Mateus 13

Warren Wiersbe · Citado em PreceptAustin

Mateus 13

Wiersbe - A parable starts off as a picture that is familiar to the listeners. But as you carefully consider the picture, it becomes a mirror in which you see yourself, and many people do not like to see themselves. This explains why some of our Lord’s listeners became angry when they heard His parables, and even tried to kill Him. But if we see ourselves as needy sinners and ask for help, then the mirror becomes a window through which we see God and His grace. To understand a parable and benefit from it demands honesty and humility on our part, and many of our Lord’s hearers lacked both. (Bible Exposition Commentary) While many call this the "Parable of the Sower," it is more accurately titled "Parable of the Soils," for there is only one sower with one seed but there are four soils. The sower and the seed remain "constant," while the quality of the soil varies and is the final determining factor of whether the seed will produce fruit. The corollary is that the skill of the sower or the quality of the seed are not the primary determinants of whether or not the seed will germinate and bear fruit. Sowing Seed - Broadcasting it by Hand (Note the man of far right casting a semi-circle of seed - click to enlarge) Here is a link to a simple but well done 3 minute animated video of Jesus' Parable of the Sower/Soils, but does not include Jesus' explanation. Behold, the sower went out to sow - Mark 4:2 adds that Jesus also gave a command Listen which in the present imperative means "Keep on listening to what I am saying." Daniel Akin comments on the EARS, writing "Just as James 3:1-12+ teaches us there is a spiritual connection between the heart and the tongue, Mark 4 (AND MATTHEW 13) teaches us there also is a spiritual connection between the heart and the ear." So after getting the crowd's attention, He presents them a picture with which all would have been familiar in the agriculturally oriented land of Israel. And for the first section up to Matthew 13:8, they would have no difficulty understanding what He was saying. But then He says "He who has ears, let him hear" (Mt 13:9), indicating that only those whose hearts had not become hardened to the many truths He had already spoken would be able to understand the deeper spiritual meaning behind His simple,straightforward presentation of a sower sowing seeds resulting in four different responses from the soil. This is the essence of a parable, which is a teaching device in which a principle is concealed and a truth is revealed, first giving the hearer sight (Mt 13:1-8) and then giving them insight (His disciples in Mt 13:10-23). The parable in essence had two levels of meaning, on one hand being like a mirror that forces us to look at ourselves and on the other hand serving as a window to allow one to see God and His truth. Jesus gave the "key" that unlocks all of His parabolic teachings declaring "“He who has ears, let him hear” (Mt 13:9), referring not to one's physical hearing with ears but one's spiritual hearing with the heart, so to speak. This description reminds us of the words of James " Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls." (James 1:21+) Receptions of the Word implanted is a description of one who has ears to hear. A parable is a saying or story that seeks to drive home a point that the speaker wishes to emphasize by illustrating it from a familiar situation of common life. Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"

Mateus 13

Wiersbe concludes that "This soil alone is fruitful. It illustrates the individual who hears the Word, understands it, receives it within, is truly saved, and proves it by patiently producing fruit (see 1 Th. 2:13; 1 Pe 1:22-25). Not everybody produces the same amount of fruit (Mt. 13:8), but all true believers will produce some fruit as evidence of spiritual life. That fruit may include winning others to Christ (Ro 1:13), money given to God's work (Ro 15:25-28), good works (Col 1:10), Christian character (Gal 5:22-23), and praise to the Lord (Heb. 13:15). (Bible Exposition Commentary) (Bolding added) (See What is the key to bearing fruit as a Christian? | GotQuestions.org) And brings forth some a hundredfold, some sixty, and some thirty - Brings forth (poieo) is in the present tense which describes this saint as continually producing fruit. Luke adds that these "bear fruit with perseverance." Thus perseverance is the condition in which we are enabled by the Holy Spirit to bear fruit, this fruit bearing serving to prove that we are genuine saints! Stated another way, a saint without fruit ain't! That is to say, a person who professes to be a saint, but never bears fruit "ain't a saint," bad grammar, but accurate theology! THOUGHT - Those figures represent yields of 3,000, 6,000, and 10,000 percent! Usually the yields were less than eightfold, and a crop that produced tenfold would have been extraordinary. But here God speaks of supernatural fruit not natural fruit. This should get us excited, for this fruit is not necessarily harvested on this earth, but it will be harvested in Heaven and it will remain or endure eternally (cf Jn 15:16)! Mark it down beloved, when we sow the Gospel, it goes forth empowered by the Spirit of God and the results are supernatural, even "far more abundantly beyond all that we ask or think, according to the power (THE SPIRIT) that (WHO) works within us." (Eph 3:20+). What is the upshot? Sow the Gospel seed today while it is still called today, "night is coming when no one can work." (Jn 9:4) Redeem the Time for eternity, for the glory of the Lord!

Mateus 13

Wiersbe writes "Jesus is both the sower and the owner of the field, and he plants his people where he wants them to bear fruit. “Most assuredly, I say to you,” said Jesus, “unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much fruit” (John 12:24). The Lord may have planted you in a school, an office, a military camp, a hospital, a store, a quiet home, or a noisy neighborhood, but no matter where he has planted you, be sure you are “rooted and built up in Him” (Col. 2:7) and “rooted and grounded in love” (Eph. 3:17). A friend of mine, now in heaven, had to be in the hospital for several weeks, and during that time led several nurses to faith in Christ. Bloom wherever you are planted!" (New Testament Words) James Smith - Every seed is a living one, and as closely connected with the Sower as children are to a parent. Each seed is sent forth into the soil of the world to grow and manifest His own hidden life and beauty. To this end it must die. "“Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit." (John 12:24). We must die unto sin before we can live unto God. (Handfuls of Purpose) Outline: Sowing of the tares in the wheat. Similarity of the tares to the wheat Survival of the tares with the wheat Separation of the tares from the wheat Matthew 13:38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and the field is the world- Mt 24:14 28:18-20 Mk 16:15-20 Lu 24:47 Ro 10:18 16:26 Col 1:6 Rev 14:6 as for the good seed- Ps 22:30 Isa 53:10 Ho 2:23 Zec 10:8,9 Joh 1:12,13 12:24 Ro 8:17 Jas 1:18 2:5 1Pe 1:23 1Jn 3:2,9 tares are the sons of the evil one - Mt 13:19 Ge 3:15 Joh 8:44 Ac 13:10 Php 3:18,19 1Jn 3:8,10 Matthew 13 Resources - Multiple Sermons and Commentaries THE FIELD IS NOT THE CHURCH BUT THE WORLD! And the field is the world - To these Jewish men this was a surprise that the field was not Israel but the world! The field is emphatically NOT the church as is so commonly taught by many, which is very surprising because Jesus is crystal clear! The world is where the believers (the good seed) are spread. Jesus in effect predicts the worldwide missionary effect to spread His Gospel! Now, that said, can we apply (emphasize "apply") the principle of this parable to the Church, the Body of Christ worldwide and the Body locally where we attend? I think such an application is reasonable and is seen in the first century church. For example, John alludes to the "tares" writing "They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us." (1 Jn 2:19+) So here the "tares" self-separated so to speak! This is a picture of the church in the world, not of the world in the church. - John MacArthur Gotquestions makes another point to emphasize the field is not the church - Even if He hadn’t specifically told us the world is the setting of the story, it would still be obvious. The landowner tells the servants not to pull up the weeds in the field, but to leave them until the end of the age. If the field were the church, this command would directly contradict Jesus’ teaching in Matthew 18:15-17, which tells us how to deal with unrepentant sinners in the church: they are to be put out of the fellowship and treated as unbelievers. Jesus never instructed us to let impenitent (ED: better - unrepentant) sinners remain in our midst until the end of the age. So, Jesus is teaching here about “the kingdom of heaven” (Mt 13:24) in the world. (Parable of the Wheat and Tares) Alexander

Mateus 13

Wiersbe - We must beware of Satan's counterfeits. He has counterfeit Christians (2 Cor. 11:26) who believe a counterfeit Gospel (Gal. 1:6-9). He encourages a counterfeit righteousness (Rom. 10:1-3), and even has a counterfeit church (Rev. 2:9). At the end of the age, he will produce a counterfeit Christ (2 Thes. 2:1-12). ...Our task is not to pull up the false, but to plant the true. (This does not refer to discipline within the local church.) We are not detectives but evangelists! We must oppose Satan and expose his lies. But we must also sow the Word of God and bear fruit in the place where He has planted us. (Bible Exposition Commentary) COMMENT REGARDING "CHILDREN OF GOD" - There is a common misconception in the unbelieving world (and even among Christians) that everyone born is a "child of God." That is a deadly, deceptive dogma, which in fact can even serve to impede one from seeking to actually become a child of God by grace through faith. Everyone born is born in sin, born in Adam and into the kingdom of darkness governed by Satan. Obviously not every believer is an out and out Satan worshiper, but they are in his kingdom and under his authority. Acts 26:18+ contrasts the two kingdoms, Jesus speaking to Paul at his conversion tells him that he is being sent to the Gentiles "to open their (SPIRITUAL) eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me." In Col 1:13+ Paul says that God "rescued us from the domain of darkness (DEVIL'S DOMINION), and transferred us to the kingdom of His beloved Son (THE KINGDOM OF LIGHT, OF GOD, OF HEAVEN)." John explains how one in the kingdom of Satan enters the kingdom of the Son writing that "as many as received Him (JESUS), to them He gave the right to become children of God, even to those who believe in His Name." (John 1:12+). John glories in this truth writing "See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world (THOSE IN SATAN'S KINGDOM OF DARKNESS) does not know us, because it did not know Him." (1 Jn 3:1+) John writes that "By this the children of God and the children of the devil (cf Jn 8:44) are obvious (phanerós): anyone who does not practice (present tense as one's general lifestyle) righteousness is not of God, nor the one who does not love his brother." (1 Jn 3:10+). Evil (wicked, bad) (4190)(poneros from poneo = work or toil, cf poneria) means evil including evil, malignant character, pernicious, that which is morally or socially worthless, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos - see below), but bad in effect (injurious)! Poneros means not only evil in its nature but viciously evil in its influence and actively harmful. Poneros is used to describe Satan (ho poneros = "Evil one"), the god of this age, who is corrupting man and dragging him to destruction. This denotes someone who is not content in being corrupt themselves. They seek to corrupt others and draw them into the same destruction! Poneros in Matthew - Matt. 5:11; Matt. 5:37; Matt. 5:39; Matt. 5:45; Matt. 6:13; Matt. 6:23; Matt. 7:11; Matt. 7:17; Matt. 7:18; Matt. 9:4; Matt. 12:34; Matt. 12:35; Matt. 12:39; Matt. 12:45; Matt. 13:19; Matt. 13:38; Matt. 13:49; Matt. 15:19; Matt. 16:4; Matt. 18:32; Matt. 20:15; Matt. 22:10; Matt. 25:26 Warren Wiersbe - Be alert! Satan is a counterfeiter. Jesus is the Lord of the harvest who plants his people wherever he wants them to bear fruit. Because we are seeds, we have his life within us and he wants us to be fruitful and multiply ourselves as we witness to others. We must be willing to die to sin and the world and surrender ourselves completely to Christ. But wherever Jesus plants a true believer, the devil comes and plants a counterfeit. Just as there are children of God, so there are children of the devil (Matt. 3:7; John 8:44), false Christians who are religious but have never been born again (2 Cor. 11:26; 1 John 3:10–15). Satan has false ministers (2 Cor. 11:13–15) who preach a false gospel (Gal. 1:6–9) that produces a false righteousness (Rom. 10:1–4). He even has a false church (Rev. 2:9; 3:9). God’s people must be alert to detect these counterfeits and make sure they don’t creep into places of leadership in the church (2 Pet. 2:1). We must stay alert, for it was while the workers slept that the devil planted his counterfeits in the field. To us this means not physical sleep but spiritual lethargy, a careless and casual attitude toward the Christian life. (New Testament Words)

Mateus 13

Wiersbe - Be aware! As Christians, we live on a battleground, not a playground, because we have an enemy who is out to defeat us and destroy the work of the Lord. Caricatures of Satan show up in comic strips and cartoons, but he is definitely not a scarlet-horned creature with a pointed tail and a pitchfork. Ponder some of his names and titles and you will have to take the devil seriously. He is Abaddon and Apollyon, the destroyer (Rev. 9:11), the accuser (12:10), the adversary (1 Pet. 5:8), the god of this age (2 Cor. 4:4), the liar and murderer (John 8:44), and the prince of this world (14:30), to cite but a few of his titles. Jesus met Satan in the wilderness and soundly defeated him there (Matt. 4:1–11), but our Lord’s definitive victory over him was at the cross (Col. 2:13–15). Every Christian shares in both of these victories if they will follow Christ’s example and claim his victory by faith. (New Testament Words)

Mateus 13

Wiersbe - The common interpretation of this parable is that the sinner finds Christ and gives up all that he possesses to gain Him and be saved. But this interpretation presents several problems. To begin with, Jesus Christ is not a hidden treasure. He is perhaps the best-known Person of history. In the second place, the sinner cannot “find Christ” for he is blind and stubborn (Rom. 3:10ff). It is the Saviour who finds the lost sinner (Luke 19:10). And no sinner could ever purchase salvation! Please note that the man in the parable did not purchase the treasure; he purchased the whole field. “The field is the world” (Matt. 13:38). Must the lost sinner purchase the world to gain Christ? Does he hide Him again? Once again, Old Testament symbolism assists us in our interpretation. The treasure is the nation of Israel (Ex. 19:5; Ps. 135:4). That nation was placed in the world to bring glory to God, but it failed. It became a nation hidden, a treasure not being invested to produce dividends for God. Jesus Christ gave His all to purchase the whole world in order to save the nation (John 11:51). On the cross, Jesus died for the whole world; but in a special way, He died for Israel (Isa. 53:8). The nation suffered judgment and seeming destruction, but in God’s sight it is “hidden” and will be revealed again in glory. There is, then, a future for Israel. Politically, the nation was reborn on May 14, 1948. But the nation is far from what it ought to be spiritually. God sees Israel as His treasure, and one day He will establish her in her glorious kingdom. (Bible Exposition Commentary) D A Carson rebuts (and I agree with him) interpretations like Wiersbe and Walvoord writing - Walvoord understands the treasure to represent Israel and Jesus as the man who sold everything to purchase her. He rejects the above view by making the parable mean that “a believer in Christ has nothing to offer and the treasure is not for sale” and proposes his own interpretation by noting that in Exodus 19:5 Israel is called God’s treasure. But any view, including Walvoord’s, can be made to look foolish by pressing a parable into a detailed allegory. For instance, one could rebut his view by showing that it entails Israel’s being worth far more than the price paid, and that of course would constitute an implicit depreciation of Christ’s sacrifice, which no thoughtful Christian would accept. One must come to grips with the nature of parables (see comments at v. 3a). And “treasure” has a vast range of associations in the OT and NT; on what basis, then, does Walvoord select Exodus 19:5? Above all, his interpretation does not adequately handle the opening clause. Gil Rugh - The common interpretation of this parable by most dispensational interpreters is that the nation Israel is the treasure hidden in the field which is the world, and that Jesus Christ came and gave everything He had to purchase the nation Israel for Himself....The common interpretation of this parable by most dispensationalists is that the pearl refers to the Church, and Jesus Christ came and purchased the pearl for Himself providing redemption for the Church by His death. In these common dispensational interpretations both Israel and the Church have been secured by Christ for Himself. Even though I am a dispensational interpreter, I do not follow these interpretations. I have no problem with the truthfulness of the statement regarding Jesus Christ securing for Himself the nation Israel and the Church by His death and resurrection. But I do seriously question whether that is Jesus’ intent in giving these two parables. I do not believe that the Church is in view in Matthew 13. Rather, the subject is the kingdom of heaven and conditions relating to the first coming of Christ and leading up to His Second Coming....Stated simply, the emphasis of these two parables is on what one has to do to secure the kingdom for himself. The difference in emphasis shows that one finds the kingdom when he is not looking for it while the other finds it after diligently searching. To be consistent in interpreting what Christ has been emphasizing in Matthew 13, the hidden treasure refers to the kingdom that Christ has been offering. A kingdom and its king are synonymous because the kingdom centers in the king. By rejecting its king, a nation rejected his kingdom. By believing in the king, the people acknowledged their willingness to accept his kingdom. Therefore, the treasure hidden in the field refers to the kingdom Christ was offering. Even though it was overwhelming in value and importance, it was unrecognized and unknown by the bulk of the people. They did not know what it was and did not accept it. (Sermon) S Lewis

Mateus 13

Wiersbe comments on the scribes who had not become disciples of the Kingdom of Heaven - The scribes began as a noble group under the leadership of Ezra. Their purpose was to preserve the Law, study it, and apply its truths to daily life. Over the years, their noble cause degenerated into a routine task of preserving traditions and man-made interpretations, and adding burdens to the lives of the people (Luke 11:46–52). They were so wrapped up in the past that they ignored the present! Instead of sharing living truth from God’s Word, they merchandised dead doctrines and “embalmed” traditions that could not help the people. " (Bible Exposition Commentary) Wiersbe goes on to apply scribes to NT believers - We are scribes—students—who sit at the feet of Jesus and listen to His words. One joy of the Christian life is the privilege of learning God’s truth from God’s Word. But we must not stop there....They must be disciples who do the truth. ...The scribe emphasizes learning, but the disciple emphasizes living. Disciples are doers of the Word (James 1:22ff+), and they learn by doing. It is difficult to keep our lives balanced. We often emphasize learning at the expense of living. Or, we may get so busy serving God that we do not take time to listen to His Word. Every scribe must be a disciple, and every disciple must be a scribe." (Bible Exposition Commentary) We see the disciples beginning to function as scribes in interpreting things new and old in Acts and in the epistles. For example, in Acts 2 when Peter filled with the Spirit stood up before the Jews and spoke to them using many OT prophecies (Acts 2:4, 14, 16+, etc) to explain the truth of the Christ and how his hearers could enter into the Kingdom of Heaven. We also see that some of the disciples like Matthew and John became scribes in the sense that they inscribed Jesus' life and teachings. Similarly, the apostle Peter penned two epistles. Vincent on Kingdom of Heaven - The Kingdom of Heaven is personified. The disciples of Christ are disciples of that kingdom of which he is the representative. Knox Chamblin comments that "Not every disciple would become a grammateus in that sense; but each was to become a teacher—a discipler—of others (Mt 28:19–20+; with both matheteuo [make disciples] and didasko, ‘teaching them to observe all that I commanded you"). Every true disciple has discovered the treasure (thesauros) of the kingdom (Mt 13:44); and each of them will in time have a full treasury (thesauros) from which to impart things both new and old (Mt 13:52b), including things formerly learned but now freshly illuminated by the foregoing parables and explanations. (Mentor Commentary -Mt - see related sermon on Matthew 13:24-58)

Mateus 13

Wiersbe - The scribes preserved the Law but did not invest it in the lives of the people. The treasure of the Law was encrusted by man’s traditions. The seed was not planted so it could bear fruit. The “spiritual gold and silver” was not put to work so it could produce dividends. As Christians we should be conservative but not preservative. The steward guards the treasure, but he also dispenses it as it is needed. He dispenses both the old and the new. New principles and insights are based on old truths. The new cannot contradict the old because the old comes out of the new (Lev. 26:10). The new without the old is mere novelty and will not last. But the old does no good unless it is given new applications in life today. We need both. (Bible Exposition Commentary) John Broadus - A man with ample stores flings out garments or articles of food in profusion, some recently acquired, others long on hand, each class having its peculiar value. A good housekeeper would make frequent additions to his stores, while carefully preserving the old. The Jewish Scribes gloried in teaching only old things, but the Christian Scribe learned such new lessons as these parables have just been giving, and so could fling out things new and old. Things new and old - What are things new? Jesus' teachings which the disciples would propagate orally and in writing (Gospel of Matthew). What are the things...old? This would be the OT teachings in light of Jesus' illuminating, revelatory teaching on the OT passages. This reminds me of Paul's words in Romans that "Christ is the end (telos - a goal achieved, a consummation, a realization) of the law for righteousness to everyone who believes." (Ro 10:4+) And in the Sermon on the Mount Jesus said "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill (pleroo = in Matthew often speaks of fulfilled OT prophecy)." (Mt 5:17+) Carson - In Matthew the Gospel of the Kingdom, though new, takes precedence over the old revelation and is its fulfillment (cf. Mt 5:17–20). The new is not added to the old; there is but one revelation, and its focus is the “new” that has fulfilled and thereby renewed the old, which has thereby become new." (BORROW The Expositor's Bible Commentary : abridged edition: 1994). Bruce - The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition” As Augustine said "The old covenant is revealed in the New, and the New Covenant is veiled in the Old." And so, after His resurrection Jesus appeared to the eleven (Lk 24:33, 36+) and then He began to tie the Old with the New declaring These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” 45 Then He opened their minds to understand the Scriptures, 46 and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, 47 and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. 48 “You are witnesses of these things. 49 “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.” (Lk 24:44-49+) Head of a household (3617)(oikodespotes from oikos = house + despotes = lord, master) means the master of the house, the head of a family. It denotes one who is empowered to rule over a household. This same word was used in Mt 13:27 describing the landowner in the parable of the wheat and tares. Brings out (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (e.g., "Spirit impelled" Jesus out into the wilderness." Mk 1:12+; Of casting out demons - Mk 1:34, 39+) Without the connotation of force = send out Lk 10:2; release Ac 16:37.—take out, remove Mt 7:4f; Mk 9:47; Lk 10:35; bring out Mt 13:52; John 10:4 ; evacuate Jn 15:17. Leave out of consideration Rev 11:2. Lead on Mt 12:20. Vincent on ekballo in Mt 12:35+ - "The word means to throw or fling out. The good or evil things come forth out of the treasure of the heart (Mt 12:34). “Out of the abundance of the heart the mouth speaketh.” The issues of the heart are thrown out, as if under pressure of the abundance within." Treasure (2344) (thesauros from títhemi = put, set) refers to that which is stored up as that which is deemed precious, in this context surely referring to the priceless teachings of Jesus which the disciples were privileged to hear and have explained. These teachings they would later pass on to the world. New (2537)(kainos) is an adjective which refers to that which is new kind (unprecedented, novel, uncommon, unheard of). It relates to being not previously present. It is the same word Jesus used in Luke 22:20+ declaring “This cup which is poured out for you is the new covenant in My blood." (cf similar use in 2 Cor 3:6+). The New Covenant was not previously present, even though it was prophesied in the Old Testament in Jeremiah 31:31 "“Behold, days are coming,” declares the LORD, “when I will make a new (Lxx = kainos) covenant with the house of Israel and with the house of Judah," Old (3820)(palaios from pálai = in the past, long ago) antique, not recent, not new, old in the sense of worn out and decrepit. Palaios means in existence for a long time, and in a number of contexts conveys the sense of being obsolete, antiquated or outworn. Old covenant = 2 Co. 3:14+ Matthew 13:53 When Jesus had finished these parables, He departed from there. NET Matthew 13:53 Now when Jesus finished these parables, he moved on from there. GNT Matthew 13:53 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν. NLT Matthew 13:53 When Jesus had finished telling these stories and illustrations, he left that part of the country. KJV Matthew 13:53 And it came to pass, that when Jesus had finished these parables, he departed thence. ESV Matthew 13:53 And when Jesus had finished these parables, he went away from there, NIV Matthew 13:53 When Jesus had finished these parables, he moved on from there. ASV Matthew 13:53 And it came to pass, when Jesus had finished these parables, he departed thence. CSB Matthew 13:53 When Jesus had finished these parables, He left there. NKJ Matthew 13:53 Now it came to pass, when Jesus had finished these parables, that He departed from there. NRS Matthew 13:53 When Jesus had finished these parables, he left that place. YLT Matthew 13:53 And it came to pass, when Jesus finished these similes, he removed thence, NAB Matthew 13:53 When Jesus finished these parables, he went away from there. NJB Matthew 13:53 When Jesus had finished these parables he left the district; GWN Matthew 13:53 When Jesus had finished these illustrations, he left that place. BBE Matthew 13:53 And when Jesus had come to the end of these stories he went away from there. he - Mk 4:33-35 Matthew 13 Resources - Multiple Sermons and Commentaries Broadus - This closes the account of this series of parables. (Comp. Mt 11:1.) The chapter ought to have ended here, thus possessing a beautiful unity. The remaining verses have nothing to do with the group of parables, either in time, place, or topic. The other group of parables given by Matthew will be found near the close of our Lord’s public ministry, in Mt 18:1ff, Mt 201ff, Mt 211ff, Mt 221ff, and Mt 251ff. When Jesus had finished these parables (parabole), He departed from there - Recall that this chapter began with Jesus leaving the house (probably Peter's in Capernaum) and sitting by the sea (Mt 13:1) where He proceeded to deliver what some have referred to as "The Sermon by the Sea," composed of seven parables regarding the "mysteries of the Kingdom of Heaven." (Mt 13:11). Finished (completed) (5055)(teleo from telos = goal, an end, a purpose) means to bring to an end, in this case Jesus finished speaking. It is when one brings a process, a task or an undertaking to the end. Jesus has been presenting the parables of the Kingdom of Heaven and now "brings them to an end." Edersheim - IT almost seems, as if the departure of Jesus from Capernaum marked crisis in the history of that town. From henceforth it ceases to be the centre of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod’s residence at Tiberias would have rendered a permanent stay there impossible at this stage in our Lord’s history. Henceforth, His Life is, indeed, not purely missionary, but He has no certain dwelling-place: in the sublime pathos of His own language, ‘He hath not where to lay His Head.’ Happy Ending Read: Matthew 13:53-58 When Christ who is our life appears, then you also will appear with Him in glory. —Colossians 3:4 By the end of his life, musician Giuseppe Verdi was recognized as a master of dramatic composition. But he didn’t begin his career with such success. As a youth, he had obvious musical ability, but he was denied entrance to the Milan Conservatory because he lacked the required education and background. Yet time does strange things. After Verdi’s fame had spread worldwide, the school was renamed the Verdi Conservatory of Music. Verdi’s experience reminds me of the experience of our Lord and of all who trust in Him. The Son of God was rejected by His countrymen because they didn’t feel He had adequate training or the right family background (Mt. 13:53-58). Even though Jesus spoke the truth in a powerful, irrefutable way, and even though His works spoke for themselves, He did not receive the recognition He deserved. Yet someday everyone will bow before Him and give Him the honor due His name (Phil. 2:9-11). My Father's own Son, the Savior of men, Once wandered o'er earth as the poorest of them; But now He is reigning forever on high, And will give me a home in heaven by and by. —Buell All that we long to become will find fulfillment when we see Jesus. Matthew 13:54 He came to His hometown and began teaching them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these miraculous powers? NET Matthew 13:54 Then he came to his hometown and began to teach the people in their synagogue. They were astonished and said, "Where did this man get such wisdom and miraculous powers? GNT Matthew 13:54 καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; NLT Matthew 13:54 He returned to Nazareth, his hometown. When he taught there in the synagogue, everyone was amazed and said, "Where does he get this wisdom and the power to do miracles?" KJV Matthew 13:54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? ESV Matthew 13:54 and coming to his hometown he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these mighty works? NIV Matthew 13:54 Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. "Where did this man get this wisdom and these miraculous powers?" they asked. ASV Matthew 13:54 And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? CSB Matthew 13:54 He went to His hometown and began to teach them in their synagogue, so that they were astonished and said, "How did this wisdom and these miracles come to Him? NKJ Matthew 13:54 And when He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? NRS Matthew 13:54 He came to his hometown and began to teach the people in their synagogue, so that they were astounded and said, "Where did this man get this wisdom and these deeds of power? YLT Matthew 13:54 and having come to his own country, he was teaching them in their synagogue, so that they were astonished, and were saying, 'Whence to this one this wisdom and the mighty works? NAB Matthew 13:54 He came to his native place and taught the people in their synagogue. They were astonished and said, "Where did this man get such wisdom and mighty deeds? NJB Matthew 13:54 and, coming to his home town, he taught the people in their synagogue in such a way that they were astonished and said, 'Where did the man get this wisdom and these miraculous powers? GWN Matthew 13:54 Jesus went to his hometown and taught the people in the synagogue in a way that amazed them. People were asking, "Where did this man get this wisdom and the power to do these miracles? BBE Matthew 13:54 And coming into his country, he gave them teaching in their Synagogue, so that they were greatly surprised and said, Where did this man get this wisdom and these works of power? He came to His hometown - Mt 2:23 Mk 6:1,2 Lu 4:16-30 Joh 1:11 began teaching - Ps 22:22 40:9,10 Ac 13:46 28:17-29 they were astonished - Joh 7:15,16 Ac 4:13 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passage Mark 6:1-6 (see commentary) Jesus went out from there and *came into His hometown; and His disciples followed Him. 2 When the Sabbath came, He began to teach in the synagogue; and the many listeners were astonished, saying, “Where did this man get these things, and what is this wisdom given to Him, and such miracles as these performed by His hands? 3 “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him. 4 Jesus said to them, “A prophet is not without honor except in his hometown and among his own relatives and in his own household.” 5 And He could do no miracle there except that He laid His hands on a few sick people and healed them. 6 And He wondered at their unbelief. And He was going around the villages teaching. HOMETOWN BOY MAKES GOOD! This should have been the title of this section on Jesus' return to His boyhood home, but such was not to be the case. A more appropriate title would be "Opposition of the Nazarenes to the Nazarene!" Constable entitles this next section - The reactions of the King Matthew 13:54 through Matthew 19:2. So here at the end of the parables, we see hometown opposition arising. He came to His hometown and began teaching them in their synagogue (sunagoge) - His hometown of course was Nazareth (Mt 2:23+). Teaching (didasko) is in the imperfect tense indicating over and over. The next opposition would come from the Roman leadership of the area in which Jesus was ministering (Mt 14:1–12). The fact that Mark's parallel passage adds that "His disciples followed Him," (Mk 6:1+) would seem to be fairly strong support for this being the Savior's second synagogue sermon (see below). Mark 6:2+ tells us this teaching came about "when the Sabbath came." While some consider this Jesus' first sermon in Nazareth (William Hendriksen), other consider it a second sermon in Nazareth (John MacArthur, Gil Rugh). Jesus is giving His hometown an opportunity (either first time or probably a "second chance") to believe in Him. Luke records the synagogue sermon (Lk 4:16-21+) and then the reaction... And all were speaking well of Him, and wondering at the gracious words which were falling from His lips; and they were saying, “Is this not Joseph’s son?” 23 And He said to them, “No doubt you will quote this proverb to Me, ‘Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your hometown as well.’” 24 And He said, “Truly I say to you, no prophet is welcome in his hometown. 25 “But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land; 26 and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. 27 “And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.” 28 And all the people in the synagogue were filled with rage as they heard these things; 29 and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. (Lk 4:22-29+) Bruce Barton - Jesus had been born in Bethlehem, but he had been reared in Nazareth (Matthew 2:19–23; Luke 2:39–40; 4:16). This was not the first time he had spoken and taught in Nazareth. Luke 4:14–30 states that Jesus went to Nazareth, “where he had been brought up, [and] he went to the synagogue on the sabbath day” to read and teach (Luke 4:16 NRSV). At that time, the response was less than positive; in fact, the people had tried to kill him, but Jesus had walked away unharmed. This trip to Nazareth, therefore, is significant. The people of Nazareth were about to receive a second chance to believe; unfortunately, they again rejected the Lord. (LAC) Hometown (3968)(patris) is literally one's native country and so fatherland, homeland (Jn 4:44; fig. Heb 11:14). It also can refer as in the present passage to one's home town, one's own part of the country (Mt 13:54, 57; Mk 6:1, 4; Lk 2:3, 4:23f) Leon

Mateus 13

Wiersbe comments that "This was His final visit to Nazareth; those villagers had no more opportunities. Jesus would be known as “Jesus of Nazareth,” and His followers would be called “Nazarenes,” but Nazareth would not receive Him. Matthew chose this event as a fitting close to the section “Rebellion against the King.”(Bible Exposition Commentary) A T