoveling snow or enjoying the warmth of a winter fire right now, but he’s thinking ahead to spring planting. Already he’s anticipating those days when he turns over the soil. He’ll pull out rocks that have risen with the frost, spread the right fertilizers, and get the earth ready for the seed. He knows that the harder he prepares in the spring, the better his harvest will be. Jesus used that kind of word picture in the parable of the sower. The seed is the Word of God, and the soil is our hearts. The “noble and good heart” (Lk. 8:15) receives the Word, retains it, and produces fruit. How about our hearts? Are they prepared to receive the seed of God’s Word? Or are there hindrances that keep it from growing and bearing fruit? Jesus identified three kinds of thorns that spring up and choke out the seed—”the cares of this world, the deceitfulness of riches, and the desires for other things” (Mk. 4:19). It may not be some heinous deed That chills our heart and chokes the seed; It's often just a trifling toy That grabs our eye and steals our joy. —Gustafson To bear good fruit, clear out the weeds of sin. Son Followers The seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.Luke 8:15 Today's Scripture & Insight:Luke 8:11–15 Sunflowers sprout in a carefree manner all over the world. Pollinated by bees, the plants spring up on the sides of highways, under bird feeders, and across fields, meadows, and prairies. To produce a harvest, however, sunflowers need good soil. Well-drained, slightly acidic, nutrient-rich soil “with organic matter or composted,” says the Farmer’s Almanac, finally produces tasty sunflower seeds, pure oil, and also a livelihood for hard-working sunflower growers. We also need “good soil” for spiritual growth (Luke 8:15). As Jesus taught in His parable of the farmer scattering seed, God’s Word can sprout even in rocky or thorny soil (see vv. 6–7). It only thrives, however, in the soil of “honest, good-hearted people who hear God’s word, cling to it, and patiently produce a huge harvest” (v. 15 nlt). Young sunflowers are just as patient in their growth. Following the sun’s movement throughout the day, they turn sunward daily in a process called heliotropism. Mature sunflowers are just as deliberate. They turn eastward permanently, warming the face of the flower and increasing visits from pollinator bees. This in turn produces a greater harvest. What’s the condition of your spiritual soil? Rocky, thorny, or rich in spiritual “nutrients”? Why? When you follow the Son daily, how does this practice impact your honesty and heart? What Kind Of Soil Are You? Those who [hear] the Word with a noble and good heart keep it and bear fruit. — Luke 8:15 Today's Scripture: Luke 8:4-15 A new resident at the drug rehabilitation center where I worked was given the task of planting runner-bean seeds. With no experience growing vegetables, Jim quickly became bored waiting for the seeds to sprout. After weeks of seeing nothing happen, Jim finally noticed signs of life coming up. Before long, he had to put poles in the ground for the beans to climb. One day Jim ran excitedly into the kitchen with some freshly picked beans for dinner. “Wow! All this from tiny seeds!” he exclaimed. “I’ve sure learned a lot!” As I talked with Jim, it became clear that he learned more than how plants grow. He gained a new insight: If we willingly listen to God in His Word and do what’s right for the right reasons and for the right length of time, our lives will be fruitful. In Luke 8, Jesus used a parable to teach that the seed of the Word of God will produce a harvest in good soil. But the seed is productive only if the soil is receptive. People with receptive hearts hear God’s Word, obey it, and bear fruit. Others, however, have resistant hearts that fall prey to the devil, do not allow the seed to take root, or are overgrown with the cares and temptations of life. Lord, I would be soil in which You can plant Your Word with its promise of fruit; I want to be open to You every day, So what You have planted takes root. —Hess To be spiritually fruitful, plant God's Word in your heart. Gardening Tips These are the ones sown on good ground, those who hear the Word, accept it, and bear fruit. —Mark 4:20 Today's Scripture: Mark 4:1-9 I picked up a gardening book the other day and got some good advice: Take care of the soil, and don’t worry about the plants. If the soil is good, the seed will take root and grow.” In the parable of the sower in Mark 4, Jesus spoke of the importance of “good ground” (or good soil). He defined good soil as referring to those who “hear” God’s Word, “accept it,” and “bear fruit” (v.20). If we keep our heart soft and receptive, God’s Word will take root, grow, and produce fruit. In gardening, life is in the seed. Under the right conditions, it will grow until it reaches maturity and produces fruit. Similarly, if the seed of the Word is planted in the good soil of a receptive heart, it will grow until the character of Jesus is seen. For the Christian, the power of the spiritual life comes from the indwelling Holy Spirit. As we open our heart to the Word with an eagerness to obey it, the Spirit causes us to grow and bear fruit (Galatians 5:22-23). We can’t make ourselves grow, any more than we can force growth from the seeds in our gardens. But we can tend the soil, keeping our hearts soft, receptive, and obedient to God’s Word. Then we will yield the fruit of righteousness. Lord, I would be soil in which You can plant Your Word with its promise of fruit; I want to be open to You every day, So what You have planted takes root. —Hess A heart open to God is soil in which the seed of His Word can flourish. Matthew 13:24 Jesus presented another parable to them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field. NET Matthew 13:24 He presented them with another parable: "The kingdom of heaven is like a person who sowed good seed in his field. GNT Matthew 13:24 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. NLT Matthew 13:24 Here is another story Jesus told: "The Kingdom of Heaven is like a farmer who planted good seed in his field. KJV Matthew 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: ESV Matthew 13:24 He put another parable before them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field, NIV Matthew 13:24 Jesus told them another parable: "The kingdom of heaven is like a man who sowed good seed in his field. ASV Matthew 13:24 Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field: CSB Matthew 13:24 He presented another parable to them: "The kingdom of heaven may be compared to a man who sowed good seed in his field. NKJ Matthew 13:24 Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field; NRS Matthew 13:24 He put before them another parable: "The kingdom of heaven may be compared to someone who sowed good seed in his field; YLT Matthew 13:24 Another simile he set before them, saying: 'The reign of the heavens was likened to a man sowing good seed in his field, NAB Matthew 13:24 He proposed another parable to them. "The kingdom of heaven may be likened to a man who sowed good seed in his field. NJB Matthew 13:24 He put another parable before them, 'The kingdom of Heaven may be compared to a man who sowed good seed in his field. GWN Matthew 13:24 Jesus used another illustration. He said, "The kingdom of heaven is like a man who planted good seed in his field. BBE Matthew 13:24 And he gave them another story, saying, The kingdom of heaven is like a man who put good seed in his field: presented another parable- Mt 21:33 Judges 14:12,13 Isa 28:10,13 Eze 17:2 The kingdom - Mt 13:33,44,45,47 3:2 20:1 22:2 25:1 Mk 4:30 Lu 13:18,20 good seed - Mt 13:19,37 4:23 Col 1:5 1Pe 1:23 Matthew 13 Resources - Multiple Sermons and Commentaries Tares - Probably Lolium temulentum THE PARABLE OF THE WHEAT AND THE WEEDS This parable is a good follow-up to the parable of the soils where the first 3 soils give "lip service" to Jesus (at best) and only the fourth soil gives "life surrender" to Jesus. Now we see the kingdom of Heaven composed of two groups, false professors and true disciples. Ligon Duncan gives an excellent introduction to this parable - In the Parable of the Sower, the disciples learned that Israel, and many of the Gentiles, would reject Jesus' claims for Himself to be the Messiah, and the good news that He brought, thus correcting His expectations about the kingdom, because they thought that when the Messiah set up his kingdom, all of Israel and all the Gentiles would come to Him. In the parable of the tares, the disciples learn that the kingdom itself will be mixed in character, thus correcting their expectation that the kingdom would be perfectly pure, and would involve a righteous rule over all the unrighteous of the world. They had apparently taken Jeremiah 31, verses 31 through 34, very seriously. They expected the law of God to be written on the hearts of all of those who were involved in the kingdom of heaven. They expected all of those involved in the kingdom to know the Lord from the greatest to the least, and they believed, with John the Baptist, that when the Lord came He was going to lay the axe to the root of the tree. He was going to bring judgment to the unrighteous in the land, and set up a righteous kingdom. And, consequently, they needed to be corrected in what the kingdom of heaven would be like in this experience between two ages: the coming of Christ the first time and the coming of Christ the second time. And so, the parable of the tares is designed to show them that in Christ’s kingdom, the sons of the kingdom and the sons of the evil one are going to exist side by side for a long time. And so, they must wait patiently and give themselves to building up the wheat (that is the sons of the kingdom) and be careful in their judgment not to harm those who are believers. This parable is designed to remind the disciples that there will be judgment and condemnation for those who appear to be in the kingdom, but who are, in fact, not....This parable also indicates that there will be many who are identified with the kingdom of heaven who are not part of it. It is interesting to see the similarities between the parable of the sower and the parable of the tares. The parable of the sower talks about a sower, so does the parable of the tares. Both parables talk about a field. They both talk about a seed. They both talk about a crop yield and in both parables the evil one is mentioned. But there are also differences between the two parables. For one thing, in the parable of the sower all the seed is good. In the parable of the tares, of course, some of the seed is wheat and some of the seed is weed. In the parable of the sower, the focus is on the response to the different kinds of soils of the seed which has been planted by the sower. In the parable of the tares, the focus is on the command which the landowner gives to his servant. He tells his servant before the final judgment that they are to be patient, and then He gives the command to his servants - the angels at the final judgment are to reap and to separate the tares and the wheat. Notice also that the evil one is at work in both of these parables. (Tares Among the Wheat) Jesus presented another parable to them, saying - Literally this reads "He (NAS adds the Name "Jesus") put another parable before them" (ESV) The identical introduction occurs again in Mt 13:31 (cf Mt 13:33). Now Jesus presented or set the table (paratithemi often used for serving a meal) so to speak with another common picture in this agrarian land. The word another is allos which means another of the same kind (and is emphasized by first word in the Greek). The indication is that they are the same kind as the parable of the sower. In the parable of the sower all the seed was good and the variable was the soil, but now the problem is not so much from the soil but from the character of the seed sown. Even though Jesus has been explaining the parable of the sower/soils to the disciples in the preceding section, the context makes it clear that the them is the Jewish crowd (Mt 13:34, 36), which of course includes His disciples. The opening phrase Jesus presented another parable is resembles one used by Moses when giving the Law to Israel - "Moses came and called the elders of the people, and set before (Lxx = paratithemi) them all these words" (Ex 19:7 ). The patent was also used by Christian teachers in presenting their teaching to the Christian community. Thus Paul wrote "This command I entrust [paratithemi] to you" (1 Ti 1:18) and "the things which you have heard from me...entrust [paratithemi] these to faithful men." (2 Ti 2:2+). Presented (3908)(paratithemi from para = beside + tithemi = place; see related noun paratheke) literally means place something beside, to set alongside or place before someone. In Mk 6:41 it is used of Jesus setting food before the people (cf Mk 8:6, Acts 16:34, 1 Cor 10:27), which is a great picture in the parable which was given as spiritual food for those who had an appetite for it! "Jerome carries out the image, comparing the different parables to different articles of food, suited to one guest or another." (Broadus) Figuratively the idea is to set some teaching before someone and so to expound or point out (Mt 13:24, Mt 13:31). In another interesting nuance paratithemi was a commercial technical term for giving something to someone in trust for safekeeping, not a bad thought when considering the Words Jesus was giving to the people. The only ones who would truly be able to keep His teachings "safe" (so to speak) would be those who had ears to hear, especially His disciples, who would later pass on these truths as they actively carried out their role as His apostles ("sent ones") proclaiming the Gospel of the Kingdom. Parable (symbols) (3850) see preceding note on parabole The kingdom (basileia) of heaven (note) may be compared to a man who sowed good seed in his field - May be compared is literally "was likened" which is in the past tense (aorist tense) for the kingdom had commenced when the King arrived on the scene (cf "the kingdom of heaven is at hand [eggizo in perfect tense = past completed action, ongoing result or impact]" in Mt 3:2+ and Mt 4:17+)! This second parable begins like the first parable in Mt 13:3+ which says "the sower went out to sow." The word good (kalos) means useful, sound, having desirable or positive qualities, especially suitable for sowing. Thus Good seed is seed that is good for planting and from which one could expect the growth of good fruit and as Jesus explains below is good people who spread globally the good news. UBS Handbook - May be compared to translates a Semitic formula used to introduce a comparison. The full meaning is “As it is with the kingdom of God, so it is with (the situation described in the following story). In translation it is important to realize that Jesus is not comparing the rule of God to a man, but to the total situation that takes place when the man does such and such.” William Barclay translates it "What happens in the Kingdom of Heaven … is like what happened when a man sowed good seed in his field.” (Matthew 13 - William Barclay's Daily Study Bible) David Turner notes that "Jesus’ second parable utilizes the comparison formula “The kingdom of heaven is like.…” This or a similar formula appears many times in Matthew. The formula is ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν. See also Mt 13:31, 33, 44, 45, 47, 52; 18:23; 20:1; 22:2; 25:1; cf. Mt 7:24, 26; 11:16; Carson 1985." (BECNT-Mt) R C H Lenski on a man who sowed - This aorist (sowed), therefore, is not timeless but historical. The sowing which Jesus had made was actually followed by the devil’s sowing. Since the parable presents the kingdom, the likeness here used centers in the King, the man who sows (see Mt 13:19: the Sower is Christ), “the Son of man,” Mt 13:37, and all that happens to his sowing. (ISMG) May be compared (3666)(homoioo from homoios = similar, of the same kind, of like disposition, in geometry similar [of figures]) means to make like (active sense). Most of the uses are in the passive sense meaning to become like something or someone (He 2:17). Homoioo is used to portray one thing with another in order to compare. To consider something to be like something else. To illustrate by comparison (Mt 7:24, 26, Lk 7:31, 13:20, Mk 4:30). To be like, to resemble, to be similar to (Acts 14:11). In the Gospels (and especially in Matthew) homoioo usually serves to introduce parables. Mt 6:8; Mt 7:24; Mt 7:26; Mt 11:16; Mt 13:24; Mt 18:23; Mt 22:2; Mt 25:1; Mk 4:30; Lk 7:31; Lk 13:18; Lk 13:20; Acts 14:11; Ro 9:29; Heb 2:17 Sowed (4687)(speiro from spao = draw out, pull) literally means to scatter (seed) and the opposite of reaping or gathering. Speiro is used figuratively to describe the sowing of the "seed" of the Word of God, the Gospel (= "the word of the kingdom" - Mt13:19, cp 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). Jesus used speiro repeatedly in His parables (Mt 13:3, 18, 24, 31) Good (2570)(see note below on kalos) Kalos is a key word in Matthew 13 used 8 times - Matt. 13:8; Matt. 13:23; Matt. 13:24; Matt. 13:27; Matt. 13:37; Matt. 13:38; Matt. 13:45; Matt. 13:48 Seed (4690)(sperma) refers to seed sown as containing the germ of new fruit, and thus describes the seed of plants (Mt 13:24, 27, 32, 37, 38; Mk 4:31; 1Co 15:38; 2Co 9:10 Ge 1:11; Ge 47:23) Sperma speaks of "the source from which something is propagated." (BDAG) Vine says "the seed signifies the divine principle of life imparted," whether in a plant or in a believer. Sperma in Matthew - Matt. 13:24; Matt. 13:27; Matt. 13:32; Matt. 13:37; Matt. 13:38; Matt. 22:25. Matthew 13:25 “But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. NET Matthew 13:25 But while everyone was sleeping, an enemy came and sowed weeds among the wheat and went away. GNT Matthew 13:25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. NLT Matthew 13:25 But that night as the workers slept, his enemy came and planted weeds among the wheat, then slipped away. KJV Matthew 13:25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. ESV Matthew 13:25 but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. NIV Matthew 13:25 But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. ASV Matthew 13:25 but while men slept, his enemy came and sowed tares also among the wheat, and went away. CSB Matthew 13:25 But while people were sleeping, his enemy came, sowed weeds among the wheat, and left. NKJ Matthew 13:25 "but while men slept, his enemy came and sowed tares among the wheat and went his way. NRS Matthew 13:25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. YLT Matthew 13:25 and, while men are sleeping, his enemy came and sowed darnel in the midst of the wheat, and went away, NAB Matthew 13:25 While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off. NJB Matthew 13:25 While everybody was asleep his enemy came, sowed darnel all among the wheat, and made off. GWN Matthew 13:25 But while people were asleep, his enemy planted weeds in the wheat field and went away. BBE Matthew 13:25 But while men were sleeping, one who had hate for him came and put evil seeds among the grain, and went away. men - Mt 25:5 Isa 56:9,10 Ac 20:30,31 Ga 2:4 2Ti 4:3-5 Heb 12:15 2Pe 2:1 Rev 2:20 enemy - Mt 13:39 2Co 11:13-15 1Pe 5:8 Rev 12:9 13:14 tares - Mt 13:38 Matthew 13 Resources - Multiple Sermons and Commentaries Satan Sows while Saints Sleep SOWING WHILE SLEEPERS SLEEP But - Term on contrast. The sowing of good seed in Mt 13:24 offers the prospects of a good harvest, but now we see the introduction of a contrasting scenario. While his men were sleeping - The men are not accused of negligence in sleeping, but simply that they were asleep which is a normal function. The enemy is crafty and surreptitious and evil to act when he cannot be seen. Of course while they were sleeping implies that he did this under cover of darkness. Sleeping (2518)(katheudo from katá = an intensive + heúdō = to sleep) means literally to sleep, fall asleep or be fast asleep, chiefly used of natural "sleep," and is found most frequently in the Gospels, especially Matthew and Luke. His enemy came and sowed tares among the wheat, and went away - His enemy means one who is overtly hostile toward another, a hostility that is deep-seated. Sowed is not the same verb (speiro) used above but a different verb epispeiro (see below) meaning to sow in addition or to sow afterward, i.e., after the good seed was sown. The phrase sowed...among "in the Greek a strong expression, all through the midst of the wheat—making the separation particularly difficult." (Broadus) See note on tares below. Tares were the perfect counterfeit for an enemy to sow after the good seed. Why? The best counterfeit looks the most like the original! In fact 2 Cor 11:4 says Satan even has a "counterfeit Jesus", Paul warning of someone who came and preached "another Jesus whom we have not preached." The verb went away indicates that no one would have known what the enemy had done. He was gone "under cover of darkness" and completely escaped detection. Notice this parable contrasts with the parable of the sower/soils for there the enemy snatched away the good seed, but here the enemy sowed "weed seed" after the good seed was sown. THOUGHT - Be wary of anyone who comes to you door and preaches another Jesus, like cultists from the Jehovah's Witnesses or the Mormons, both of which are very active and very aggressive at evangelizing their "counterfeit Jesus." These are sons of the evil one who desires to deceive you with their claim "Why yes, I believe in Jesus just like you do." No they don't. Their Jesus is "another Jesus." Beware. Adrian Rogers quipped that "Too many sermons are like lullaby's to put people to sleep rather than like revelries to wake them up....Therefore it is no great thing if his (the devil's) ministers also be transformed as the ministers of righteousness whose end shall be according to their works." (2 Cor 11:15KJV) The devil has ministers. The devil has them in pulpits across America. And many people look at them and say there is a man of God and a minister of righteousness and he is an agent of the devil. That's what Paul says. And when you're looking for the devil never fail to look in the pulpits of America." (The Case of the Counterfeit Christian scroll down to page 1122) Broadus on sowing tares - This practice of sowing noxious seeds in an enemy’s wheat-field is said to be still found in the East, though Thomson has never been able to hear of an instance,—and is not unknown in other countries. Henry Alford comments on seeding a field with bad seed - "The practice is not unknown even in England at present. Since the publication of the first edition of this commentary, a field belonging to the Editor, at Gaddesby in Leicestershire, was maliciously sown with charlock (sinapis arvensis) over the wheat. An action at law was brought by the tenant, and heavy damages obtained against the offender." (Note on Mt 13:25 Commentary)

Mateus 13

Phillips says "Of the seven parables in the series in Mt 13:3-50, five are left unexplained. The parable of the mustard seed is the first of those that the Lord did not interpret. All seven parables relate to the mysteries of the kingdom of Heaven and all seven are in the process of fulfillment today, for this is the age when the kingdom is in its mystery or hidden form. The Old Testament prophets had a clear vision of the future millennial kingdom of Christ. They saw the kingdom in manifestation. They saw it as it will be one of these days: a glorious worldwide empire stretching from Jerusalem to earth's remotest bounds; a kingdom from which the curse will have been largely removed so that the lion will lie down with the lamb, the desert will blossom as the rose, and men will dwell together in peace. Those Old Testament prophets, however, never saw the kingdom in mystery. They never saw the gospel age.That is why Paul called the gospel "the mystery which hath been hid from ages and from generations, but now is made manifest to his saints" (Colossians 1:26+). And that is why the Lord Jesus referred His disciples to Psalm 78 when in explaining the mystery parables He said: "I will utter things which have been kept secret from the foundation of the world" (Matthew 13:35)." (Exploring the Gospel of Matthew) He presented another parable to them, saying - Them refers to the multitudes that had been attracted by this "Wonder Worker." And as explained, because they had rejected the plain truth, now Jesus had begun to speak only parabolic truth (see further explanation below). Recall the context includes Jesus parable of the soils which described only one in four soils as fruit producing. It would be natural for the disciples to be a bit disheartened by this parable wondering how the Kingdom of God could grow or even survive which such poor odds. Not to mention that this small group of 12 men would be facing a nation that had largely rejected Jesus' claims as the Messiah. And so it may have been that Jesus gave this parable to address the unspoken concern of His disciples. Presented (3908) (paratithemi from para = beside + tithemi = place) (see also study of related noun paratheke) literally means to place something beside, to set alongside or place before someone. In Mk 6:41 it is used of Jesus setting food before the people. Figuratively the idea is to set some teaching before someone and so to expound or point out (Mt 13:24, Mt 13:31). In another interesting nuance it was a commercial technical term for giving something to someone in trust for safekeeping, not a bad thought when considering the Words Jesus was giving to the people. The only ones would truly be able to keep it safe (so to speak) would be those who had ears to hear, like His disciples, who later would pass on these truths as they actively carried out their role as His apostles ("sent ones"). Parable (symbols) (3850) see preceding note on parabole. See also interesting article by Bob

Mateus 13

Phillips - Both Heaven and Hell are realities. But in the four Gospels the Lord Jesus, the kindest and most compassionate One who ever lived on earth, the all-knowing Son of the living God, spoke more about Hell than He did about Heaven. The Bible tells us that the ultimate destiny of the lost is the lake of fire. Again and again Scripture reveals that anguish beyond anything we can conceive is to be the final and conscious condition of those who reject Christ. Our minds cannot visualize what Hell will be like. Poets like Milton and Dante have tried to depict the torment, as have artists and preachers. Much of the result is grotesque and unreal, but the fact remains that the Word of God repeatedly warns about fire. (Exploring the Gospel of Matthew) Alexander

Mateus 13

Phillips - The expression implies that many who read will not understand and many who hear will not heed. It was designed to draw attention to the urgency of certain of His utterances. (Exploring the Gospel of Matthew) Broadus - The righteous and the wicked. 1) Dwelling in the same world. 2) Rooted together in political, social, and family life. (v. 29.) 3) Blessed with the same outward mercies. (v. 25) 4) Sometimes confounded by superficial observers, but easily distinguished through their fruit. (v. 26.) 5) Sure to be separated in the great coming day, a) without chance of error, b) without possibility of reunion, c) so that the one class shall burn in unquenchable fire, and the other shall shine in unsullied purity and undimmed glory forever Matthew 13:44 “The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field. NET Matthew 13:44 "The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. GNT Matthew 13:44 Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον. NLT Matthew 13:44 "The Kingdom of Heaven is like a treasure that a man discovered hidden in a field. In his excitement, he hid it again and sold everything he owned to get enough money to buy the field. KJV Matthew 13:44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. ESV Matthew 13:44 "The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. NIV Matthew 13:44 "The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. ASV Matthew 13:44 The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field. CSB Matthew 13:44 "The kingdom of heaven is like treasure, buried in a field, that a man found and reburied. Then in his joy he goes and sells everything he has and buys that field. NKJ Matthew 13:44 "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field. NRS Matthew 13:44 "The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field. YLT Matthew 13:44 'Again, the reign of the heavens is like to treasure hid in the field, which a man having found did hide, and from his joy goeth, and all, as much as he hath, he selleth, and buyeth that field. NAB Matthew 13:44 "The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. NJB Matthew 13:44 'The kingdom of Heaven is like treasure hidden in a field which someone has found; he hides it again, goes off in his joy, sells everything he owns and buys the field. GWN Matthew 13:44 "The kingdom of heaven is like a treasure buried in a field. When a man discovered it, he buried it again. He was so delighted with it that he went away, sold everything he had, and bought that field. BBE Matthew 13:44 The kingdom of heaven is like a secret store of wealth in a field, which a man came across and put back again; and in his joy he goes and gives all he has, to get that field. The kingdom of heaven is like a treasure hidden in the field - Mt 6:21 Pr 2:2-5 16:16 17:16 18:1 Joh 6:35 Ro 15:4 1Co 2:9,10 Col 2:3 3:3,4,16 from joy over it - Mt 19:21,27,29 Lu 14:33 18:23,24 19:6-8 Ac 2:44-47 4:32-35 Php 3:7-9 Heb 10:34 11:24-26 buys that field - Pr 23:23 Isa 55:1 Rev 3:18 Matthew 13 Resources - Multiple Sermons and Commentaries DISCOVERY OF A TREASURE The last 3 parables in Matthew 13 are found only in Matthew's Gospel. Because there is such variation in interpretation of the parable of the treasure and the pearl (see Examples) it is easy to miss Jesus' main point - the kingdom of heaven is of inestimable value! And practically speaking what is the kingdom of heaven? Is it not salvation entered into by grace through belief in Jesus Christ? The kingdom (basileia) of heaven (note) is like - See preceding note on homoios and repetition of this phrase. To reiterate these parables are about what is the Kingdom of Heaven. While the definition of what constitutes the Kingdom can be broken down into several parts, the main sense of the Kingdom of Heaven today is that it is the rule of Christ in the hearts of His people. In that regard, it is interesting that the Kingdom of Heaven is "hidden" for as Zodhiates comments "In Luke 17:20, 21+, Jesus said that His present kingdom rules invisibly in the hearts of believers and is therefore hidden from physical eyes, though its impact in the world is apparent." Like (same)(3664) see preceding note on homoios. A parable is a simile, a comparative using the word "like" or "as." While Jesus does not call these last three stories parables, what He says in Mt 13:53 clearly implies they are parables. A treasure hidden in the field - What is the context? In this case the historical context is important because in Jesus' day there were no banks or safety deposit boxes, so valuables were commonly buried the ground (some of our older relatives who went through the 1929 Depression did the same thing because so many banks failed). And what would happen if that person died or was taken off to another country because of war? The treasure remained hidden and might later be discovered by someone digging in that area. Notice that while the treasure is hidden it is meant to be found... At that time Jesus said, “I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed (apokalupto) them to infants. (Mt 11:25+) Rugh - These great truths have been hidden and are like a buried treasure. You can be standing right over it and not know it is there. You can be within inches of it, yet you may be blind to it. This is true concerning Jesus Christ and what He was proclaiming And in Luke we see that truth related to the Kingdom of Heaven (and King) was hidden from the Jews because of their personal choice “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. (Lk 19:42+) Comment - Jesus indicates that they could have known had they looked and understood and believed the prophets such as Daniel (cf Da 9:24-25 +). S Lewis