Large Christian library. New literal translation from IMBF Bible interpretations on Matthew 13

In this chapter we read:

I. Of the favor which Christ showed to his countrymen in preaching to them of the kingdom of heaven, v. 1-2. He preached to them in parables, and here explains why he chose this mode of teaching, v. 10-17. And the evangelist gives us another explanation, v. 34-35. This chapter contains eight parables, the purpose of which is to present the kingdom of heaven, the method of planting the gospel kingdom in the world, its growth and progress. The great truths and laws of this Kingdom are set forth clearly in other Scriptures, without allegory, but some of the circumstances of its origin and development are revealed here in the form of parables.

1. One parable shows how great the obstacles are that hinder men from benefiting from hearing the word of the Gospel, and how in many it fails to achieve its purpose through their folly; this is the parable of the four kinds of soil presented in v. 3-9 and explained in Art. 18-23.

2. The other two parables represent how there is a confusion of good and bad in the Gospel Church, which will continue until the very day of judgment, when the great division will occur; this is the parable of the tares (vv. 24-30), explained at the request of the disciples (vv. 36-43), and the parable of the net thrown into the sea, vv. 47-50.

3. The next two parables show that the Gospel Church will be very small at first, but will later become very significant; these are the parable of the mustard seed (vv. 31-32) and the parable of the leaven, vv. 33.

4. Two more parables say that those who want to receive salvation through the Gospel must put everything on the line, leave everything for the sake of this salvation, but they will not remain at a loss; this is the parable of the treasure hidden in the field (v. 44), and the parable of the pearl of great price, v. 45-46. 5. The last parable is intended to teach the disciples how they should use the instructions received from the Lord for the benefit of others; this is the parable of the good master, v. 51, 52.

II. Concerning the neglect shown to Christ by His countrymen on account of His simple birth, v. 53-58.

Verses 1-23. Here is the preaching of Christ, and we may observe:

1. When Christ preached this sermon. It was on the same day that He preached the sermon recorded in the previous chapter: so indefatigable was He in good works and in labor for Him who sent Him.

Note: Christ preached both at dawn and at sunset and by His example recommends this practice for our churches: in the morning sow your seed, and in the evening do not let your hand rest, Eccl. 11:6. The evening sermon, listened to with attention, does not erase the impression of the morning one, but, on the contrary, strengthens and intensifies it. Although in the morning His enemies found fault with Christ and contradicted Him, and His friends interrupted His preaching and thereby disturbed Him, He did not abandon His work, and at the end of the day He no longer encountered such discouraging obstacles. Those who courageously and diligently overcome difficulties in their service to God may not subsequently encounter them as they feared. Resist them and they will run away from you.

2. To whom He preached. Many people gathered to Him, ordinary people were His listeners, we do not see any of the scribes and Pharisees present here. They were ready to listen to Him when He preached in the synagogues (ch. 12:9,14), but they considered it beneath their dignity to listen to sermons on the seashore, even if the preacher was Christ Himself; for Him their absence was more pleasant than their presence, for now He could calmly, without interference, continue His work.

Note: Sometimes the power of godliness is greatest where the form of godliness is least observed. When Jesus went to the sea, a large crowd immediately gathered around Him. Where the king is, there his subjects gather; where Christ is, there is His Church, although it will be on the seashore.

Note: Those who wish to benefit from the word must follow it in whatever direction it moves - when the ark moves, one must follow it. The Pharisees tried very hard to distract the people from following Christ with crude slander and fault-finding, but they still flocked to Him in huge numbers.

Note: Christ will be glorified in spite of all opposition and will have His followers.

3. Where did He preach this sermon?

(1) The meeting place was the seashore. He left the house (because there was no room for such an audience) into the open space. It is a pity that such a Preacher did not have a spacious, magnificent and comfortable place for preaching, similar to that occupied, for example, by the Roman theater. But He was now in a humiliated state and refused, as in everything else, the honor that belonged to Him; just as He did not have His own house to live in, so He did not have His own church to preach in. Thus, He teaches us not to strive to luxuriously furnish the divine service, but to be content and make do with the conditions that God sends us. When Christ was born, He was crowded into a stable; now He preaches on the seashore, where all people could come to Him. He, being the Truth itself, did not hide in the corners (not aSura), as the pagans did when performing their sacraments. Wisdom proclaims in the street, Prov. 1:20; John 13:20.

(2) His pulpit was a boat. He did not, like Ezra, have a pulpit made for this purpose (Neh. 8:4), but He, for lack of anything better, adapted a boat for this purpose. There was no unsuitable place for such a preacher; His presence sanctified and made any place worthy. Let those who preach about Christ not be ashamed, even if they have to preach in uncomfortable and more than modest places. Some note that the people stood on dry and solid ground, while the Preacher was on the water, in more dangerous place. Ministers are experiencing the greatest difficulties. There was a real oratorical pulpit here, a ship's pulpit.

4. What and how He preached.

(1) And he taught them in many parables. There were probably many more than are recorded here. Christ teaches us important things that serve our world and pertain to the Kingdom of Heaven. He was not talking about trifles, but about things that had eternal consequences. This obliges us to be very attentive when Christ speaks to us, so as not to miss anything that He said.

(2) He spoke in parables. Sometimes a parable means a wise, important and instructive saying, but in the Gospel a parable is an analogy or comparison by which spiritual and heavenly things are expressed in language borrowed from earthly objects. This method of teaching was used by many, and not only by Jewish rabbis, but also by Arabs and other eastern sages, since it justified itself by being acceptable and pleasant to everyone. Our Savior often used this method, condescending to the level ordinary people, trying to express themselves in a language they understand. From ancient times God used parables through His servants the prophets (Hosea 12:10), but now He does this through His Son. Of course, they are filled with reverence for Him who speaks from heaven and about heavenly things, but they are clothed in expressions borrowed from earthly things. See John 3:12. Thus the heavenly things descend in the cloud.

I. Here is the chief reason why Christ taught in parables. This surprised the disciples somewhat, for until now He had not often resorted to parables in His sermons, and they asked Him: “Why do you speak to them in parables?” They sincerely wanted people to be able to listen and understand. They did not say: “Why do you speak to us in parables?” - they knew how to understand parables, - but: “to them.”

Note, We must take care that not only ourselves, but others also are edified by preaching, and if we are strong, we will bear the weaknesses of the weak.

Jesus answers this question in detail, v. 11-17. He says that he preaches in parables because by them the mysteries of God become clearer and more accessible to the understanding of those who remain willfully ignorant, and thus the gospel will be a savor of life to some and a deadly savor to others. The parable is like a pillar of fire and cloud, which turned its dark side to the Egyptians, frightening them, and its light side to the Israelites, comforting and encouraging them, in accordance with its dual purpose. The same light shows the way to some and blinds others.

1. The reason for this is given (v. 11): "Because it has been given to you to know the secrets of the kingdom of heaven, but to them it has not been given." That is:

(1) The disciples had knowledge, but the people did not. They already knew some of these secrets and did not need to be taught in this way. But the people were as ignorant as infants; they had to be taught by clear analogies, since they were incapable of learning in any other way; they had eyes, but did not know how to use them. Or:

(2) The disciples were very inclined to learn the mysteries of the Gospel, they wanted to understand the meaning of the parables and through them to get closer to a greater knowledge of the mysteries of the Kingdom of Heaven, and carnal people, who limited themselves to simple listening, without trying to look deeper and find out the meaning of the parables, did not strive to be more wise, therefore they rightly suffered because of their negligence. The parable is like a shell that stores good fruit inside for the diligent, but hides it from the lazy.

Note: The Kingdom of Heaven has its mysteries, and undoubtedly the great mystery of godliness: Christ's incarnation, redemption, substitution, our justification and purification through union with Christ, the whole work of salvation from beginning to end is indeed a mystery that can only be known through Divine revelation, 1 Cor 15:51. It was only partially revealed to the disciples then, but it will never be fully revealed until the veil is torn. However, the mystery of the Gospel truths should not discourage us, but encourage us to greater knowledge and study of them.

The disciples of Christ were generously allowed to know these secrets. Knowledge is the first gift of God, it is the distinguishing gift (Prov. 2:61);

it was given to the apostles, for they were His constant followers and servants.

Note: The closer we are to Christ, the more we converse with Him, the better we will know the mysteries of the Gospel.

This knowledge is given to all sincere believers who have experienced some of the secrets of the Kingdom of God, and practical knowledge is undoubtedly the best. The law of grace in the heart is what gives a person the understanding of the fear of the Lord and faith in Christ, and thanks to this, the understanding of parables. It was because of the absence of this principle in his heart that Nicodemus, the teacher of Israel, reasoned about being born again like a blind man about colors.

There are people to whom this knowledge has not been given; a person cannot take upon himself anything unless it is given to him from heaven (John 3:27);

it should be remembered that God is not a debtor to man, His grace is His own grace, and He gives or does not give it as He pleases (Rom. 11:35), therefore the question of discernment of people is decided by God's sovereignty, as has been said above, ch 11:25,26.

2. This distinction is further explained by the rule which governs God in the distribution of His gifts: He pours them out on those who use them, and withholds them from those who bury them. People adhere to the same rule when they entrust their capital to those who increase it through their diligence, and not to those who reduce it through their negligence.

(1.) To him who has, who has true grace according to the election of grace, who has and uses what he has, the promise is given that he will have even more. God's mercies now are a pledge of future mercies; where Christ lays the foundation, there He will continue to build upon it. Christ's disciples used the knowledge they had, and with the outpouring of the Spirit they received it in more abundant measure, Acts. 2. The man who has true grace will have more and more of it until he abounds in glory, Prov. 4:18. Joseph - The Lord will give another son, this is the meaning of this name, Gen. 30:24.

(2) To those who do not have, who do not have the desire to obtain grace, who do not properly use the gifts and graces given to them, who do not have roots and firm principles in themselves, who have but do not use what they have, a dire warning is given : What he has or thinks he has will be taken away from him. His leaves will wither, his fruit will rot, the means of grace given to him, but not used by him, will be taken away from him; God will demand back His talents from someone who is close to bankruptcy.

3. Christ explains this reason specifically by referring to two classes of people with whom He dealt.

(1) Some were ignorant through their own fault; Christ taught such people in parables (v. 13), because... seeing they do not see. They closed their eyes to the clear light of the simple preaching of Christ and therefore were left in darkness. Seeing Christ, they did not see His glory, did not see the difference between Him and other people; seeing His miracles and listening to His sermons, they looked and listened without interest and diligence, not understanding anything.

Note:

There are many people who see the light of the gospel, hear the word of the gospel, but it does not reach their hearts and does not find a place for themselves in them.

And God will be just, depriving the light of those who close their eyes from him, who prefer to remain ignorant, they can remain so, and this will further magnify the grace given to the disciples of Christ.

In this the Holy Scripture will be fulfilled, v. 14, 15. Isaiah 6:9-10 is quoted here. The gospel prophet who spoke most clearly of gospel grace foretold the neglect of that grace and its consequences. This passage is quoted in the New Testament no less than six times, this suggests that in Gospel times spiritual courts will be the most common occurrence, they will not make any noise, but will be the most terrible judgments. What was said about the sinners of the age of Isaiah was repeated in the sinners of the age of Christ and is repeated to this day; still angry human heart continues to commit the same sins, God's righteous hand inflicts the same punishments. So,

Firstly, it describes that voluntary blindness, the bitterness of sinners, which is their sin. Their hearts became fat. This means both sensuality and foolishness of the heart (Ps. 119:70), indifference to the word of God and to His rod, a contemptuous attitude towards God, which Israel had: And Israel became fat... and grew fat, Deut. 32:15. When the heart is thus fattened, it is not surprising that the ears become deaf and do not hear at all the quiet voice of the Holy Spirit, do not pay attention to the loud call of the Word of God, although it is close to them, nothing has any influence on them - they do not hear, Psalm 57 :6. Since they decided to remain in their ignorance, they closed both organs of knowledge, for they also closed their eyes so as not to see the light that came into the world when the Sun of Truth rose. They shut their windows because they loved darkness rather than light, John 3:19; 2 Peter 3:5.

Secondly, it describes the blindness that is just retribution for this sin. “You will hear by hearing, but will not understand, that is, no matter what means of grace you have, you will not benefit from them; although they will still be preserved out of mercy towards others, you will be deprived of the blessing from them as a punishment for your sin.” The most deplorable condition of man in this world is to hear the liveliest sermon with a dead, numb and unapproachable heart. Hearing the Word of God, seeing the actions of His providence and not understanding His will in either one or the other is the greatest sin and the greatest punishment that can be.

Note: God gives a wise heart, and often He denies it, according to His righteous judgment, to those to whom it was in vain that He gave ears to hear and eyes to see. Thus God uses the deceit of sinners (Isa. 66:4), dooming them to great ruin, giving them over to the lusts of their own hearts (Ps. 80:12,13), and forsaking them (Hos. 4:17): My Spirit will not forever be despised by men. , Gen. 6:3.

Thirdly, the sad consequences of this state are described: let them not see with their eyes. They do not want to see because they do not want to be converted, and God says that they will not see because they will not be converted: they will not be converted so that I can heal them.

Notes:

1. In order to turn to God, it is necessary to see, hear and understand, for God, acting by His grace, deals with people as rational beings. He draws them with human bonds, changes their hearts by opening their eyes, and turns them from darkness to light, and from the power of Satan to God, Acts 26:18.

2. All those who truly turn to God will definitely be healed by Him. "If they turn, I will heal them, I will save them." So if a sinner dies, then it is not God who should be blamed for this, but himself - he foolishly hoped for healing without turning to Him.

3. God justly refuses His grace to those who have many times for a long time refused to receive it and resisted its operation. Pharaoh hardened his own heart for a long time (Ex. 8:15,32), and therefore God subsequently hardened him, ch. 9:12; 10:20. Let us be afraid to sin against grace, lest we lose it.

(2) For others, Christ's call to become His disciples was effective; they actually wanted to learn from Him. And they learned and greatly improved in knowledge with the help of these parables, especially when Christ explained to them their meaning; parables made the mysteries of God more clear and accessible, more understandable and close, easier to remember, v. 16-17. Your eyes see and your ears hear. In the person of Christ they saw the glory of God, in the teachings of Christ they heard about the intentions of God, they saw a lot and wanted to see even more, thereby preparing themselves to receive further teachings. They had the opportunity for this, since they constantly accompanied Christ, and this opportunity was renewed for them every day, and with it grace. Christ speaks about this

How about bliss: “Blessed are your eyes that see, and your ears that hear. This is your blessedness, and you owe this blessedness to the special favor of God.” This blessedness was promised - in the days of the Messiah the eyes of those who see will not be closed, Isaiah 32:3. The eyes of the weakest believer, who has experienced the grace of Christ, are more blessed than the eyes of great scientists and teachers of experimental philosophy, who do not know God and are like the gods they serve - they have eyes, but do not see.

Note: A correct understanding of the mysteries of the kingdom of God and the proper application of this knowledge bring with them blessedness. The hearing ear and the seeing eye are the fruits of God's work in sanctified hearts, the work of His grace (Prov. 20:12);

this blessed work will be completed in power when those who now see, as through a glass darkly, see Him face to face. This bliss is emphasized by Christ’s words about the misfortune of those who remain in their ignorance: they look with their eyes and do not see, but your eyes are blessed.

Note: The knowledge of Christ is a special favor to those who receive it, and therefore a great responsibility, see John 14:22. The apostles were to teach others, and it was for this purpose that they were endowed with especially clear revelations of Divine truth. See Isaiah 52:8.

As an excellent, preferential blessedness, which many prophets and righteous people greatly desired to have, but it was not given to them, v. 17. The Old Testament saints had some idea, some glimpses of the light of the gospel, and zealously longed for greater revelation. They had this light in images, shadows and prophecies about it, but they really wanted to see its Essence, that glorious end, which they could not see clearly, that glorious content, which they could not penetrate. They wanted to see the Savior, the Consolation of Israel, but they did not see Him, because in their days the fullness of time had not yet come.

Note:

First, he who knows a little about Christ cannot but desire to know more about Him.

Secondly, even the righteous and prophets received revelation about Divine grace only strictly in accordance with the economy in which they lived. Although they were the favorites of heaven and God trusted them with His secrets, yet they did not see what they wanted to see, because God decided not to reveal it yet, and His elect were not to anticipate His plans. In those days, as now, the glory of God had yet to be revealed, because God had provided something better for us, so that they would not be made perfect without us, Hebrews 11:40.

Thirdly, reflection on what means of grace we have, what revelations have been given to us living in the age of the Gospel, how they surpass what those who lived during the Old Testament dispensation had, especially the revelation of the atonement for sin, should awaken in us a feeling of gratitude and revive our zeal. See how much the New Testament advantages exceed the Old Testament (2 Cor. 3.7, Heb. 12.18), and make sure that our efforts are proportional to our advantages.

II. These verses contain one of the parables told by Christ - the parable of the sower and the seed, both the parable itself and its interpretation. In His parables, Christ addressed ordinary, well-known objects, not philosophical ideas or theories, not to supernatural natural phenomena, although they would be quite suitable for this purpose, but to the most obvious things found in Everyday life and accessible to the understanding of the simplest person; many parables are borrowed from peasant labor, such as the parables of the sower and the weeds. Christ did this for the purpose of: 1. Expressing spiritual truths most clearly, so that the images familiar to us would make them more accessible to our understanding. 2. Fill ordinary phenomena with spiritual meaning, so that we can enjoy reflection on the Divine, observing everything that often comes into our field of vision; so that, when our hands are occupied with earthly affairs, we may, not only in spite of them, but with the help of them, direct our hearts to heaven. Thus God speaks to us in a language we know, Prov. 6:22.

The parable of the sower is quite simple, v. 39. Its interpretation was given by Christ Himself, Who knew better than anyone what He meant by it. The disciples asked Him: “Why do you speak to them in parables?” (v. 10), expressed their desire to receive an explanation of this parable for the sake of the people, although for themselves, with all their knowledge, it was not humiliating to desire to hear it. Our Lord kindly accepted this hint and explained the meaning of the parable; turning publicly to His disciple, He made it clear to the people (for we do not see that He let him go from Himself), v. 36. “Hear the meaning of the parable of the sower (v. 18);

you've heard it before, but let's look at it again."

Note: It is a good thing to hear again what we have already heard, to help us to understand the word better, and to profit more from it, Phil. 3:1. “You have already heard it, but listen to its interpretation.”

Note: Only then do we hear the word correctly, with benefit to ourselves, when we understand what we hear; hearing without understanding is not hearing at all, Nehemiah 8:2. Understanding is given to us, essentially, by God's grace, but our duty is to strain our minds in order to understand.

Therefore, let's compare the parable and its interpretation.

(1.) The seed sown is the word of God, here called the word of the kingdom (v. 19): the kingdom of heaven, which truly is a kingdom, in comparison with which the kingdoms of this world cannot be called kingdoms. The Gospel came from this Kingdom and leads into this Kingdom; the word of the Gospel is the word about the Kingdom, the word about the King, and where this word is, there is power; The Gospel is the law by which we must be guided. This word, like a sown seed, seems dead and dry, but it contains everything that is necessary for life. This is the incorruptible seed (1 Pet. 1:23), this is the word of the gospel, which brings forth fruit in souls, Col. 1:5,6.

(2.) The sower who sows this seed is our Lord Jesus Christ, either in person or through his ministers, v. 37. The people are God's field, and the ministers are fellow workers with God, 1 Cor. 3:9. Preaching the word to many people is sowing grain; we do not know where it may fall, we must only take care that the seed is good, that it is pure and that there is enough of it. The sowing of the word is the sowing in the souls of the people who make up His field, grain for His threshing floor Isa 21:10.

(3) The soil on which the seed is sown is the hearts of men, having various properties and inclinations, accordingly, the success of a word varies.

Note, The human heart is like soil that can be cultivated, that can bear fruit, and it is very sad when it remains uncultivated, like the field of a slothful man, Prov. 24:30. The soul is a suitable place for the sowing of the word of God, for it to dwell in it, for it to work in it and control it; it influences the conscience, it lights up this lamp of God. So, as we are, so is the word of God for us: Recipitur ad modum recipients - perception depends on the perceiver. As it happens with the earth - one soil, no matter how much labor you put into it, no matter how many seeds you throw into it, does not bear any useful fruit, while the other, good soil, bears fruit abundantly - so it happens with human hearts. Their various properties are represented here by four varieties of soil, three of which are bad and only one is good.

Note: The number of unfruitful listeners is large, there were many of them even among those who listened to Christ Himself. Who believed what they heard from us? This parable depicts a sad picture of gatherings coming to hear the word of the gospel, barely one out of four bears perfect fruit. Many hear the general call, but not for many this call is effective, proving eternal election, chapter 20:16.

Let's look at the properties of these four types of soil.

Soil near the road, st. 4-10. The Jews had roads through their sown fields (Ch. 12:1), and the seed that fell on them was never accepted, it was destroyed by birds. The sandy seashore on which Christ's listeners stood at that moment was an accurate description of most of them: sand is to a seed what roadside soil is. Please note:

Firstly, what category of listeners is equated to the soil along the road. They are those who hear the word, but do not understand it, and they themselves are to blame for this. They are inattentive, do not try to retain the word in memory and do not seek to benefit from it for themselves, like a road that was never intended to be seeded. They come to God as His people, and sit before Him as His people, but it is only an appearance, they do not reflect on what is said to them, the word flies in one ear and out the other, without having any effect on them. actions.

Secondly, how they became sterile listeners. The evil one, that is, Satan, comes and snatches away what was sown. Thoughtless, careless and frivolous listeners are easy prey for the devil; he is not only a great murderer of souls, but also a great thief of sermons; if we do not try to keep the word, he will certainly steal it from us, like birds that peck at grains that have fallen on unplowed and unharrowed ground. If we do not plow the soil of our heart, do not prepare it to receive the word, do not humble it before the word, do not focus all our attention on it and then do not cover this seed with meditation and prayer, if we do not put together what we have heard in our hearts, then we become like the soil when road.

Note: Satan vehemently opposes our profiting from the word of God, and no one helps him in this more than the hearers themselves, who are not attentive to the word, and who think of anything but what is good for their peace.

Rocky soil. Others fell on rocky places, v. 5-6. This soil represents listeners who are not much better than those described above - the word they hear makes some impression on them, but not lasting, v. 20-21.

Note: We may be much better than some others, but we are not what we should be; we may outstrip our fellow men and yet not reach heaven. Regarding the listeners represented by rocky soil, we note the following.

The first is how far they go.

1. They hear the word, they do not turn their backs on it and do not close their ears.

Note: Mere hearing of the word, no matter how frequent and serious it may be, cannot take us to heaven if we rest on it.

2. They are quick to hear, eager to hear the word, and immediately (sivid) receive it with joy, and the seed sprouts quickly (v. 5), it grows faster than what is sown in good soil.

Note: Hypocrites often precede true Christians in the matter of outward confession and are very zealous in this. They accept everything without research, swallow without chewing, and therefore they never have a good assimilation of what they hear. Those who try everything are most likely to hold on to good things, 1 Thessalonians 5:21.

3. They accept the word with joy.

Note: There are many who are very glad to hear a good sermon, and yet it does them no good, they take pleasure in the word, but it does not change them, and they do not obey it; their hearts may be touched by hearing the word, but they are not melted by it, much less poured into it as into a form. Many have tasted the good word of God (Heb. 6:5) and say that they have known its sweetness, but under their tongues they hold some lust they love, which does not fit in with the word of God, and they spit it out.

4. They are impermanent, like a forced movement that continues while the external force is acting, but ceases as soon as it disappears.

Note: Many believe for a time, but cannot endure to the end and do not achieve the bliss promised only to those who have endured everything (ch. 10:22);

They were going well, but something stopped them, Gal. 5:7.

Secondly, how they fell away. Their fruit did not reach maturity, like a grain that did not go deep into the ground to draw moisture from it, and dried up from the heat of the sun. The reasons for this are as follows:

1. They had no root in themselves, that is, firm, established principles in their concepts, firmness and determination in their will, ingrained habits in their affections - nothing solid that would give vitality to their profession.

Note:

(1) There may be many "green shoots" of outward confession in the absence of the root of grace; the heart may remain essentially stone, with soft soil only on the surface, and internally insensitive, like stone. They have no root, are not united by faith to Jesus Christ, Who is our Root, are not nourished by Him and do not depend on Him.

(2) Constancy cannot be expected from those who profess faith, but do not have firm principles in themselves. Those who have no root believe only temporarily. Although a ship without ballast can initially overtake a loaded ship, in stormy weather it will not stay afloat and will not reach its harbor.

2. Trial times come and they fall away. When tribulation or persecution comes because of the word, he is immediately offended; a stumbling block is encountered on their way, they cannot overcome it and retreat, and this ends their entire confession.

Note:

(1.) After favorable times, storms of persecution usually follow, in which it is tested who has received the word sincerely and who has not. If the word of the kingdom of Christ becomes the word of the patience of Christ (Rev. 3:10), then trials have come, and some stand them, and others do not, Rev. 1:9. He who prepares for them acts wisely.

(2) When the time of trial comes, those without roots are immediately tempted: first they doubt their profession, then they abandon it; first they discover errors in it, and then they reject it. This is what is meant by the temptation of the cross, Gal. 5:11. Notice that persecution in the parable is represented as a scorching sun (v. 6): the same sun that warms and nurtures the well-rooted seed dries up and burns that which is poorly rooted. Both the word of Christ and the cross of Christ are for some a savor of life unto life, and for others a savor of death unto death; the same difficulties of some lead to retreat and destruction, while for others they produce eternal glory in immeasurable abundance. Trials that weaken some strengthen others, Phil 1:12.

Notice how quickly they fall away, one after another - as soon as they rot, they are ready; faith, accepted without much consideration, is abandoned just as quickly; easy come, easy go.”

Thorny soil. Others fell among the thorns (they protect crops well when used as a fence, but when they fall into the field they turn out to be harmful neighbors), and the thorns grew. This means that when the seed was sown there were no thorns yet, or very small ones, but they later choked the seedlings, v. 7. This time the seed lasted a little longer, since it had a root. This represents the state of those who do not abandon their faith completely, but do not achieve any saving benefit from it; the good that they acquire through the word is so intangible that everyday, worldly things easily suppress it. Earthly prosperity destroys the work of the word of God in the heart just as much as persecution, and it is more dangerous because it acts secretly: stones harm the roots, and thorns harm the fruit.

What are these thorns that choke the good seed?

Firstly, these are the concerns of this age. Caring for heavenly things contributes to the germination of the heavenly seed, but the worries of this age choke it. Worldly concerns are rightly compared to thorns, for thorns appeared after the Fall and are the fruit of the curse. Thorns are good in their place for bridging gaps, but a man must be well armed before dealing with them (2 Kings 23:6, 7);

they cling, they provoke, they scratch, and their end is burning, Heb. 6:8. Thorns choke the good seed.

Note: Worldly concerns keep us from benefiting from hearing God's Word and growing in our faith. They absorb all the energy of the soul that should be used to achieve Divine goals, distract us from our duty and subsequently make us the most unhappy people; they extinguish the outbursts of good feelings and break the bonds of good intentions; Those who fuss and care about many things usually neglect the one thing they need.

Secondly, this is the seduction of wealth. He who, by his care and diligence, has already accumulated wealth and, it would seem, has been delivered from the dangers associated with the cares of this life, nevertheless still remains in the snare, although he continues to listen to the word (Jer. 5: 4, 5);

It is difficult for such to enter the Kingdom of Heaven, since they expect from their wealth what is not in it, they trust in wealth, are overly complacent in it, and it drowns out the word in the same way as worries. Note: it is not so much wealth in itself that causes harm, but the seduction of wealth. We cannot talk about the deception of wealth if we do not rely on it and do not pin our hopes on it; when this happens, then wealth becomes a thorn, choking the good seed.

Good soil (v. 8): Others fell on good soil; It’s a pity that losses don’t happen only when a good seed falls on good soil. These are the understanding hearers of the word, v. 23.

Note, Though many receive the grace of God, and the word of his grace is in vain, yet God has his remnant, those who receive it profitably, for the word of God returneth not void, Isa. 55:10,11.

In a word, the difference between good soil and all others lies in its fertility. True Christians are distinguished from hypocrites in that they bear the fruit of righteousness, and therefore Christ calls them His disciples, John 15:8. Christ did not say that there were no stones in the good soil or that thorns did not grow on it, but they did not predominate so much as to prevent it from bearing fruit. The saints, while living in this world, are not completely free from the remnants of sin, but they are fortunately free from its dominion.

Listeners represented as good soil include:

First, understanding hearers; they hear the word and understand it. They understand not only the meaning and meaning of the word, but also their personal need for it, they understand it like a business person who understands his business. God in His word treats man as man, in a rational way; He gains power over his will and feelings, enlightening his mind, while Satan, who is a thief and robber, climbs elsewhere.

Secondly, listeners who bear fruit, which proves their good understanding: which is fruitful. The fruit of every seed is its own body, a natural product in the heart and in life, corresponding to the seed of the received word. We then bear fruit when our practical life is consistent with the word, when our character and lifestyle are consistent with the gospel we have received, when we act as we are taught.

Thirdly, not everyone is fruitful to the same extent: some bear fruit a hundredfold, some sixtyfold, and some thirtyfold.

Note: Among fruitful Christians, some are more fruitful, others less. Where true grace is present, there are different degrees of it: some achieve more in understanding and holiness than others, not all disciples of Christ have the same level. We must strive for the highest degree, that is, strive to bear fruit a hundredfold, like the land of Isaac (Gen. 26:12), to prosper in the work of the Lord, 1 Cor. 15:58. But if the soil is good and bears good fruit, if the heart is sincere and life corresponds to it, then even if the fruit of such a person was only thirtyfold, God will generously accept it, count it as abundant, for we are under grace, and not under the law.

Finally, Christ ends the parable with a solemn call to be attentive (v. 9): “He who has ears, let him hear!”

Note: the ability to hear cannot find itself best use than to listen to the word of God. Some love to listen to beautiful melodies, their ears are only the daughter of singing (Eccl. 12:4), but there is no more beautiful music than the word of God. Others love to hear something new (Acts 17:21), but there is no news that can compare with the Gospel!

Verses 24-43. These verses contain:

I. Another reason why Christ spoke in parables, v. 34, 35. Jesus spoke all this to the people in parables, because the time had not yet come for clearer and more direct revelations of the mysteries of the Kingdom of God. Christ, wanting to hold the people's attention, preached in parables, and did not speak to them without a parable; meaning this time, in this sermon.

Note: Christ tries all the ways and means how to help and influence the souls of men, and if people cannot be instructed and influenced by clear, simple preaching, then He resorts to parables, so that the Scriptures may be fulfilled. Here is a quotation from the preface to the historical Psalm 78:2: I will open my mouth in a parable. What the psalmists David or Asaph say about their sayings applies to the preaching of Christ; this great precedent may serve to protect this mode of preaching from the temptation to which some have been exposed. Here are the following:

1. The theme of Christ's preaching - He preached the hidden from the creation of the world. The mystery of the gospel was hid from eternity in God, in His plans and purposes, Eph. 3:9. Compare with Rom 16:25; 1 Cor 2:7; Col 1:26. If we find pleasure in reading ancient chronicles and revealing mysteries, then how should we love the Gospel, which contains such antiquities and such mysteries! From the creation of the world they were clothed in images and shadows, which are now removed; the hidden things are now revealed, so that they belong to us and to our sons, Deut. 29:29.

2. Method of preaching Christ. He preached in parables, that is, wise sayings dressed in figurative form to attract attention and encourage diligent study. Solomon's moral instructions, full of analogies, are also called parables, but in this, as in everything else, Christ is greater than Solomon, all the treasures of wisdom are hidden in Him.

II. The parable of the tares and its interpretation; they should be considered together, for the interpretation explains the parable, and the parable illustrates the interpretation.

1. The disciples' request to their Teacher to explain to them the parable of the tares, v. 36. Jesus sent the people away; I'm afraid that many of them left no smarter than they came, they only heard the sound of words and nothing more. How sad it is that not many leave a sermon with a word of grace in their hearts. Christ entered the house, not so much for the sake of His own rest, as in order to talk privately with His disciples - their instruction was His main goal in every sermon. He was ready to do good everywhere. The disciples took advantage of the opportunity presented to them and approached Him.

Note: Those who would be wise must be wise enough to notice and take advantage of all opportunities, especially opportunities to converse with Christ, to converse one-on-one with Him in private prayer and meditation. It is very good if, upon returning from a meeting, we discuss what we heard there, and, through conversation, help each other understand, remember and relive what we heard. We lose a lot if after the sermon we engage in empty, useless talk. See Luke 24:32; Deuteronomy 6:6,7. It is especially important to take the opportunity of conversing with the minister about the meaning of any scripture, for their lips are the keepers of knowledge, Mal. 2:7. Personal conversation helps them get more out of their public preaching. Nathan reached David's heart with the words: You are that man.

The disciples asked Christ: “Explain to us the parable of the tares.” This request was an admission of their own ignorance, and they were not ashamed to make it. They may have understood the general meaning of the parable, but they wanted to understand the specifics and make sure that they understood it correctly.

Note: He is truly determined to learn from Christ who is conscious of his ignorance and sincerely desires to be taught. He teaches the meek (Ps. 24:8,9), but to do this one must ask Him. If anyone lacks knowledge, let him ask God. Christ explained the previous parable without any request from the disciples, but they themselves asked Him to explain it to them.

Note, We should use the mercies we have received as an indication of what we should pray for, and as an encouragement in our prayers. We receive the first light and the first grace without asking on our part, but we must pray for the granting of greater light and subsequent grace, and pray daily.

2. Interpretation of the parable, given by Christ in response to the request of the disciples; He is always ready to fulfill such desires of His disciples. So, the purpose of this parable is to show us the present and future state of the Kingdom of Heaven, the Evangelical Church: Christ’s care for the Church and the devil’s enmity against it, the mixture of good and bad in it.

Note: The visible Church is the Kingdom of Heaven, despite the presence of many hypocrites in it. Christ rules in it as King. In it there is a remnant, the elect, who are the subjects of heaven and its heirs, from whom, as from the best part of it, it received its name; The Church is the Kingdom of Heaven on earth. Let us consider the details of this interpretation.

(1) He who sows the good seed is the Son of Man. Jesus Christ is the Lord of the field, the Lord of the harvest, and also the Sower of the good seed. He, ascending on high, gave gifts to people, not only good ministers, but also other good people.

Note: Every good seed that is in the world belongs to Christ, and is sown by Him; the truth preached, the virtues implanted, the souls sanctified - all this is the good seed that belongs to Christ. Ministers are only instruments in the hands of Christ, through which He sows the good seed. He uses them, guides them, the success of their work depends on His blessing, so we can safely say that it is Christ, and no one else, who sows the good seed. He is the Son of man, one of us, so that we may not fear Him; Son of Man, Mediator, endowed with authority.

(2) The field is the world, the human world. This vast field, capable of bearing good fruit, is all the more deplorable because it bears so much bad fruit. Here the world means the visible Church, scattered throughout the entire earth, and not limited to the boundaries of one particular state. Notice that in the parable it is called His field, the world is Christ's field, for all things are committed to Him by the Father, and whatever power Satan had in this world he has unjustly usurped it; when Christ comes to take possession of the world, He has every right to do so, the field belongs to Him, and He takes care to sow it with good seeds.

(3) The good seed are the sons of the Kingdom, that is, the true saints.

These are sons of the Kingdom, not only by profession, as the Jews were (ch. 8:12), but sincere believers, Jews who were such inwardly, genuine Israelites, united in faith in Jesus Christ and in obedience to Him, the great King of the Church.

They represent the good seed, the precious seed. As the seed is the wealth of the field, so is the holy seed, Isa. 6:13. Just as a seed is scattered and scattered, so too are the saints scattered, one here, another there, in some places more densely, in others less often. The seed is expected to bear fruit. The fruit of praise and service that God has in this world he receives from the saints whom he has sown for himself on earth, Hosea 2:23.

And the tares are the sons of the evil one. This is how sinners, hypocrites, all wicked and evil people are characterized here.

These are the children of the devil, the evil one. They do not bear his name, but bear his image, exhibit his lusts, are taught by him, have dominion over them, and work in them, Eph. 2:2; John 8:44.

These are tares in the field of the world, they do not bring any benefit, only harm; they are useless in themselves and harm the good seed by their temptations and persecutions. These are weeds in the garden, watered by the same rain and warmed by the same sun, and they grow in the same soil as useful plants, but they do not bring anything good, they are tares among the wheat.

Note: God has ordained that good and evil should be mixed in this world, that the good might be tried, and the wicked unpardoned, and that a distinction might thus be made between heaven and earth.

(5) The enemy who sowed them is the devil, the sworn enemy of Christ and all that is good, the enemy of the glory of the good God and the consolation and blessedness of all good people. He is an enemy to the field of this world, he tries to make it his own, sowing weeds on it. Since he became an evil spirit, he has been diligently sowing evil, he has made this his occupation, with the goal of opposing Christ.

Regarding the sowing of the chaff, the following can be noted:

They were sown while people were sleeping. The authorities, who with their strength, and the ministers, who with their preaching should have prevented evil, were asleep.

Note: Satan watches for every opportunity and takes advantage of every opportunity to spread evil and wickedness. He hurts people when their minds and consciences are asleep, when they are not on guard, so we must watch and be sober. This happened at night, for night is the time of sleep.

Note: Satan reigns in darkness, which enables him to sow tares, Ps. 113:20. It happened while people were sleeping; There is no remedy that will free people from the need to sleep for any period of time.

Note: Just as the master of the house, when he sleeps, cannot prevent the enemy from spoiling his field, so we cannot prevent the hypocrites from entering our churches.

The enemy, having sowed his tares, leaves the field (v. 25) so that no one will know who did it.

Note, When Satan does his greatest evil, he takes great pains to conceal himself, for if he is discovered his designs are in danger of failure; coming to sow tares, he disguises himself as an angel of light, 2 Cor 11:13,14. He went away as if he had done no harm; such is the way of an adulterous wife, Prov. 30:20. Note: the tendency of fallen people to sin is such that the enemy, having sowed tares, can calmly leave, they themselves will grow and cause harm, while the good seed after sowing must be protected, watered, cared for, otherwise nothing will grow.

The tares are not revealed until the green shoots come up and the fruit appears, v. 26. Likewise, a lot of secret wickedness can nest in the hearts of people, hidden for a long time under the mask of external piety, but in the end it breaks out. Both good seeds and tares lie in the ground for a long time, and when they sprout, it is difficult to distinguish them from each other. But when the time of trial comes, when the fruit must appear, when a good deed involves difficulty and risk, then you can clearly distinguish the true believer from the hypocrite, then you can say: this is the wheat, and these are the tares.

The servants, finding the tares, complained to their master (v. 27): “Sir, did you not sow good seed in your field?” Undoubtedly, he sowed good seed. Whatever wrongs may be done in the church, we are sure that they are not of Christ; Knowing what seed Christ sows, we too could ask in surprise: “Where does the tares come from?”

Note: Errors, strife, wickedness grieve all the servants of Christ, and especially His faithful servants, who must inform the Owner of the field about this. It is sad to see tares and weeds in the garden of Christ, to see good soil desolate, good seed choked, and, consequently, the good name of Christ and His honor defamed, as if His field was no better than the field of a lazy man, overgrown with thorns.

The master immediately identified where the tares came from (v. 28): “The enemy man did this.” He does not condemn his servants: they could not prevent this, although they did everything possible on their part to do so.

Note: faithful and conscientious servants of Christ will not be condemned by Him for the fact that evil is mixed with good, that in the church there are hypocrites along with the sincere, which means that people should not reproach them. Temptations must come; they will not be held against us if we performed our duty honestly, although we did not achieve the desired success. Although the servants fell asleep, they were not lovers of sleep; although the tares turned out to be sown, they did not sow or water them, and did not allow them to grow, so there is nothing to reproach them with.

The servants really wanted to weed out these weeds: “Do you want us to go and pick them out?”

Note: In their haste and foolish zeal, the servants of Christ are sometimes ready, at the risk of the church, to uproot all that they consider to be tares, without first consulting their Master: Lord, wilt thou we say that fire should come down from heaven?

The master very wisely forbade them to do this (v. 29): “Lest, when you choose the tares, you pull up the wheat along with them.”

Note: No man can accurately distinguish the tares from the wheat, so Christ, in His wisdom and grace, would rather allow the tares to grow than expose the wheat to any danger. Obvious, shameful offenders, of course, must be condemned, and we must move away from them; obvious children of the evil one should not be allowed into the sacraments; but it may happen that the disciplinary measures will be either erroneous in their principles or too severe in the manner in which they are applied, and this may cause grief to truly pious and conscientious Christians. When imposing ecclesiastical censure, great caution and restraint are required so as not to trample or pull up the wheat. The wisdom from above is as pure as it is peaceful; opponents should not be cut off, but taught with gentleness, 2 Timothy 2:25. The tares can become good grain through the means of grace, so be patient with them.

(6) The harvest is the end of the age, v. 39. This world will end; although it exists for a long time, nevertheless it will not exist forever, soon time will be swallowed up by eternity. At the end of the world there will be a great harvest, a day of judgment, at the harvest everything will be ripe and ready for harvest, both good and evil seed will be ripe for that great day, Rev. 6:11. The earth will be reaped, Rev. 14:15. During the harvest, the reapers cut off everything, leaving not a single corner of the field unharvested; so in the great day all will stand before judgment (Rev. 20:12,13), God has appointed a harvest (Hos. 6:11), and it will certainly take place, Gen. 8:22. At the time of harvest, everyone will reap what they sow; what kind of soil and seed, labor and diligence were, all will be revealed, Gal. 6:7,8. Then the one who carried his seeds weeping will return with joy (Ps. 116:6), will rejoice during the harvest (Isa. 9:3), while the slothful one who does not plow in the winter will search and find nothing (Prov. 20:4);

and they that sow to the flesh shall cry in vain, Lord, Lord, their harvest shall be sore tribulation, Isaiah 17:11.

(7) Reapers are Angels. In the great day they will execute as ministers of Christ's justice His just judgments, justifying and condemning, chapter 25:31. They are the able, strong, quick and obedient servants of Christ, the holy enemies of all the wicked and the faithful friends of all the saints, and therefore fully qualified for such a task. He who reaps receives his reward, and the angels will not go unrewarded for their service, for both he who sows and he who reaps will rejoice together (John 4:36);

this is joy in heaven with the Angels of God.

(8) The torments of hell are the fire into which the tares will be thrown and burned. On the great day there will be a distinction between the tares and the wheat, and with it a great separation; it will truly be a wonderful day.

The tares will be chosen. The reapers (whose main task is to gather the wheat) are commanded to gather the tares first.

Note: Although at present the wheat and the tares are together in this world and are not distinguished, yet in that great day they will be separated, and there will be no more tares among the wheat, there will be no place for sinners among the saints, then the difference between the righteous and the wicked will be clearly seen , which is now very difficult to define, Mal. 3:18; 4:1. Christ will not always endure, ">Ps 49 The angels will gather from His kingdom all temptations and workers of iniquity; if He begins, He will also finish. All those perverted teachings, worship services and evil practices that were a temptation and shame for the church, a stumbling block for the consciences of men will be judged by the righteous Judge in that day and destroyed by the appearance of His coming; all that was wood, hay and stubble will be burned up (1 Cor 3:12);

then woe to those who do iniquity, to those who made evil their craft and persisted in it; woe not only to those who have reached the last centuries, but also to everyone who has lived at all times. Here you can see an allusion to Zeph 1:3: I will destroy temptation along with the wicked.

The tares will be bound in bundles, v. 30. Sinners guilty of the same sin will be tied into one bunch - into a bunch of atheists, into a bunch of Epicureans, into a bunch of persecutors and into a huge bunch of hypocrites. Those who now unite in sin will hereafter unite in shame and sorrow, and this will increase their misery, just as the fellowship of glorified saints will increase their happiness. Let us pray as David prayed: Lord, do not destroy my soul with sinners (Ps. 25:9), but let it be tied in the knot of life with the Lord God, 1 Samuel 25:29.

They will be thrown into the fiery furnace. This is the end of the wicked, harmful people those who are in the church are like tares in a field; they will turn out to be good for nothing but fire, this is the most suitable place for them, and that’s where they will go.

Note: Hell is a fiery furnace, ignited by the wrath of God, and the fire is kept alive by the throwing of bundles of tares into it, which will burn forever and never be consumed. But Christ quietly moves away from the metaphor to describe the torment that it represents: There will be weeping and gnashing of teeth. Inconsolable sadness and indignation at God, at ourselves and at each other - this is what the torment of condemned souls will consist of. Therefore, knowing the fear of the Lord, let us not persist in lawlessness.

(9) Heaven is a granary into which the wheat will be gathered on the day of harvest. Gather the wheat into my barn, so says the parable, v. thirty.

Note:

There are good people in the field of this world; they are wheat, precious grain, a useful part of the field.

This wheat will soon be gathered, chosen from among the chaff and weeds; All the Old Testament and New Testament saints will be gathered, not one will be left behind. Gather My saints to Me, Psalm 39:5.

All of God's wheat will be gathered together into God's granary. All souls at death are laid out like sheaves of wheat (Job 5:26), but the general gathering will take place at the end of the age, then God's wheat will be gathered and will no longer be scattered, it will be bound into sheaves, like tares into bundles; in the granary, the ears of wheat will be protected from the action of wind and rain, from sin and sorrow, they will no longer be separated by long distances, as in the field, but they will lie close to each other in one granary. Moreover, heaven is a granary (ch. 3:12), where the wheat will not only be separated from the chaff of evil society, but will be sifted and cleansed from the chaff of its own vices.

In explaining the parable, Christ describes the harvest as the glorification of the righteous (v. 43): Then the righteous will shine like the sun in the kingdom of their Father.

First, the present glory of the saints is that God is their Father. We are now children of God (1 John 3:2), our heavenly Father is the King. Christ, having come into heaven, came to His Father and our Father, John 20:17. Heaven is the house of our Father, moreover, it is the palace of our Father, His throne, 3:21.

Secondly, the glory that awaits the righteous in heaven will be that they will shine like the sun in the kingdom of their Father. Here on earth they are unknown and unseen (Col. 3:3), the poverty and insignificance of their position in the world veiling their beauty; their own shortcomings and infirmities, the reproach and dishonor to which they are subjected in this world, denigrate them; but there they will shine like the sun from behind the dark clouds. At death they will shine before themselves, and on the great day - before the whole world, their bodies will become like the glorious body of Christ. They will shine with reflected light, with light borrowed from the Source of light, their sanctification will be completed, their justification will be manifest to all, God will recognize them as His children, He will present a record of all their works and sufferings for His name, and they will shine like the sun, the most glorious of all visible creations. In the Old Testament the glory of the saints was compared to the glory of the firmament and stars, but here it is compared to the glory of the sun, for life and incorruption were revealed much more clearly through the gospel than they were through the law. He who shone like a lamp in this world, glorifying God, will shine like the sun in the next world, that is, he will be glorified. As before, Christ ends His interpretation with a call to attention: “He who has ears to hear, let him hear!” Hearing all this is our bliss, and listening to it is our duty.

III. Parable of the mustard seed, v. 31, 32. The purpose of this parable is to show that the beginning of the gospel will be very small, but later it will increase greatly. It is in this way that the Gospel Church is planted in this world, the Kingdom of God among us, this is how the work of grace is accomplished in the heart, the Kingdom of God is within us, within each individual person.

Regarding the work of spreading the Gospel, let us note the following:

1. Its beginning is usually weak and insignificant, like a mustard seed, which is smaller than all the seeds. The Kingdom of the Messiah, which was being established at that time, played an insignificant role; Christ and His apostles were insignificant in this world, like mustard seeds in comparison with the greats of this world. The first glimpses of the light of the Gospel in some places can be likened to the dawn, and in some souls to an unimportant day, a broken reed. New converts are like lambs that must be taken up, Isa. 40:11. There is faith, but it is small, it still lacks much (1 Thess. 3:10);

there are sighs, but so weak that they cannot be expressed in words; there is a principle of spiritual life and some manifestations of it, but they are barely distinguishable.

2. However, the seed of the gospel grows and gains strength. Despite all the opposition of hell and the world, the Kingdom of Christ is spreading in an amazing way, nations are born in one day. In souls where true grace exists, this grace increases, although imperceptibly. A mustard seed is very small, but it is still a grain capable of growing. Grace conquers, shining more and more, Prov. 4:18. Godly habits are strengthened, activity in good works is quickened, knowledge becomes clearer, faith becomes stronger, love becomes more ardent: the seed grows.

3. Ultimately it becomes strong and brings very great benefits. But when it grows to full strength, it becomes a tree whose size significantly exceeds the size of the same tree growing in our area. The church, like the vine carried out of Egypt, took root and filled the earth, Ps. 79:9,10. The church is like a large tree, in whose branches the birds of the air take refuge; the children of God find food and peace, protection and refuge in it. In each individual the principle of grace, if it is really present, is preserved and ultimately reaches its perfection, the growing grace becomes more and more powerful and accomplishes much. Mature Christians should strive to be useful to others (like the mustard seed, which grows to benefit the birds), so that those who live near them or under their shadow will become better because of them, Hosea 14:7.

IV. Parable of the Leaven, v. 33. The purpose of this parable is the same as the previous one, to show that the Gospel works quietly and unnoticed, but gradually gains victory and prospers; the preaching of the Gospel is like leaven and works like leaven in the hearts of those who receive it.

1. The woman took the leaven, it was her work. The work of gospel ministers is to influence individual souls and entire nations with the gospel. A woman is a weak vessel, but it is in such vessels that we carry this treasure.

2. The woman put the leaven into three measures of flour. The human heart is like flour, soft and pliable, it is the soft heart that yields to the influence of the Word of God; leaven has no effect on unmilled grain, nor does the gospel have its effect on proud and unbroken hearts. Three measures of flour is a large amount, for a little leaven will leaven the whole dough. The flour must be kneaded before it takes leaven; our hearts must not only be contrite, but also moistened, they must be labored over in order to prepare them for the word, so that it has the proper influence on them. The leaven must be put in the heart (Ps. 119:11), not to hide it (for it will manifest itself), but to keep it there and take care of it; we must lay it there, even as Mary laid up in her heart all that was said of Christ, Luke 2:51. When a woman puts leaven into flour, she does so with the intention that the leaven impart its flavor and aroma to the flour. So we must treasure up the Word of God in our souls, that we may be sanctified by it, John 17:17.

3. The leaven put into the dough does its work - it causes fermentation in it, for the word of God is living and active, Heb. 4:12. The starter acts quickly and at the same time gradually; the word works the same way. What a sudden change Elijah's mantle made in Elisha! (1 Kings 19:20). The Word works quietly and unnoticed (Mark 4:26), but is strong and irresistible, it does its work silently but surely, for such is the way of the Spirit. Just put the leaven into the dough, and all the forces in the world will not be able to prevent it from imparting its taste and aroma to it; and although no one notices how this happens, everything gradually boils up.

(1) This is exactly what happened in the world. The apostles, with their preaching, put a small amount of leaven into large masses of people, and this produced an amazing effect - they fermented the whole world, in a sense, turned it upside down (Acts 17:6), gradually changed its taste and aroma; the fragrance of the good news spread in every place, 2 Cor. 2:14; Rom 15:19. And this was achieved not by some external force that can be resisted and defeated, but by the power of the Spirit of the Lord of hosts, who works and no one can hinder Him.

(2) Work is done in the heart in the same way. When the Gospel enters the soul, then:

It produces a change, but not in the human being itself - dough remains dough - but in its properties, giving it a different taste and aroma, making other objects interesting and pleasant for it, Rom. 8:5.

It produces a universal change in man, penetrating into all the properties and faculties of the soul, changing the properties even of the members of the body, Rom. 6:13.

This change is so thorough that the soul becomes a partaker of the Word, just as dough becomes of the same nature as leaven. We commit ourselves to the Word, are poured into it as into a mold (Rom. 6:17), and are transformed into the same image (2 Cor. 3:18), like the imprint of a seal on wax. The Gospel emits the fragrance of God and Christ, the fragrance of grace and another world, and the soul begins to smell fragrant with all this. The Word of God is the word about faith and repentance, about holiness and love, and it produces all this in the soul. This fragrance is transmitted imperceptibly, for our life is hidden, but it becomes inseparable from us, for grace is a good part that will never be taken away from those who have it. When the dough is leavened, it is placed in the oven; change in a person is usually accompanied by trials and tribulations, but in this way the saints become bread for the Lord's table.

Verses 44-52. These verses contain four short parables.

I. The parable of the treasure hidden in the field. Hitherto Christ has compared the Kingdom of Heaven to small things, because its beginning was small, but in order not to give anyone any reason to despise it, it is presented in this and in the following parable as having great value in itself and as giving great advantage to those who accepts it and is willing to submit to its terms. In this parable it is likened to a treasure hidden in a field, which, if we wish, we can appropriate for ourselves.

1. Jesus Christ is the true Treasure, in Him there is an abundance of every useful wealth, and in all this there is a part for us: all the fullness (Col. 1:19; John 1:16), all the treasures of wisdom and knowledge (Col. 2:3 ), righteousness, grace and peace. All this is hidden in Christ for us, and if we have our part in Him, we can own it all.

2. The Gospel is the field in which this treasure is hidden: it is hidden in the word of the Gospel, both in the Old and New Testaments. In the gospel sacraments it is hidden, like milk in the breast, like marrow in the bones, like manna in the dew, like water in a spring (Isaiah 12:3), like honey in a honeycomb. Although it is hidden, it is not in a closed garden, not in a closed spring, but in a field, in an open field, let anyone who wishes come and search the Scriptures; let him dig in this field (Prov. 2:4) - whatever royal treasure we find there will be ours if we only act rightly.

3. Finding the treasure hidden in this field is the greatest event, the significance of which cannot be expressed in words. The reason why many neglect the Gospel, do not want to spend money on it and do not risk accepting it, is that they look only at the surface of this field and by its appearance make their judgment about it; they do not see the superiority of Christian teaching over the teachings of philosophers . The richest mines are often hidden in areas of land that outwardly seem completely barren, so they are not offered for them, much less set any price. Why is your lover better than another? Why the Bible is superior to others good books? The gospel of Christ far surpasses the philosophy of Plato and the ethics of Confucius, and those who search the Holy Scriptures for the purpose of finding Christ and eternal life (John 5:39) find in this field such a treasure that makes it infinitely more precious.

4. Whoever finds this treasure in the field and appreciates it, cannot rest until he acquires it at any cost. He withholds it, which shows his holy zeal, zeal not to be late (Heb. 4:1);

take heed (Heb. 12:15) that Satan does not come between you and the treasure. He rejoices at it, although the purchase has not yet taken place, he is pleased with the very thought of the upcoming acquisition, the consciousness that he is on the right path to finding his destiny in Christ, that the agreement has been concluded; his heart may rejoice, though he yet seeketh the Lord, Ps. 114:3. He decides to buy a field. Whoever accepts the Gospel on the terms it offers buys this field. He acquires it for the sake of the invisible treasure hidden on it. In the Gospel we must see Christ; we do not need to ascend to heaven, since in the word Christ is close to us. The one who finds the treasure is so eager to take possession of it that he sells everything he has and buys the field. If anyone would find salvation through Christ, he must be willing to leave everything he has, even if it is considered rubbish, in order to gain Christ and be found in Him, Phil. 3:8-9.

II. Parable of the Pearl of Great Price (vv. 45-46);

its purpose is the same as the previous parable of the treasure. Thus the dream is repeated because it concerns certain things.

Notes:

1. All the sons of men are business people, they are looking for good pearls: one wants to become rich, another seeks honor, the third wants to be educated. However, most of them are deceived, mistaking fake pearls for real ones.

2. Jesus Christ is the Pearl of great price, the Precious Stone without price, He makes rich, truly rich, whoever possesses Him, rich in God; Having Christ, we have everything we need for bliss both here and in eternity.

3. The true Christian is a spiritual merchant who seeks and finds this pearl of great price; he is not interested in anything but Christ, he has decided to be rich spiritually and buys only goods of the highest value: He went... and bought her, not only bid, but bought her. What is the use if we know about Christ, but do not know Him as our Christ, who has become wisdom to us? (1 Cor 1:30).

4. Those who want to have salvation in Christ must be ready to part with everything for His sake, to leave everything and follow Him. Anything that opposes Christ, that hinders us from loving and serving Him, we must joyfully give up, even if it is dear to us. However, a person is ready to pay very dearly for gold, but not for this precious pearl.

III. Parable of the net thrown into the sea, v. 47-49.

1. The parable itself, in which the following can be noted:

(1.) The world is a great sea, and the sons of men are the creeping things, of which there is no number, the small and great animals that live in the sea, Ps. 115:25. Man by nature is like fish in the sea, having no ruler, Hab 1:14.

(2.) The preaching of the gospel is the casting of a net into that sea, with the purpose of catching something out of it, to the glory of Him who has sovereignty over the sea. Servants are fishers of men, they cast and pull out this net; their work is successful when they lower it according to the word of Christ, otherwise they can work, but not catch anything.

(4.) The time will come when the net is filled and drawn ashore, a certain time when the gospel will accomplish the purpose for which it was sent, and certainly it will not return void, Isa. 55:10,11. Now this net is still filling up. There are times when it fills more slowly than at other times, but it does fill, and when the mystery of God is accomplished, it will be pulled ashore.

(5) When the net is filled and pulled ashore, then the good will be separated from all the bad that fell into it. Hypocrites will be separated from true Christians, everything good will be collected in vessels as something valuable and will be carefully preserved, and everything bad will be thrown out as unnecessary garbage. Sad is the fate of those who will be cast out on that day. While the seine is in the sea, it is unknown what got there; the fishermen themselves cannot figure it out, which is why they carefully pull it ashore, along with all its contents, for the sake of the good that is in it. Such is the care of God for the visible Church, so ministers should care for those entrusted to their care, although among them there may be a variety of people.

2. Explanation of the last part of the parable. The first part is obvious and simple enough: we see fish of every kind gathered in the visible Church; But the last part refers to the future and therefore requires interpretation (vv. 49, 50): So it will be at the end of the age. It is then, and not before, that the day of division and exposure will come. We should not expect that all the fish in the net will be good: the vessels will contain only good fish, and the net will contain a mixture. Pay attention to:

(1) Separation of the wicked from the righteous. Heavenly angels appear to do what the angels of the Church could never do - to separate the wicked from among the righteous. We need not ask how they will do this, for they will receive both authority and instructions from Him who knows every person, knows who is His and who is not His; and we can be sure that He will not make a mistake.

(2.) The punishment of the wicked who are thus separated is that they shall be cast into the fiery furnace.

Note: The fate of those who, while living among the saints, die unsanctified, will be eternal torment and sorrow. We have already read about this in Art. 42.

Note: Christ himself often preached about the torments of hell as the eternal punishment of hypocrites, and it is very good for us to remember this truth more often, which awakens and forces us to watch.

IV. The parable of the good master. The purpose of this parable is to consolidate all other parables in the students’ memory.

1. The reason for it was the success of the disciples in understanding what was taught to them, and, in particular, in understanding this sermon.

(1) He asked them, “Have you understood all this?” If they did not understand something, He was ready to explain it to them.

Note: This is the will of Christ, that all who read and hear the word should understand it, for otherwise what good will it do? Therefore, after listening or reading the Word, it is useful to check ourselves whether we understand it. There is nothing humiliating for disciples of Christ when their knowledge is tested. Christ invites us to come to Him for instruction, and ministers should offer their services to those who have good questions concerning the word they have heard.

(2) They answered him: “Yes, Lord.” We have every reason to believe them, because when they did not understand, they asked Him for an explanation, v. 36. The interpretation of this parable was the key to understanding all the others. The right understanding of one sermon helps us to understand others, for good truths mutually explain and illustrate each other; knowledge is easy for those who understand.

2. The purpose of this parable is to approve and praise the understanding of the disciples.

Note, Christ is ready to commend His earnest disciples, though they are yet so weak; He tells them, “Well done, well said.”

(1.) He calls them scribes, taught in the kingdom of heaven. They studied in order to later teach others, and the Jews had scribes as their teachers. Ezra, who set his heart to teach in Israel, is called a scribe, Ezra 7:6,10. Experienced and faithful ministers of the Gospel are also scribes, but, unlike the Jewish scribes, they are called scribes, trained in the Kingdom of Heaven, knowledgeable in the truths of the Gospel and able to teach them to others.

Note:

Those who are called to teach others must themselves be well taught. If the lips of the high priest are to store knowledge, then his head must first receive that knowledge.

The minister of the Gospel must be taught the Kingdom of Heaven, with which his ministry is directly connected. A person can be a great philosopher and politician, but if he is not instructed in the Kingdom of Heaven, then he will make a bad minister.

(2.) He compares them to a good steward, who brings out of his treasury both new and old, the fruits of last year and the harvest of this year, all the abundance and variety of fruits, to treat his friends with them, Song 7:13. Notice here:

What should a minister's treasury contain, what is meant by old and new? Those who have many and varied opportunities must, on the day of gathering, be well provided with truths old and new, from the Old and New Testaments, ancient and modern applications thereof, that the man of God may be equipped, 2 Timothy 3:16,17. Old experience and new knowledge - everything has its benefits. We should not be content with old revelations, but strive to supplement them with new ones. Live and learn.

How does a good owner use his treasure? He endures everything. They collect things into the treasury in order to later take them out for the benefit of others. Sic vox non vobis - Collect, but not for yourself. Many are full to the brim, but do not let anything out of themselves (Job 32:19), have talent, but bury it; such slaves do not generate income. Christ Himself received in order to give, and we also need to give, then we will have more. The new and the old produce the best results when they are carried out together, that is, when the old truths are taught in new ways and in new expressions, and especially with new love.

Verses 53-58. We see here Christ in His own country. Christ went everywhere, doing good deeds, but He did not leave a single place before He had finished His preaching there. Although His countrymen once rejected Him, yet He came to them again.

Note: Christ takes no account of the first reaction of those who reject Him, but repeats His proposals even to those who have often rejected Him. In this, as in many other things, Christ was like His brothers. He felt a natural affection for His homeland; Partiam quisque amat quia pulchram, sed quia suam - Everyone loves his homeland not because it is beautiful, but because it is his homeland. Seneca. He was received in the same way as before - with contempt and unfriendliness.

I. How they expressed their contempt for Him. When He taught in their synagogue, they were amazed. Not because His preaching had an effect on them, or because His teaching was admired by them, but because it was His preaching: they thought it incredible that He could be such a teacher. They reproached Him for:

1. Lack of academic education. They admitted that He had wisdom and indeed performed miracles, but the question arose: where did all this come from? They knew that He did not study with rabbis, never attended school, did not have the title of rabbi, and people did not address Him as Rabbi, rabbi.

Note: do mediocre, prejudiced people judge others by their level of education, by the position they occupy in society, and not by their intelligence? : “Where did He get such wisdom and power? Did He come to them with honest intentions? Didn’t He study black magic?” Thus they turned against Him what was, in reality, in His favor, for if they had not been willfully blind, they would necessarily have come to the conclusion that He who manifests such extraordinary wisdom and power, without having education, was sent from God, who helps Him.

2. The low social position and poverty of His relatives, v. 55, 56.

(1.) They reproached Christ for His father's sake. Isn't He the son of carpenters? Yes, indeed, He was known as the carpenter's son, but what's wrong with that? He was not at all humiliated by the fact that He was the son of an honest worker. They forgot (or they could have remembered) that this carpenter was from the house of David (Luke 1:21), the Son of David (chapter 1:20), that is, although he was a carpenter, he was of noble birth. Anyone who is looking for a reason to quarrel does not notice the advantages and sees only the disadvantages. People of a base spirit could not discern in Christ the Branch from the root of Jesse (Isaiah 11:1), because it was not at the top of the tree.

(2) They reproached Christ on account of His mother, and what did they have against her? Indeed, she was called Maria, it was the most common name; everyone knew her well; she was a very ordinary woman. So what? You see, His Mother is called Mary, not Queen Mary, not Lady Mary, but simply Mary, and this was reproached to Him, as if there could be nothing worthy in people except foreign origin, noble family or high titles. However, the true dignity of a person is not determined by these pitiful attributes.

(3) They also reproached Him on behalf of His brothers, whose names they knew, and this they were ready to use for their own purposes. James and Joses, Simon and Judas, although honest, were poor people, and therefore they considered them unworthy of respect, and with them - of Christ. These brothers may have been Joseph's sons from a previous marriage or some other of His relatives; They were probably brought up with Him, in the same family. Therefore, we do not read anywhere about the calling of three of these brothers who were among the twelve (James, Simon and Judas, or Thaddeus): they did not need this kind of calling, since they were close to Him from their youth.

(4) His sisters were also among them. It would seem that they should have especially loved and respected Him as their compatriot, but that is precisely why they despised Him. They were offended because of Him, they stumbled over these stumbling blocks, for He was made a subject of controversy, Luke 3:24; Isaiah 8:14.

II. How Christ reacted to this contempt, v. 57, 58.

1. It did not disturb His heart. It seems that it did not grieve Him very much; He despised the shame, Heb. 12:2. Instead of aggravating this insult, or expressing His resentment against him, or answering their foolish suspicions as they deserved, He generously attributes it to the common tendency of man to underestimate what is available, what is near, what is ordinary, so to speak, home-grown. This is a common occurrence. There is no prophet without honor, except in his own country.

Note:

(1) Prophets must have honor, and usually they do; God's people are great people, people worthy of honor and respect. It is indeed strange if prophets are not given honor.

(2) Despite this, in their own country they usually enjoy little respect and respect, nay, they are sometimes the subject of great envy. Intimacy in relationships breeds contempt.

2. It tied His hands at this time: And He did not perform many miracles there because of their unbelief.

TEACHING OF THE LORD JESUS ​​CHRIST ABOUT THE KINGDOM OF GOD IN PARABLES:

Parable of the Sower
(Matt. 13:1-23; Mark 4:1-20; Luke 8:4-15)

The word "parable" is a translation of the Greek words "paravoli" and "parimia". "Parimia" - in the precise sense means a short saying expressing the rule of life (such as, for example, "Proverbs of Solomon"); “paravols” is a whole story that has a hidden meaning and, in images taken from the everyday life of people, expresses the highest spiritual truths. The Gospel parable is actually a “paravoli”. The parables set out in the 13th chapter of Ev. from Matthew Fei and in parallel places by two other weather forecasters Mark and Luke, were pronounced at a gathering of such a large people that the Lord Jesus Christ, wanting to get away from the crowd that was pressing Him, entered the boat and from the boat spoke to the people standing on the shore of Gennesaret lakes (sea).
As St. explains Chrysostom, “The Lord spoke in parables in order to make His word more expressive, to imprint it more deeply in the memory and to present the very deeds to the eyes.” “The parables of the Lord are allegorical teachings, images and examples for which were borrowed from the everyday life of the people and from the nature surrounding them. In His parable about the Sower, by whom He meant Himself, under the seed the Word of God preached by Him, and under the soil on which the seed falls, the hearts of the listeners, the Lord vividly reminded them of their native fields through which the Road passes, in some places overgrown with prickly bushes - thorns, in others rocky, covered only with a thin layer of earth. Sowing is a beautiful image of preaching the Word of God, which, falling on the heart, depending on its condition, it remains sterile or bears more or less fruit.
To the disciples’ question: “Why do you speak to them in parables?” The Lord answered: “It has been given to you to understand the mysteries of the Kingdom of Heaven, but it is not given to you to eat.” The disciples of the Lord, as future heralds of the Gospel, through a special grace-filled enlightenment of their minds, were given knowledge of Divine truths, although not in full perfection until the descent of the Holy Spirit, and everyone else was not capable of accepting and understanding these truths, the reason for which was their moral coarsening and false ideas about the Messiah and His kingdom, spread by the scribes and Pharisees, as prophesied by Isaiah (6:9-10). If you show such morally corrupt, spiritually coarsened people the truth as it is, without covering it with any veils, then even when they see, they will not see it, and when they hear, they will not hear it. Only clothed in an influent cover, connected with ideas about well-known objects, does truth become accessible to perception and understanding: non-violently, by itself, the coarsened thought ascended from the visible to the invisible, from the external side to the highest spiritual meaning.
“Whoever has, to him will be given, and he will have abundance; but whoever does not have, even what he has will be taken away” - a saying repeated many times by the Lord in different places Gospels (Matt. 25:29; Luke 19:26). Its meaning is that the rich, with diligence, get richer and richer, and the poor, with laziness, lose everything. In a spiritual sense, this means: you, Apostles, with the knowledge of the mysteries of the Kingdom of God already given to you, can penetrate deeper and deeper into the mysteries, understand them more and more perfectly; The people would have lost even the meager knowledge of these mysteries that they still had, if, at the revelation of these mysteries, they had not been given to help them with a speech that was more suitable for them. St. Chrysostom explains it this way: “Whoever himself desires and tries to acquire the gifts of grace, to him God will grant everything; but whoever does not have this desire and effort will not benefit from what he thinks he has.”
Whoever's mind is so darkened and his heart has become coarse in sin that he does not understand the Word of God, for him it lies, so to speak, on the surface of his mind and heart, without taking root inside, like a seed on the Road, open to all who pass by, and the evil one - Satan or a demon - easily abducts him and makes hearing fruitless; rocky ground is represented by those people who are carried away by the preaching of the Gospel as good news, sometimes even sincerely and sincerely, find pleasure in listening to it, but their hearts are cold, motionless, hard as stone: they are not able, for the sake of the demands of the Gospel teaching, to change their usual way of life, to lag behind their favorite sins that have become a habit, to fight temptations, to endure any sorrows and hardships for the truth of the Gospel - in the fight against temptations they are tempted, lose heart and betray their faith and the Gospel; By thorny ground we mean the hearts of people entangled in passions - addictions to wealth, to pleasures, and in general to the blessings of this world; “The good earth” means people with good, pure hearts, who, having heard the Word of God, firmly decided to make it the guide of their entire lives and to create the fruits of virtue.” “The types of virtues are different, different and successful in spiritual wisdom” (Blessed Theophylact).

Parable of the Tares
(Matt. 13:24-30 and 13:36-43)

"Kingdom of Heaven", i.e. the earthly church, founded by the heavenly Founder and leading people to heaven, is “like a man who sowed good seed in his field.” "A sleeping man", i.e. at night, when things can be invisible to anyone - here the cunning of the enemy is indicated - “his enemy has come and all the tares,” i.e. weeds, which, while small, are very similar to wheat in their shoots, and when they grow and begin to differ from wheat, then pulling them out is fraught with danger to the roots of the wheat. The teaching of Christ is being sown throughout the world, but the devil also sows evil among people with his temptations. Therefore, in the vast field of the world they live together with the worthy sons of the Heavenly Father (wheat) and the sons of the evil one (tares). The Lord tolerates them, leaving them until the “harvest”, i.e. until the Last Judgment, when the inhabitants, i.e. The angels of God will gather the tares, i.e. all those who practice iniquity, and they will be thrown into the fiery furnace to eternal torment of hell; wheat, i.e. the Lord will command the righteous to be gathered into His barn, i.e. to His heavenly Kingdom, where the righteous will shine like the sun.

Parable of the Mustard Seed
(Matt. 13:31-32; Mark 4:30-32; Luke 13:18-19)

In the East, the mustard plant reaches enormous sizes, although its grain is extremely small, so that the Jews of that time also had a saying: “small as a mustard seed.” The meaning of the parable is that, although the beginning of the Kingdom of God is apparently small and inglorious, the power hidden in it overcomes all obstacles and transforms it into a great and universal kingdom. “I speak as a parable,” says St. Chrysostom “The Lord wanted to show an image of the spread of the gospel sermon. Although His disciples were the most powerless, the most humiliated of all, however, since the hidden power in them was great, it (the sermon) spread to the entire universe.” The Church of Christ, small in the beginning, unnoticeable to the world, has spread on earth so that many peoples, like birds of the air in the branches of a mustard tree, take refuge under its shadow. The same thing happens in the soul of every person: the breath of God’s grace, barely noticeable at the beginning, more and more embraces the soul, which then becomes the receptacle of various virtues.

Parable of the Leaven
(Matt. 13:33-35; Mark 4:33-34; Luke 13:20-21)

The parable of the leaven has exactly the same meaning. “Like leaven,” says St. Chrysostom: “A large amount of flour produces the fact that the flour absorbs the power of leaven, so you (the Apostles) will transform the whole world.” It is exactly the same in the soul of each individual member of the Kingdom of Christ: the power of grace invisibly, but actually, gradually embraces all the powers of his spirit and transforms them, sanctifying them. By three measures, some understand the three powers of the soul: mind, feeling and will.

The Parable of the Treasure Hidden in a Field
(Matt. 13:44)

A man learned about a treasure that was located in a field that did not belong to him. To use it, he covers the treasure with earth, sells everything he has, buys this field and then comes into possession of this treasure. For the wise, the Kingdom of God, understood in the sense of inner sanctification and spiritual gifts, represents a similar treasure. Having hidden this treasure, the follower of Christ sacrifices everything and renounces everything in order to possess it.

Parable of the Pearl of Great Price
(Matt. 13:45-46)

The meaning of the parable is the same as the previous one: in order to acquire the Kingdom of Heaven, as the highest treasure for a person, you must sacrifice everything, all your blessings that you possess.

The parable of the net thrown into the sea
(Matt. 13:47-50)

This parable has the same meaning as the parable of the wheat and tares. The sea is the world, the net is the teaching of faith, the fishermen are the Apostles and their successors. This net collected from every kind - barbarians, Greeks, Jews, fornicators, tax collectors, robbers. The image of the shore and sorting out the fish means the end of the age and the Last Judgment, when the righteous will be separated from the sinners, just as a good fish in a net is separated from a bad one. We must pay attention to the fact that Christ the Savior often takes advantage of opportunities to point out the difference in the future life of the righteous and sinners. Therefore, one cannot agree with the opinion of those who, for example. Origen, they think that everyone will be saved, even the devil.
When interpreting the Lord's parables, one must always keep in mind that when teaching in parables, the Lord always took examples not fictitious, but from the everyday life of His listeners, and did so, according to the explanation of St. John Chrysostom, in order to make His words more expressive, to clothe the truth in a living image, to imprint it more deeply in memory. Therefore, in parables we must look for similarities, similarities, only in general, and not in particulars, not in every word taken separately. In addition, of course, each parable must be understood in connection with others, similar ones, and with the general spirit of the teaching of Christ.
It is important to note that in His sermons and parables the Lord Jesus Christ very accurately distinguishes the concept of the Kingdom of Heaven from the concept of the Kingdom of God. He calls the Kingdom of Heaven that eternal blissful state of the righteous, which will open for them in the future life, after the last Last Judgment. He calls the Kingdom of God the kingdom He founded on earth of those who believe in Him and strive to do the will of the Heavenly Father. This Kingdom of God, which opened with the coming of Christ the Savior to earth, quietly moves into the souls of people and prepares them on earth to inherit the Kingdom of Heaven that will open at the end of the age. The above parables are devoted to the disclosure of these concepts.
In that the Lord spoke in parables, St. Matthew sees the fulfillment of Asaph's prophecy in Psalm 77 v. 1-2: “I will open my mouth in parables.” Although Asaph said this about himself, as a prophet, he served as a prototype of the Messiah, which is also evident from the fact that the following words: “I will speak hidden things from the foundation of the world” befit only the Omniscient Messiah, and not a mortal man: the hidden secrets of the kingdom of God are known, of course, only the hypostatic Wisdom of God.
When the disciples asked whether they understood everything that was said, the disciples answered the Lord in the affirmative, He called them “scribes,” but not those Jewish scribes hostile to Him, who knew only the “old Old Testament,” and even then they distorted, perverted, understanding and misinterpreting, but by scribes who have been taught the Kingdom of Heaven, capable of being preachers of this Kingdom of Heaven. Taught by the Lord Jesus Christ, they now know both the “old” prophecy and the “new” teaching of Christ about the Kingdom of Heaven and will be able in the work of the preaching ahead of them, like a thrifty owner taking out old and new from his treasury, to use, as needed, that or others. Likewise, all the successors of the Apostles in the work of their preaching must use both the Old and New Testaments, for the truths of both are revealed by God.

SECOND VISIT TO NAZARETH
(Matt. 13:53-58 and Mark 6:1-6)

Then Jesus came again “to His own country,” i.e. to Nazareth, as the fatherland of His Mother and His imaginary father Joseph, and as the place where He was raised. There He taught His countrymen in their synagogue, “so that they were amazed, and said: “Where does He get such wisdom and power?” This was not the surprise that was surprised in other places, but surprise combined with contempt: “not carpenters.” Is He the son?" etc. The Nazarenes either did not know or did not believe the miraculous incarnation and birth of Jesus Christ, considering Him simply the son of Joseph and Mary. But this cannot be considered excusable, for in former times there were many cases when Unnoble parents gave birth to children who later became famous and famous, such as David, Amos, Moses, etc. They should rather have revered Christ for this very reason, because He, having simple parents, revealed such wisdom that clearly showed that she not from human training, but from Divine grace. This was, of course, from the usual envy characteristic of people, which is always evil. People often look with envy and hatred at those who, having come out from among them, discover extraordinary talents and become superior to them. Perhaps His comrades in everyday affairs and peers with whom He constantly interacted did not want to recognize Him as an extraordinary person. “A prophet is without honor except in his own country” - this is not how it should be, but it happens, for people often pay more attention not to what is preached to them, but to who preaches, and if the one who is worthy of Divine election and vocations, they are accustomed to seeing an ordinary person among themselves, then they continue to look at him as before, not giving faith to his words as a prophet. The Lord adds to this, in all likelihood, a popular proverb, “and in his own house,” meaning that, as Ev. John in ch. 7:5, “and His brethren believed not in Him.” Nowhere did Christ find so much opposition to Himself and His teaching as in this native city, where they even tried to kill Him (Luke 4:28-29). “And he did not perform many miracles there because of their unbelief,” for the performance of miracles depends not only on the power of God working miracles, but also on the faith of the people on whom miracles are performed.

I. PARABLE OF THE SOWER (13:1-23)

Matt. 13:1-9(Mark 4:1-9; Luke 8:4-8). As Jesus continued his ministry to the people, he did something he had never done before. For the first time in the Gospel of Matthew we read that He spoke in parables. IN Greek“parable” corresponds to two words that can be translated as “to walk side by side.” Like an example, a parable makes it possible to compare a known truth with an unknown one, that is, it seems to put them “side by side.”

In the first of the seven parables Jesus told and recorded in this chapter, He spoke of a sower who went out to sow in his field. In this case, the Savior places emphasis on the result of sowing, for the seeds thrown by the sower fell on four types of soil: along the road (3:4), on rocky places (verse 5), among thorns (verse 7) and on good soil (verse 8 ). That's why he got four different results.

Matt. 13:10-17(Mark 4:10-12; Luke 8:9-10). The disciples immediately noticed a change in Jesus' method, and therefore asked Him: Why do you speak to them in parables? The Lord gave several reasons for this. First, He spoke in parables in order to continue to reveal the truth to His disciples - those who have already been given the ability to know the secrets of the Kingdom of Heaven. In the New Testament, “mystery” refers to truths that were not revealed in the Old Testament, but now, that is, in New Testament times, are revealed to the elect.

Here the question arises, why does Matthew so often use this term “Kingdom of Heaven,” while Mark, Luke and John speak only of the “Kingdom of God” and never of the “Kingdom of Heaven”? Some theologians explain this by saying that when they said “heaven,” the Jews meant God, but avoided saying the word “God” itself (out of a sense of reverence for the Creator). (Matthew, let us recall, focused his Scripture on the Jews.) And yet, at least occasionally, the “Kingdom of God” is also found in Matthew (12:28; 19:24; 21:31,43), and the word He uses “God” about 50 times.

One way or another, the use of these various “terms” is apparently not accidental for him, for when he writes about the “Kingdom of God”, he means only the saved; The concept of the “Kingdom of Heaven” is used by him when, along with the saved, he also means people who call themselves Christians, but in fact are not. This can be seen from the parable of the wheat and the tares (commentary on 13:24-30,36-43), from the parable of the mustard seed (commentary on verses 31-35) and from the parable of the net (commentary on verses 47-52).

It is noteworthy that Jesus did not say anything about the “mysteries” of the kingdom of heaven until the people as a whole had made a decision regarding Him. This decision was predetermined by the leaders of the people when they attributed His Divine power to Satan (9:34; 12:22-37). After this, Jesus began to reveal some additional things that were not revealed in the Old Testament - regarding His reign on earth. Many Old Testament prophets predicted that the Messiah would liberate the people of Israel and establish His Kingdom.

And so Jesus came to offer it to the Jews (4:17). But they rejected the Messiah in the person of Jesus (12:24). What, in the light of this rejection, was now supposed to happen to the Kingdom of God? From the “secrets of the Kingdom” revealed by Christ, it followed that between the rejection of the King and the subsequent acceptance of Him by Israel, an indefinitely long time, an entire Century, would pass.

The second reason why Jesus began to speak in parables was His desire to hide the meaning of what He was revealing from unbelievers. The “mysteries” of the Kingdom of God were intended for His disciples, and not for the scribes and Pharisees who rejected Him (11b: ... but it was not given to them). In essence, even what they knew before was thus “taken away” from them (verse 12), while the knowledge of the disciples was “increased” (verse 12). That is, Jesus’ teaching in parables seemed to contain an element of punishment. Jesus spoke to a large crowd of people, but what the disciples did not fully understand, he could explain to them in private.

From the editor: There is also such an understanding of the words of Christ recorded by Matthew in verse 13. The lofty, but “abstract” truths that the Kingdom of Heaven conceals within itself were not accessible to people in their mass. But embodied in images familiar to them, they still became “closer” to them: their eyes opened, their ears opened and their minds became “interested”; Thus, an incentive arose to understand further truths, which in the parables were presented in symbols and images. In essence, to those who “seeing do not see, and hearing do not hear,” it is generally useless to speak. But Jesus spoke to them too - in parables. He could have meant the following: if they don’t want to understand, then they won’t understand in any form, but if they have the slightest desire to understand, they will perhaps understand the parable with its familiar images sooner, and if they want to understand more deeply, perhaps they will learn discern the secrets of the Kingdom of Heaven under the cover of parables.

Thirdly, when the Lord spoke in parables, the prophecy of Isaiah came true over the people (Isaiah 6:9-10). When entering his ministry, God told this Old Testament prophet that people would not understand his words. The same thing happened to Jesus. He preached the word of God, and many heard Him, but did not understand (Matt. 13:13-15).

Unlike “many,” the disciples were blessed because their eyes were given the privilege of seeing (understanding), and their ears were given the privilege of hearing those truths (verse 16), which the Old Testament prophets and righteous men would have been happy to know (verse 17; compare 1- Pet. 1:10-12).

The disciples of Jesus heard the same thing as the leaders of the people, and the people themselves, who were confused by them, but their attitude to what they heard was different: the first responded to it with faith, the second rejected what they heard. But God did not want to give additional light to those who turned away from the light.

Matt. 13:18-23(Mark 4:13-20; Luke 8:11-15). In explaining the Parable of the Sower, Jesus compared the four results of sowing with four reactions to the preaching of the Kingdom. The message about him was the word that John the Baptist, Jesus and subsequently the apostles preached.

So, the evil one comes to a person who listens to a sermon but does not understand it (Matt. 13:38-39; 1 John 5:19) and snatches away the word sown in him. This means what was sown along the way. The next two results correspond to those sown on stony ground and having no root, as well as those sown among thorns (a symbol of the cares of this age and the deceitfulness of wealth): “thorns” choke the word. In both cases we are talking about people who at first listen to the sermon with interest, but in whom it does not find a deep response.

What was sown on a “rocky place” corresponds to a person who listens to the word of God and receives it with joy, but then is tempted (Matthew 13:57; 15:12), that is, falls away if tribulation and persecution come upon him because of the word. And only what is sown on good soil brings a bountiful harvest - a hundred times... sixty times or thirty times. In other words, what is sown in the heart of a believer bears multiple spiritual fruit. He who believes the words of Christ (hearing... and understanding) is fruitful. He is “fruitful” in the sense that he will “absorb” God’s truth more and more and understand it more and more.

The differences are thus not due to the “seed” but to the “condition of the soil” on which the seed fell. Since the Good News of the Kingdom has been preached, this message has remained constant. However, the people who listen to it are different. The Lord, of course, did not mean that only 25% of those who listen to the word of God will accept it by faith. He wanted to say that the word would not find the proper response from most of those listening.

The parable of the sower also explains why the scribes and Pharisees rejected the message with which Jesus came. The "soil" of their hearts was "not prepared" to receive her. This was the “secret” about the Kingdom revealed by Christ in his first sermon: most people will reject the Good News they hear. This truth was not revealed in the Old Testament.

2. PARABLE OF THE WHEAT AND THE TARE (13:24-30; 36-43)

Matt. 13:24-30. In the second parable, Christ again resorts to the image of the sower, but gives the parable a different twist. After the owner of the field sowed wheat, his enemy came at night and sowed tares on the same land. As a result, both the wheat and the tares had to be allowed to grow together until the harvest, because by pulling up the tares earlier, the wheat might inadvertently be pulled up along with them (verses 28-29). During the harvest, the tares will be the first to be gathered and thrown into the fire. And then the wheat will be gathered into the granary.

Matt. 13:31-35. These verses are discussed later, after verse 43.

Matt. 13:36-43. When Christ, having dismissed the people, entered the house, and His disciples with Him, they asked to explain to them the parable of the wheat and the tares. And this is what the Lord, who sowed the good seed, told them. This moment is fundamentally important for understanding all parables, since it indicates that they “cover” the period of time beginning with the coming of the Lord to earth and the preaching of the Good News. Further: the field is the world in which the Good News is preached. The good seed are the sons of the Kingdom.

In other words, the good seed in this parable corresponds to the seed sown on the “good ground” of the first parable—the one that produces a bountiful harvest. The tares are the sons of the evil one (compare verse 19), who were “sown” among the wheat by the enemy of human souls, that is, the devil. Nothing was said about the Kingdom of Heaven from this side in the Old Testament; there it appears only as the Kingdom of righteousness, in which evil is defeated.

Finally, Jesus reveals that the harvest is the end of the age, and the reapers are angels (verse 49). This revelation indicates the end of the time period represented in the parables. The “end of the age” is the end of our Age, which will be replaced by the Messianic Kingdom of Christ. Thus, the parables retold by Matthew in chapter 13 cover the period of time from Christ's first coming to earth until His return to judge the world.

At the second coming of Christ, the Angels will gather all the wicked and throw them into the fiery furnace (compare verses 40-42 with verses 49-50; 2 Thess. 1:7-10; Rev. 19:15). There will be weeping and gnashing of teeth. Matthew repeatedly speaks in precisely these words about the reaction of the wicked to the punishment that befell them (Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30). In Luke they occur only once (Luke 13:28).

Each time these words imply “judgment” of sinners before the establishment of the Millennial Kingdom. “Crying” speaks of soul-tearing sadness, that is, the emotional state of those who will go to hell, and “gnashing of teeth” speaks of the physical torment they experience. In contrast, the righteous are said to shine like the sun in the kingdom of their Father (Matt. 13:43; compare Dan. 12:3).

During the designated period of time, between the rejection of Jesus and His future return, the Kingdom will remain without a King, but will “continue” in the form that is revealed here, suggesting the “coexistence” of “good seeds” and “tares.” This period or "Age" is greater than the "Church Age", although it includes it. After all, the beginning of the Church was laid on the day of Pentecost, and its “age” will end with its rapture - at least seven years before the end of the specified period of time (interpretation of the book of Revelation). This entire period is associated with a “mystery” revealed by Christ in parables.

Its meaning is that the confession of faith during this period will be accompanied by distortion and rejection of it, and one cannot be separated from the other until the day of judgment. The “Period of Mystery” will not be a period of victory of the Gospel on a global scale, as the post-millennialists (interpretation of the book of Revelation) hoped for it, and Christ will not come to earth until its end. This is only the time between His two comings, after which He will return to establish on earth the Kingdom promised by God to David.

3. PARABLE OF THE MUSTARD SEED (13:31-32) (MARK 4:30-32; LUK 13:18-19)

Matt. 13:31-32. In the following parable, Christ compared the Kingdom of Heaven to a mustard seed. It is one of the smallest known seeds. And for this reason it even became a proverb: “Small as a mustard seed” (compare with the words of Christ in 17:20 - “if you have faith as a mustard seed...”).

Despite such a small seed, black mustard (not only cultivated, but also wild) reaches 4-5 (!) meters in height in one season, and birds of the air build nests in its branches.

Jesus did not give a direct interpretation of this parable. However, its meaning may be that the Christian movement, starting small, grows quickly. The “birds” perhaps mean non-believers who, for one reason or another or for one purpose or another, strive to “nest” in Christianity. This is the opinion of some interpreters. Others, however, believe that the birds do not symbolize evil here, but rather the prosperity and abundance (spiritual) that are inherent in Christianity.

4. PARABLE OF THE LEAVEN (13:33-35) (MARK 4:33-34; LUK 13:20)

Matt. 13:33-35. In this fourth parable, Christ compared the Kingdom of Heaven to leaven mixed with a large amount of flour until everything is leavened.

Many theologians believe that leaven represents evil, the presence of which is inevitable in the period of time between the two comings of Christ. In the Bible, leaven often symbolizes evil (for example, Exodus 12:15; Lev. 2:11; 6:17; 10:12; Matt. 16:6,11-12; Mark 8:15; Luke 12: 1; 1 Cor. 5:7-8; Gal. 5:8-9). However, if here too she were a symbol of it, would not the idea of ​​evil be overly emphasized in the parables? After all, it has already been eloquently spoken about in the second parable (“tares”). On this basis, many theologians believe that in this case Jesus meant the active action of leaven.

Its property is such that the fermentation process caused by it cannot be stopped. Thus, Jesus could mean that the number of those striving to enter His Kingdom will constantly grow, and no one and nothing will stop this process. It is precisely this interpretation, and not any other, that seems to be in the general “stream” of the parables. (On the one hand, most people reject the Good News, but on the other hand, there are more and more Christians in the world, and life itself convinces us that one does not contradict the other. Ed.).

What Matthew added (13:34-35) corresponds to what the Savior Himself said earlier (verses 11-12). He spoke in parables to fulfill the Scriptures (Ps. 77:2) and at the same time revealed to his disciples truths that had not previously been revealed.

Matt. 13:36-43. Commentary on these verses in the section entitled "The Parable of the Wheat and the Tares" (13:24-30,36-43).

5. PARABLE OF THE HIDDEN TREASURE (13:44)

Matt. 13:44. In the fifth parable, Jesus compared the kingdom of heaven to treasure hidden in a field. The man who learned about this treasure bought a field to take possession of the treasure. Since Jesus did not explain this parable, several interpretations are offered for it. Based on the general meaning of chapter 13, it can be assumed that this parable is about Israel, the “hidden treasure” of God (Ex. 19:5; Ps. 134:4). One of the reasons why Christ came to earth was to redeem Israel, and therefore one can think that it was He who sold all that he had (i.e., gave up the glory of heaven; John 17:5 ; 2 Cor. 8:9; Phil. 2:5-8) to acquire this treasure.

6. PARABLE OF THE PEARL (13:45-46)

Matt. 13:45-46. The Lord did not explain this parable; it seems that in meaning it is connected with the previous one. The pearl of great price perhaps represents the Church - the bride of Christ. It is known how unusually pearls are formed. “The reason for their formation is the painful irritation of the delicate tissue of the mollusk,” writes J. F. Walvoord. “In a certain sense, this can be compared with the formation of the Church “from the wounds of Christ,” which would not have arisen if not for His death on the cross.”

In this comparison, the merchant who went and sold everything he had in order to buy the pearl of great price is Jesus Christ, who by His death redeemed those who would believe in Him. And here is the close semantic connection between this and the previous parables: “treasure in the field” and “pearl of great price” say that in the period between the first and second comings of the King, Israel will exist, the Church will grow.

7. PARABLE OF THE NET (13:47-52)

Matt. 13:47-50. In the seventh parable told by Jesus, the Kingdom of Heaven is compared to a net thrown into the sea, into which many fish were caught. The fishermen, having pulled the net ashore, collected the good things into vessels, and threw the bad ones out. Jesus directly compares this to what will happen at the end of the age, when the angels... will separate the wicked from among the righteous (verse 48; compare verses 37-43). This will happen when Christ returns to earth to establish His Kingdom (25:30).

Matt. 13:51-52. Jesus asked the disciples if they understood everything He said. Their answer "yes" may seem strange - after all, they are unlikely to fully understand the meaning of these parables. This is evidenced by their subsequent questions and actions. Nevertheless, Jesus, as if summing up the parables, speaks of Himself as a scribe who knows the secrets of the Kingdom of Heaven, and as a master of the house, bringing out both new and old from his storerooms. (The word “everyone” before “scribe” apparently suggests that Jesus likened the disciples - potentially for the future - to a “master” who, if necessary, will be able to use both “new” and “old” from his “treasury” ". From the editor.) The fact is that in these seven parables the Lord set forth, along with truths well known to the disciples, and those that were completely new to them.

Thus, they knew about the kingdom that the Messiah would rule, but they did not know that this kingdom, being offered to Israel, would be rejected by them. Or they knew that the kingdom of the Messiah would be characterized by righteousness, but that there would also be evil - they did not know this. Jesus indicated (and this was new to His hearers) that in the period between His rejection and His second coming, there would be both righteous and wicked people among His “disciples.” The beginning of the process as a whole will be unnoticeable, but, gaining strength, it will lead to the emergence of a great “kingdom” of followers of Christ.

Once started, this process cannot be stopped by anything (the Parable of the Leaven), and “within the framework” of it God will preserve His people Israel and at the same time form His Church. This “intermediate” period will end with God’s judgment, at which God will separate the wicked from the righteous and bring the latter into the earthly Kingdom of Christ. The parables of Christ thus contain the answer to the question: What will happen to His Kingdom? Here it is: the Kingdom of God will be established on earth at the second coming of Christ, and until that time evil and good will coexist on it.

D. Challenge to the Tsar - as seen from various events (13:53 - 16:12)

1. THE REJECTION OF THE KING IN THE CITY OF NAZARETH (13:53-58) (MARK 6:1-6)

Matt. 13:53-58. Having finished His instructions in parables, Jesus returned to Nazareth, the city where He spent His childhood and youth (Luke 1:26-27; Matt. 2:23; 21:11; John 1:45), and there began to teach the people of the synagogue their. During His previous visit, the people of Nazareth rejected His teaching, and they wanted to throw Him Himself off a cliff (Luke 4:16-29). This time the people were impressed by the wisdom and power of Jesus and yet again they rejected Him, whom they knew as the Carpenter's son (Matt. 13:55). While discussing Him among themselves, they mentioned Him...

Mother... Mary and His maternal brothers, the children of Mary and Joseph (two of them - Simon and Jude - should not be confused with the apostles who bore the same names). So, the residents of Nazareth not only refused to believe in Jesus Christ, but also in every possible way interfered with His ministry in this city. The complexity of their problem was that they saw in Jesus only the young man who grew up before their eyes.

And the idea that such an “ordinary” person was the promised Messiah did not fit into their consciousness. These feelings of theirs were conveyed by the evangelist in words and were tempted about Him. Jesus was not surprised by this, but only said to His fellow citizens the words that became a well-known saying: A prophet is not without honor, except in his own country.

And he did not perform many miracles there because of their unbelief.

1 And Jesus went out of the house that day and sat down by the sea.

2 And a great crowd gathered unto him, so that he entered into a boat, and sat down; and all the people stood on the shore.

3 And he taught them many parables, saying, Behold, a sower went out to sow;

4 And as he sowed, some fell by the wayside, and birds came and devoured them;

5 Some fell on rocky places where there was little soil, and quickly sprang up, because the soil was shallow.

6 But when the sun rose, it withered away, and, as if it had no root, it withered away;

7 Some fell among the thorns, and the thorns grew up and choked them;

8 Some fell on good ground and brought forth fruit: some a hundredfold, some sixtyfold, and some thirtyfold.

9 He who has ears to hear, let him hear!

10 And the disciples came and said to Him, “Why do you speak to them in parables?”

11 He answered and said to them, “Because it has been given to you to know the secrets of the kingdom of heaven, but to them it has not been given,

12 For whoever has, more will be given to him, and he will have abundance; but whoever does not have, even what he has will be taken away from him;

13 Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, and they do not understand;

14 And the prophecy of Isaiah is fulfilled over them, which says: You will hear with your ears and will not understand, and you will look with your eyes and will not see,

15 For the heart of this people is hardened, and their ears are hard of hearing, and they have closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and lest they be converted, that I may heal them.

16 Blessed are your eyes that see, and your ears that hear,

17 For verily I say unto you, that many prophets and righteous men desired to see what you see, and did not see, and to hear what you hear, and did not hear.

18 Listen to the meaning of the parable of the sower:

19 To everyone who hears the word about the Kingdom and does not understand, the evil one comes and snatches away what was sown in his heart - this is what is sown along the way.

20 But what is sown on rocky places is the one who hears the word and immediately receives it with joy;

21 But it has no root in itself and is fickle: when tribulation or persecution comes because of the word, it is immediately offended.

22 And what was sown among thorns is the one who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and it becomes unfruitful.

23 But what is sown on good ground is he who hears the word and understands it, and who bears fruit, so that some bear fruit a hundredfold, some sixty, and some thirty.

24 He set another parable to them, saying: The kingdom of heaven is like a man who sowed good seed in his field;

25 And while the people were sleeping, his enemy came and sowed tares among the wheat and went away;

26 When the greenery came up and the fruit appeared, then the tares also appeared.

27 Having come, the servants of the householder said to him: Master! did you not sow good seed in your field? where does the tares come from?

28 And he said to them, “The enemy of man has done this.” And the slaves said to him: Do you want us to go and choose them?

29 But he said, “No, lest when you choose the tares, you pull up the wheat along with them,

30 Leave both to grow together until the harvest; and at the time of harvest I will say to the reapers, Gather first the tares and bind them in sheaves to burn them, and put the wheat into my barn.

31 He set another parable to them, saying: The kingdom of heaven is like a mustard seed, which a man took and sowed in his field,

32 which, although smaller than all seeds, yet when it grows, is greater than all herbs and becomes a tree, so that the birds of the air come and take refuge in its branches.

33 He told them another parable: The kingdom of heaven is like leaven, which a woman took and hid in three measures of flour until it was all leavened.

34 Jesus spoke all these things to the people in parables, and without a parable he did not speak to them,

35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter what has been hidden since the creation of the world.

36 Then Jesus sent the crowd away and entered the house. And coming to Him, His disciples said: Explain to us the parable of the tares in the field.

37 He answered and said to them, “He who sows good seed is the Son of Man;

38 the field is the world; the good seed are the sons of the Kingdom, and the tares are the sons of the evil one;

39 The enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels.

40 Therefore, just as the tares are gathered up and burned with fire, so it will be at the end of this age:

41 The Son of Man will send His angels, and from His kingdom they will gather all who offend and those who practice iniquity,

42 And they will throw them into the fiery furnace; there will be weeping and gnashing of teeth;

43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears to hear, let him hear!

44 Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid, and for joy he goes and sells everything he has and buys that field.

45 Again the kingdom of heaven is like a merchant seeking good pearls,

46 who, having found one pearl of great price, went and sold all that he had and bought it.

47 Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of all kinds,

48 which, when it was full, they pulled ashore and sat down, collecting the good in vessels, and throwing out the bad.

49 So it will be at the end of the age: angels will come out and separate the wicked from among the righteous,

50 And they will throw them into the fiery furnace: there will be weeping and gnashing of teeth.

51 And Jesus asked them, “Have you understood all this?” They say to Him: Yes, Lord!

52 He said to them, “Therefore every scribe who is taught in the kingdom of heaven is like a master who brings out of his treasury new and old things.

53 And when Jesus had finished speaking these parables, he went away from there.

54 And when he came to his own country, he taught them in their synagogue, so that they were amazed and said, “Where does he get such wisdom and power?”

55 Is not this the son of carpenters? Is not His mother called Mary, and His brothers Jacob and Joses and Simon and Judas?

56 And are not His sisters all among us? where did He get all this from?

57 And they were offended because of Him. Jesus said to them: A prophet is not without honor except in his own country and in his own house.

58 And he did not perform many miracles there because of their unbelief.

2 . And a great crowd gathered to Him, so that He entered the boat and sat down; and all the people stood on the shore.

3 . And he taught them many parables, saying: Behold, a sower went out to sow;

4 . And as he sowed, some fell by the wayside, and birds came and devoured them;

5 . Some fell on rocky places where there was little soil, and soon sprang up because the soil was shallow.

6 . When the sun rose, it withered and, as if it had no root, withered away;

7 . Some fell among the thorns, and the thorns grew and choked them;

8 . Some fell on good soil and bore fruit: one a hundredfold, and another sixty, and another thirty.

9 . He who has ears to hear, let him hear!

Why did He speak in parables?

10 . And the disciples came and said to Him, “Why do you speak to them in parables?”

11 . He answered them: Because it has been given to you to know the secrets of the Kingdom of Heaven, but it has not been given to them,

12 . For whoever has, more will be given to him and he will have an increase, but whoever does not have, even what he has will be taken away from him; Mat. 25:29 , Mar. 4:25, Luke. 8:18, Luke. 19:26

13 . Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, and they do not understand;

14 . And the prophecy of Isaiah comes true over them, which says: “You will hear by hearing, but will not understand; and you will look with your eyes and you will not see; Is. 6:9-10, Mar. 4:12, Luke. 8:10, John. 12:40, Acts. 28:26, Rom. 11:8

15 . For the hearts of this people are hardened, and their ears are hard to hear, and they have closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and lest they be converted, that I may heal them.”

16 . Blessed are your eyes that see, and your ears that hear, Onion. 10:23

17 . For verily I say to you, that many prophets and righteous men desired to see what you see, and did not see, and to hear what you hear, and did not hear. 1 Pet. 1:10

Explanation of the parable of the sower.

18 . Listen to the meaning of the parable of the sower: Mar. 4:15, Luke. 8:11

19 . To everyone who hears the word about the Kingdom and does not understand, the evil one comes and snatches away what was sown in his heart - this is who is meant by what was sown along the way.

20 . And what is sown on rocky places means one who hears the word and immediately receives it with joy;

21 . But it has no root in itself and is fickle: when tribulation or persecution comes because of the word, it is immediately tempted.

22 . And what was sown among thorns means one who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and it becomes unfruitful.

23 . What is sown on good soil means one who hears the word and understands it, and who bears fruit, so that some bear fruit a hundredfold, some sixty, and some thirty.

The Parable of the Wheat and the Tares;

24 . He proposed another parable to them, saying: The kingdom of heaven is like a man who sowed good seed in his field;

25 . While the people were sleeping, his enemy came and sowed tares among the wheat and went away;

26 . When the greenery sprang up and the fruit appeared, then the tares also appeared.

27 . Having come, the servants of the householder said to him: Master! did you not sow good seed in your field? where does the tares come from?

28 . He said to them, “The enemy of man has done this.” And the slaves said to him: Do you want us to go and choose them?

29 . But he said: no, so that when you choose the tares, you do not pull up the wheat along with them,

30 . Leave both to grow together until the harvest; and at the time of harvest I will say to the reapers, Gather first the tares and bind them in sheaves to burn them, and put the wheat into my barn.

About the mustard seed;

31 . He proposed another parable to them, saying: The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, Mar. 4:30, Luke. 13:18

32 . Which, although it is smaller than all seeds, but when it grows, it is larger than all the grains and becomes a tree, so that the birds of the air fly and take refuge in its branches.

About sourdough.

33 . He told them another parable: The kingdom of heaven is like leaven, which a woman took and hid in three measures of flour until it was all leavened. Onion. 13:20

34 . Jesus spoke all these things to the people in parables, and without a parable he did not speak to them, Mar. 4:33

35 . That what was spoken through the prophet might be fulfilled, saying: “I will open my mouth in parables; I will utter what has been hidden since the creation of the world.” Ps. 48:4, Ps. 77:2

36 . Then Jesus dismissed the crowd and entered the house. And coming to Him, His disciples said: Explain to us the parable of the tares in the field.

Explanation of the parable of the wheat and tares.

37 . He answered and said to them, “He who sows the good seed is the Son of Man;

38 . The field is the world; the good seed are the sons of the Kingdom, and the tares are the sons of the evil one;

39 . The enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. Joel. 3:13, Rev. 14:15

40 . Therefore, just as the tares are gathered up and burned with fire, so it will be at the end of this age:

41 . The Son of Man will send His angels, and from His kingdom they will gather all temptations and workers of iniquity,

42 . And they will throw them into the fiery furnace; there will be weeping and gnashing of teeth;

43 . Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear! Dan. 12:3

Parables about the treasure hidden in the field and the pearl of great price;

44 . Again, the Kingdom of Heaven is like a treasure hidden in a field, which, having found, a man hid, and out of joy over it he goes and sells everything he has and buys that field.

45 . The kingdom of heaven is like a merchant looking for good pearls,

46 . Who, having found one pearl of great price, went and sold all that he had and bought it.

About a cast net.

47 . Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of all kinds,

48 . Which, when it was full, they pulled it ashore and, sitting down, collected the good things into vessels, and threw the bad things out.

49 . So it will be at the end of the age: the angels will come out and separate the wicked from among the righteous,

50 . And they will be thrown into the fiery furnace: there will be weeping and gnashing of teeth.

51 . And Jesus asked them: Have you understood all this? They say to Him: Yes, Lord!

52 . He said to them: Therefore, every scribe who has been taught the kingdom of heaven is like a master who brings out of his treasury new and old. Onion. 4:24, John. 4:44

58 . And he did not perform many miracles there because of their unbelief.