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Selected Verse: Matthew 13:36 - Strong Concordance
| Verse |
Translation |
Text |
| Mt 13:36 |
Strong Concordance |
Then [5119] Jesus [2424] sent [863] the multitude [3793] away [863], and went [2064] into [1519] the house [3614]: and [2532] his [846] disciples [3101] came [4334] unto him [846], saying [3004], Declare [5419] unto us [2254] the parable [3850] of the tares [2215] of the field [68]. |
| |
King James |
Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
| Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.--In the parable of the Sower, "the seed is the word of God" (Luk 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James (Jam 1:18), "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own--"His field," says the parable. (See Psa 2:8). |
| Notes on the Bible, by Albert Barnes, [1834] |
Declare unto us - That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed - that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying "truth" to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labors. Yet amid them were wicked people; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together until the end, when they shall be separated, and the righteous saved and the wicked lost. The one shall shine clear as the sun, the other be cast into a furnace of fire - a most expressive image of suffering.
We have no idea of more acute suffering than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on m this burning heat forever and forever. It is not certain that our Saviour meant to teach here that hell is made up of "material" fire; but it is certain that he meant to teach that this would be a proper "representation" of the sufferings of the lost. We may be further assured that the Redeemer would not deceive us, or use words to torment and tantalize us. He would not talk of hell-fire which had no existence, nor would the Saviour of people hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If he meant to say that the wicked shall suffer, then they will suffer. If he did not mean to deceive mankind, then there is a hell, and then the wicked will be punished. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just will be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Jesus - went into the house: and his disciples came - Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God are not likely to understand fully the mysteries of the kingdom of heaven. To understand clearly the purport of the Divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered, and brings forth much fruit.
Declare (φρασον, explain) unto us the parable of the tares of the field. - To what has already been spoken on this parable, the following general exposition may be deemed a necessary appendage: -
I. What is the cause of Evil in the world?
1. We must allow that God, who is infinite in holiness, purity, and goodness, could not have done it. Nothing can produce what is not in itself. This is a maxim which every man subscribes to: God then could not have produced sin, forasmuch as his nature is infinite goodness and holiness. He made man at first in his own image, a transcript of his own purity: and, since sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out, and to make and keep man holy.
2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us here - An enemy hath done it, and this enemy is the devil, Mat 13:39.
1. This enemy is represented as a deceitful enemy: a friend in appearance, soliciting to sin, by pleasure, honor, riches, etc.
2. A vigilant enemy. While men sleep he watches, Mat 13:25.
3. A hidden or secret enemy. After having sown his seed, he disappears, Mat 13:25. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, etc.
II. Why was evil permitted to enter into the world?
1. There are doubtless sufficient reasons in the Divine Mind for its permission; which, connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men.
2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, etc. All of which endear the Deity to men, and perfect the felicity of those who are saved.
III. But why does he suffer this mixture of the good and bad seed now?
1. Because of the necessary dependence of one part of the creation on the other. Were the wicked all rooted up, society must fail, the earth be nearly desolated, noxious things greatly multiplied, and the small remnant of the godly, not being able to stand against the onsets of wild beasts, etc., must soon be extirpated; and then adieu to the economy of grace!
2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends.
3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honor which now it justly claims.
4. Were not this evil tolerated, how could the wicked be converted? The bastard wheat, by being transplanted to a better soil, may become good wheat; so sinners may be engrafted in Christ, and become sons of God through faith in his name; for the longsuffering of God leads multitudes to repentance.
IV. Observe the end of the present state of things:
1. The wicked shall be punished, and the righteous rewarded.
The wicked are termed bastard-wheat - the children of the wicked one, Mat 13:38, the very seed of the serpent.
Observe the place in which the wicked shall be punished, - a Furnace. The instrument of this punishment, Fire. This is an allusion to the punishment inflicted only on those supposed to be the very worst of criminals. See Dan 3:6. They were cast into a burning fiery furnace. The effect of it, Despair; weeping, wailing, and gnashing of teeth, Mat 13:42.
2. Observe the character and state of the righteous:
1. They are the children of the kingdom, a seed of God's sowing, Mat 13:38.
2. As to their persons, they shall be like the sun.
3. The place of their felicity shall be the kingdom of heaven: and,
4. The object of it, God In the relation of Father, Mat 13:43. This is a reference to Dan 12:2, Dan 12:3.
Some learned men are of opinion that the whole of this parable refers to the Jewish state and people; and that the words συντελεια του αιωνος, which are commonly translated the end of the world, should be rendered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places there can be no doubt; and this may be their primary meaning here; but there are other matters in the parable which agree far better with the consummation of all things than with the end of the Jewish dispensation and polity. See on Mar 4:29 (note). |
8 Ask [07592] of me, and I shall give [05414] thee the heathen [01471] for thine inheritance [05159], and the uttermost parts [0657] of the earth [0776] for thy possession [0272].
18 Of his own will [1014] begat he [616] us [2248] with the word [3056] of truth [225], that [1519] we [2248] should be [1511] a kind [5100] of firstfruits [536] of his [846] creatures [2938].
11 Now [1161] the parable [3850] is [2076] this [3778]: The seed [4703] is [2076] the word [3056] of God [2316].
29 But [1161] when [3752] the fruit [2590] is brought forth [3860], immediately [2112] he putteth in [649] the sickle [1407], because [3754] the harvest [2326] is come [3936].
3 And they that be wise [07919] shall shine [02094] as the brightness [02096] of the firmament [07549]; and they that turn many [07227] to righteousness [06663] as the stars [03556] for ever [05769] and ever [05703].
2 And many [07227] of them that sleep [03463] in the dust [06083] of the earth [0127] shall awake [06974], some to everlasting [05769] life [02416], and some to shame [02781] and everlasting [05769] contempt [01860].
43 Then [5119] shall the righteous [1342] shine forth [1584] as [5613] the sun [2246] in [1722] the kingdom [932] of their [846] Father [3962]. Who [3588] hath [2192] ears [3775] to hear [191], let him hear [191].
38 [1161] The field [68] is [2076] the world [2889]; [1161] the good [2570] seed [4690] are [3778] [1526] the children [5207] of the kingdom [932]; but [1161] the tares [2215] are [1526] the children [5207] of the wicked [4190] one;
42 And [2532] shall cast [906] them [846] into [1519] a furnace [2575] of fire [4442]: there [1563] shall be [2071] wailing [2805] and [2532] gnashing [1030] of teeth [3599].
6 And whoso [04479] falleth [05308] not [03809] down [05308] and worshippeth [05457] shall the same hour [08160] be cast [07412] into the midst [01459] of a burning [03345] fiery [05135] furnace [0861].
38 [1161] The field [68] is [2076] the world [2889]; [1161] the good [2570] seed [4690] are [3778] [1526] the children [5207] of the kingdom [932]; but [1161] the tares [2215] are [1526] the children [5207] of the wicked [4190] one;
25 But [1161] while [1722] men [444] slept [2518], his [846] enemy [2190] came [2064] and [2532] sowed [4687] tares [2215] among [303] [3319] the wheat [4621], and [2532] went his way [565].
25 But [1161] while [1722] men [444] slept [2518], his [846] enemy [2190] came [2064] and [2532] sowed [4687] tares [2215] among [303] [3319] the wheat [4621], and [2532] went his way [565].
39 [1161] The enemy [2190] that sowed [4687] them [846] is [2076] the devil [1228]; [1161] the harvest [2326] is [2076] the end [4930] of the world [165]; and [1161] the reapers [2327] are [1526] the angels [32].