T2 E1 1,2. Place. Departure. "Out of the house".
F G 3-9. ONE Parable. (The Sower).
H 10-23. Question of Disciples. Answer not understood.
J 24-33. THREE Parables. "Another", "Another", "Again".
K 34,35. Multitudes.
E2 36-. Place. Departure. "Into the house".
F K -36-43. Disciples.
J 44-50. THREE Parables. "Again", "Again", "Again".
H 51. Question to Disciples. Answer understood.
G 52. ONE Parable. (The Scribe).
E3 53. Place. Departure. "From there".
27 A.D.
Matthew 13)
1 The same day (the day refereed to in 12:56-50) went Jesus out of the house (or His house, at Caperneum, 9:28. The teaching from vv.3-35 were public; and from 36-52 was within the house, in private), and was sitting beside the sea.
2 And great multitudes were gathered together to Him, so that He went into the ship, and sat; and the whole multitude stood on the shore.
Matt. 13:3-52. house.
A B 3-9. The Sower. The seed sown broadcast in public To the multi-
C 24-30. The Tares. Good and bad together. Separated at the end of the age. tude "out
D 31, 32. The Mustard Seed. One tree. of the
E 33. The Leaven. Hid in the meal. house".
E 44. The Treasure. Hid in a field. To the Disci-
D 45, 46. The Goodly Pearls. One Pearl. ples within
C 47-50. The Drag-net. Good and bad together. Separated at the end of the age. the
A B 52. The Scribe. The treasures shown to those in the house of private. house.
The above Structures exhibits the eight Parables as a whole. But without disturbing these correspondences, the four spoken outside the house and the four spoken "within the house" have their own separate Structures (Introversions, like the Structure of the whole), corresponding with the other :--The first four, outside the house. (Apparent failure.)
A F The Sower. Three kinds of bad ground.
G The Tares. Grow till harvest. in the
G The Mustard Seed. When it is grown earth.
F The Leaven. Three leavened measures.The last four, within the house. (Hidden purpose.)
A H The Treasure in the field.
J The Goodly Pearls. in the
J The Good and Bad Fish. sea.
H The Treasure in the house.
The Four Parables outside the house, spoken to the multitudes, seem therefore to call for an exoteric interpretation; while the four spoken within the house call for an esoteric interpretation.In this case, the first four would find their interpretation in the three proclamations of John the Baptist, the Lord Jesus, and "them that heard Him"; the Leaven and the Tares showing the secret cause of the failure which led to the postponement of the Kingdom, while the Mustard Tree would exhibit the external consequences.
The latter four would find their interpretation in "the secrets of the kingdom of heavens", showing that notwithstanding the apparent (outward) failure, God, all the while, has His hidden purpose concerning the Remnant, His peculiar treasure hidden : the earthly calling, in the field (which is the world), and "the heavenly calling", "in the house"; and the end of the age would exhibit the one "pearl of great price" : the Remnant, according to the Election of Grace, on the one hand, and the "good and bad" receiving their awards, on the other.
The "seed "was" the word of (or concerning) the Kingdom". When repeated later (Luke 8:5-15), the sphere is extended and widened, and is less local and exclusive. This is by way of application.
The First Sowing was "by" the wayside. This must have been the proclamation by John the Baptist (Matt. 3. Mark 1:1-8. Luke 3:1-18. John 1:6-36). This was "by the wayside", and the opposition of the evil one is shown in the birds of evil omen (as in the case of the mustard tree, vv. 31, 32). Hence the seed was "devoured" and the word was "not understood" (vv. 4, 19).
The Second Sowing was by Christ Himself (Matt. 4:17), and Twelve (Matt. 10:7), and the Seventy (Luke 10:1-20). This sowing was on the stony ground, and was received "with joy" (Matt. 13:20; see Mark 6:20, and 12:37. Luke 4:22). This was unfruitful (Mark 4:16, 17).
The Third Sowing was by Peter and the Twelve, and "by them that heard Him" (the Son, Heb. 2:3) during the Dispensation of the Acts. It was "among the thorns". Peter proclaimed the Kingdom (Acts 3:18-26), and repeated the call to national repentance, which was the one abiding condition of national blessing. But the seed was choked. The "thousand of jews" who at first "received the word", continued "all zealous of the law" (Acts 21:20. Gal. 3:1-5, 10-13; 4:9; 5:1-4). This sowing came to a crisis in Acts 28, when the Kingdom was rejected, and has since been in abeyance.
The Fourth Sowing is in the future. It will be the final proclamation of "the Gospel of the Kingdom", immediately preceding and during the Tribulation (Matt. 24:14). Blindness has "happened to Israel", but it is only "in part" (Rom. 11:25). The "how long" of Isa. 6:11 will ere long be seen. This sowing will be of short duration only, as were the other three, and numbered by "days" (Dan. 12:13. Matt. 24:22. Luke 17:26). There will be a special manifestation of the presence and power of the Lord (Matt. 28:20), at the end (sunteleia) of this age; and when this sowing is over, the end (telos) will come (Matt. 24:13, 14), concerning which the disciples had enquired in v. 3.
3 And He spoke many things (some of these parables were repeated [and varied] on other occasions. There are no "discrepancies") to them by parables (here, 8 [not 7 as sometimes alleged] are selected for the special purpose of the Holy Spirit in this Gospel.), saying, "Behold, the sower went forth to sow; (As these 8 parables relate to "the Kingdom of the Heavens", the sowing relates to the proclamation of it [v.19]: [1] by John, "the wayside", 3:2,5,6; [2] by Christ, the 12, and the 70, "the stony ground", 4:12-26:35; [3] by the 12 in the land, and Paul in the synagogue of the Dispersion [the Acts); [4] still future [Matt.24:14] and on "good", because prepared ground)
4 And in his sowing, some indeed seeds fell by the way side, and the birds came and devoured them up:
5 And some fell upon rocky land, where they had not enough depth of earth: and immediately they sprung up, through not having depth of earth:
6 And when the sun was up, they were scorched; and because they had no root, they withered away.
7 And some fell upon thorns; and the thorns sprung up, and choked them:
8 But other fell upon the ground, good ground (good, because prepared), and brought forth fruit, some an hundredfold, some sixty-fold, some thirty-fold.
9 Him who has ears to hear, let him hear."
H L1 10-17. Colloquy. L2 18-23. Interpretation of Parable.
L1 M Question of Disciples put.
N 11,12. Answer. Reason. "Because".
M 13-. Question of Disciples. Answered.
N -13-17. Answer. Reason. "Because".
10 And the disciples came, and said to Him, "Why do you speak to them in parables?" (Riddles)
11 And He answered and said to them, "Because it has given (i.e. permanently given) to you to get know the mysteries (the secrets; or the things hitherto kept secret) belonging to the kingdom of the heavens, but to them it it has not been given.
12 For whosoever has, to him shall be given, and he shall be made to abound: but whosoever has not, from him shall be taken away even that he has.
13 On this account speak I to them in parables:
N s -13. Condition of the People.
t 14,15. Prophet. Isaiah. Foreseen.
s 16. Condition of the Disciples. Happy.
t 17. Prophets. Desired to see and hear.
because they seeing see not; and hearing they hear not, neither do they understand.
14 And in them is fulfilling (Isa. 6:9. Cp. John 12:40. Acts 28:26) the prophecy of Isaiah, which says (quoted from Isa. 6:9,10. Cp. the other 2: John 12:39. Acts 28:25-27), 'By hearing you shall hear, and shall by no means understand; and seeing you shall see, and shall by no means perceive:
15 For this people's heart is grown fat, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be be turned [to the Lord], and I should heal them.
16 But happy are your eyes, for they see: and your ears, for they hear. (Fig. put for the persons themselves)
17 For verily I say to you, That many prophets and righteous men desired [earnestly] to get a sight of those things which you are seeing, and never saw them; and to hear those things which you hear, and never heard them.
L O u 18,19-. Interpretation.
v -19. Wayside.
v 20-. Stony ground.
u -20,21. Interpretation.
O w 22-. Thorns.
x -22. Interpretation.
w 23-. Good ground.
x -23. Interpretation.
18 Hear you therefore the parable of the sower.
19 When any one hears the word of the kingdom (i.e. the proclamation of its having drawn near, as in 3:2; 4:17. Acts 2:28; 3:19-26. Word = Gr. logos. See Mark 932), and understands it not, then comes the evil [one], and catches away that which was sown in his heart.
This is he which received seed by the wayside. (Cp. Acts 2:41. 1 Thess. 2:13. Not the same word in the Greek, but the same truth.)
20 But he that received the seed into stony places,
the same is he that hear the word, and immediately with joy receives it;
21 Yet has he not root in himself, but endures for a season: for when tribulation or persecution arises because of the word, immediately he stumbles.
22 He also that received seed among the thorns
this is he that hears the word; and the care of this age, and the deceitfulness of riches, choke the word, and it becomes unfruitful.
23 But he that received seed into the good ground
is he that hear the word, and understands it; who indeed bears fruit, and produces also, some indeed an hundredfold, but other sixty, other thirty."
24 Another parable put He forth to them, saying, "The kingdom of the heavens is likened to a person which sowed good seed in his field: (The kingdom of God was good, but some of them [angels] went bad in the 1st earth age.)
25 But while men slept, his enemy came and sowed tares upon [and therefore] in the midst of the wheat (Satan's seed, Kenites, sons of Cain. Gr. zizania, known as zewan today in Palestine. While growing it looks like wheat, but when full grown the ears a long and the grain almost black. Each grain of zewan must be removed before grinding wheat, or the bread is bitter and poisonous. Wheat is golden; ; but tares show their true color as they ripen.), and went his way. (He had no doubt as to the result. Nor should those have doubt who sow "the good seed" of the Word of God". They should have as much confidence in their sowing as the "enemy" had in his; and go their way, and sow more)
26 But when the blade was sprung up (this is you), and brought forth fruit, then appeared the tares also. (Can't tell the difference.)
27 So the bond-servants of the master of the house came and said to him, 'Sir, didst not you sow good seed in your field? from where then has it tares?' (Where did the evil stuff come from?)
28 And he said to them, 'A man, an enemy did this.' The servants said to him, 'Will you then have us go and collect them together?'
29 But he said, 'No; lest while gathering them together with the tares, you root up also the wheat with them. (You're suppose to leave them alone, you will do no good. They are used for correction.)
30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, 'Gather you together first the tares, and bind them into bundles in order to burn them: but gather the wheat into my barn.' '"
31 Another parable put He forth to them, saying, "The kingdom of heaven is like to a grain of mustard seed, which a person took, and sowed in his field:
32 Which indeed is less indeed than all seeds [that a person grows in his field]: but when it shall have grown (this growth is contrary to nature: to show that is symbolizes an unnatural result, with its consequences), it is greater than [garden] herbs, and becomes a tree, so that the birds of the air (= the heaven) come and perch in the branches thereof." (The wicked tares will come and perch in the branches of the beautiful tree. You can liken this to the Kenites who lodge in the church. The King of heaven allows that. They're not going to bother you, just the ones who are Biblically illiterate.)
33 Another parable He spoke to them; "The kingdom of heaven is likened to leaven (= sour dough. Always used in a bad sense, as meal is a good sense: therefore the common interpretation as to the Gospel's improving the world is the exact contrary of the leaven corrupting the whole of the meal. The same is true of the symbol of the "woman". The Lord mentions 3 kinds of leaven, all of which were evil in their working: the leaven [1] of the Pharisees = hypocrisy or formulation [Luke 12:1]; [2] of the Pharisees and Sadducees = evil doctrine or teaching [Matt. 16:11,12]; [3] of Herod = political religion, or worldliness [Mark 8:15]. Cp. also Gen. 19:3. 1 Cor. 5:6-8. Matt. 23:14,16,23-28), which a woman (a common symbol of evil in the moral or religious spheres. See Zech. 5:7,8. Rev. 2:20; 17:1-6) took, and hid in three measures of meal, till the whole was corrupted." (The same when take the good Word of the Lord to a family. It will sooner or later permeate the entire family. True of all families.)
34 All these things spoke Jesus to the multitude in parables; and not without a parable He was speaking to them:
35 So that it might be fulfilled which was spoken by means of the prophet, saying (quoted from Ps. 78:2), "I will open my mouth in parables; I will put forth things which have been kept secret from the overthrow of the world." (Prophecy, God's plan. Mystery of God. Has been kept secret since the overthrow of Satan. Kept from the multitudes of people, whereby only only those with eyes to see and ears to hear will come to that knowledge of the mystery of God. Whereby they could do as God would choose them to do for His service.)
To arrive at the true meaning of this expression, we must note there are two words translated "foundation" in the New Testament: (1) themelios, and (2) katabole.
The Noun, themelios, occurs in Luke 6:48, 49; 14:29. Acts 16:26. Rom. 15:20. 1Cor. 3:10, 11, 12. Eph. 2:20. 1Tim. 6:19. 2Tim. 2:19. Heb. 6:1; 11:10. Rev. 21:14, 19. It is never used of the world (kosmos) or the earth (ge). The corresponding Verb (themeliou) occurs in Matt. 7:25. Luke 6:48. Eph. 3:17. Col. 1:23. Heb. 1:10 and 1Pet. 5:10. The verb is only once used of the earth (ge). Heb. 1:10.
A comparison of all these passages will show that these are proper and regular terms for the English words "to found", and "foundation".
The Noun, katabole, occurs in Matt. 13:35; 25:34. Luke 11:50. John 17:24. Eph. 1:4. Heb. 4:3; 9:26; 11:11. 1Pet. 1:20. Rev. 13:8; 17:8; and the corresponding Verb (kataballo) occurs in 2Cor. 4:9. Heb. 6:1; and Rev. 12:10.
A comparison of all these passages (especially 2Cor. 4:9, and Rev. 12:10) will show that kataballo and katabole are not the proper terms for founding and foundation, but the correct meaning is casting down, or overthrow.
Consistency, therefore, calls for the same translation in Heb. 6:1, where, instead of "not laying again", the rendering should be "not casting down". That is to say, the foundation already laid, of repentance, &c., was not to be cast down or overthrown, but was to be left -- and progress made unto the perfection.
Accordingly, the Noun katabole, derived from, and cognate with the Verb, ought to be translated "disruption", or "ruin".
The remarkable thing is that in all occurrences (except Heb. 11:11) the word is connected with "the world" (Gr. kosmos. Ap. 129. 1), and therefore the expression should be rendered "the disruption (or ruin) of the world", clearly referring to the condition indicated in Gen. 1:2, and described in 2Pet. 3:5, 6. For the earth was not created tohu (Isa. 45:18), but became so, as stated in the Hebrew of Gen 1:2 and confirmed by 2Pet. 3:6, where "the world that then was by the word of God" (Gen. 1:1), perished, and "the heavens and the earth which are now, by the same word "were created (Gen. 2:4), and are "kept in store, reserved unto fire against the day of judgment" (2Pet. 3:7) which shall usher in the "new heavens and the new earth" of 2Pet. 3:13.
"The disruption of the world" is an event forming a great dividing line in the dispensations of the ages. In Gen. 1:1 we have the founding of the world (Heb. 1:10 = themeliou), but in Gen. 1:2 we have its overthrow.
This is confirmed by a further remarkable fact, that the phrase, which occurs ten times, is associated with the Preposition apo = from (Ap. 104. iv) seven times, and with pros = before (Ap. 104. xiv) three times. The former refers to the kingdom and is connected with the "counsels" of God; the latter refers to the Mystery (or Secret. See Ap. 192) and is connected with the "purpose" of God (See John 17:24. Eph. 1:4. 1Pet. 1:20).
Ample New Testament testimony is thus given to the profoundly significant fact recorded in Gen. 1:2, that "the earth became tohu and bohu (i.e. waste and desolate); and darkness was on the face of the deep", before the creation of "the heavens and the earth which are now" (2Pet. 3:7).
K y 36-. Disciples come.
z -36. Explanation requested.
y 37-. The Lord's answer.
z -37-43. Explanation given (vv.-37-39). Application made (vv. 40-43).
36 Then Jesus sent the multitude away (those that weren't suppose to hear), and went into the house:
and His disciples came to Him, saying,
"Expound to us the parable of the tares of the field." (Serious students here. At this point no longer a parable)
37 He answered and said to them,
He that sows the good seed is the Son of man; (That is to say the Word of God was with God when the Spirit moved and created the various races on the earth. The good.)
38 The field is the world; the good seed these are (i.e. represent) the children of the kingdom; but the tares these are the sons of the wicked one; (seed = sperma. Tares = zizanion, darnel or false grain. Tares are Satan's seed planted in the Garden, sons of Cain, Kenites. See Gen. 3:15. )
39 The enemy that sowed them is the devil (The tree of the knowledge of good and evil, the serpent, that old dragon, and you can find all of his names listed in Revelation, chapter 20 in one clause or string); the harvest is the end of the age (dispensation. Closing time, denoting the joining of 2 age-times: i.e. the closing time of one leading on to another); and the reapers are angels. (See Mark 13)
40 As therefore the tares are gathered and burned in the fire (lake of fire. 2 Pet. 10. End of the millennium); so shall it be in the end of this [present] age-time.
41 The Son of man shall send forth His angels (Christ has returned at this time), and they shall gather out of His kingdom all things that cause offense (or stumbling), and them which do lawlessness; (See Gen.. 3:1-7,15,16; 4:1-16.)
42 And shall cast them into the furnace of fire (the lake of fire, They will believe Satan until the very end): there shall be wailing and the grinding of teeth.
43 Then shall the righteous shine forth as the sun in the kingdom of their Father (now the full God-head present). Who has ears to hear, let him hear. (See Joel 2:23-32)
44 Again (this word links together the last 3 parables), the kingdom of heaven is likened to treasure lying hidden in a field; the which when a person has found, he hides, and from joy thereof goes and sells all that he has, and buys that field.
45 Again, the kingdom of heaven is likened to a man, a merchant (cp. v.28 an "enemy"), seeking goodly pearls:
46 Who, when he had found one pearl of great price, he went and sold all that he had, and bought it.
47 Again, the kingdom of heaven is likened to a drag-net, that was cast into the sea, and gathered out of every kind:
48 Which, when it was full, they drew up upon the shore, and sat down, and gathered the good into vessels, but cast the useless away. (i.e. cat-fish, plentiful in the Sea of Galilee.)
49 So shall it be in the end of the age (i.e. the 2nd world age): the angels shall go out (the Lord was speaking on earth), and separate the evil ones from among the righteous,
50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth."
51 Jesus said to them, "Have you understood all these things?" They say to Him, "Yes, Lord."
52 Then said He to them, "Therefore every scribe which is initiated as a disciple in the kingdom of heaven is likened to a man that is a householder, which brings forth out of his treasure things new (in character, not in time) and old."
53 And it came to pass, that when Jesus had finished these parables (thus marking the end of this special collocation of parables, showing them to be one whole), He departed from there. (probably by water)
U2 P a 54-. "His own country."
b -54-. His words.
Q -54-. Effect of His teaching. "Astonished".
R -54. Question. "From where", &c.
S c 55-. Father. (Males.)
d -55-. Mother. (Females.)
S c -55. Brethren. (Males.)
d 56-. Sisters. (Females.)
R -56. Question. "From where", &c.
Q 57-. Effect of His teaching. "Offended".
P a -57. "His own country".
b 58. "His works".
54 And when He was come into His own country,
He was teaching them in their synagogue,
insomuch that they were astonished, and said,
"From where has this fellow this wisdom, and these mighty works? (Pl. of dunamis. Cp. John 2:18. Heb. 2:4, &c.)
55 Is not this the carpenter's son?
is not His mother called Mary?
and (emphasizing each one individually) His brethren, James, and Joses, and Simon, and Judas?
According to Matt. 13:55, the Lord had four brothers (i.e. half-brothers, as we say), James, Joses, Simon and Judas. He had at least three sisters also - "and His sisters, are they not all with us?" Had there been but two, the word all would have been both.
The Lord is called mary's "firstborn" (Matt. 1:25 and Luke 2:7), and the natural inference is that Mary had other children. The word prototokos is used only in these two passages and in Rom. 8:29; Col. 1:15, 18; Heb. 1:6; 11:28; 12:23 (pl.); Rev. 1:5, so that the meaning is easily ascertained. Had He been her only son, the word would have been monogenes, which occurs in Luke 7:12; 8:42; 9:38, of human parentage; and of the Lord, as the only begotten of the Father, in John 1:14, 18; 3:16, 18; 1John 4;9. In Heb. 11:17 it is used of Isaac, Abraham's only son according to the promise.
In Psalm 69, a Psalm with many predictive allusions to the Lord's earthly life (see Note on Title), verse 8 reads, "I am become a stranger unto my brethren, and an alien unto my mother's children". The Gospel history records His brethren in association with His mother. After the miracle at Cana, which they probably witnessed, we are told that "He went down to Capernaum, He, and His mother, and His brethren, and His disciples" (John 2:12). Later on they exhibit a spirit of opposition or jealousy, for while He is speaking to the people, His brethren, accompanied by His mother, sought Him, apparently to hinder His work (Matt. 12:46, 47; Mark 3:31, 32; Luke 8:19, 20). In Mark 3:21 we read, "When His friends heard of it, they went out to lay hold on Him; for they said, He is beside Himself". The expression "His friends" (margin "kinsmen") is hoi par autou, "those beside Him ", and it denotes a relationship so close as to identify them with the "brethren" of v. 31. Again (John 7:3-10), they showed lack of sympathy with His work, and the reason is given in v. 5, "For neither did His brethren believe in Him". They are not seen again till, after His resurrection, they are gathered in the upper room with the apostles, and with His mother and theirs (Acts 1:14). Their unbelief had gone. James had become a servant to the Lord Jesus Christ (James 1:1), through the appearance to him of the risen Savior (1Cor. 15:7), and, shortly, is a "pillar" of the church in Jerusalem (Acts 12:17; 15:13-21; 21:18; Gal. 1:19; 2:9, 12). The other brethren seem to have joined in the witness by itinerating; see 1 Cor. 9:5.
The natural meaning of the term "His brethren", in the Scripture record, would never have been challenged, but for the desire, when corruption crept into the churches (Acts 20:29, 30), of raising Mary from the position of "handmaid of the Lord" (Luke 1:38) to the exalted one of Theotokos, mother of God, whence it was an easy step to investing her with divine honors, as being herself a goddess. And thus the way was cleared for identifying her with the great goddess of Paganism, who is the mother of a divine son, and who is yet a virgin, a deity best known by the appellation she bore in Egypt, Isis, the mother of Horus. So it was put forth that Mary had no children other than the Lord, and that His brethren and sisters were either the children of Joseph by a former wife, or the Lord's cousins, the children of Mary, the wife of Cleophas. Those who maintained the former opinion asserted that Joseph was an old man when he married Mary. Of this there is not the least hint in the Gospel records. If he had older children, the right of the Lord Jesus to the throne of David would be invalidated, for the two genealogies in Matt. 1 and Luke 3 show that the regal rights were united in Joseph and Mary.
With reference to Jerome's "cousin" theory, it may be stated that the word "brother" is used in Scripture, (1) in the sense of blood-relationship, as children of the same parent or parents; (2) in the wider sense of descent from a common ancestor, e.g. Acts 7:23, 25, where Abraham is the forefather; (3) in a still wider signification of fellow-man (Matt. 7:3-5; 18:15); (4) to express spiritual relationship (Matt. 23:8; 28:10; Acts 9:17; Rom. 8:29; Heb. 2:11). In the passages where His brethren are referred to, viz. Matt. 12:46, 47; 13:55; Mark 3:31; Luke 8:19; John 7:3, 5, 10; Acts 1:14; 1Cor 9:5; Gal. 1:19, only the first meaning can apply. Had they been cousins, the term would have been sungenes which is used in Mark 6:4; Luke 1:36, 58; 2:44; 14:12; 21:16; John 18:26; Acts 10:24; Rom. 9:3; 16:7, 11, 21, and is translated "kin", "kinsman" or "kinsfolk", except in Luke 1:36, 58, where it is rendered "cousin". The Scriptures distinguish "kinsman" from "brother"; see Luke 14:12; 21:16. Only in Rom. 9:3 are the two words in apposition, and there "brother" is used in the sense of fellow-Israelite (No. 2). "Brother", therefore, when used in N.T. in any sense other than that of No. 2 or of No. 3, must be restricted to signification No. 1.
56 And his sisters, are they not all with us?
From where then has this man all these things?"
57 And they were offended (= stumbled) at Him. But Jesus said to them, "A prophet is not without honor, save in his own country, and in his own house." (His own family: "house" put for the family dwelling within it.)
58 And He did not many mighty works there because of their unbelief.