Garner-Howes Baptist Commentary

THE SEVEN KINGDOM OF HEAVEN PARABLES

V. 1- 58

1) "The same day went Jesus out of the house," (an te hemera ekeine ekselthon ho lesous tes oikeas) "On that day Jesus upon going out of the residence where His family had called to see Him, where He resided in Capernaum, in upper Galilee, Matthew 4:13.

2) "And sat by the sea side." (ekatheto para ten thalessan) "Sat alongside the sea," the Sea of Galilee, on the northwest shore of the sea, in a plain below the rising mountains of the north and west, near where He had preached the sermon on the Mount, as recorded Matthew 5:1 to Matthew 7:29. Here He spoke the seven "Kingdom of heaven," parables and their mysteries, Matthew 13:11; These mysteries concerned His church, in its establishment and work, not the sum total of professed Christiandom, as held by protestantism.

1) "And great multitudes were gathered together unto him," (kai sunechthesan pros auton ochloi pollai) "And there were gathered together (assembled) to him many crowds" groups having come from many areas of the country where He had taught, preached, and performed miracles, Luke 8:4.

2) "So that he went into a ship," (hoste auton eis ploion embanta kathesthai) "So that (for physical and security purposes) he went into a ship to sit down;" Mark loosely states He "sat in the sea," meaning literally, in a boat in the sea, Mr 4:1.

3) "And the whole multitude stood on the shore." (kai pas ho ochlos epi ton aigialon eistekai) "And all the crowd stood on the beach," or along the shoreline, Mr 4:16; While Jesus sat (a posture that was a custom in teaching) and taught the people who stood in view, and in range of hearing His voice on the land; In the ship, out of the crowd, He could be more fairly seen and heard. He had formerly made this arrangement for the occasion, Mr 3:9; Luke 5:3.

1) "And he spake many things unto them in parables," (kai elalesen sutois polla en parabolais) And he spoke many things directly to them, the crowds, in parables," He used comparative illustrations, drawn from nature, to disclose and clarify various aspects of His new Covenant fellowship, the church, and her work and people, herein referred to as "The Kingdom of Heaven," whose work and mission had been hidden from other ages, Matthew 3:11; Mr 4:10,11; Luke 8:10; Ephesians 3:3-10; Ephesians 3:21; Romans 16:25-26.

2) "Saying, Behold, a sower went forth to sow;" (legon idou ekselthen ho speiron tou speirein) "Saying there went out, of his own choice, a sower sowing;" and to sow. He had seed, desired its increase, and knew that seed unsown could not increase in heaven’s sowing process. Jesus, not Moses, or the prophets, was this sower, Matthew 13:37. He sowed the good seed from which the Kingdom of heaven, or the church, sprang up.

1) "And when he sowed," (kai en to speirein auton) "And as he sowed," or was sowing, teaching and preaching, the word of the new order of worship and Divine service that was to supplant or replace the law and the prophets. Luke 16:16.

2) "Some seed fell by the wayside," (he men epesen para ten hodon) "Some seed certainly fell alongside the roadway," the trodden way, and along fence rows, etc., in unproductive places.

3) "And the fowls came and devoured them up:" (kai elthonta ta peteina katephagen euta) "And the birds came (at will) and devoured the roadway and fence row seeds;" The fowls represent the wicked ones, using "religious fowls," the Pharisees, Sadducees, and Scribes in particular, to dislodge or snatch away what had been sown in hearts of certain hearers by the wayside, Matthew 13:19; Matthew 23:13. These religious, wicked fowls, neither entered the kingdom of heaven themselves, nor permitted those who were entering to go in, lest they be excluded from the synagogues, John 9:22; John 9:34; John 16:2.

1) "Some fell upon stony places," (alla de epesen epi ta petrode) "Then other seed fell upon the rocky places," where underground rock strata came to the surface, with little or no soil upon it. Jesus used simplicity, variety, grace, and charity in His teaching, by means of the nature parables, to convey Spiritual truths.

2) "Where they had not much earth:" (hopou ouk eichen gen pollen) "Where it had not much earth," to sprout and grow, little or no soil to hold moisture to sustain growth.

3) "And forthwith they sprung up," (kai eutheos eksaneteilen) "And immediately, almost overnight, it sprang up," the grain that fell on this rock strata surface heated and came up quickly. With excitement this hearer received the word, at once, with emotional joy, elation, explained Matthew 13:20.

4) "Because they had not deepness of earth:" (dia to me echein bathos ges) "Because it had not (sufficient or needful) depth of earth,” was lacking of earth soil in which to find sustaining moisture and plant food. Yet they had no real knowledge - root understanding, of what they claimed to receive, in an emotional moment, Matthew 13:21.

1) "And when the sun was up, they were scorched;" (helion de anateilantos ekaumatisthe) "When the sun rose, or had risen to meridians height, it was scorched," for the rainy season was over.

2) "And because they had no root," (kai dis to me echein hrizon) "And because it did not have (sufficient) root," root depth.

3) "They withered away." (ekseranthe) "It dried up," died for lack of root and soil. When the testing of sorrow, trial, and persecution came, the emotionally hyped sentimentalists dropped out, reflected their shallow profession, without possession of the Savior and Lord, Matthew 13:21; Hebrews 6:4-6; Hebrews 10:3; Acts 14:22.

1) "And some fell among thorns;" (alla de epesen epi tas akanthas) "Then others fell upon the thorns," or among the thorn patches, where thorns grew on the hillsides nearby, familiar to His hearers.

2) "And the thorns sprung up, and choked them:" (kai anebesan hai akanthai kai apepniksan auta) "And the thorns came up and choked them," the seed-plants from the sowers sowing. The thorns choked or shaded out the sun and exhausted the soil and moisture that hindered, prevented any growth, real productivity from the seed that fell there.

The meaning is, that some hear the word, then the cares of the world, and the deceitfulness of riches, that appeal to the covetous and selfish nature of man, chokes the word and one becomes unfruitful, Matthew 13:22; 2 Peter 1:4-8.

1) "But other fell into good ground and brought forth," (alla de epesen epi ten gen ten halen kai ediou karpon) "And other seed fell upon the good earth and gave fruit," to the sower, producing the good result that every sower desires. This symbolizes the receiving or believing heart, that causes one to be saved or born again, so that he can bring forth good fruit, Romans 10:9-10; Acts 15:9.

2) "Some an hundredfold," (ho men hekaton) "Some an hundred times gain," a superlative harvest, a "bumper" crop, according to the ability of the receiver of the seed-word.

3) "Some sixty fold," (ho de heksekonta) "Then other a sixty times gain," above an average harvest, according to the ability of the one who believed or received the seed-word to serve in the sower’s field.

4) "And some thirtyfold." (ho de triakonta) "Then other seed thirty times gain," a harvest that merited the sower thirty times the grain and labors put into his production. This fruit, of the life of those who received the word, though not as abundant as the former two classes, was still pleasing to the sower and the husbandman, and the thing our Lord would commend, 1 Corinthians 3:8; Ephesians 2:10.

The lesson is that those who receive the Word, the seed sown by the Son of man, into their hearts, should be manifest in reproduction of other fruit of like nature or kind, John 15:1-27; 2 Peter 1:4-12.

1) "Who hath ears to hear," (ho echon ota) "The one having ears," that is the one who is not deaf to truth, Matthew 11:15; Matthew 13:43; Deuteronomy 29:4; Psalms 40:6.

2) "Let him hear." (akoueto) "Let him give heed," hear to the point of obedient response, by both believing in the Son of God and being a doer of His Word, not a hearer only, Luke 15:1; John 15:14; James 1:22.

1) "And the disciples came, and said unto him," (kai proselthontes hoi mathetai eipan auto "And the disciples approached him and inquired," when they were alone, away from the multitude.

2) "Why speakest thou unto them in parables?" (dia ti en parabolais laleis autois) "For what reason do you speak to them in parables?" It was widely used in the Middle East and the Orient, but Jesus used it with high frequency in teaching, for perhaps two purposes: 1) First, because it was the simplest means of conveying spiritual truth to the greater number of hearers, and 2) Second, as a method of rebuke to the intellectual Jewish High-brows among the Scribes, Pharisees, and Sadducees who kept truth concealed in mysterious garbs of legalism and traditions. They were willfully blind, John 7:17; 2 Corinthians 4:3-4.

1) "He answered and said unto them," (ho de apokritheis eipen) "Then he replying explained" to the disciples who also constituted His church, referred to by Matthew as "The kingdom of heaven," some thirty times.

2) "Because it is given unto you to know," (hoti humin dedotai gnonai) "Because it has been given to you all to know, or to understand, as His church, which He had chosen and called out, John 15:16; John 15:27; Matthew 28:18-20.

3) "The mysteries of the kingdom of heaven," (ta musteria tes basileias ton ouranon) "The mysteries of the kingdom of the heavens," Mr 4:10,11; Luke 8:9-10. The concealed matters regarding the New Covenant church Jesus had recently called out and constituted to do heaven’s work on the earth. Those in other ages did not even understand prophetic allusions to it, Daniel 2:44-45; Zec 1:31; Matthew 26:31-32; Ephesians 3:3-11; Romans 16:25-26.

4) "But unto them it is not given." (ekeinos de ou dedotai) "Yet to those (not my disciples) it has not been given or doled out," as it has to you all. To those among the unregenerate, of Judaism especially, light was not given them to understand matters regarding the true nature and function of the New Covenant order of service and worship that Jesus had begun, Matthew 3-2; Colossians 1:26-27. No Old Testament person could comprehend that God should call from among the Gentiles a people for His name’s sake, but He did, and revealed it, as here certified, Ephesians 3:3; Ephesians 3:9; Acts 15:14.

1) "For whosoever hath, to him shall be given," (hostigar echei dothesetai) "Because the one having, holding, or possessing, it will be given to him." This appears to be a pledge of our Lord to grant further authority and responsibility to His church when He was gone.

2) "And he shall have more abundance," (kai perisseuthesetal) "And he will have abundance," all or more than is necessary. This pledge perhaps alluded to His granting the Holy Spirit empowerment, further spiritual gifts, and the Great Commission, before He ascended to heaven, John 20:20; Mr 16:15,17-20; Matthew 28:18-20.

3) "But whosoever hath not," (hostis de ouk echei) "Then the one who has not," apparently referring to those formal, ceremonial, self-righteous Jews who had no inner change of heart and could not enter into the "kingdom of heaven," on the basis of their trust in legalism, while rejecting Jesus Christ, John 1:11; Matthew 5:20; Romans 10:1-3.

4) "From him shall be taken away even that he hath." (kai ho echei arthesetai ap’ autou) "Even what he has or holds will be taken from him," referring to the administration of the forms and ceremonies of Moses’ Law on which the masses of the Jews were vainly leaning, Luke 16:16; Luke 24:44-45; Luke 8:18; Mr 4:24,25.

1) "Therefore speak I to them in parables:" (dia touto en parabolais autois lalo) "Therefore I speak to them in parables," to the Jews and general masses who followed them in rejecting Him.

2) "Because they seeing see not;" (hoti blepontes ou blepousin) "Because continually seeing they (really) do not see," Romans 3:1-4; Though they had been given the oracles of God, through the Law and the prophets; They saw their types, shadows, and object lessons, yet they did not comprehend. They shut their eyes to truth.

3) "And hearing they hear not," (kai akountes ouk akousin) "And hearing they (really) do not give heed." They listened to the law, yet they did not heed the very Savior to which it had pointed, and of which it had spoken regarding His, 1) Virgin birth, 2) Place and state of birth, 3) His baptism, or 4) His messages and miracle ministry, John 20:30-31.

4) "Neither do they understand." (oude sunlousin) "Neither do they comprehend," having their understanding darkened by unbelief, and their following false shepherds among them, Ephesians 2:12; Ephesians 4:18; 2 Corinthians 4:3-4; Romans 9:31-33; Romans 10:1-4.

1) "And in them is fulfilled," (kai anapleroutai autois) "And in them exists fulfillment of," the very essence, the sum of which is completely or finally fulfilled in these Christ rejecting hearers.

2) "The prophecy of Essais, which saith," (he propheteia Isaiou he legousa) "The prophecy of Isaiah which says;" This certifies the inspiration and trustworthiness of Isaiah, even as all the Old Testament is true, Psalms 119:160; Isaiah 6:9-10.

3) "By hearing ye shall hear, and shall not understand;" (akoe akousete kai ouk me sunete) "In hearing you all will hear and will by no means comprehend," Mr 4:12; Because they had not believed in Jesus Christ, though they had seen numerous prophecies of Him fulfilled and miracles performed by Him, 1 Corinthians 2:14; Romans 8:5-7.

4) "And seeing ye shall see, and shall not perceive:" (kai blepontes blepsete kai ou me idete) "And continually seeing, you all will by no means perceive." They had willfully, voluntarily, closed their eyes to miracles He performed, and prophetic Scriptures that had been fulfilled before them, so that God permitted them to go on in their chosen course of willful ignorance, to an accountable judgment, without excuse, Romans 2:1-8.

1) "For this people’s heart is waxed gross," (epachunthe gar he kardia tou laou toutou) "Because the heart of this people waxed gross," became grossly hardened like wax, of their own emotional rejection of the appeal of Divine Truth, as presented to them, by 1) First, John the Baptist, 2) Second, by Jesus Himself, and 3) Third, by the apostles who had been sent forth to the lost sheep of the house of Israel, Matthew 3:1-12; John 1:11-12; Matthew 10:1-23.

2) "And their ears are dull of hearing," (kai tois osin bareos ekousan) "And with their ears they heard in a dull manner," an incomprehensive manner. The sound they heard, but the meaning they did not grasp, though often reproved, Proverbs 29:1.

3) "And their eyes they have closed;" (kai tous ophthalmous auton ekammusan) "And they closed their eyes, of their own accord," to what they saw, fulfilled in Jesus and John the Baptist, Matthew 3:1-17.

4) "Lest at any time they should see with their eyes," (mepote edosin tois ophthalmois) "Lest they should see with their eyes," otherwise they would have perceived with their eyes, if they had not willfully turned away in covetousness, as the rich young ruler did, Matthew 19:22.

5) "And hear with their ears," (kai tois osin akousosin) "And should hear with their ears, in a comprehensive manner.

6) "And should understand with their hearts," (kai te kardia sunosin) "And should understand or grasp with the heart," with the center of their emotions, and believe on Him, Romans 10:9-10; Acts 15:9.

7) "And should be converted, and I should heal them." (kai epistrepsosin kai easomai autous) "And should turn back (be converted) and I will heal them;" of the malady of unbelief, John 3:18; Acts 3:19.

1) "But blessed are your eyes, for they see:" (humon de makarioi hoi iphthalmoi hoti blepousin) "Then blessed (are) your eyes because they see," or spiritually prosper. Jesus was speaking directly to His church disciples, who He then referred to as the "Kingdom of heaven," Matthew 13:10-11. And had also called "The Light of the world," and the "Salt of the earth," Matthew 5:13-16.

2) "And your ears, for they hear." (kai ta ota humon hot! akouousin) "And your ears because they hear." Both their sight or perception and their hearing or heeding what both John the Baptist and He had preached brought them to a state or condition that was here declared to be a blessed or spiritually prosperous one. It was one to be commended, far above that of the Messiah-rejecting Jews, as a whole, John 1:11; Acts 1:21-22; John 15:14; John 15:16; John 15:27; John 16:33.

1) "For verily I say unto you," (amen gar lego humin) "Because I tell you truly;" I tell you as disciples, followers, witnesses, of the "kingdom of heaven," of heaven’s mandate and order, by the preparer, John the Baptist, John 1:6; John 1:30-33; and founder, Jesus Christ, Matthew 4:18-22; John 3:28-29; Mr 13:34,35; 1 Timothy 3:15; Hebrews 3:1-7; Acts 20:28.

2) "That many prophets and righteous men," (hoti polloi prophetai kai dikaioi) "That many prophets and righteous (upright) men," of Old Testament times, even inclusive of the aged Simon and Anna, Luke 2:25-38; Luke 10:23-24.

3) "Have desired to see these things ye see," (epethumesan idein ha blepete) "Desired to see the things which you all see," the establishment of the New Covenant church order of worship, called the "kingdom of heaven," and to function in the millennial kingdom of the following age.

4) "And have not seen them;" (kai ouk eidan) "And did not see them," they desired to see the virgin born Son, the redeeming sacrifice, and the new era He had begun, Genesis 4:4; Hebrews 10:18.

5) "And to hear those things which ye hear," (kai akousai ha akouete) "And they desired to hear the things which you all hear," that the "kingdom of heaven" was at hand; Many had longed to be a part of this experience of the disciples, Matthew 3:2; Matthew 5:3; Matthew 5:10; Matthew 5:13-14; Matthew 5:19-20.

6) "And have not heard them." (kai ouk ekousan) "And they did not hear them." Hebrews 11:13. To see the miraculous deeds, and hear the mighty words of Jesus, had been the desire of former generations, an experience of blessing now enjoyed by those to whom Jesus was speaking, 1 Peter 1:10-12; 2 Peter 1:21.

1) "Hear ye therefore," (humeis oun akousate) "You all therefore give heed to," or listen cautiously to, the definitive explanation and meaning of the present and future of the church.

2) "The parable of the sower." (ten parabolen tou speiranatos) "The parable of the one who sowed," or the parable of the sower, was an all-embracing "Kingdom of heaven," parable to be used as a basis of interpretation of the six "Kingdom of heaven" mystery parables that followed, Matthew 13:10-11.

1) "When any one heareth the word of the kingdom," (pantos akouontos ton logon tes basileias) "When anyone hears the word of the kingdom," or gives at least passing attention to the message, testimony of salvation and call to service, in the kingdom or "kingdom of heaven," the theme of each of the seven parables, Matthew 13:10-11.

2) "And understandeth it not," (kai me sunientos erchetai ho poneros) "And does not understand it," John 8:43, the wicked one comes of his own ulterior motive and choice, John 7:17; Proverbs 2:4-5.

3) "Then cometh the wicked one," (erchetai ho poneros) "Then comes (to him) the wicked one," the devil, who continually prowls, "seeking whom he may devour," from the calloused, unresponsive hearer, 1 Peter 5:1.

4) "And catcheth away that which was sown in his heart." (kai harpazei to espatmenon en te kardia autou) "And harpoons (seizes) the thing that has been sown in his heart." Luke 8:12 reads, "Lest they should believe and be saved."

5) "This is he which received seed by the way side." (houtos estin ho para ten hodon spareis) "This is the seed-word that was sown by the way," by the "roadside, and of the rows, or fence rows," 2 Corinthians 4:4. Such a one had no beginning, even salvation, a requisite to enter the kingdom of heaven.

1) "But he that received the seed into stony places," (ho de epi ta petrode spareis) "Then the seed-word that was sown upon the rocky places," Matthew 13:5.

2) "The same is he that heareth the word," (houtos estin ho ton logon akouon) "This is the one hearing or giving heed (to) the word," Mr 4:16, responding to the word, as follows:

3) "And anon with joy receiveth it;" (kai euthus meta charas lambanon auton) "And instantly (immediately) at once, he receives it with joy;" He is the shallow, easily impressed, an emotionally responsive hearer, impressed by pomp, noise, and promises, excited about the crown, with no perception of the cross; As some for a time received John the Baptist, John 5:35; Mr 6:20; Acts 26:28.

1) "Yet hath he not root in himself," (ouk echei de hrizan en te auto) "Yet he has no root in himself," Mr 4:17, he received with fleshly excitement the word, but not with heart affection and comprehension of redemption and salvation’s call to separated living and service to the Lord, Ephesians 2:8-10; Luke 9:23; John 14:15; John 15:14; James 1:22.

2) "But dureth for a while:" (alla proskairos estin) "But he (this one) is short-lived," has a short period of profession and commitment to the call of the word, because the natural man neither receives nor follows righteousness, except after regeneration, controlled by the new, inner or spiritual man, 2 Corinthians 2:14; Romans 8:14-16.

3) "For when tribulation or persecution ariseth," (gervomenes de thlipseos he diogmou) "Then when tribulation or persecution occurs," when the professed way becomes rough, for all who will live Godly in Christ Jesus, Matthew 5:10-12; 2 Timothy 3:12.

4) "Because of the Word," (dia ton logon) "On account of the Word," as a result of the Word of God and the testimony of Jesus Christ, 1 Peter 4:14; Revelation 19:10.

5) "By and by he is offended." (euthus skandalizetai), "He is immediately (impulsively) offended," Luke 8:13; Galatians 5:7. He falls away from the shallow profession he emotionally and impulsively made, Hebrews 6:4-6; Hebrews 10:34; Acts 14:22.

1) "He also that received seed among the thorns," (ho de eis tas akanthas spareis) "Then the seed-word that was sown into or among the thorns," where one was heavily surrounded with bad company and environment, Matthew 13:7; Luke 8:14.

2) "Is he that heareth the word;" (houtos estin ho ton logon akouon) "This is the one who hears the seed­-word," gives attentive heed to it, but does not go on in perseverance to serve the Lord and bear fruit, James 1:22; Ephesians 2:10.

3) "And the care of this world," (kai he merinana tou aionos) "And the anxiety or frustration of the age," the pressures of the times, in accumulating material things which believers are admonished to avoid, *Romans 12:1-2; 1Jo 1:15-17; Proverbs 13:11; Proverbs 20:21.

4) "And the care of this world," (kai he apate tou ploutou sumpnigei ten logon) "And the deceit (nature) of riches choke the seed-word," against which one is warned, 1 Timothy 6:9-11; 1 Timothy 6:17-18; Proverbs 28:20; Proverbs 28:22; Proverbs 23:4.

5) "And he becometh unfruitful." (kai aparpos ginetai) "And it becomes unfruitful in him who received it." This represents one who was saved but because of cares of the old world order that passed upon him, because of the deceitfulness of riches, he became or came to be unfruitful, by neglecting to add the seven Christian virtues to his life, as admonished 2 Peter 1:4-11; Galatians 5:22-25. In the end this one is said to be saved, "as if by fire," saved but without rewards because of an unfruitful life, 1 Corinthians 3:15.

1) "But he that received seed into the good ground," (ho de epi ten kalen gen spareis) "Then the seed-word that was sown on good earth," or good soil, Matthew 13:8; Luke 8:15.

2) "Is he that heareth the word," (houtos estin ho ton logon akouon) "This is the one who hears," and receives it by faith, Romans 10:14; Romans 10:17; Luke 14:35; Luke 15:1-3.

3) "And understandeth it;" (kai sunieis) "And he understands," really grasps the import of the seed-word, Ephesians 5:17.

4) "Which also beareth fruit, and bringeth forth," (hos de karpophorei kai poiei) "Who also bears fruit and produces," in thought, word, deed and character, as a good tree, or heart-connected vine, with vital relationship with Jesus and His church, Matthew 7:17; John 15:5; John 15:8; John 15:14.

5) "Some an hundred fold, some sixty, some thirty." (ho men hekaton ho de hoksekonta ho de triakonta) "One indeed an hundred times increase, then the next sixty times increase, then the other thirty times the increase." Philippians 1:11; Colossians 1:6. Each brought or brings forth fruit, according to his own ability, talent, gift or calling, in the service of the Lord, through his church-body, 1 Corinthians 12:12-31; 1 Corinthians 3:8; Colossians 1:10; 2 Peter 1:5-8.

SECOND KINGDOM OF HEAVEN PARABLE TARES AMONG THE WHEAT V. 24-30

1) "Another parable put he forth unto them," (allen parabolen paretheken autois legon) "He set another (a second) parable before them, saying; "Of the seven parables the first four were addressed to the mixed multitude (Matthew 13:2-35) and the last three to His church or disciples privately, Matthew 13:36.

2) "The kingdom of heaven is likened unto a man," (homoiothe he basileia ton ouranon anthropo) "The kingdom of the heavens is similar to a man," may be compared favorably with a man. The phrase "kingdom of heaven," is used to refer to that organic institution Jesus established (as founder), of baptized subjects prepared by a heaven sent man, John the Baptist. Jesus gave to these called and chosen people, His new laws of worship and service, and world-wide field for witnessing, till He comes again, John 14:1-3; Acts 1:10-11.

3) "Which sowed good seed in his field:" (speiranti kalon sperma en to argo autou) "Sowing good or ideal seed in his field;" Note "The Kingdom of heaven" is not a man, but is similar to a seed-sower who sows good seed in his field. The church of Jesus Christ, or the children of the kingdom of heaven, are both good seed and the good seed sowing agency, in the field, which is all the world, Matthew 13:37-38; John 20:21; Mr 16:15; 28:18-20; Luke 24:46-49; Acts 1:8; John 15:16; John 15:27.

But the Jews were not looking for either a Redeemer or a New Covenant order of worship and service. They sought an earthly king and earthly kingdom only, John 5:39-40. This is why they rejected both Jesus and His church.

1) "But while men slept," (en de to katheudein tous anthropous) "Then while men slept," slumbered on in lethargy and indifference, slept on the job. It appears that it was the children of the kingdom who slept, Romans 13:11-14.

2) "His enemy come and sowed tares among the wheat," (elthen autou. ho echthros kai epespeinen zizania ana meson tou sitou) "The enemies of him (or them) came and over sowed tares among the wheat," sowed tare seeds over the same ground where the good seed (the wheat) had been sown, Matthew 7:13-18; 2 Corinthians 11:13-15.

3) "And went his way." (kai apelthen) "And went on his way," knowing that "every thing brings forth after his kind," Acts 20:29-30. The tares of the wicked one may be seeds of gossip, doubt, suspicion, malice, envy, jealousy left to grow, Galatians 5:16-21.

1) "But when the blade was sprung up," (hote de eblastesen ho chortos) "Then when the grass blade sprouted forth," or came up, began visibly to grow.

2) "And brought forth fruit," (kai karpon epoiesen) "And produced fruit," of the tare seed kind, as well as of the wheat, in a mixed grain field, good and bad, Matthew 7:17; Matthew 7:20.

3) "Then appeared the tares also." (tote ephane kai ta zizania) "Right then also the tares were manifest," revealed what the enemy had sown. Until this time, only the enemy knew that bad seed also had been over sown with the wheat. Satan could not destroy the good seed "children of the kingdom," so he designed to compromise or pollute them, with tares planted among them, Galatians 5:25; Romans 12:1-2.

1) "So the servants of the householder came," (proselthontes de hoi douloi tou oiko despotou) "Then the slaves (field hands) of the house-master approaching," or went to him; It appears that these servants that went to the householder, Jesus Christ, may have been angel servants, Hebrews 1:14.

2) "And said unto him," (eipon auto) "And inquired of him personally.

3) "Sir, didst not thou sow good seed in thy field?" (kurie, ouchi kalon sperma espeiras en to so argo) "Lord or master, did you not sow good or ideal seed in your field?" As He surely did, the "children of the kingdom of heaven," the church. He chose them and sent them forth into His field, John 15:16; John 15:27; Matthew 10:5-28.

4) "From whence then hath it tares?" (pothen oun echei zizania) "Then how does it have tares?" or children of the wicked one, springing up, bearing no good, but corrupt, darnel or poison fruit, Matthew 7:16-18.

1) "He said unto them," (ho de epe autois) "And he replied to them," the inquiring servants.

2) "An enemy hath done this." (echthros anthropos touto epoiesen) "A man who is an enemy (to me) has done this;" A false prophet, a wolf in sheep’s clothing, a traitor, Matthew 7:15; Matthew 7:22.

3) "The servants said unto him," (hoi de douloi auto legousin) "Then the servants said to him," the angel servants who do His bidding, Hebrews 1:14.

4) "Wilt thou then that we go and gather them up?" (theleis oun apelthontes) "Do you then want us to go and collect them?", to take out all the tares? to kill or destroy them, right now, from where they have crept in, or been planted, Judges 1:4.

1) "But he said, Nay;" (ho de phesin ou) "Then he replied, no," hold off for now.

2) "Lest while ye gather up the tares," (mepote sullegontes ta zizania) "Lest as you all collect or gather out the tares," harvest the tares, before the harvest time, while the wheat is yet growing, not fully matured.

3) "Ye root up also the wheat with them." (ekrizosete hama autois ton siton) "You should root up (uproot with them) the wheat also." Cause an interruption of its growth, disturb, hinder its maturity. More care is given by the Lord for the wheat, the children of the kingdom, than pity for the tares or children of the wicked one, Matthew 13:38; 2 Peter 2:1-3; 2 Peter 2:9; 2 Peter 2:12; 2 Peter 2:17; Judges 1:12-16.

1) "Let both grow together until the harvest," (Aphete sunauksanesthai amphoters heos tou therismou) "You all leave them to grow together, until the harvest time," the time of death and judgment, till the fruit of their good and evil deeds and influence have been matured, 2 Corinthians 5:10-11; 2 Timothy 4:1-2.

2) "And in the time of harvest I will say to the reapers," (kai en kairo tou therismou ero tois theristais) "And in the harvest season I will instruct the reapers," the angelic reapers, who are sent forth as explained Matthew 13:39-41.

3) "Gather ye together first the tares," (sulleksate proton ta zizania) "You all collect first (in priority) the tares," the wicked ones, John 5:28-29; Ecclesiastes 12:13-14; Romans 2:16.

4) "And bind them in bundles to burn them:" (kai desate auta eis desmas pros to katakausai auta) "And bind them into bundles to burn them," or bring them in restraints, or reserve, to the great white throne judgement, Revelation 20:11-15.

5) "But gather the wheat into my barn." (ton de siton aunagagete eis ten apotheken mou) "Then you all gather or collect the wheat into my barn" 1 Thessalonians 4:13-18. Not one grain of wheat, one child of God, will ever be burned. But the tares only, the unredeemed, unsaved, children of the Devil shall be burned, Matthew 10:28. This parable does not deal with church discipline as is surely taught elsewhere, to keep a church morally, ethically, and doctrinally pure. But it shows the deceitfulness of the Devil and anger of good angels at his attack on the church and her work, Matthew 16:18.

THIRD KINGDOM OF HEAVEN PARABLE GRAIN OF MUSTARD SEED V. 31,32

1) "Another parable put he forth unto them, saying," (allen parabolen paretheken autois legon) "Another parable he set before them (the masses) saying," explaining.

2) "The kingdom of heaven is like to a grain of mustard seed," (homoia estin he basileia ton ouranon kokko sinapeos) "The kingdom of heaven (or the church) is similar to a grain of mustard;" It had a small beginning, as an executive of the will and work of Jesus, when Jesus began calling and choosing and setting a functioning fellowship of His followers in order, for service and worship, in Galilee, Matthew 4:18-22; Acts 1:22; John 15:16; John 15:26.

3) "Which a man took," (hon labon anthropos) "Which a man, upon taking," or when he had taken; That man was Jesus Christ, the Son of man. The grain of mustard seed is that church institution, a mystery to those former ages, Romans 16:25-26; Ephesians 3:3-9.

4) "And sowed in his field:" (espeiren en to argo autou) "He sowed in his field," as he sent them as apostles and lay-workers in His New Covenant church fellowship, called "The Kingdom of heaven," in using a familiar Hebrew term of governmental jurisdiction, Matthew 10:5-28; John 20:21.

1) "Which indeed is the least of all seeds," (ho mikroteron men estin panton ton spermaton) "Which is certainly less (smaller) or less prized of men, than all the seeds," of the field. Even so the "kingdom of heaven," on earth, had its mustard seed-like beginning with, a) a king, Jesus; b) Subjects, chosen, baptized disciples of John, c) Gave them His now laws, and d) A worldwide territory. These are the only four things requisite to a kingdom.

2) "But when it is grown, it is greatest among herbs," (hotan, de auksethe meizon ton lachanon estin) "Yet when it grows, it is greater than the herbs," of the field, greater in comparison with the size of the seed from which it came.

3) "And becometh a tree," (kai ginetal dendron) "And it comes to be a tree," or tree-like in size, a tree that is durable to withstand the wind, storms, and sun.

4) "So that the birds of the air come," (hoste elthein ta peteina tou ouranou) "So that the birds of air-heaven come of their own choice," or the fowls of the air, religious fowls, come to roost, find refuge, against which our Lord warned, Matthew 7:15; Matthew 7:22-23.

5) "And lodge in the branches thereof." (kai kataskenoun en tois kladois) "And they lodge, roost, or sit in its branches." These fowls are those who seek shelter from the storms and trials of life under cover of the church, "creeping in," Judges 1:4; 1 John 4:1-2; Acts 20:28; 2 Peter 2:1-3.

FOURTH KINGDOM OF HEAVEN PARABLE, THE LEAVEN, V. 33-35

1) "Another parable spake he unto them," (alien parabolen elalesen autois) "He spoke another parable to them," another that was similar in nature, to the mixed multitude.

2) "The kingdom of heaven is like unto leaven," (homoia estin he basilela ton ouranon zune) "The kingdom of heaven (or the church) is similar to leaven," to be compared with leaven, not yeast, but sour dough that is putrefied, or decomposed to the point of fermentation. The little mustard seed and little leaven refer to the influence of the church growth in the world.

3) "Which a woman took," (hen labousa gune) "Which a woman upon taking," or receiving. The church, as the bride of Christ, is contrary to normal use, here used to signify the hearing and sharing of the bread of life with the whole world.

4) "And hid it three measures of meal," (enekrupsen eis aleurou sata tria) "Hid or concealed in three measures of meal or hid in about six gallons or more of meal, to prepare it for baking, and use as palatable food.

5) "Till the whole was leavened." (heos hou ezemothe holon) "Until the whole was leavened," the entire six or more gallons of meal were leavened, prepared to be cooked for food. Christ was that bread of life who "became sin for us," leavened for us, and bare our sins in His body on the tree," that we might be redeemed and eat of the bread of life forever. To bear and share this to and with the whole world, 1 Peter 2:24; 2 Corinthians 5:21.

1) "All these things spake Jesus," (tauta panta lallesen ho lesous) "Jesus spoke all these things," things regarding these first four "Kingdom of heaven" mystery parables.

2) "Unto the multitudes in parables;" (en parabolais tois ochlois) "in parables to the crowds," or throngs, the masses of people, including Jews and Gentiles then residing in upper Galilee, Matthew 13:1-3. The parables were designed to conceal from the obstinate Christ rejectors, as well as to reveal or disclose to His disciples, then constituting His church, Matthew 13:9-13.

3) "And without a parable spake he not unto them:" (kai choris paraboles ouden elalei autois) "And apart from or without a parable he spoke nothing to them," Matthew 13:13-15. This indicates that the entire teaching ministry of Jesus was addressed to the masses or multitudes in parables, of which four are presented in this chapter, Matthew 13:1-35. The parables reported in the gospels are, like miracles of Jesus, only a few select ones, from a much larger number, John 20:30-31.

1) "That it might be fulfilled," (hopos plerothe) "So that was fulfilled," verified, or authenticated, as true from the beginning, Luke 24:44-45. All things predicted of Him, have been, or are being, or yet will be fulfilled, Psalms 119:166, Luke 24:44-45.

2) "Which was spoken by the prophet, saying," (to hrethen dia tou prophetou legnotos) "That which was spoken through the prophet who said," the prophet Asaph as recounted Psalms 78:2.

3) "I will open my mouth in parables;" (anoikso en parabolais to stoma mou) I will open my mouth in (speaking) parables;" Make known or disclose my New Covenant message of salvation and service by means of parables, Psalms 78:1-4.

4) "I will utter things which have been kept secret," (ereuksomai kekkrummona) I will utter formerly hidden things," yet things existing in the purpose of God, that the gospel should, be preached to all men, the whole world, through the church (Kingdom of heaven), called or chosen in Galilee from among the Gentiles, as a people for His name sake, Acts 15:14; Acts 10:37; Matthew 4:13-22; John 15:16; John 15:27; Acts 1:8; Acts 1:22; Ephesians 3:3-10; Ephesians 3:21; Romans 16:25-26.

5) "From the foundation of the world." (apo kataboles) "Things having been concealed from the foundation, or down casting, of the world." The establishment of the church as a New Covenant witnessing and service agency was foreknown and purposed of God from the foundation of the world. The church is not an after-thought of God, after Israel fell away. The Old Testament prophets alluded to it as, a) a handful of corn, b) a Kingdom established by the God of Heaven, and c) the flock of the Shepherd, Psalms 72:16; Daniel 2:44-45; Zechariah 13:7; Matthew 26:31.

THE SECOND PARABLE EXPLAINED V. 36-43

1) "Then Jesus sent the multitude away," (tote apheis tous ochlous) "Just then Jesus upon dismissing the crowds," releasing them, or sending them away from Him and His disciples, Matthew 13:1-11.

2) "And went into the house" (eis ten oikian) "Went into the residence," the place He normally resided in Capernaum, from which He had come upon entering the ship, from which deck He spoke the four former parables to them, Matthew 13:1-35.

3) "And his disciples came unto him, saying," (kai proselthon auto hoi malhetai autou legontes) "And his disciples approached (or came to) him there, repeatedly saying," requesting Him in privacy, as earnest students in the spirit and of the letter of the word of prophecy of the Old Testament.

4) "Declare unto us the parable of the tares of the field." (diasapheson hemin ten parabolen ton agrou) "Explain to us the parable of the tares of the field," clarify it, make clear or give us details regarding its definitive meaning, Mr 4:13,33,34. They wanted to know its spiritual significance, and how it related to them, 1 Peter 3:15.

1) "He answered and said unto them," (ho de apokrithes eipen),"Then he responded to them," to satisfy their thirst for knowledge, and desire to obey Him, John 7:17; Ephesians 5:17.

2) "He that soweth the good seed, is the Son of man," (ho speiron estin to kalon sperma estin ho huios tou anthropou) "The one sowing the good or ideal seed-word is the Son of man," the Redeemer of mankind; Which produces "good seed," tailed "children or heirs of the kingdom," the kingdom of heaven, Matthew 13:11; Matthew 13:38.

1) "The field is the world;" (ho de agros estin ho kosmos) "Then the field (area or territory) of the sown seed-word is (exists as), the world," territory of the church’s mandate, John 20:21; Luke 19:10; John 3:17; Mr 16:15; Acts 1:8; Matthew 28:18-20.

2) "The good seed are the children of the kingdom;" (to de’ sperma houtoi eisen hoi huioi tes basilelas) "Then the good or ideal seed (which I told you about), these are (exist as) the heirs of the kingdom," (executive of the kingdom of heaven), or the church that Jesus established, Matthew 3:2; Matthew 5:1-3; Matthew 5:10; Matthew 5:13-14; Matthew 5:19-20; Matthew 13:11; Matthew 16:18-19.

3) "But the tares are the children of the wicked one;" (ta de zizania eisin hoi huioi tou ponerou) "Then the tares are (exist as) the devil. These are anarchists and rebels against Jesus Christ and the vineyard or field work of His church, John 8:44; 1 John 3:10.

The children or "heirs of the kingdom," kingdom of heaven, have been given their charge, and field of service, to make, baptize, and teach disciples to the uttermost part of the world, Acts 1:8.

1) "The enemy that sowed them is the devil," (ho de echthros ho speira auta estin ho dianolos) "Then the enemy who sowed them (the tares), is the devil himself," who planted his own emissaries among the field workers of Jesus Christ, inclusive of Judas Iscariot, John 6:70; Matthew 16:23; 1 John 4:1-3; Judges 1:4.

2) "The harvest is the end of the world;" (ho de sunrelela alonos estin) "Then the harvest is the completion of the age," the church age, 1 Thessalonians 4:13-18; 2 Corinthians 5:10-11.

3) "And the reapers are the angels." (hoi de theristai angeloi eisin) "Then the reaper servants are angels," sent forth to minister to and serve the Lord, and the redeemed, Hebrews 1:14; Revelation 7:1-4; Revelation 7:11; Revelation 8:2-3; Revelation 20:1-2; Revelation 21:9; Revelation 22:8-9.

1) "As therefore the tares are gathered and burned in the fire;" (hosper oun sullegetai ta zizania kai puri katakaietai) "Just as therefore the tares are collected (brought together) and burned with fire," at the end of a natural harvest, as a rejected, obnoxious weed, Psalms 1:4-6; Matthew 3:12; 2 Thessalonians 1:7-10; Revelation 20:11-15.

2) "So shall it be in the end of this world." (houtos estai en te suntelela tou aionies) "It will exist, be, or occur like this (in this manner) at the consummation of this age," the church age, and the Gentile dispensation, and the millennial age that concludes the present world order; Matthew 24:3; Matthew 25:46; Acts 17:31; Revelation 20:15. The righteous shall behold the punishment of the wicked, from the company of the Lord, Psalms 37:34; Psalms 91:8.

1) "The Son of man shall send forth his angels," (apostelei ho huios tou anthropou tous angelous autou) "The Son of man will send forth his angel servants," The Savior of men is the Lord of angels, Psalms 68:17; Psalms 103:20-21; Daniel 7:10.

2) "And they shall gather out of his kingdom all things that offend," (kai sulleksousin ek tes basileias autou panta ta skandala) "And they will collect out of (from among) his (kingdom of heaven) or church, all things that scandalize," detecting and collecting all things leading to scandalous sin. They were only nominally in His church, as infiltrators, in the first place, like Judas Iscariot, and those Jude describes, Matthew 13:4; 2Pe 12:1-3.

3) "And them which do iniquity;" (kai tous poiountas ten anomian) "And those repeatedly doing immoral and unethical things," as described Acts 20:29-30; 2 Peter 2:1-3; 2 Peter 2:9-14; 2 Peter 2:17-19; Judges 1:8; Judges 1:10; Judges 1:12-13; Judges 1:16; Judges 1:19.

1) "And they shall cast them into a furnace of fire:" (kai balousin autous eis ten kaminon tou puros) "And he will deliberately cast them down into ’the’ furnace of fire," Matthew 25:41; Matthew 25:46; Mr 9:44,46,48,

2) "There shall be wailing and gnashing of teeth." (ekei estai ho klauthmos kai ho brugmos ton odonton) "There will be the sound of wailing and gnashing or grinding of the teeth," in the hell of eternal conscious torment, Luke 16:19-31; Revelation 14:9-11; Matthew 8:12.

1) "Then shall the righteous shine forth," (tote hoi didaioi eklampsousin) "At that time those who are righteous will shine forth." at -that time of the harvest, Daniel 12:2; 2 Corinthians 5:10; 1 Thessalonians 4:13-18.

2) "As the sun in the kingdom of their Father." (hos do helios en te basileia tou patros auton) "Similar to the sun in brilliance in the kingdom of their Father," in the millennial kingdom age, when Jesus will sit on His Father David’s throne, to reign over Israel’s promised land in peace, while the twelve apostles of the "kingdom of heaven," the church, shall sit on twelve thrones judging the twelve tribes of Israel, Luke 22:28-30.

3) "Who hath ears to hear, let him hear." (ho echon ota akoueto) "The one having ears to hear, let him hear," or give responsive heed, Matthew 13:15; Acts 28:26-29. Let it be understood that when the Divinely appointed administrative leaders of Israel among the Scribes, Pharisees, Sadducees, and Sanhedrin elders, coldly and boldly refused to believe both fulfilled prophecies of Jesus Christ, and the miracles that He did, as evidence that He was the Messiah, their hearts become hardened in unbelief, by their own choice. As a result they came to have no ears to hear, eyes to see, or hearts to understand, who Jesus really was, Proverbs 29:11; Hebrews 4:7; Romans 10:17. Let it be finally concluded that anyone who will not give heed to the Word of God today, as presented by His mandated church, would not believe, though one rose from the dead, to tell him the way of salvation, Luke 16:31; Matthew 28:18-20; John 20:21; Acts 1:8; John 8:24.

FIFTH KINGDOM OF HEAVEN PARABLE,

THE HIDDEN TREASURE V. 44

1) "Again, the kingdom of heaven is like," (homoia estin he basileia ton ouranon) "The kingdom of heaven (also) exists similar," or very much like, relative to:

2) "Unto treasure hid in a field;" (thesauto kekrummeno en to argo) "To a treasure that has been hidden in the field;" the field is the world, Matthew 13:38. The treasure is the church, the pearl of great price, which Jesus found, as in prepared material by John, Matthew 13:45-46; Matthew 3:1-3; Acts 15:14; John 3:28-29; Acts 1:21-22.

3) "The which when a man hath found, he hideth," (hon heuron anthropos ekrupsen) "Which upon finding a man hid;" That man who found and brought this treasure together was Jesus Christ. The nature, simple organizational structure, and function of the "kingdom of heaven," the New Covenant church, was an enigma, an hidden thing, to the astigmatized Jews, Matthew 13:10-17.

4) "And for joy goeth and selleth all that he hath," (kai apo charas autou hupagei kai polei hosa echei) "And from the joy he has, he goes and sells what things he has (his all);" Having established His church, taught and indoctrinated it, He then gave Himself to purchase it, with His own blood, Acts 20:28; Ephesians 5:25.

5) "And buyeth that field." (kai agorazei ton agron ekeinon) "Arid buys that field," and all that was in it. He not only gave himself to purchase the church, the treasure then hidden in the field, but He also died for the whole world (Gk. kos mos), to secure the restitution of all things to the Father. The chief (centerpiece) thing, in that field" (world) He purchased, was and is His church, the "pearl of great price," Matthew 13:44-45. One day He will receive her as His Holy Bride, Ephesians 5:26; Revelation 19:5-9.

SIXTH KINGDOM OF HEAVEN PARABLE, THE PEARL

V. 45,46

1) "Again the kingdom of heaven is like unto a merchant man," (palin homeia estin he basileia ton ouranon emporo) "Again, the kingdom of heaven (the church) is like or similar to a merchant" for the Son of man came "to seek and to save that which was lost," Luke 19:10; John 3:16; and that "church" to choose and call out, which was hidden from other ages, John 15:16; John 15:27; Acts 1:8; Ephesians 3:3-10; Romans 16:25-26.

2) "Seeking goodly pearls:" (zetounti kalous margaritas) "Who was seeking good or beautiful (ideal) pearls," treasure of genuine value, 2 Corinthians 5:21; John 3:17.

1) "Who, when he had found one pearl of great price," (heuron de huna polutimon margariten) "Then upon finding one very valuable pearl," one rich in quality and value, made up of many jewels, joined together as baptized believers, in a new covenant "kingdom of heaven" or church fellowship, as one, John 17:21; Ephesians 4:1-5.

2) "Went and sold all that he had," (apelthon pepraken panta hosa eichen) "He went away and sold all things that he had, held, or possessed," forfeited his life and soul, 2Co 18:9; 1 Peter 2:24; John 10:17-18. He bought it on the cross, then revealed it in power on Pentecost, Luke 24:49; Acts 2:1-4; Acts 2:41-47.

3) "And bought it." (kai egorasen auton) "And he bought it," that "pearl of great price," of great cost, the church, Acts 20:28; Ephesians 5:25-26. He found it, as both the hidden treasure, Matthew 13:44, and here as Matthew 13:45-46, "The pearl of great price;" He was sold "under sin," the sin of Judas Iscariot for 30 pieces of silver, and the sins of the whole world, to purchase the church, redeem the fallen universe, Matthew 26:15; Matthew 27:3; Acts 3:21; 1 Timothy 2:6.

THE SEVENTH KINGDOM OF HEAVEN PARABLE, THE DRAGNET V. 47,52

1) "Again the kingdom of heaven is like unto a net," (palin homoia estin he basileia ton ouranon sagene) "Again the Kingdom of heaven (the church) is similar to or compared with a net," a throw-net for catching fish.

2) "That was cast into the sea," (blepheise eis te thalassan) "Which (was) cast into the sea," for the purpose of catching fish. Symbolically the term "sea" refers to the masses of humanity. The lesson is that our Lord cast forth His net (the church) into the mass of humanity, in the world.

3) "And gathered of every kind:" (kai ek pantos sunagagouse) "And he gathered every kind out of it," as every kind of sea-creature may be caught in a throw net, so may every kind of person be drawn into the church, even some saved, some unsaved.

This parable differs from the wheat and tares parable where the Devil or wicked one was the evil agent. In this parable, it appears that the throw net had been baited, then drew in the good and the bad, or the net had fallen directly upon both kind.

1) "Which when it was full," (hen hote eplerothe) "Which when it was filled," with sea animals, of useful and useless kind, the good and the bad or poisonous. Bad fish, the hypocrites, like Judas Iscariot in the first church, and those who denied the resurrection in the Corinth church, are sometimes taken into the church net.

2) "They drew to shore and sat down," (anabibasantes epi ton agialon kai kathisantes) "They brought it upon the shore and sitting down to work;" It was work to separate the edible fish from the rough and poisonous sea animals that were dragged from the sea bottom.

3) "And gathered the good into vessels," (suneleksan ta kala eis ange) "They collected the good into vessels," for use, for personal or commercial use. The good, gathered into the vessels by the fishermen, seem to be the enlistment of those who are saved to serve and witness for the Lord in the church, Ephesians 3:21.

4) "But cast the bad away." (ta de sapra ekso elabon) "Then they tossed the bad out and away," so that they would not poison or contaminate the good fish. Every "church-ye," every congregation, is to receive those who come for her fellowship "in the faith," that is if they are saved, Romans 14:1. The unsaved and those who profess, but do not give evidence of possessing Jesus Christ are to be "put away" from the church fellowship, by the church in this age, 1 Corinthians 5:2; 1 Corinthians 5:4-5; 1 Corinthians 5:9; 1 Corinthians 5:11; 1 Corinthians 5:13; Matthew 18:17. Such was ordained of the Lord as a measure of discipline, to protect the reputation of His church and her name, 2 Thessalonians 3:13-14.

1) "And so shall it be at the end of the world:" (houtos estai en te sunteleia tou aionos) "it will be similar to this at the completion of the age," at the completion of the church age, when further judgment and separation, of the evil from the righteous occurs, Daniel 12:2-3; Matthew 25:46; John 5:28-29.

2) "The angels shall come forth," (ekseleusontai hoi angeloi) "The angels will go forth," angel messengers and ministers for the Lord and His people, Hebrews 1:14; Psalms 34:7; Matthew 13:41. The angels come "with the Lord," for this occasion, Matthew 16:27.

3) "And sever the wicked from among the just," (kai aphoriousin tous ponerous ek mesou ton dikaion) "And they will separate the wicked, out of and away from, the midst of the righteous," in the consummation of all things, or winding up of life’s final accounting, Matthew 25:41; Revelation 20:11-15.

1) "And they shall cast them into the furnace of fire:" (kai balousin autous eis ten kaminon tou puros) "And they will cast them into the furnace of fire," Matthew 13:42, a place prepared for the devil and his angels, and those who forget God, Matthew 25:41; Psalms 9:17.

2) "There shall be wailing and gnashing of teeth." (ekei estai ho klauthmos kai ho brugmos ton odonton) "Then there shall be (a state of) wailing and gnashing (grinding) of the teeth," of those cast into the furnace, where conscious torments of anguish, pain and unavailing cries of torments ascend up continuously, uninterruptedly, forever and ever, Luke 16:23-25; Luke 16:28; 2 Thessalonians 1:7-11; Revelation 14:9-11; Revelation 20:10; Revelation 20:14-15.

1) "Jesus saith unto them, have ye understood all these things?" (suneksate touta panta) "Do you all understand all these parabolic things?" about the kingdom of heaven, the New-Covenant church? This inquiry was directed to His disciples (His church), to whom He had just completed speaking the last three short parables, in the residence where He was resting in Capernaum, Matthew 13:10-11; Matthew 13:36.

2) "They say unto him, Yea, Lord." (legousin auto vai) "They replied to him, yes, we do," to the Lord. They were spiritual and could comprehend what the general masses and formal Judaizers could not understand, Matthew 13:10-11; 1 Corinthians 2:12; 1 Corinthians 2:14.

1) "Then said he unto them," (ho de eipen autois) "Then he said to them," to His church disciples, referred to by Matthew in each of these seven parables by the term "kingdom of heaven." This always refers, restrictedly to believers who had been baptized, and become followers and servants of the Lord in this age.

2) "Therefore every scribe which is instructed," (dia touto pas grammateus matheteutheis) "On account of this, every scribe (librarian or archives keeper of the law) who is instructed," or made a disciple, or comprehending learner, who had learned who Jesus was, what He had originated, and what His New Covenant disciples were later to be charged to do, Matthew 28:18-20; John 20:21.

3) "Unto the kingdom of heaven," (te basileia ton ouranon) "To or toward the kingdom of heaven," to or toward the goal and work of the church, for which John the Baptist came to prepare the material, Matthew 3:1-3; Matthew 11:10; John 1:6-7; John 1:22-23.

4) "Is like unto a man that is an householder," (homoios estin anthropo oikodespote) "Is similar to a housemaster," who has an administrative service function in the church of Jesus Christ. He is in charge of the records of the house, knows where valuables are stored, and what they are.

5) "Which bringeth forth out of his treasure," (hostis ekballei ek tou thesaurou autou) "Who puts forth out of his treasure," who has in store for food, drink, clothing, and shelter, as a natural householder. In like manner one who truly comprehends the New Covenant church, as the kingdom of heaven, is one who understands that former mysteries of God hidden, concerning the church, are now revealed, Romans 16:25-26; Ephesians 3:3-10; Ephesians 3:21.

6) "Things new and old." (kaina kai palaia) "Both new and old things." The instructed or wise scribe, who was the writer of the law and archives keeper, was able to bring out messages of both old and new truth, now made known in, and hereafter through, the church, Ephesians 3:21.

JESUS RETURNS TO NAZARETH, AGAIN REJECTED

V. 53-58

1) "And it came to pass," (kai egento) "And it occurred," very shortly thereafter.

2) "That when Jesus had finished these parables," (hote etelesen ho lesous paraboles tautas) "That when Jesus ended these parables," completed giving them to His disciples, to whom He gave the last three, after giving the first four to the multitudes, Matthew 13:1-3; Matthew 13:10-11; Matthew 13:24; Matthew 13:31; Matthew 13:36.

3) "He departed thence." (meteren ekeithen) "He left that place," where He had been, in His residence in Capernaum, Mt 4:13,35; 13:36.

1) "And when he was come into his own country," (kai elthon eis ten patrida autou) "And when he had come into his own native area," the area of Nazareth in Galilee, where He was brought up, Luke 4:16; from which place of early life He was called a Nazarene, Matthew 2:23; John 1:46; Mr 6:1; John 4:43; Luke 4:23-24.

2) "He taught them in their synagogue," (edidasken autous en te sunagoge auton) "He taught them in their synagogue." Perhaps the synagogue in which He announced His anointing of the Holy Spirit and call to preach good tidings to men, Luke 4:16-21.

3) "Insomuch that they were astonished, and said," (hoste ekpiessesthai autous kai legein) "So that they were astonished and inquired one to another," much as they had done many days before, when He stood up in their synagogue and read from the scroll of Isaiah, announcing who He was, Isaiah 61:1-2; Luke 4:21-24; Mr 6:2.

4) "Whence hath this man this wisdom, and these mighty works?" (psthen touto he sophia aute kai hai duneis) "Where, or from what source has this man this kind of wisdom and ability to do such miraculous deeds?" John 7:15; Mr 2:6-12.

He did not receive such from family parentage, schools, his Nazareth environment, or from synagogue instructions, that is certain. Their very questions lend strength to the necessary inference that both His wisdom and dynamic power were of supernatural origin.

1) "Is not this the carpenter’s son?" (ouch houtos estin to tou tektonos huios) "Is not this the heir-son of the carpenter?" the building technician or contractor’s son, a title by which He was frequently called, Joh 6-42; 7:41,48,52; Mr 6:3.

2) "Is not his mother called Mary?" (ouch he meter autou legetai Mariam) "Is not his mother called Mary, by name?" Mr 6:3. This indicates that His family members were well known by names, as follows:

3) "And his brethren, James, and Joses, and Simon, and Judas?" (kai hoi adelphoi autou lakobos kai loseph kai Simon kai loudas;) "And the fraternal brothers of him called James and Joseph and Simon and Judas?" Mr 6:3. Here four brothers of Jesus are named, younger brothers, born to Mary and Joseph, after the Virgin birth of Jesus. As recounted Matthew 1:18-25. It is therefore an error of fact to claim that Mary remained a virgin, had no more children after the birth of Jesus, and was bodily assumed into heaven, avoiding natural death, as it is taught in the myth of the "assumption" of the virgin Mary into heaven.

1) "And his sisters, are they not all with us?" (kai hai adelphai autou ouchi pasai pros humas eatin;) "And his sisters are they not all with or among us?" Mr 6:3. In addition to four sons, Mary had at least three daughters born to her and Joseph, after the virgin birth of Jesus. Had there only been two daughters, the language would have properly been are they not "both" with us.

2) "Whence then hath this man all these things?" (pothen oun touto tauta panta) "From where then does this man have all these kind of things?" knowledge, wisdom, and miracle working powers, Luke 4:22; Matthew 21:23.

1) "And they were offended in him," (kai eskandalizonto en auto) "And they came to be offended in him," Mr 6:3; Matthew 11:6; though those are blessed who are not offended in Him, 1 Peter 2:7-8. "Familiarity breeds contempt." Ought they not to have been proud of Jesus, their countryman? Isaiah 53:3.

2) "But Jesus said unto them," (ho de lesous eipen autois) "Then Jesus said directly to them," to those in His own -home synagogue, from where He had gone out when He began His public ministry, Luke 4:16-21.

3) "A prophet is not without honor," (ouk estin prophets atimos) "A prophet does not exist unhonored," without an high regard or respect for his calling and prophetic testimony, Mr 6:4; John 4:44; Luke 4:24.

4) "Save in his own country," (eimme en te patridi) "Except in his (own) native town," or home community, Mr 6:4; Not only did our Lord’s family, but also His Jewish family race, reject Him, John 1:11; John 5:43. A true prophet will have honor somewhere.

5) "And in his own house." (kai en te oikia autou) "And in his own residence," in and among his own household, Mr 6:4 adds, "And among his own kin, and in his own house." While John 7:5 adds concerning Jesus, "For neither did his brethren believe in him."

1) "And he did not many mighty works there," (kai ouk epoiesen ekei dunameis) "And he did not do many dynamic or miraculous things there," in His own native town or community. Mr 6:5 adds, "Save that he laid his hands on a few sick folk, and healed them."

2) "Because of their unbelief." (dia ten apistian auton) "On account of their unbelief," doubt or skepticism, Mr 5:17; 6:5,6; 9:23; Matthew 13:34; Mr 6:5; Matthew 23:37; See also Hebrews 3:18-19.