Mateus 13
Marvin Vincent · Citado em PreceptAustin
Mateus 13
Vincent has a helpful note - In this sense Christ uses parables symbolically to expound the mysteries of the kingdom of God; as utterances which conceal from one class what they reveal to another (Matthew 13:11-17), and in which familiar facts of the earthly life are used figuratively to expound truths of the higher life. The un-spiritual do not link these facts of the natural life with those of the supernatural, which are not discerned by them (1Corinthians 2:14), and therefore they need an interpreter of the relation between the two....A mystery does not denote an unknowable thing, but one which is withdrawn from knowledge or manifestation, and which cannot be known without special manifestation of it. Hence appropriate to the things of the kingdom of heaven (note) , which could be known only by revelation." (Matthew 13 - Vincent's Word Studies)
Mateus 13
Vincent - One of the Talmudists describes the mustard-plant as a tree, of which the wood was sufficient to cover a potter’s shed. Another says that he was wont to climb into it as men climb into a fig-tree. Professor Hackett says that on the plain of Akka, toward Carmel, he found a collection of mustard-plants from six to nine feet high, with branches from each side of a trunk an inch or more in thickness. Dr. Thomson relates that near the bank of the Jordan he found a mustard-tree more than twelve feet high.(WSNT) Darrell Bock - Whatever (specific species of) tree is meant, Jesus is saying that the kingdom will start out small but end up big....The point is that the kingdom will end up with significant stature and will be a place where people of all races can reside comfortably....Jesus makes the point that the kingdom comes in a surprising form, not the one anticipated. That is why Matt. 13 has this parable in his “mystery” section. But the surprising humble form of the kingdom’s coming should not deceive anyone. The kingdom will still end up being a place of comfort and shelter under the protective shade of the Almighty. In fact, the shrub shall transform itself into a tree. This point is important: Jewish expectation had been of the magnificent arrival of a grand kingdom all at once (this is why the disciples wondered what role they would have in ruling). Jesus says that the kingdom comes now, but it starts out small and will gradually assume the grand scale they expected. That is why the parallels speak of the mystery of the kingdom in such texts. It is still kingdom truth, but it is a fresh element added alongside the OT picture. (BECNT- Luke) W A Criswell - The parable of the mustard seed illustrates the unexpected and previously undisclosed nature of the coming of God's kingly reign. The kingdom has come (Lk 17:21+), but, like a mustard seed, it begins as something small and humble; it does not come in the expected form of a glorious manifestation that would usher in the age to come. Only gradually does the kingdom develop, and then from so small an inception. (Believer's Study Bible) So that (hoste) introduces a purpose clause THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES - Nest (kataskenoo) is in the present tense and literally could be read "are continually tenting down" or "are continually pitching their tents." The implication of this verb is that they did not just sit on the branches but actually make their nests on the branches. This fact that the branches could support the weight of birds serves to emphasize the substantial size of the mustard plant. Jesus does not explain the meaning of this parable, but clearly it reflects the growth of the Kingdom of God which one day will surpass the size of the kingdoms of men. Broadus - No interpretation of this parable is given, but its application is plain from the nature of the case. It represents the growth of Christianity in the world, from small beginnings, to vast dimensions at last. Some understand it as representing also the gradual progress of piety in the individual; but the use of the phrase ‘kingdom of heaven’ throughout this series of parables, and in the Gospels at large, appears to confine the view to the former thought. The disciples and other Jews, clinging to the notion of a vast and splendid earthly kingdom, would think it very strange that Messiah’s reign should begin so quietly, and on so small a scale; and in this parable, and that of the Leaven, our Lord wishes to impress it upon them that though small in its beginnings, the Messianic kingdom was destined to attain a vast extent If the disciples were discouraged by the blasphemous accusation of that morning, and by the parables of the Sower and the Tares, which indicated that but few would become subjects of Christ’s reign, these other two would reassure them. (Matthew 13 Commentary) MEANING OF THE BIRDS? The mustard seed parable and specifically the meaning of the birds is open to the danger of allegorical interpretation. Roy Zuck writes that "Allegorizing is searching for a hidden or secret meaning underlying but remote from and unrelated in reality to the more obvious meaning of a text. In other words the literal reading is a sort of code, which needs to be deciphered to determine the more significant and hidden meaning. In this approach the literal is superficial, the allegorical is the true meaning." In summary, using allegorical interpretation, makes it possible to “find” all manner of meanings beyond the plain sense of the text. David Turner adds that "Both church history and Christian experience testify to the prevalence of imaginative interpretations of Jesus’s parables. Multitudes of such “heavenly meanings” have been superimposed upon the “earthly stories” of the parables. The patristic transformation of the parable of the good Samaritan into the story of Adam’s fall and redemption (Kissinger 1979: 2–4, 18, 26–27) may be the most notorious example of this allegorizing approach, which atomizes the parables and tends to ignore their historical and literary contexts." (See Matthew Baker Exegetical Commentary on the New Testament) That said, there are three common interpretations of the birds: The fact that they can nest on the mustard plant emphasizes its substantial size and incredible growth Represent Gentiles/nations who come into and contribute to the growth of the Kingdom of God Represent evil forces that come into the Kingdom of God, infiltrating the Church #1 - Broadus writes "Nor are we to find any distinct spiritual meaning in the birds lodging in the branches, which simply shows in a vivid way how large and strong the plant becomes. Several passages of the Old Test., represent an extensive kingdom by a great tree, with the birds dwelling among its branches. Ezek. 17:22–24; 31:3–14; Dan. 4:10 ff." (Matthew 13 Commentary) #2 - Other commentators (e.g., John MacArthur) interpret the birds as representative of "nations" or Gentiles (#2). In the interpretation of the birds as nations or Gentiles, the birds would represent believers who by grace through faith come into the Kingdom of God. There is support for this interpretation in at least two ways: (1) Gentiles coming into the Kingdom of God contribute to the growth of that Kingdom In the book of Acts the spread of the Kingdom of God from "Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8+), a spread which begin primarily with Jewish believers but soon included Gentile believers as the Gospel spread throughout the Roman Empire. (2) There are OT passages that equate birds with Gentles. For example Ezekiel writes “On the high mountain of Israel I will plant it, that it may bring forth boughs and bear fruit and become a stately cedar. And birds of every kind will nest under it; they will nest in the shade of its branches." (Ezekiel 17:23) #3 - Some commentators say the birds are "representatives of Satan" (#3 above) (Ironside) based on Mk 4:15+, but places great weight on interpreting the figure of birds in the same way it was interpreted in the parable of the soils. However there is nothing in the context of the mustard seed parable which dogmatically supports this interpretation. MacArthur agrees writing that "Some interpreters have held that the birds of the air represent demons or other evil forces, as they do in the parable of the sower (Matt. 13:19). But there is no reason to expect a given figure to always represent the same thing, and the idea of evil is alien to the context of this parable." I favor #1 as most obvious but can see how #2 is a reasonable interpretation. While #3 is true of the church over the last 2000 years, that interpretation is less appealing as it would not be very encouraging to Jesus' disciples. And why would Jesus intend this interpretation in the parable of the mustard seed, when He clearly presents the truth in the parable of the tares? In the final analysis, you will have to make your own decision whether you think Jesus used the picture of birds to picture Gentiles. Either interpretation does not detract from the main point of the parable which is that of a small beginning of the Kingdom of God consummating in the large Kingdom of God. Jesus does not tell us when the "time" of growth ends but it is fair to say that the Kingdom growth will not be seen as largest of all until the King of that Kingdom returns at the Second Coming. (See note)
Mateus 13
Vincent adds that "Homer uses it (ereugomai) of the sea surging against the shore (“Iliad,” xvii., 265). Pindar of the eruption of Aetna (“Pyth.,” i., 40). There seems to lie in the word a sense of full, impassioned utterance, as of a prophet." A close derivative ekereugomai is used in Ps 119:171 = "Let my lips utter praise" and Ps 145:7 = "They shall eagerly utter"/ Hidden (2928)(krupto English = crypt, cryptic) is a verb meaning to cover, to hide, to conceal, to keep secret (either protectively or for selfish reasons). To keep something from being seen. Krupto speaks of literal hiding in many Gospel passages, but also of figurative hiding, as in Lk 18:34 (cp Lk 19:42) where the meaning of Jesus' words was "hidden from" the disciples (Cp Webster's definition of "cryptic" = having or seeming to have a hidden or ambiguous meaning). In Jn 19:38, krupto is used adverbially to refer to the “secret” (under cover, in hiding) discipleship of Joseph of Arimathea. Krupto 18x - Matt. 5:14; Matt. 11:25; Matt. 13:35; Matt. 13:44; Matt. 25:18; Matt. 25:25; Lk. 13:21; Lk. 18:34; Lk. 19:42; Jn. 8:59; Jn. 12:36; Jn. 19:38; Col. 3:3; 1 Tim. 5:25; Heb. 11:23; Rev. 2:17; Rev. 6:15; Rev. 6:16
Mateus 13
Vincent adds that "The compound verb with ἐκ, forth, is designedly used to express a dissipating of darkness which has hidden: a bursting into light. The righteous shall shine forth as the sun from behind a cloud (ED: PICTURE THOSE TIMES YOU HAVE SEEN THIS PHENOMENON IN THE SKY -- THAT IS YOU BELOVED IN ETERNITY FUTURE!!!). The mixture of evil with good in the world obscures the good, and veils the true glory of righteous character (cf 1 Jn 3:1-2+) " (WSNT) Here are the three Septuagint uses - 2 Samuel 22:29 “For You are my lamp, O LORD; And the LORD illumines (Lxx = eklampo) my darkness. Ezekiel 43:2 and behold, the glory of the God of Israel was coming from the way of the east. And His voice was like the sound of many waters; and the earth shone (Lxx = eklampo) with His glory. Daniel 12:3+ “Those who have insight will shine (Lxx = eklampo) brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. In the kingdom (basileia) of their Father - This is an interesting phrase and not easy to interpret. It may correspond to that time in the future when the Son gives the Kingdom to His Father. Paul writes " then comes the end, when He (JESUS) hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power....When all things are subjected to Him, THEN (tote = AN EXPRESSION OF TIME) the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all. (1 Cor 15:24, 28) Gotquestions - Jesus Christ will one day establish true righteousness. After He raptures the true church out of this world, God will pour out His righteous wrath on the world. During that tribulation, He will draw others to saving faith in Jesus Christ. At the end of the tribulation, all unbelievers will be judged for their sin and unbelief; then, they will be removed from God’s presence. True followers of Christ will reign with Him. What a glorious hope for the “wheat”! CALL TO GIVE SOLEMN ATTENTION He who has ears, let him hear - Who has ears? Everyone! But Jesus is not speaking solely of physical ears, but of "spiritual ears." And not everyone is willing to listen with "spiritual ears" (and a humble heart, cf Acts 7:57+ of the Jews rushing to stone Stephen because they would not "hear" his words of truth and conviction!) This translation almost sounds like a proverb, suggesting it is a good idea to hear. More literally this is a command from Jesus because let him hear is in the present imperative. Jesus is not just saying take in the "sound waves!" He is saying make sure you accurately interpret the "sound waves" and respond obediently and without hesitation to the "sound waves!" As Jesus' half-brother James would later write "But prove (present imperative) yourselves doers (poietes) of the word, and not merely hearers (akroates) who delude (paralogizomai - present tense continually deceiving by false reasoning) themselves.." (James 1:22+). I like the NET Note - The translation "had better listen!" captures the force of the third person imperative more effectively than the traditional "let him hear," which sounds more like a permissive than an imperative to the modern English reader. This was Jesus' common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
Mateus 13
Vincent says that Matthew's use of ekballo here speaks of the scribe/disciple's "zeal in communicating instruction and the fulness out of which he speaks."