Mateus 13
Bob Utley · Citado em PreceptAustin
Mateus 13
Utley comments that "This was obviously a superficial response to Jesus and His message as the context shows. True salvation is an initial response of repentance and faith followed by an ongoing response of repentance and faith (cf. 1 Jn. 2:19). There are many in the visible Church who use Christian words, attend Christian meetings, and read the Christian Bible but do not have a personal relationship with Jesus Christ (cf. Matt. 7:21–23).
Mateus 13
Utley writes "Bearing fruit is the evidence of genuine conversion and not just an emotional initial decision! Christianity is not one high moment but a life of discipleship." Who indeed bears fruit - Bears fruits is in the present tense which describes true believers who bring forth fruit ("good works") continually in all manner of activity undertaken for the glory of the Father (cf Mt 5:16+, Jn 15:8), in the Name of the Son and in the energizing/enabling power of the indwelling Holy Spirit, upon Whom the believer is entirely dependent. Indeed, good works could be aptly termed "God works" and those are the only works that will endure throughout eternity! Luke 8:15+ adds that this these "bear fruit with perseverance." Thus perseverance is the condition in which they are enabled by the Holy Spirit to bear fruit, this fruit bearing serving to prove that they are genuine saints! Bear fruit with perseverance also implies that bearing genuine spiritual fruit will take perseverance. This is especially true when one considers the pressures that Jesus had just described which adverse effect that affect growth in the soils/hearts. Clearly not only does bearing fruit take time, but it also necessitates (Holy Spirit enabled) steadfast endurance to resist the distracting, destructive pressures Jesus described! Bears fruit (2592) (karpophoreo) from karpos = fruit, produce + phero = bear, bring) literally means to bring forth fruit, to be fertile, productive. It is used figuratively to refer to bringing forth deeds or works (fruit), which depending on the context can be good fruit or bad fruit, in this case of course describing good fruit.
Mateus 13
Utley - Parables, How to Interpret The kingdom (basileia) of heaven (note) is like a mustard seed - Like is a term of comparison, specifically known as a simile. The kingdom of heaven is like is a key phrase in Matthew 13 where is used 6 times to introduce a parable (Mt 13:31, 33, 44, 45, 47, 52). These parables 6 parables communicate the kingdom's hiddenness and seeming insignificance in the present, its future consummation at “the end of the age,” and its supreme value. A mustard seed is a small round seed usually about 1-2 mm diameter and yellowish white to black. (see problem of mustard seed). Notice Jesus does not refer to a large number of seeds like in the picture above, but refers to a seed singular which gives a vivid contrast with the resulting large plant. The question is what does the mustard seed represent or did Jesus intend it to be specific? Most writers don't comment on the identity of the mustard seed. Some however suggest that what is sown is God's people in the world which is a consideration, but what do God's people in turn possess that they sow but the Word. William Lane says the seed "is the Word of God proclaimed by Christ." (NICNT-Mk) That seems to be a reasonable interpretation or otherwise how would the Kingdom of God grow except by proclamation of the Gospel "seed"? One writer suggests the seed represents the sowing of service for God. Now place yourself in the sandals of a Jewish person in Jesus' day, a person who was suppressed by foreign rule, subjected to the oppressive Roman government. In this historical context, the Jews were looking for a Messiah Who would defeat the Romans and set up His Kingdom in their day. They expected Jesus liberate them by use of military force. Instead God sent Jesus to save the Jews from a far more deadly and oppressive enemy, their own sin! In this parable of the mustard seed, the Kingdom clearly was not one that would immediately destroy all the other plants and take over the garden (so to speak). To the contrary, it was a Kingdom that would grow and grow and grow over time and, yes, one day it would be the greatest Kingdom in the world. But that would take time and that is the picture that Jesus is depicting in this parable. As we have noted even His disciples to whom He explained the meaning of all the parables (Mk 4:34), failed to fully comprehend this critical truth. And so we see that even after His triumph over the greatest enemy, Death, and then attending a "40 day seminar" on the Kingdom of God (Acts 1:3+), the disciples were still asking Him “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6+). One could paraphrase it "Is it time for the mustard plant to take over the garden?" They were still thinking He would defeat the Romans and set up His Kingdom He did not say "No" but answered "It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:7-8+) In other words, the King gave them their marching orders regarding their role to sow the Gospel seed which would result in the progressive growth of His Kingdom. And that is still the "job description" of every one of His disciples. THOUGHT - Are you actively participating in the growth of His Kingdom - praying for souls, supporting missionaries, sowing the Gospel seed in your sphere of influence? Like (same)(3664)(homoios from homos = one and the same) means like when referring to objects and of the same status when referring to individuals. It denotes a correspondence in feature, property or nature. Used repeatedly to introduce the parables - Matt. 11:16; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 20:1; Matt. 22:39 Mustard (4615)(sinapi) refers to the mustard plant, an herb or shrub with extremely small pungent seeds. BDAG says "The precise species cannot be determined, and some may grow to a height of three or more meters." (some reports up to 15 feet tall!) Several writers feel the plant Jesus describes is Sinapis nigra (aka Brassica nigra) but we cannot be dogmatic and we really do not need to know in order to understand the main point of the parable. The expression kókkon sinápeōs (kókkon = grain), a grain of mustard seed, is a proverbial phrase meaning the least, the smallest particle (referring to "small" faith = Mt. 17:20; Lk 17:6+). TDNT - The parable of the grain of mustard seed also comes in different versions. The Marcan version stresses the fact of the contrast between the small seed and the plentiful growth, Lk. 13:18-19 pays more attention to the process, and Mt. 13:31-32 combines the two emphases. Behind the parable is the teaching that the kingdom is already present in Jesus but in hidden and inconspicuous form. This form should not be an offense but a ground of confidence, for in the concealment of God's present work lies the promise of his victorious rule. Having made a beginning, God will carry through his cause to the end. Sinapi - 5x three of the uses in in the related parable of the mustard seed = Mk. 4:31; Lk. 13:19 Mt. 13:31. Then twice to describe faith = Mt. 17:20+ = "if you have faith the size of a mustard seed" and Lk. 17:6+ = "If you had faith like a mustard seed". No uses in the Septuagint. Mustard has long been a widely-used herb throughout much of the world, and in modern times it has found additional commercial value in the manufacture of film. Amazingly, years ago it was discovered that cows whose feed was supplemented with mustard seed developed bones that had a superior quality for use in making the silver compounds used in photographic film. (MacArthur) Seed (grain) (2848)(kokkus) refers to a seed or kernel of various plants. It was also used of the “berry” from which scarlet dye was prepared for clothing (see kokkinos). Jesus used kokkus figuratively to speaks of the Kingdom of heaven (begins small, grows big), of faith (small but real faith is a still able to "move mountains" metaphorically speaking), and as an allusion to His death, burial (grain) and resurrection (it bears much fruit - Jn 12:24). Paul compares the "sowing" of the mortal body (i.e., when it dies - 1Cor 15:36) to sowing a bare grain, emphasizing that the "fruit" of that body (the resurrected body) is distinct and much better (1Cor 15:37, see 1Cor 15:42-44). All NT uses Matt. 13:31; Matt. 17:20; Mk. 4:31; Lk. 13:19; Lk. 17:6; Jn. 12:24; 1 Co. 15:37 John Phillips makes an interesting comment of how the disciples may have reacted to the kingdom beginning as a mustard seed - Imagine the astonishment of the disciples when they heard that! The Lord was about to describe the kingdom of God. They had visions of a global empire. They doubtless pictured an ivory palace, a majestic throne, a glittering court, ambassadors from earth's remotest bounds waiting in long lines for an audience, and an invincible army at the command of a powerful, magnificent king. They waited eagerly for the Lord's description of such a kingdom, one in which they would be high ministers of state. Then came the shock. "The kingdom of God," He said, "is like a grain of mustard seed." They must have stared blankly at Him in astonishment. A grain of mustard seed? Why, that was nothing! You could hardly see it; it was so small and insignificant. Ah! But it had life! It would grow! The point of the parable lies in the contrast between the size of the seed when it is sown and the size of the plant when it is grown. In each case, the Lord used hyperbole for emphasis. The kingdom of God seems small and insignificant in men's eyes. In the Lord's day, such was the people's contempt for it that they murdered its King. But when it is fully grown, when it reaches its full potential, they will be awed by it then! (Exploring the Gospel of Mark) Which a man took and sowed in his field - Jesus continues the picture of the sower sowing seeds. In this case He does not tell us who the sower is or what the seed it, but in context the sower is surely first Jesus, then His first disciples and then His future disciples (you and I). Related Resources Kingdom of God/Heaven Expectation of the Jews Regarding the Kingdom of God What is the difference between the Kingdom of God and the Kingdom of Heaven? In depth comments on Kingdom of God in Lk 17:20-21 In depth comments on the Kingdom of God in Luke 19:11 What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur The Theocratic Kingdom - Part 1 George N H Peters The Theocratic Kingdom - Part 2 George N H Peters The Theocratic Kingdom - Part 3 George N H Peters Question: "What is the kingdom of God?" (from Gotquestions.org) Answer: The kingdom of God is referenced often in the gospels (e.g., Mark 1:15; 10:15; 15:43; Luke 17:20) and other places in the New Testament (e.g., Acts 28:31; Romans 14:17; 1 Corinthians 15:50). The kingdom of God is synonymous with the kingdom of heaven. The concept of the kingdom of God takes on various shades of meaning in different passages of Scripture. Broadly speaking, the kingdom of God is the rule of an eternal, sovereign God over all the universe. Several passages of Scripture show that God is the undeniable Monarch of all creation: “The LORD has established his throne in heaven, and his kingdom rules over all” (Psalm 103:19). And, as King Nebuchadnezzar declared, “His kingdom is an eternal kingdom” (Daniel 4:3). Every authority that exists has been established by God (Romans 13:1). So, in one sense, the kingdom of God incorporates everything that is. More narrowly, the kingdom of God is a spiritual rule over the hearts and lives of those who willingly submit to God’s authority. Those who defy God’s authority and refuse to submit to Him are not part of the kingdom of God; in contrast, those who acknowledge the lordship of Christ and gladly surrender to God’s rule in their hearts are part of the kingdom of God. In this sense, the kingdom of God is spiritual—Jesus said His kingdom was not of this world (John 18:36), and He preached that repentance is necessary to be a part of the kingdom of God (Matthew 4:17). That the kingdom of God can be equated with the sphere of salvation is evident in John 3:5–7, where Jesus says the kingdom of God must be entered into by being born again. See also 1 Corinthians 6:9. There is another sense in which the kingdom of God is used in Scripture: the literal rule of Christ on the earth during the millennium. Daniel said that “the God of heaven will set up a kingdom that will never be destroyed” (Daniel 2:44; cf. Da 7:13–14), and many of the other prophets predicted the same thing (e.g., Obadiah 1:21; Habakkuk 2:14; Micah 4:2; Zechariah 14:9). Some theologians refer to the future, open manifestation of the kingdom of God as the “kingdom of glory” and the present, hidden manifestation of the kingdom of God as the “kingdom of grace.” But both manifestations are connected; Christ has set up His spiritual reign in the church on earth, and He will one day set up His physical reign in Jerusalem. The kingdom of God has several aspects. The Lord is the Sovereign of the universe, and so in that sense His kingdom is universal (1 Timothy 6:15). At the same time, the kingdom of God involves repentance and the new birth, as God rules in the hearts of His children in this world in preparation for the next. The work begun on earth will find its consummation in heaven (see Philippians 1:6). (What is the kingdom of God?) For those who literally interpret Rev 20:1-10+ here is a proposed schematic... KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG Matthew 13:32 and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES.” this is smaller than all other seeds- Ps 72:16-19 Isa 2:2-4 Eze 47:1-5 Da 2:34,35,44,45 Mic 4:1-3 Zec 4:10 8:20-23 14:7-10 Ac 1:15 21:20 *Gr: Ro 15:18,19 Rev 11:15 so that THE BIRDS OF THE AIR - Eze 17:23,24 31:6 Da 4:12 Matthew 13 Resources - Multiple Sermons and Commentaries A LARGE MUSTARD PLANT THE KINGDOM OF HEAVEN SMALL BEGINNINGS - LARGE ENDING And this is smaller than all other seeds (sperma) - Mark 4:31 says "it is smaller than all the seeds that are upon the soil." See note below regarding Biblical critics trying to show that Jesus was inaccurate and that the Scripture was not inerrant. Something small and insignificant becomes large and significant. This parable is a good example of the fallacy of attaching insignificance to things that seem small!
Mateus 13
Utley - They were incredulous, not only by the tremendous insight of His teaching, but also by the authority of His teaching. The scribes taught in the authority of earlier famous rabbis; Jesus taught in His own authority (cf. 7:28–29). Earlier Matthew recorded the crowd's reaction to Jesus' Sermon on the Mount writing "When Jesus had finished these words, the crowds were amazed at His teaching." (Matthew 7:28+) John records "The Jews then were astonished (DIFFERENT VERB - thaumazo - same verb describing Jesus' reaction to Nazareth's unbelief in Mk 6:6+) saying, “How has this man become learned, having never been educated?" (Jn 7:15) Astonished (1605)(ekplesso from ek = out + plesso = strike) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. It is interesting to note that our English word "astonish" which is derived from the Latin word extonare meaning to strike with thunder! What a picture of Jesus' radical message which must have struck His hearers like thunder! Figuratively ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. Thayer writes that ekplesso is "common in Greek from Homer down; properly, to strike out, expel by a blow, drive out or away; to cast off by a blow, to drive out; commonly, to strike one out of self-possession, to strike with panic, shock, astonish; passive to be struck with astonishment, astonished, amazed." Ekplesso in NT - Matt. 7:28; Matt. 13:54; Matt. 19:25; Matt. 22:33; Mk. 1:22; Mk. 6:2; Mk. 7:37; Mk. 10:26; Mk. 11:18; Lk. 2:48; Lk. 4:32; Lk. 9:43; Acts 13:12 And said, “Where did this man get this wisdom and these miraculous powers (dunamis)? - They were astonished at His words (wisdom) and His works (miraculous powers). They had seen Him for 30 years as a citizen of Nazareth and never heard or seen anything in Him like they were seeing now! So in some ways it is not hard to see how the locals might wonder about Him now. Notice they refer to Him contemptuously as this man instead of by His Name (they knew Who he was because they knew His mother and siblings!) Their derogatory description of Jesus will change in Php 2:9-11+!. Sadly while wondered at His wisdom and power, their hearts were unmoved. Carr on this wisdom – When Jesus spoke, His words were filled with truth. The people heard Him declare old truths in new ways. They listened as He taught spiritual truth by using the common everyday things around them. While His illustrations may have called on the common, the truth He preached was anything but common. The Lord’s wisdom left them shaking their heads in disbelief. (Sermon) Utley - The source of Jesus’ power was much debated. He was an officially untrained local boy. The Jews even accused Him of being in league with the evil one. For them His action against the oral law was “the unpardonable sin.” For those in Nazareth it was hard to believe that a local boy was the Messiah, Deity Incarnate. Brian Bell - Their problem: They were too familiar w/Him in a human way. It was a case of knowing Him after the flesh. 2 Cor.5:16 His pedigree seemed to them to be the lowest. Where did this man get this wisdom - The people know that, unlike their rabbis, Jesus has no formal training; He was raised as a craftsman. (Sermon Notes) Daniel Akin - His miracles may captivate you but that is not enough. They simply cannot reconcile what He has done with who they think He must be! Deny His miracles? No! Receive Him as Messiah? No! This is the Christ? This one we have known all our lives is the Son of God? Are you kidding? Are you serious? We may not be able to explain His miracles but we know who He is. He is nothing and a nobody, of that we are certain. Application: Apart from the eyes of faith, no one will see Jesus for who He truly is. Miracles can only take you so far, but in and of themselves, they are not enough. His teachings point to Him. His miracles point to Him. They are divinely ordained signs, billboards, declaring in BOLD LETTERS this one is the Christ, the Son of God! Believe Him! Trust Him! Follow Him! (Sermon) Matthew 13:55 “Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? NET Matthew 13:55 Isn't this the carpenter's son? Isn't his mother named Mary? And aren't his brothers James, Joseph, Simon, and Judas? GNT Matthew 13:55 οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; NLT Matthew 13:55 Then they scoffed, "He's just the carpenter's son, and we know Mary, his mother, and his brothers-- James, Joseph, Simon, and Judas. KJV Matthew 13:55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? ESV Matthew 13:55 Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? NIV Matthew 13:55 "Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas? ASV Matthew 13:55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? CSB Matthew 13:55 Isn't this the carpenter's son? Isn't His mother called Mary, and His brothers James, Joseph, Simon, and Judas? NKJ Matthew 13:55 "Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? NRS Matthew 13:55 Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? YLT Matthew 13:55 is not this the carpenter's son? is not his mother called Mary, and his brethren James, and Joses, and Simon, and Judas? NAB Matthew 13:55 Is he not the carpenter's son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas? NJB Matthew 13:55 This is the carpenter's son, surely? Is not his mother the woman called Mary, and his brothers James and Joseph and Simon and Jude? GWN Matthew 13:55 Isn't this the carpenter's son? Isn't his mother's name Mary? Aren't his brothers' names James, Joseph, Simon, and Judas? BBE Matthew 13:55 Is not this the woodworker's son? is not his mother named Mary? and his brothers James and Joseph and Simon and Judas? is not this - Mt 1:18-20 Lu 1:27 Lk 2:5-7 the carpenter's - Ps 22:6 Isa 49:7 53:2,3 Mk 6:3 Lu 3:23 4:22 Joh 1:45,46 6:42 Joh 7:41,42 9:29 and his - Mt 12:46, 48 Mt 27:56 Mk 15:40,47 16:1 Lu 24:10 Joh 19:25 Ga 1:19 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passage: Mark 6:3+ “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. DESPITE JESUS' WORDS AND WORKS NAZARETH STILL QUESTIONS HIS MESSIAHSHIP Gil Rugh - If they are at all open and sensitive to the Word of God, they should be driven back to examine Christ in light of the Scriptures to consider who He is and the source of His wisdom and power. But rather, they are driven back to consider His human family. As a result of that, they are offended by Him. (Sermon)