Mateus 13

Thomas Constable · Citado em PreceptAustin

Mateus 13

Constable comments that "Verse 12 repeats a proverbial truth (cf. Mt 25:29). It encourages gratitude for spiritual blessings and warns against taking these for granted. The believing disciples had access into the kingdom by faith in Jesus Christ. God would give them greater understanding that would result in abundance of blessing. However the unbeliever would not only fail to receive further revelation, but God would remove the privilege of becoming a subject in the kingdom from him or her." Matthew 13:13 “Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. NET Matthew 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. GNT Matthew 13:13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν, NLT Matthew 13:13 That is why I use these parables, For they look, but they don't really see. They hear, but they don't really listen or understand. KJV Matthew 13:13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. ESV Matthew 13:13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. NIV Matthew 13:13 This is why I speak to them in parables: "Though seeing, they do not see; though hearing, they do not hear or understand. ASV Matthew 13:13 Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand. CSB Matthew 13:13 For this reason I speak to them in parables, because looking they do not see, and hearing they do not listen or understand. NKJ Matthew 13:13 "Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. NRS Matthew 13:13 The reason I speak to them in parables is that 'seeing they do not perceive, and hearing they do not listen, nor do they understand.' YLT Matthew 13:13 'Because of this, in similes do I speak to them, because seeing they do not see, and hearing they do not hear, nor understand, NAB Matthew 13:13 This is why I speak to them in parables, because 'they look but do not see and hear but do not listen or understand.' NJB Matthew 13:13 The reason I talk to them in parables is that they look without seeing and listen without hearing or understanding. GWN Matthew 13:13 This is why I speak to them this way. They see, but they're blind. They hear, but they don't listen. They don't even try to understand. BBE Matthew 13:13 For this reason I put things into the form of stories; because they see without seeing, and give ear without hearing, and the sense is not clear to them. Mt 13:16 De 29:3,4 Isa 42:18-20 44:18 Jer 5:21 Eze 12:2 Mk 8:17,18 Joh 3:19,20 9:39-41 2Co 4:3,4 Matthew 13 Resources - Multiple Sermons and Commentaries A STRIKING PARADOX As noted a paradox is a a statement that contradicts itself which is certainly an apt description of Mt 13:13! In another sense this paradoxical statement is "parabolic" for Jesus is using the statement to illustrate spiritual principles, but to those who are outside it will sound like gibberish or even nonsense, for a "natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Cor 2:14+) He is speaking of the Jews in context (but applicable to all to whom Jesus has been presented but rejected) who saw and heard Jesus but failed to see Him with an open mind and a willing, broken (because of their sin) heart and thus they could not understand His mission. This passage in a sense is a picture of the soils that received the good seed but in effect "rejected" the seed and had no "fruit" of understanding of Who Jesus was and why He had come to earth as the God-Man. Therefore (dia touto) means either "for the reason just stated" in Mt 13:12 (“For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him.) or "for the reason now stated". I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand - Jesus' point is that He used parables because of the spiritual blindness of the people.

Mateus 13

Constable - Some interpreters have understood yeast as a metaphorical reference to evil. However not all uses of yeast in the Old Testament carry this symbolic meaning (e.g., Lev. 7:13; 23:15–18). This parable stresses the hidden internal change taking place in the kingdom between its inception in Jesus’ ministry and its final form when the kingdom will cover the earth in the Millennium. (Matthew 13 Commentary) Steven Cole on leaven...hid in three pecks of flour - The size of the task proportionate to the smallness of the force is not a hindrance to Jesus’ ultimate triumph. The woman’s three measures of flour were equal to about 39 liters or 50 pounds of flour, a large amount. The point is that just a small amount of leaven was all that was needed to permeate this large mass of dough....Since leaven is often used in the Bible as a symbol for sin, some commentators understand this parable to be referring to the spread of false doctrine in the church. But this is to overturn the obvious contextual flow of thought. Sometimes in the Bible, leaven is not a symbol for evil (Lev 7:13+; Lev 23:15-18+), and it can be argued that Jesus is using a somewhat different meaning to grab His hearers attention and to give the parable a provocative twist. So the meaning here is parallel to the meaning of the small mustard seed. The smallness of the pinch of leaven is not a problem even though the lump is large. The smallness of Jesus and His ragtag band of followers is no problem with regard to the worldwide spread of the gospel. The power does not depend on Jesus’ followers, but on the power of God through the Gospel (Ro 1:16+). The leaven must come in contact with the dough for the power to be unleashed. We’ve already seen the same point with regard to the seed. Here there may be the nuance that once the contact is made, the power works from the inside out. That is how the gospel works as God transforms the hearts of sinners. (Luke 13:18-21 Why You Want To Be On Jesus’ Side) GotQuestions is similar to MacArthur and has an excellent answer to the question What is the meaning of the Parable of the Leaven? Jesus’ Parable of the Leaven is found in two of the Gospels. It is a very simple story—a snapshot of life, really: “The kingdom of heaven is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough” (Matthew 13:33; cf. Luke 13:20-21). Jesus uses this story as an object lesson to illustrate the kingdom of heaven. A woman takes yeast (leaven) and mixes it into dough. Eventually, the whole of the dough is leavened. What does it mean? First, it’s important to define “kingdom of heaven.” By this, Jesus is referring to His domain as the Messiah. In the current age, the kingdom of heaven is spiritual, existing within the hearts of believers (Luke 17:21). Later, the kingdom will be manifest physically, when the Lord Jesus establishes His throne on this earth (Revelation 11:15). In the Parable of the Leaven, we learn several things about the working of the kingdom in our present age. Each of these lessons stems from the nature of yeast. First, the kingdom of God may have small beginnings, but it will increase. Yeast is microscopic in size, and only a little is kneaded into the dough. Yet, given time, the yeast will spread through all the dough. In the same way, Jesus’ domain started with twelve men in an obscure corner of Galilee, but it has spread throughout the world. The gospel makes progress. Second, the kingdom of God exerts its influence from within, not from without. Yeast makes dough rise from within. God first changes the heart of a person, and that internal change has external manifestations. The gospel influence in a culture works the same way: Christians within a culture act as agents of change, slowly transforming that culture from within. Third, the effect of the kingdom of God will be comprehensive. Just as yeast works until the dough has completely risen, the ultimate benefit of the kingdom of God will be worldwide (Psalm 72:19; Daniel 2:35). “The earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Habakkuk 2:14). Fourth, although the kingdom of God works invisibly, its effect is evident to all. Yeast does its job slowly, secretly and silently, but no one can deny its effect on bread. The same is true of the work of grace in our hearts. The nature of yeast is to grow and to change whatever it contacts. When we accept Christ, His grace grows in our hearts and changes us from the inside out. As the gospel transforms lives, it exerts a pervasive influence in the world at large. As we “reflect the Lord’s glory, [we] are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18). Bailey offers several practical applications of this parable - “Practical applications of this parable to present readers can include the following. First, believers should depend on what God is doing through His Spirit in the present age. Second, Christians should be suspicious of any man-made, externally influenced institutional structures that say they are the manifestation of God’s kingdom, Third, believers must be cautious about setting dates and presuming the arrival of the kingdom since the parable gives no hint as to when the permeation ends. Fourth, Jesus’ followers can be confident that regardless of any current perspectives, the kingdom of God has a glorious future. Matthew 13:34 All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable. Mt 13:13 Mk 4:33,34 Matthew 13 Resources - Multiple Sermons and Commentaries Parallel Passage: Mark 4:33; 34+ With many such parables He was speaking the word to them, so far as they were able to hear it; 34 and He did not speak to them without a parable; but He was explaining everything privately to His own disciples. RIDDLES TO OUTSIDERS Robert Mounce - The parables in chapter 13 divide into two sections. Up to this point Jesus has spoken his parables to the crowds. From here on, he addresses the disciples. Mt 13:34–35 are a summary statement indicating that in fulfillment of Scripture Jesus spoke to the crowds only in parables. (UBCS-Mt) Mt 13:33-34 provides a transition from Jesus’ parables to the crowd, spoken from the boat (Mt 13:2–33), to His parables to His disciples, spoken in the house (Mt 13:36–50). All these things Jesus spoke to the crowds (cf Mt 13:2+) in parables (parabole), and He did not speak to them without a parable (parabole)(Mk 4:34+) - All these things refers to the preceding parabolic teaching on the Kingdom of Heaven. So Jesus spoke the preceding parables not just to His disciples but to the Jewish crowds. Here Matthew describes the general way which Jesus taught. He did not speak is in the imperfect tense indicating He was speaking this way over and over, pointing to the habitual mode of His teaching. This was His practice. Matthew is not saying that Jesus never taught in any other way than by using parables. Of course He spoke without parables. Recall that earlier Jesus explained "Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand." (Mt 13:13+, Mk 4:33; 34+). The point is that to those outside the Kingdom of Heaven these parables were like riddles which would only convey their "hidden" revelation to true followers of Jesus. (See similar idea in 1 Cor 2:7-10; Col 2:2-3) Of course Jesus also taught without parables (cf Mk 1:15; Mk 3:28; Mk 6:10,11; Mk 8:34–38; Mk 9:33–50; Mk 10:18,19, 24–31, 42–45; Mk 12:13–44; Mk 13:5–37; etc). Matthew's description here recalls a similar truth described in the Gospel of Mark where He had declared to His own disciples "to you has been given the mystery of the Kingdom of God but those outside get everything in parables." (See Mk 4:10-11+)

Mateus 13

Constable - Asaph wrote that he would explain to his readers aspects of Israel’s history that had been previously unknown. He then proceeded to use Israel’s history to teach the Israelites how consistently rebellious they had been toward God and how just and merciful God had been with them. He taught these lessons by using “parables,” by comparing various things. By comparing various incidents in Israel’s history he revealed things previously unknown. Jesus did the same thing when He taught the multitudes using parables. He revealed to the people some things that they had not previously understood. Jesus was not teaching entirely new things any more than Asaph was in Psalm 78. He put things together that taught the crowds new lessons. Jesus concealed some truth by using parables, but He also revealed some truth to the multitudes with them. This is the point of Matthew’s quotation of Asaph here. Jesus was bringing together pieces of previous revelation about the kingdom and by combining these was teaching the people new things about the kingdom. He was throwing new light on the kingdom with His comparisons (parables). Foundation (2602)(katabole from kataballo = to throw down from kata = down + ballo = throw, cast) is literally a casting down or laying down. The original idea was the laying down of the foundation of a house. Note the phrase apo kataboles, from the foundation, is used 7x in the NT - Matt. 13:35; Matt. 25:34; Lk. 11:50; Heb. 4:3; Heb. 9:26; Rev. 13:8; Rev. 17:8 O teach me, Lord, that I may teach The precious things Thou dost impart; And wing my words, that they may reach The hidden depths of many a heart. O give Thine own sweet rest to me, That I may speak with soothing power A word in season, as from Thee, To weary ones in needful hour. —F. R. Havergal

Mateus 13

Constable writes "The kingdom lay concealed in history for hundreds of years, probably from the Exile to the time of Jesus. When the Jews in Jesus’ day stumbled on it, the believers among them recognized its worth and were eager to make any sacrifice necessary for it. The point of the parable to Jesus’ disciples was that they should be willing to pay any price to have a significant part in the kingdom. Some interpreters believe the person who hid and then paid a great price for the treasure was Jesus, the price being His own life. This seems unlikely to me since in all these parables the focus seems to be on the disciples more than on Jesus. They should pay the price." (TCE) G Campbell

Mateus 13

Constable has an interesting note - The words of Jesus’ critics reveal wounded pride. They did not like His having wisdom and power superior to theirs since they had the same background. Their questions reveal denial of His Messiahship. By referring to Joseph as “the carpenter” and to Jesus as his son, they were implying that Jesus should have followed in His father’s footsteps. (Matthew 13 Commentary) Is not this the carpenter’s son? - Their calling Him the carpenter's Son was not a compliment. The implication of these questions is that Jesus grew up as boy like other boys in Nazareth. Carpenter's Son is an allusion to Joseph but not in a way indicating Joseph was literally present as with His mother and brothers. Most commentators think that Joseph had died by this time. Mark 6:3+ has "Is not this the carpenter (THEIR QUESTION INDICATING THAT JESUS TOOK UP HIS FATHER'S TRADE), 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." (Note: Yjod od the only place Jesus is expressly called the carpenter. ) Guzik makes a good point - People bring the same charge against Jesus today; “I see those associated with Him, and they seem lowly or very normal; Jesus must also not be special.”...It is wonderful to think that our Lord—of all the professions He could have been—chose to be a carpenter. God is a builder, and He knows how to build in our lives—and He knows how to finish the job.. A few things Jesus learned as a carpenter: (1) He learned that there is a lot of potential in a log. (2) He learned it takes work and time to make something useable. (3) He learned that the finest things are made from the hardest wood. Brian Bell quips that "Jesus a blue-collar worker. Now there’s a fit place for Jesus, as He came to earth to build a ladder from earth to heaven! Jn.1:51+ Most assuredly, I say to you (Nathanael), hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man. The ladder that Jacob saw, was now replaced by the Son of man. Gods link with earth. One day the townsfolk found a sign on the door to the carpenter shop Closed. The doors locked. No longer in business. a) Jesus left that shop & walked out into the world. No longer to build plows, yokes, & chairs, but to build lives. More than a Carpenter. (Sermon) ILLUSTRATION - In ancient Rome, there was a terrible persecution under the Emperor Julian. At that time, a philosopher mocked a Christian, asking him “What do you think the carpenter’s son is doing now?” The Christian wisely answered, “He is building a coffin for Julian.” (Guzik) Carpenter (5045)(tekton kindred with teúchō = to fabricate, and tíktō = to produce, bear, bring forth) was used of the worker in wood or the builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal or stone, and even of sculpture work. So the picture of carpenter is broader than just one who works with wood and conveyed the sense of “a builder. Gilbrant adds that "In classical Greek tektōn meant a craftsman in wood, stone, or metal. In the Septuagint the word translates chārāsh which refers to craftsmen in general. The Jews, unlike the Greeks and Romans, held a high regard for manual labor and a deep respect for those who worked skillfully." Twice in the NT - Matt. 13:55; Mk. 6:3. Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? - John 7:5 tells us "even His brothers were believing in Him." This changed for they came to believe in Him later, Luke recording after His ascension "These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers." (Acts 1:14+). And of course James (James 1:1+) and Judas (Jude 1:1+) both went on to write epistles that formed part of the NT canon. Mark 6:3+ says they referred to Jesus as son of Mary and this is the only place Jesus is called the son of Mary. Brother (80)(adelphos from a = denotes unity + delphus = a womb) literally from the same womb referring to physical brothers or figuratively to spiritual brothers, both of which proved to be true in the case of Jesus' brothers. Of course the point of their question is this Man has a common upbringing so what makes Him so special? How could a man of clearly common stock claim to be the Christ? Note that clearly Mary was not a perpetual virgin. Jesus' brothers are mentioned again by John (Jn 7:5, 10) "They despised Him, because they were so familiar with Him." (Ryle) Related Resources: What does the Bible say about the virgin Mary? Was Mary sinless? Was Mary without sin? Did Mary have other children? How many children did Mary have? Is Mary the co-redemptrix / mediatrix? Is prayer to saints / Mary biblical? Is the perpetual virginity of Mary biblical? What is Mariolatry? What is the immaculate conception? Matthew 13:56 “And His sisters, are they not all with us? Where then did this man get all these things?” NET Matthew 13:56 And aren't all his sisters here with us? Where did he get all this?" GNT Matthew 13:56 καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα; NLT Matthew 13:56 All his sisters live right here among us. Where did he learn all these things?" KJV Matthew 13:56 And his sisters, are they not all with us? Whence then hath this man all these things? ESV Matthew 13:56 And are not all his sisters with us? Where then did this man get all these things?" NIV Matthew 13:56 Aren't all his sisters with us? Where then did this man get all these things?" ASV Matthew 13:56 And his sisters, are they not all with us? Whence then hath this man all these things? CSB Matthew 13:56 And His sisters, aren't they all with us? So where does He get all these things?" NKJ Matthew 13:56 "And His sisters, are they not all with us? Where then did this Man get all these things?" NRS Matthew 13:56 And are not all his sisters with us? Where then did this man get all this?" YLT Matthew 13:56 and his sisters -- are they not all with us? whence, then, to this one all these?' NAB Matthew 13:56 Are not his sisters all with us? Where did this man get all this?" NJB Matthew 13:56 His sisters, too, are they not all here with us? So where did the man get it all?' GWN Matthew 13:56 And aren't all his sisters here with us? Where, then, did this man get all this?" BBE Matthew 13:56 And his sisters, are they not all with us? from where, then, has he all these things? 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. JESUS YOU SHOULD HAVE STAYED HOME! And His sisters, are they not all with us? - Jesus had not only sisters, but brothers and they are apparently remained in obscurity in Nazareth. Rugh has an interesting note - Though the sisters are not named, the fact that the people asked, “And His sisters, are they not all with us?” (v. 56), indicates there were at least three of them. They are referred to in the plural, so there would be more than one. If there were only two, the common way to refer to them would be to use the word “both.” The reference to “all” indicates that there were at least three sisters, and there could have been more. The townspeople knew His four brothers and also His sisters. Jesus came from a large family. In addition to Christ, there were at least seven other children. This is significant because there is some discussion about Joseph having died when Jesus was very young. Evidently he did not die when Jesus was very, very young because he lived long enough to be the father of at least seven later children! Joseph was probably dead by the time Jesus began His public ministry, but Jesus was thirty at that time. Where then did this man get all these things?” - What things? Wisdom and miraculous powers. "What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching." (Robertson)