Matthew 13:43














(See ante, on vers. 24-30.) - J.A.M.

Then shall the righteous shine forth as the sun
I. ITS PRESENT CONCEALMENT. The whole structure of the parable implies that the beauty of the righteous man is hidden in the present; tares and wheat scarcely distinguished. The glory has begun in men here, though veiled. The wheat had in it the germ of the golden grain. The sun shines forth from the clouds which had obscured his radiance. Reasons of this concealment: —

1. The first reason is the nature of the only true righteousness in man. Man becomes righteous by denying his own righteousness and accepting that of another; this why it is hidden now. Our faith is cradled in tears and made strong by storms.

2. We find a second reason for concealment in the discipline by which the righteous are perfected. Faith grows by trials, which conceal glory. The world's eye sees little beauty in the crown of thorns.

II. ITS FUTURE MANIFESTATION. The present concealment will pass away; the germ of faith will ripen unto eternal glory. By the silent growth of faith the image of the heavenly is being secretly formed within. Who can tell how the souls of the righteous will ripen in the sun-light of Christ's smile,

III. ITS MIGHTY LESSONS. "Who hath ears to hear let him hear." Hear it, slothful Christian. Hear it, earnest, struggling soul. Hear it, downcast spirit. Hear it, unbeliever.

(E. L. Hull, B. A.)

Just as the flower bursts forth in beauty from its concealment in the seed, so shall it be with the righteous when the last temptation has been vanquished, and the body, so frail and weary, has been laid aside. We see it not in our dying friends. We see only the expiring animal nature. We see not how the Christlike grew within them during the hushed endurance of pain, and while their faith held on during that long horror of darkness. We see not this rising inner life. We see only their failing humanity.

(E. L. Hull, B. A.)

But we cannot see the glory which is behind. We cannot fully understand how the discipline of life is fitting the soul for the fruition of the future. At present we cannot read the Divine tracery inscribed by the hand of sorrow; it has all a heavenly compensation, infinitely greater than its present misery .... The veil is over us; we do not see what royal souls are being formed by it here. But in the end it shall be seen that all the feelings of pain and weakness, solitude and weariness, have a corresponding weight of joy.

(E. L. Hull, B. A.)

I. IN ITS ELEMENTS. "Like the sun" — visible, pure, active, glorious.

II. IN ITS PLATFORM. It is " in the kingdom of their Father." This imports —

1. All the privileges and security of an organized society of the highest order.

2. For ever to dwell at home.

III. ITS JUNCTURE. "Then" — day of judgment, when the righteous shall be publicly recognized as such.

IV. ITS TRUTH. On what do we ground these expectations? On the express declarations of God; the nature of the gospel, and the work of grace on the heart; and the witness of the Holy Spirit. Suggests — self-scrutiny and submission.

(J. Hirst.)

I. THE PRESENT CONCEALMENT OF THE RIGHTEOUS. On account of — The nature of their excellence — not discerned or appreciated by the world; the sphere within which it is displayed — in the common walks of life; the imperfections, etc., with which it is often accompanied; the reserve by which it is sometimes hidden — unobtrusive, silent.

II. THE FUTURE MANIFESTATION OF THE RIGHTEOUS. The time, place, splendour, duration.

(Brooks.)

Believers have a twofold righteousness.

1. The righteousness of justification.

2. The righteousness of sanctification. What need shall the saints have to shine in Christ's righteousness, when they shall be perfectly holy in themselves?

1. Because it was not their own inherent righteousness which was their title to heaven, but the righteousness of Christ alone; therefore they shall boast of and shine in the righteousness of Christ for ever.

2. Because their own inherent righteousness was imperfect and full of spots whilst they lived upon the earth, and it was made perfect only as an act of Christ's purchase, or the fruits of His merits and. obedience, to make them meet for that inheritance. The glory of believers is reserved to that time; now their life is a hidden life, and their glory is veiled (1 John 3:1-3).When the end of the world comes, or at the day of the resurrection, the saints shall shine forth gloriously.

1. Because being God's jewels, they are then all made up, or completed every way, and shall shine before wicked men and devils, to the shame and confusion for ever of these wretches.

2. Moreover, as heirs, they then come to a perfect age, and to possess the purchased inheritance, to the praise of God's glory and grace.

3. Then the marriage of the Lamb will be celebrated, and the bride be adorned in all her marriage robes and rich attire (Revelation 19:7).

4. Because then the bodies and souls of all believers shall be reunited, both being made perfect: a curious piece of work, whether a jewel or clockwork, never appears so glorious until it is all joined together, and every way perfected. So the glory of the saints will then be .every way full and perfect, both in respect of soul and body too.

5. Because Christ will then appear; "and when He appears, we shall appear with Him in glory" (Colossians 3:4; John 3:4).

6. Because then will be the time of the manifestation Of the sons of God" (Romans 8:19). Then they shall be crowned with glory. That will be the saints' coronation day.

7. Then will be the time of the saints reaping, as now is their time for sowing, and " they that sow in tears shall reap in joy" (Psalm 126:5). "Shine as the sun," etc. This denotes the greatness of the glory of the saints. The glory, excellence, and splendour of believers in that day will be amazing.Consider:

1. The sun is the greatest glory of this world, or far excels in glory all other things. So the saints shall shine forth in the greatest glory, beyond the glory of Solomon, or all earthly potentates whatsoever.

2. When the sun shines forth in his full strength, all dark clouds and mists are vanquished and driven away. So when the saints shall shine in their greatest glory, all dark mists of ignorance, and clouds of sin and corruption, shall be expelled from them for ever. No more dark days or unbelief for ever.

3. The sun is a singular light, and shines with a singular glory. There are many stars, but one sun. So the glory of the saints shall be a singular glory. No glory like that glory, or to be compared to it.

4. The sun is a pure, bright, and spotless creature, far brighter than the moon or stars, so the glory of the saints wall be a pure, bright, and spotless glory, not like "the glory of this world, nor like the glory which attends the saints while they are here in this mortal body.

5. The glory of the sun is an unchangeable glory; he alters not, changes not in his glory as the moon doth.So the glory of the saints in that day will ever abide the same, and never change or be less, because they then shall arrive to a full perfection of glory; nay, it shall exceed that of the sun.

1. Because the sun sets, or goes out of our sight, but the saints' sun shall never go down, their glory never sets (Isaiah 60:20).

2. The sun is sometimes clouded, its glory appears not, but the glory of the saints shall never be clouded any more as it was in this world.

3. The sun shall then be ashamed (Isaiah 24:23). That is, the glory of the saints shall so far excel the glory of the sun, that the sun shall, as it were, be ashamed (as such are said to be, when they are outshined), or outdone by others.

4. The sun is sometimes eclipsed by the gross body of the moon interposing betwixt us and it; but the glory of the saints shall by no dark body of sin, corruption, or of this world, be eclipsed any more for ever.

5. The sun is so glorious, that mortals cannot behold it, but their eyes will dazzle. So the glory of the saints will be too great for sinners to behold, it would even put out their eyes, or confound them. O happy believers!

(B. Keach)

People
Esaias, Isaiah, James, Jesus, Joseph, Joses, Judas, Mary, Simon
Places
Nazareth, Sea of Galilee
Topics
Ear, Ears, Father's, Forth, Kingdom, Listen, Reign, Righteous, Shine, Shining, Upright
Outline
1. The parable of the sower and the seed;
18. the explanation of it.
24. The parable of the weeds;
31. of the mustard seed;
33. of the leaven;
36. explanation of the parable of the weeds.
44. The parable of the hidden treasure;
45. of the pearl;
47. of the drag net cast into the sea.
53. Jesus is a prophet without honor in his own country.

Dictionary of Bible Themes
Matthew 13:43

     4284   sun
     4960   noon
     7027   church, purpose
     8158   righteousness, of believers
     9414   heaven, community of redeemed

Matthew 13:1-52

     2345   Christ, kingdom of

Matthew 13:3-43

     4007   creation, and God

Matthew 13:31-52

     2357   Christ, parables

Matthew 13:36-43

     4456   grain
     7730   explanation

Matthew 13:36-50

     5438   parables

Matthew 13:37-43

     2221   Christ, Son of Man

Matthew 13:39-43

     9240   last judgment

Matthew 13:40-43

     5003   human race, and God
     9155   millennium

Matthew 13:41-43

     8244   ethics, and grace

Library
Toleration
(Preached at Christ Church, Marylebone, 1867, for the Bishop of London's Fund.) MATTHEW xiii. 24-30. The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the household came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He
Charles Kingsley—Discipline and Other Sermons

'To Him that Hath Shall be Given'
'Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.'-- MATT. xiii. 12. There are several instances in the Gospels of our Lord's repetition of sayings which seem to have been, if we may use the expression, favourites with Him; as, for instance, 'There are first which shall be last, and there are last which shall be first'; or, again, 'The servant is not greater than his master, nor the disciple than his lord.'
Alexander Maclaren—Expositions of Holy Scripture

Leaven
'The kingdom of heaven is like unto leaven, which a woman took, and bid to three measures of meal, till the whole was leavened.'--MATT. xiii. 33. How lovingly and meditatively Jesus looked upon homely life, knowing nothing of the differences, the vulgar differences, between the small and great! A poor woman, with her morsel of barm, kneading it up among three measures of meal, in some coarse earthenware pan, stands to Him as representing the whole process of His work in the world. Matthew brings
Alexander Maclaren—Expositions of Holy Scripture

Ears and no Ears
'Who hath ears to hear, let him hear.--MATT. xiii. 8. This saying was frequently on our Lord's lips, and that in very various connections. He sometimes, as in the instance before us, appended it to teaching which, from its parabolic form, required attention to disentangle the spiritual truth implied. He sometimes used it to commend some strange, new revolutionary teaching to men's investigation--as, for instance, after that great declaration of the nullity of ceremonial worship, how that nothing
Alexander Maclaren—Expositions of Holy Scripture

Seeing and Blind
'They seeing, see not.'--MATT. xiii, 13. This is true about all the senses of the word 'seeing'; there is not one man in ten thousand who sees the things before his eyes. Is not this the distinction, for instance, of the poet or painter, and man of science--just that they do see? How true is this about the eye of the mind, what a small number really understand what they know! But these illustrations are of less moment than the saddest example--religious indifference. I wish to speak about this now,
Alexander Maclaren—Expositions of Holy Scripture

Four Sowings and one Ripening
'The same day went Jesus out of the house, and sat by the sea side. 2. And great multitudes were gathered together unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore. 8. And He spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 6. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they
Alexander Maclaren—Expositions of Holy Scripture

Mingled in Growth, Separated in Maturity
'Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this.
Alexander Maclaren—Expositions of Holy Scripture

Treasure and Pearl
The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.'--MATT. xiii. 44-46. In this couple of parables, which are twins, and must be taken together, our Lord utilises two very familiar facts
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xiii. 19, Etc. , Where the Lord Jesus Explaineth the Parables of the Sower.
1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, "some fell by the way side," [2507] which the birds picked up; "some in stony places," which dried up from the heat; "some among thorns, which were choked," and could not bring forth fruit; and "other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold."
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xiii. 52, "Therefore Every Scribe who Hath Been Made a Disciple to the Kingdom of Heaven," Etc.
1. The lesson of the Gospel reminds me to seek out, and to explain to you, Beloved, as the Lord shall give me power, who is "that Scribe instructed in the kingdom of God, who is "like unto an householder bringing out of his treasure things new and old." [2524] For here the lesson ended. "What are the new and old things of an instructed Scribe?" Now it is well known who they were, whom the ancients, after the custom of our Scriptures, called Scribes, those, namely, who professed the knowledge of the
Saint Augustine—sermons on selected lessons of the new testament

Sown among Thorns
WHEN that which comes of his sowing is unfruitful, the sower's work is wasted: he has spent his strength for nothing. Without fruit the sower's work would even seem to be insane, for he takes good wheat, throws it away, and loses it in the ground. Preaching is the most idle of occupations if the Word is not adapted to enter the heart, and produce good results. O my hearers, if you are not converted, I waste time and energy in standing here! People might well think it madness that one whole day in
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Parable of the Tares, by Bishop Latimer, Preached on the 7Th of February, 1553.
MATTHEW XIII.--The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way, &c. This is a parable or similitude wherein our Saviour compared the kingdom of God, that is, the preaching of his word, wherein consisteth the salvation of mankind, unto a husbandman who sowed good seed in his field. But before we come unto the matter, you shall first learn to understand what this word parable, which
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

A Man Reaps More than He Sows.
A MAN REAPS MORE THAN HE SOWS. "But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold."--Matt. xiii: 8. If I sow a bushel, I expect to reap ten or twenty bushels. I can sow in one day what will take ten men to reap. The Spaniards have this proverb: "Sow a thought and reap an act. Sow an act, and reap a habit. Sow a habit, and reap a character. Sow a character and reap a destiny." And it takes a longer time to reap than to sow. I have heard
Dwight L. Moody—Sowing and Reaping

The Christian Society
Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15. THE SOCIAL CIRCLE The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other
Henry T. Sell—Studies in the Life of the Christian

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there
J. W. McGarvey—The Four-Fold Gospel

Jesus visits Nazareth and is Rejected.
^A Matt. XIII. 54-58; ^B Mark VI. 1-6; ^C Luke IV. 16-31. ^b 1 And he went out from thence [from Capernaum] ; and he cometh { ^a And coming} ^b into his own country; and his disciples follow him. ^c 16 And he came to Nazareth, where he had been brought up [As to this city, see pages 14 and 55. As to the early years of Jesus at Nazareth, see page 60]: ^b 2 And when the sabbath was come ^c he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. [This does not mean
J. W. McGarvey—The Four-Fold Gospel

New Teaching in Parables' - the Parables to the People by the Lake of Galilee, and those to the Disciples in Capernaum
We are once more with Jesus and His disciples by the Lake of Galilee. We love to think that it was in the early morning, when the light laid its golden shadows on the still waters, and the fresh air, untainted by man, was fragrant of earth's morning sacrifice, when no voice of human discord marred the restfulness of holy silence, nor broke the Psalm of Nature's praise. It was a spring morning too, and of such spring-time as only the East, and chiefly the Galilean Lake, knows - nor of mingled sunshine
Alfred Edersheim—The Life and Times of Jesus the Messiah

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has
Alfred Edersheim—The Life and Times of Jesus the Messiah

Infancy and Youth of Jesus --His First Impressions.
Jesus was born at Nazareth,[1] a small town of Galilee, which before his time had no celebrity.[2] All his life he was designated by the name of "the Nazarene,"[3] and it is only by a rather embarrassed and round-about way,[4] that, in the legends respecting him, he is made to be born at Bethlehem. We shall see later[5] the motive for this supposition, and how it was the necessary consequence of the Messianic character attributed to Jesus.[6] The precise date of his birth is unknown. It took place
Ernest Renan—The Life of Jesus

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete
William Arnot—The Parables of Our Lord

The Hidden Treasure.
"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."--MATT. xiii. 44. These two parables, the hidden treasure and the costly pearl, are even more closely allied to each other than the two which precede them. Generically they teach the same truth; but they teach it with distinct specific differences. It will be most convenient to notice in connection with the first,
William Arnot—The Parables of Our Lord

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the
William Arnot—The Parables of Our Lord

The Group in Matt. xiii.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables."--MATT. xiii. 1-3. In Matthew's narrative, the first specimen of that peculiar pictorial method which characterized the teaching of our Lord, is not an isolated parable occurring in the midst of a miscellaneous discourse, but a group of seven presented
William Arnot—The Parables of Our Lord

The Sower.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness
William Arnot—The Parables of Our Lord

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