Matthew 13:51














This is the last of a connected series of parables. It was intended to emphasize and fix upon the minds of the disciples the lessons of those already spoken. It has also precious lessons of its own.

I. CHRIST IS THE HOUSEHOLDER.

1. He is the Head of a spiritual family.

(1) He is the second Adam (cf. Romans 5:14; 1 Corinthians 15:45; Ephesians 5:31, 32).

(2) He is the Founder of the new creation. "The Father of the everlasting age" (cf. Isaiah 9:6; Colossians 1:15; Revelation 3:14).

(3) His children are the sons of God. They are the children of the everlasting covenant. "Children of Abraham's faith."

(4) They are the "children of God, being children of the resurrection." Spiritually risen with Christ already. Entitled to the better resurrection of the last day.

2. He has an ample treasure for their maintenance.

(1) "His treasure." The allusion is to the householder's store for the maintenance of his establishment.

(2) The bountifulness of the store is expressed in the phrase, "things new and old." The old produce is not exhausted when the fruits of the new year are gathered in (cf. Leviticus 26:9, 10).

(3) The stores of Christ are the infinite treasure of his wisdom and knowledge. These he derived not from human sources. He never studied under the doctors of the Hebrew colleges. Yet even at the early age of twelve he could astonish them. He drew his resources from heaven (cf. John 3:36; Colossians 1:19).

(4) This store is for his children first (see Ephesians 1:6-8; Colossians 2:9, 10). The servants also have their nourishment. The dogs may be thankful for the crumbs. The world is indebted to the gospel for the better elements of its civilization.

II. HE BRINGETH FORTH OUT OF HIS TREASURE THINGS NEW AND OLD.

1. He discovers a monarchy, in humility.

(1) This was a new thing. The Jews expected the King Messiah to appear after the type of Solomon in all his glory. They had yet to learn that the "Greater than Solomon" is Jesus in his humility. The dignity and glory of suffering had never been so seen.

(2) Yet was this thing of the New Testament also in the Old. Messiah must first come in humiliation for purposes of redemption before he can appear, as he will in his second advent, "without sin unto salvation" (see Luke 24:25-27).

(3) In the depths of his humility he asserts Divine claims. He claims to be the Son of God (see John 10:36). To be the Lord of the sabbath day (see Mark 2:27, 28; Luke 6:5). To be David's Lord though David's Son (Matthew 22:41-46). To have power on earth to forgive sins (see Mark 2:7; Luke 5:21-26).

2. He proclaims a spiritual kingdom.

(1) This was a new thing. Secular kingdoms were old enough. So familiar were these that the Jews expected Messiah to establish a "kingdom under the Whole heaven" after their type (see Daniel 7:27).

(2) What, then, was their astonishment, while they were dreaming of release from the Roman yoke, and ruling the Gentiles with a rod of iron, to be told that the kingdom "cometh not with observation;" that it is a spiritual kingdom "within," in the heart?

(3) What was their astonishment when they heard the requisites which made it hard for a rich man to enter the kingdom?

(4) When they heard that love is the principle of the kingdom? Not only love supreme to God, but love also to the brotherhood. Love, moreover, to our neighbour, which is every man. Love even to our enemies. Such love as constrains us to bless when we are cursed, to requite hatred with benevolence, to answer persecution with supplication (see Matthew 5:43-45).

3. In his gospel he fulfils the Law.

(1) That Messiah should dignify and perfect the Law of Moses was nothing new to the Jews. They looked for this. But the manner of its accomplishment astonished them.

(2) They did not see that in his death he should become the autitype of all the sacrifices; that summing up in himself all their virtues, and infinitely more, they should disappear, and henceforth be seen only in his cross.

(3) It was new that henceforth the ablutions of Leviticus should be seen in the gift of the Holy Ghost.

(4) It was new that the gospel should so bring out the spirit of the "Law of commandments contained in ordinances" as to render obsolete the letter.

(5) Yet all these things were as old as the Law itself, and were likewise testified by the prophets (cf. Matthew 5:17; Romans 3:21; Romans 10:4; Romans 15:8; Galatians 3:24).

III. HE ENCOURAGES THE SONS OF HIS HOUSEHOLD.

1. He instructs them in his wisdom.

(1) Teaching:

(a) The doctrines of his gospel.

(b) The evidences of his religion.

(c) The practical ends for which it is instituted.

Without Divine illumination no man can attain to this knowledge.

(2) The question, "Have ye understood all these things?" suggests:

(a) That it is the will of Christ that those who read and hear his Word should understand it. This is an encouragement to study.

(b) That Divine truths must not be lightly passed over.

(c) That he is ready to explain to his disciples what may be obscure. This is an encouragement to prayer.

(3) The answer, "Yea, Lord," shows that the explanations which the disciples received of the parables of the sower and of the tares opened to them the meaning of the other parables (cf. Mark 4:13). Truth is the key to truth (see Proverbs 8:8, 9; Proverbs 14:6).

2. He commends their proficiency.

(1) He styled them scribes. The scribe among the Jews was a person versed in the letter of the Old Testament. Some of them had knowledge also in its spirit. Ezra was "a ready scribe in the Law of Moses." He "prepared his heart to seek the Law of the Lord" (Ezra 7:6, 10).

(2) But the disciples of Jesus were more. They were made "disciples to the kingdom of heaven." Herein they were greater than the greatest of the old prophets (see Matthew 11:11). Note: He who undertakes to preach Christ should know Christ. A minister may be a linguist, a mathematician, a scientist, a politician, but unless he is "instructed in the kingdom of heaven" he is not qualified (see 2 Timothy 3:16, 17).

(3) Like his Lord:

(a) He must have a "treasure."

(b) From it he must" bring forth."

He must not bury his talents. A good pastor must not, like a miser, hoard his knowledge. He must not, like a merchant, make gain of it.

(4) He too must bring forth "things new and old." No man can understand the Old Testament but by means of the New. The Old Testament is the best commentary upon the New. Old truths should come forth with new expression, and with new affection and emotion. - J.A.M.

Have ye understood all these things?
I fear there are hundreds of religionists in this country who never think of understanding that which they attend to under the name of religion. It can never be a sanctifying word to any except so far as they receive it into their understanding. To realize by experience a doctrine is the only way of knowing it. Those men never forget a truth who have had it burned into them as with a hot iron.

I. Let us consider this searching question, "Have ye understood all these things?" as spoken to those who can humbly, but yet confidently, say, "YES, I HAVE UNDERSTOOD THESE THINGS." We can say, "One thing I know; whereas I was blind, now I see." If we have understood these things, what then?

1. Let us be thankful to God, for this understanding of Divine truth is not due to any natural intelligence we possess.

2. If you have been led to understand these things, ought not this to encourage you to seek to understand more?

3. You should not be backward to tell them to others. We are to be pupil teachers; pupils always, but teachers too.

II. BUT SOME WHO THINK THEY UNDERSTAND ALL THESE THINGS DO NOT UNDERSTAND THEM. IS your life in accordance with what you know? It is a solemn thing to have an understanding of Divine truth, but not to be affected by it to repent of sin. Many professors with big heads and small hearts.

III. ARE THERE NOT SOME WHO WOULD HARDLY KNOW HOW TO ANSWER THIS QUESTION? They understand, and yet they do not: theoretically but not spiritually. You know Jesus Christ; but have you accepted Him?

(C. H. Spurgeon.)

If I find myself growing in God's garden, though I be the tiniest plant in all the bed, yet it is such a mercy to be in the garden at all — I who was a wild rank weed out in the wilderness before — that I will not doubt but what He will water me when I need it, and that He will tend and care for me till I shall come to perfection.

(C. H. Spurgeon.)

Let other candles be lit from thy candle, and thy candle shall burn none the less brightly; but the rather in this it may be said, that to enrich yourselves in all knowledge you must enrich others with the knowledge that you have.

(C. H. Spurgeon.)

I charge thee, knowing professor, to remember thy solemn responsibility. I beseech thee, as thou lovest thine own soul, not to make a downy bed out of thy knowledge, for it shall be a thorn in thy dying pillow. I charge thee, man, not to make hell hotter to thyself than it need be by taking all this knowledge in, and punting after more, while you forget that to obey is better than sacrifice, to trust is better than to boast, to love is better than to rival, and to serve out of simple affection is better than to prate, and to discuss, and to criticize, and to censure.

(C. H. Spurgeon.)

People
Esaias, Isaiah, James, Jesus, Joseph, Joses, Judas, Mary, Simon
Places
Nazareth, Sea of Galilee
Topics
Clear, Replied, Says, Sir, Understand, Understood, Yea, Yes
Outline
1. The parable of the sower and the seed;
18. the explanation of it.
24. The parable of the weeds;
31. of the mustard seed;
33. of the leaven;
36. explanation of the parable of the weeds.
44. The parable of the hidden treasure;
45. of the pearl;
47. of the drag net cast into the sea.
53. Jesus is a prophet without honor in his own country.

Dictionary of Bible Themes
Matthew 13:1-52

     2345   Christ, kingdom of

Matthew 13:31-52

     2357   Christ, parables

Library
Toleration
(Preached at Christ Church, Marylebone, 1867, for the Bishop of London's Fund.) MATTHEW xiii. 24-30. The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the household came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He
Charles Kingsley—Discipline and Other Sermons

'To Him that Hath Shall be Given'
'Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.'-- MATT. xiii. 12. There are several instances in the Gospels of our Lord's repetition of sayings which seem to have been, if we may use the expression, favourites with Him; as, for instance, 'There are first which shall be last, and there are last which shall be first'; or, again, 'The servant is not greater than his master, nor the disciple than his lord.'
Alexander Maclaren—Expositions of Holy Scripture

Leaven
'The kingdom of heaven is like unto leaven, which a woman took, and bid to three measures of meal, till the whole was leavened.'--MATT. xiii. 33. How lovingly and meditatively Jesus looked upon homely life, knowing nothing of the differences, the vulgar differences, between the small and great! A poor woman, with her morsel of barm, kneading it up among three measures of meal, in some coarse earthenware pan, stands to Him as representing the whole process of His work in the world. Matthew brings
Alexander Maclaren—Expositions of Holy Scripture

Ears and no Ears
'Who hath ears to hear, let him hear.--MATT. xiii. 8. This saying was frequently on our Lord's lips, and that in very various connections. He sometimes, as in the instance before us, appended it to teaching which, from its parabolic form, required attention to disentangle the spiritual truth implied. He sometimes used it to commend some strange, new revolutionary teaching to men's investigation--as, for instance, after that great declaration of the nullity of ceremonial worship, how that nothing
Alexander Maclaren—Expositions of Holy Scripture

Seeing and Blind
'They seeing, see not.'--MATT. xiii, 13. This is true about all the senses of the word 'seeing'; there is not one man in ten thousand who sees the things before his eyes. Is not this the distinction, for instance, of the poet or painter, and man of science--just that they do see? How true is this about the eye of the mind, what a small number really understand what they know! But these illustrations are of less moment than the saddest example--religious indifference. I wish to speak about this now,
Alexander Maclaren—Expositions of Holy Scripture

Four Sowings and one Ripening
'The same day went Jesus out of the house, and sat by the sea side. 2. And great multitudes were gathered together unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore. 8. And He spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 6. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they
Alexander Maclaren—Expositions of Holy Scripture

Mingled in Growth, Separated in Maturity
'Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this.
Alexander Maclaren—Expositions of Holy Scripture

Treasure and Pearl
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. 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.'--MATT. xiii. 44-46. In this couple of parables, which are twins, and must be taken together, our Lord utilises two very familiar facts
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xiii. 19, Etc. , Where the Lord Jesus Explaineth the Parables of the Sower.
1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, "some fell by the way side," [2507] which the birds picked up; "some in stony places," which dried up from the heat; "some among thorns, which were choked," and could not bring forth fruit; and "other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold."
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xiii. 52, "Therefore Every Scribe who Hath Been Made a Disciple to the Kingdom of Heaven," Etc.
1. The lesson of the Gospel reminds me to seek out, and to explain to you, Beloved, as the Lord shall give me power, who is "that Scribe instructed in the kingdom of God, who is "like unto an householder bringing out of his treasure things new and old." [2524] For here the lesson ended. "What are the new and old things of an instructed Scribe?" Now it is well known who they were, whom the ancients, after the custom of our Scriptures, called Scribes, those, namely, who professed the knowledge of the
Saint Augustine—sermons on selected lessons of the new testament

Sown among Thorns
WHEN that which comes of his sowing is unfruitful, the sower's work is wasted: he has spent his strength for nothing. Without fruit the sower's work would even seem to be insane, for he takes good wheat, throws it away, and loses it in the ground. Preaching is the most idle of occupations if the Word is not adapted to enter the heart, and produce good results. O my hearers, if you are not converted, I waste time and energy in standing here! People might well think it madness that one whole day in
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Parable of the Tares, by Bishop Latimer, Preached on the 7Th of February, 1553.
MATTHEW XIII.--The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way, &c. This is a parable or similitude wherein our Saviour compared the kingdom of God, that is, the preaching of his word, wherein consisteth the salvation of mankind, unto a husbandman who sowed good seed in his field. But before we come unto the matter, you shall first learn to understand what this word parable, which
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

A Man Reaps More than He Sows.
A MAN REAPS MORE THAN HE SOWS. "But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold."--Matt. xiii: 8. If I sow a bushel, I expect to reap ten or twenty bushels. I can sow in one day what will take ten men to reap. The Spaniards have this proverb: "Sow a thought and reap an act. Sow an act, and reap a habit. Sow a habit, and reap a character. Sow a character and reap a destiny." And it takes a longer time to reap than to sow. I have heard
Dwight L. Moody—Sowing and Reaping

The Christian Society
Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15. THE SOCIAL CIRCLE The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other
Henry T. Sell—Studies in the Life of the Christian

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there
J. W. McGarvey—The Four-Fold Gospel

Jesus visits Nazareth and is Rejected.
^A Matt. XIII. 54-58; ^B Mark VI. 1-6; ^C Luke IV. 16-31. ^b 1 And he went out from thence [from Capernaum] ; and he cometh { ^a And coming} ^b into his own country; and his disciples follow him. ^c 16 And he came to Nazareth, where he had been brought up [As to this city, see pages 14 and 55. As to the early years of Jesus at Nazareth, see page 60]: ^b 2 And when the sabbath was come ^c he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. [This does not mean
J. W. McGarvey—The Four-Fold Gospel

New Teaching in Parables' - the Parables to the People by the Lake of Galilee, and those to the Disciples in Capernaum
We are once more with Jesus and His disciples by the Lake of Galilee. We love to think that it was in the early morning, when the light laid its golden shadows on the still waters, and the fresh air, untainted by man, was fragrant of earth's morning sacrifice, when no voice of human discord marred the restfulness of holy silence, nor broke the Psalm of Nature's praise. It was a spring morning too, and of such spring-time as only the East, and chiefly the Galilean Lake, knows - nor of mingled sunshine
Alfred Edersheim—The Life and Times of Jesus the Messiah

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center 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 [3013] 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
Alfred Edersheim—The Life and Times of Jesus the Messiah

Infancy and Youth of Jesus --His First Impressions.
Jesus was born at Nazareth,[1] a small town of Galilee, which before his time had no celebrity.[2] All his life he was designated by the name of "the Nazarene,"[3] and it is only by a rather embarrassed and round-about way,[4] that, in the legends respecting him, he is made to be born at Bethlehem. We shall see later[5] the motive for this supposition, and how it was the necessary consequence of the Messianic character attributed to Jesus.[6] The precise date of his birth is unknown. It took place
Ernest Renan—The Life of Jesus

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete
William Arnot—The Parables of Our Lord

The Hidden Treasure.
"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."--MATT. xiii. 44. These two parables, the hidden treasure and the costly pearl, are even more closely allied to each other than the two which precede them. Generically they teach the same truth; but they teach it with distinct specific differences. It will be most convenient to notice in connection with the first,
William Arnot—The Parables of Our Lord

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the
William Arnot—The Parables of Our Lord

The Group in Matt. xiii.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables."--MATT. xiii. 1-3. In Matthew's narrative, the first specimen of that peculiar pictorial method which characterized the teaching of our Lord, is not an isolated parable occurring in the midst of a miscellaneous discourse, but a group of seven presented
William Arnot—The Parables of Our Lord

The Sower.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness
William Arnot—The Parables of Our Lord

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