54 And G2532 when he was come G2064 into G1519 his own G846 country, G3968 he taught G1321 them G846 in G1722 their G846 synagogue, G4864 insomuch that G5620 they G846 were astonished, G1605 and G2532 said, G3004 Whence G4159 hath this man G5129 this G3778 wisdom, G4678 and G2532 these mighty works? G1411
55 Is G2076 not G3756 this G3778 the carpenter's G5045 son? G5207 is G3004 not G3780 his G846 mother G3384 called G3004 Mary? G3137 and G2532 his G846 brethren, G80 James, G2385 and G2532 Joses, G2500 and G2532 Simon, G4613 and G2532 Judas? G2455
56 And G2532 his G846 sisters, G79 are they G1526 not G3780 all G3956 with G4314 us? G2248 Whence G4159 then G3767 hath this man G5129 all G3956 these things? G5023
57 And G2532 they were offended G4624 in G1722 him. G846 But G1161 Jesus G2424 said G2036 unto them, G846 A prophet G4396 is G2076 not G3756 without honour, G820 save G1508 in G1722 his own G846 country, G3968 and G2532 in G1722 his own G846 house. G3614
58 And G2532 he did G4160 not G3756 many G4183 mighty works G1411 there G1563 because G1223 of their G846 unbelief. G570
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 13
Commentary on Matthew 13 Matthew Henry Commentary
Chapter 13
In this chapter, we have,
Mat 13:1-23
We have here Christ preaching, and may observe,
To this question Christ answers largely, v. 11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,
Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. 6:9, 10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,
Note,
The parable of the sower is plain enough, v. 3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (v. 10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till v. 36. "Hear ye therefore the parable of the sower (v. 18); you have heard it, but let us go over it again.' Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phil. 3:1); "You have heard it, but hear the interpretation of it.' Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh. 8:2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand.
Let us therefore compare the parable and the exposition.
Now observe the characters of these four sorts of ground.
Observe
Now what are these choking thorns?
Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, Jn. 15:8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.
The hearers represented by the good ground are,
Mat 13:24-43
In these verses, we have,
Observe,
The disciples' request to their Master was, Declare unto us the parable of the tares. This implied an acknowledgement of their ignorance, which they were not ashamed to make. It is probable they apprehended the general scope of the parable, but they desired to understand it more particularly, and to be assured that they took it right. Note, Those are rightly disposed for Christ's teaching, that are sensible of their ignorance, and sincerely desirous to be taught. He will teach the humble (Ps. 25:8, 9), but will for this be enquired of. If any man lack instruction, let him ask it of God. Christ had expounded the foregoing parable unasked, but for the exposition of this they ask him. Note, The mercies we have received must be improved, both for direction what to pray for, and for our encouragement in prayer. The first light and the first grace are given in a preventing way, further degrees of both which must be daily prayed for.
Let us go over the particulars of the exposition of the parable.
Now concerning the sowing of the tares, observe in the parable,
In the explanation of the parable, this is gloriously represented (v. 43); Then shall the righteous shine forth as the sun in the kingdom of their Father.
Now concerning the work of the gospel, observe,
Mat 13:44-52
We have four short parables in these verses.
Note,
Mat 13:53-58
We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country; Patriam quisque amat, non quia pulchram, sed quia suam-Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe,