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Matthew Chapter
Thirteen
Matthew 13
The Lord was no longer seeking fruit in His vine. It had
been requisite according to God's relations with Israel that He should seek
this fruit; but His true service, He well knew, was to bring that which could
produce fruit, and not to find any in men.
It is important to remark here, that the Lord speaks of the visible
and outward effect of His work as a Sower. The only occasion here on which He
expresses His judgment as to the inward cause is, when He says, "They had
no root"; and even here it is a matter of fact. The doctrines respecting
the divine operation needed for the production of fruit are not here spoken of.
It is the Sower who is displayed, and the result of His sowing, not that which
causes the seed to germinate in the earth. In each case, except the first, a
certain effect is produced.
The Lord is then here presented as commencing a work
which is independent of all former relation between God and men, bearing with
Him the seed of the word, which He sows in the heart by His ministry. Where it
abides, where it is understood, where it is neither choked nor dried up, it
produces fruit to His glory, and to the happiness and profit of the man who
bears it.
In verse 11 the Lord shews the reason why He speaks enigmatically
to the multitude. A distinction is now definitely made between the remnant and
the nation: the latter was under the judgment of blindness pronounced by the
prophet Isaiah. Blessed were the eyes of the disciples which saw the Emmanuel,
the Messiah, the object of the hopes and desires of so many prophets and
righteous men. All this marks judgment, and a called and spared remnant. [1]
I would now make a few remarks on the character of the
persons of whom the Lord speaks in the parable.
When the word is sown in a heart that does not understand it, when it
produces no relation of intelligence, of feeling, or of conscience between the
heart and God, the enemy takes it away: it does not remain in the heart. He who
heard it is not the less guilty: that which was sown in his heart was adapted
to every need, to the nature and to the condition of man.
The immediate reception of the word with joy, in the next
case, tends rather to prove that the heart will not retain it; for it is
scarcely probable in such a case that the conscience was reached. A conscience
touched by the word makes a man serious; he sees himself in the presence of
God, which is always a serious thing whatever may be the attraction of His
grace, or the hope inspired by His goodness. If the conscience has not been
reached, there is no root. The word was received for the joy it imparted; when
it brings tribulation, it is given up. When the conscience has been already
exercised, the gospel brings at once joy; but when not, it awakens the
conscience where there is a real work. In the first case it is the answer to
and meets the wants already there. In the second it creates those wants.
Every day's history is, alas! the sad and best
explanation of the third class. There is no ill-will, there is barrenness.
That the word was understood is only affirmed of those
who bear fruit. The true understanding of the word brings a soul into
connection with God, because the word reveals God-expresses what He is. If I
understand it, I know Him; and the true knowledge of God (that is, of the
Father and of His Son Jesus Christ) is eternal life. Now, whatever may be the
degree of light, it is always God thus revealed who is made known by the word
that Jesus sows. Thus, being begotten of the word, we shall produce, in diverse
measures, the fruits of the life of God in this world. For the subject here is
the effect, in this world, of the reception of the truth brought by Jesus (not
heaven, nor that which God does in the heart to make the seed bear fruit).
This parable does not speak, as a similitude, of the
kingdom, though the word sown was the word of the kingdom, but of the great
elementary principle of the service of Christ in the universality of its
application, and as it was realised in His own Person and service while on the
earth, and after He was gone, though fuller subjects of grace might then be
brought out.
In the six following parables we find similitudes of the
kingdom. We must remember that it is the kingdom established during the
rejection of the King, [2] and which consequently has a peculiar
character. That is to say, it is characterised by the absence of the King,
adding to this, in the explanation of the first parable, the effect of His
return.
The first three of these six parables present the kingdom
in its outward forms in the world. They are addressed to the multitude. The
last three present the kingdom according to the estimate of the Holy Ghost,
according to the reality of its character as seen by God-the mind and counsel
of God in it. They are addressed consequently to the disciples alone. The
public establishment of the kingdom in the righteousness and power of God is
also announced to the latter, in the explanation of the parables of the tares.
Let us consider first the exterior of the kingdom
publicly announced to the multitude-the outward form which the kingdom would
assume.
We must remember that the King, that is, the Lord Jesus,
was rejected on earth; that the Jews, in rejecting Him, had condemned
themselves; that, the word of God being used to accomplish the work of Him whom
the Father had sent, the Lord thus made it known that He established the
kingdom, not by His power exercised in righteousness and in judgment, but by
bearing testimony to the hearts of men; and that the kingdom now assumed a
character connected with man's responsibility, and with the result of the word
of light being sown in the earth, addressed to the hearts of men, and left as a
system of truth to the faithfulness and the care of men (God, however, still
holding good His sovereign right for the preservation of His children and of
the truth itself). This latter part is not the subject of these parables. I
have introduced it here, because it might otherwise have been supposed that
everything depended absolutely on man. Had it been so, alas! all would have
been lost.
The parable of the tares is the first. It gives us a
general idea of the effect of these sowings as to the kingdom; or rather, the
result of having for the moment committed the kingdom here below to the hands
of men.
The result was that the kingdom here below no longer
presented as a whole the appearance of the Lord's own work. He sows not tares.
Through the. carelessness and the infirmity of men, the enemy found means to
sow these tares. Observe that this does not apply to the heathen or to the
Jews, but to the evil done among Christians by Satan through bad doctrines, bad
teachers and their adherents. The Lord Jesus sowed. Satan, while men slept,
sowed also. There were judaisers, philosophers, heretics who held with both the
former on the one hand, or on the other opposed the truth of the Old Testament.
Nevertheless Christ had only sown good seed. Must the
tares then be rooted out? Clearly the condition of the kingdom during the
absence of Christ depends on the answer to this question; and it throws light
also upon that condition. But there was still less power to bring in a remedy
than there had been to prevent the evil. All must remain unremedied until the
King's interposition at the time of harvest. The kingdom of heaven on earth,
such as it is in the hands of men, must remain a mingled system. Heretics,
false brethren, will be there, as well as the fruit of the Lord's word,
testifying, in this last dealing of God with him, man's inability to maintain
that which is good and pure in its pristine state. So it has ever been. [3]
At the time of harvest (a phrase that designates a
certain space of time during which the events connected with the harvest will
take place)-"at the time of harvest" the Lord will deal first, in His
providence, with the tares. I say, "in His providence," because He
employs the angels. The tares shall be bound in bundles ready to be burnt.
We must observe that outward things in the world are the
subject here-acts which root out corruption-corruption that has grown up in the
midst of Christianity.
The servants are not capable of doing this. The
intermingling (caused by their weakness and carelessness) is such, that in
gathering out the tares they would root up the wheat also. Not only
discernment, but the practical power of separation would be wanting to carry
out their purpose. When once the tares are there, the servants have nothing to
do with them as to their presence in this world, in Christendom. Their service
is with the good. The work of purging Christendom from them was not in their
province. It is a work of judgment on that which is not of God, belonging to
Him who can execute it according to the perfection of a knowledge that embraces
everything, and a power that nothing escapes; which, if two men are in one bed,
knows how to take the one and leave the other. The execution of judgment on the
wicked in this world does not belong to the servants of Christ. [4] He will accomplish it by the angels of His
power, to whom He commits the execution of this work.
After the binding of the tares He gathers the wheat into
His garner. There is no binding the wheat in bundles; He takes it all to
Himself. Such is the end of that which concerns the outward appearance of the
kingdom here below. This is not all that the parable can teach us, but it ends
the subject of which this part of the chapter speaks. During the absence of
Jesus the result of His sowing will be marred, as a whole down here, by the
work of the enemy. At the close He will bind all the enemy's work in bundles;
that is, He will prepare them in this world for judgment. He will then take
away the church. It is evident that this terminates the scene below which goes on
during His absence. The judgment is not yet executed. Before speaking of it the
Lord gives other pictures of the forms which the kingdom will assume during His
absence.
That which had been sown as a grain of mustard-seed
becomes a great tree; a symbol that represents a great power in the earth. The
Assyrian, Pharaoh, Nebuchadnezzar, are set before us in the word as great
trees. Such would be the form of the kingdom, which began in littleness through
the word sown by the Lord, and afterwards by His disciples. That which this
seed produced would gradually assume the form of a great power, making itself
prominent on the earth, so that others would shelter themselves under it, as
birds under the branches of a tree. This has, indeed, been the case.
We next find that it would not only be a great tree in
the earth, but that the kingdom would be characterised as a system of doctrine,
which would diffuse itself-a profession, which would enclose all it reached
within its sphere of influence. The whole of the three measures would be
leavened. I need not dwell here on the fact that the word leaven is always used
in a bad sense by the sacred writers; but the Holy Ghost gives us to understand
that it is not the regenerative power of the word in the heart of an individual,
bringing him back to God; neither is it simply a power acting by outward
strength, such as Pharaoh, Nebuchadnezzar, and the other great trees of
scripture. But it is a system of doctrine that should characterise the mass,
pervading it throughout. It is not faith properly so called, nor is it life. It
is a religion; it is Christendom. A profession of doctrine, in hearts which
will bear neither the truth nor God, connects itself always with corruption in
the doctrine itself.
This parable of the leaven concludes His instructions to
the multitude. All was now addressed to them in parables, for they did not
receive Him their King, and He spoke of things that supposed His rejection, and
an aspect of the kingdom unknown to the revelations of the Old Testament, which
have in view either the kingdom in power, or a little remnant receiving, amid
sufferings, the word of the Prophet-King who had been rejected.
After this parable Jesus no longer remains by the seaside
with the multitude-a place suited to the position in which He stood towards the
people after the testimony borne at the end of chapter 12, and whither He had
repaired on quitting the house. He now re-enters the house with His disciples;
and there, in secluded intimacy with them, He reveals the true character-the
object-of the kingdom of heaven, the result of that which was done in it, and
the means which should be taken to cleanse everything on earth, when the
outward history of the kingdom during His absence should have terminated. That
is to say, we find here that which characterises the kingdom to the spiritual
man, that which he understands as the true mind of God with regard to the
kingdom, and the judgment which should purge out from it all that was contrary
to Him-the exercise of power which should render it outwardly in accordance
with the heart of God.
We have seen its outward history ending with this, the
wheat hidden in the garner, and the tares left in bundles on the earth ready to
be burnt. The explanation of this parable resumes the history of the kingdom at
that period; only it gives us to understand and distinguish the different parts
of the intermixture, ascribing each part to its true author. The field is the
world; [5] there the word was sown for the
establishment, in this manner, of the kingdom. The good seed were the children
of the kingdom; they belonged to it really according to God; they are its
heirs. The Jews were no longer so, and it was no longer the privilege of
natural birth. The children of the kingdom were born of the word. But among
these, in order to spoil the Lord's work, the enemy introduced all sorts of
people, the fruit of the doctrines which he had sown among those who were born
of the truth. This is the work of Satan in the place where the doctrine of
Christ had been planted. The harvest is the end of the age. [6] The reapers are the angels It will be
remarked here that the Lord does not explain historically that which took
place, but the terms used to bring in the issue when the harvest is come. The
fulfilment of that which is historical in the parable is supposed; and He
passes on to give the great result outside that which was the kingdom during
His absence on high. The wheat (that is, the church) is in the barn, and the
tares in bundles on the earth. But He takes all that constitutes these bundles,
all that as evil offends God in the kingdom, and casts it into the furnace of
fire, where there is wailing and gnashing of teeth. After this judgment the
righteous shall shine forth like Himself, the true Sun of that day of glory-of
the age to come, in the kingdom of their Father. Christ will have received the
kingdom from the Father whose children they were; and they shall shine forth in
it with Him according to that character.
Thus we find for the multitude, the results on earth of
the divine sowing, and the machinations of the enemy-the kingdom presented
under this form; afterwards the confederacies of the wicked among themselves
apart from their natural order as growing in the field; and the taking away of
the church. For His own disciples, the Lord explains all that was necessary to
make them fully understand the language of the parable. We then find the
judgment executed by the Son of man upon the wicked, who are cast into the
fire; and the manifestation of the righteous in glory (these last events taking
place after the Lord had risen up and put an end to the outward form of the
kingdom of heaven upon earth, the wicked being gathered in companies, and the
saints taken up to heaven). [7]
And now, having explained the public history and its
results in judgment and in glory for the full instruction of His disciples, the
Lord communicates to them the thoughts of God with respect to what was going on
upon earth, while the outward and earthly events of the kingdom were being
developed-that which the spiritual man should discern in them. To him, to one
who understood the purpose of God, the kingdom of heaven was like a treasure
hidden in a field. A man finds the treasure, and buys the field in order to
possess it. The field was not his object, but the treasure that was in it. Thus
Christ has purchased the world. He possesses it by right. His object is the
treasure hidden in it, His own people, all the glory of the redemption
connected with it; in a word, the church looked at,-not in its moral and in a
certain sense divine beauty, but as the special object of the desires and of
the sacrifice of the Lord-that which His heart had found in this world
according to the counsels and the mind of God.
In this parable it is the powerful attraction of this
"new thing," which induces the one who has found it to purchase the
whole place, that he may obtain possession of it.
The Jews were nothing new; the world had no attraction;
but this new treasure induced the One who had discovered it to sell all He had
that He might gain it. In fact Christ forsook everything. He not only emptied
Himself to redeem us, but He renounced all that belonged to Him as man, as the
Messiah on earth, the promises, His royal rights, His life, to take possession
of the world which contained in it this treasure, the people whom He loved.
In the parable of the pearl of great price we have again
the same idea, but it is modified by others. A man was seeking goodly pearls.
He knew what he was about. He had taste, discernment, knowledge, as to that
which he sought. It was the well-known beauty of the thing that caused his
research. He knows when he has found one corresponding to his ideas, that it is
worth while to sell all that he may acquire it. It is worth this in the eyes of
one who can estimate its value. And he buys nothing else along with it. Thus
Christ has found in the church by itself a beauty and (because of this beauty)
a value, which made Him give up all to obtain it. It is just so with regard to
the kingdom. Considering the state of man, of the Jews even, the glory of God
required that all should be given up in order to have this new thing; for there
was nothing in man that He could take to Himself. Not only He was content to
give up all for the possession of this new thing, but that which His heart
seeks for, that which He finds nowhere else, He finds in that which God has
given Him in the kingdom. He bought no other pearls. Until He found this pearl,
He had no inducement to sell all that He had. As soon as He sees it, His mind
is made up; He forsakes all for it. Its value decides Him, for He knows how to
judge, and He seeks with discernment.
I do not say that the children of the kingdom are not
actuated by the same principle. When we have learnt what it is to be a child of
the kingdom, we forsake all that we may enjoy it, that we may be of the pearl
of great price. But we do not buy that which is not the treasure, in order to
obtain it; and we are very far from seeking goodly pearls before we have found
the one of great price. In their full force these parables only apply to
Christ. The intention in these parables is to bring out that which was then
doing, in contrast with all that had taken place before-with the Lord's
relations to the Jews.
There remains yet one of the seven-that of the net cast
into the sea. In this parable there is no change in the persons employed, that
is to say, in the parable itself. The same persons who cast the net draw it to
shore, and make the separation by gathering the good fish into vessels, taking
no further notice of the bad. Securing the good fish is the work of those who
draw the net to shore. It is only when landed that this is done. The sorting is
their work, doubtless; but they have only to do with the good fish. They know
them. This is their business, the object of their fishing. Others indeed come,
and are found in the net together with the good; but these are not good. No
other judgment is needed. The fishermen know the good. These are not such. They
leave them. This forms a part of the history of the kingdom of heaven. The
judgment of the wicked is not found here. The bad are left on the shore, when
the fishermen gather the good into vessels. The final destiny of either good or
bad is not given here. It does not take place on the shore with respect to the
good; nor as to the bad by simply leaving them there. It is subsequent to the
action of the parable; and, with respect to the bad, it does not take place
merely by their separation from the good with whom they had been intermingled,
but by their destruction. Neither in this parable, nor in that of the tares and
wheat, does the execution of judgment form part of the parable itself. There
the tares are bound and left on the field, here they are cast away out of the
netful.
Thus the gospel net has been cast into the sea of the
nations, and has enclosed of all kinds. After this general gathering, which has
filled the net, the agents of the Lord, having to do with the good, gather them
together, separating them from the bad. Remark here that this is a similitude
of the kingdom. It is the character which the kingdom assumes when the gospel
has assembled together a mass of good and bad. At the end, when the net has
been drawn so that all kinds are enclosed in it, the good are set apart because
they are precious, the others are left. The good are gathered into divers
vessels. The saints are gathered, not by the angels, but by the work of those
who have laboured in the name of the Lord. The distinction is not made by
judgment, but by the servants occupied with the good.
The execution of the judgment is another matter. The
labourers have nothing to do with that. At the end of the age, the angels shall
come forth and sever the wicked from among the just, not the just from among
the rest as the fisherman did, and shall cast them into the furnace of fire,
where there shall be wailing and gnashing of teeth. Here nothing is said of
their being occupied about the just. Gathering them into vessels was not the
angels' work, but that of the fishermen. The angels are in both parables
occupied with the wicked. The public result had been given, whether during the
period of the kingdom of heaven, or afterwards, in the parable of the tares. It
is not repeated here. The work to be done with regard to the righteous when the
net is full is added here. The destiny of the wicked is repeated to distinguish
the work done with respect to them from that wrought by means of the fishermen,
who gather the good into divers vessels. Still it is presented under another
aspect; and the just are left where they were. In the parable of the tares the
judgment of the wicked is declared as in this. They are cast out into weeping
and gnashing of teeth, but there the general state of the kingdom is revealed,
and we have the righteous shining forth as the sun-the higher part of the
kingdom. Here it is only what the intelligent understand, what the spiritual
mind sees; the just are put into vessels. There is a separation by spiritual
power before judgment, which there was not in the general public state of the
kingdom, but only what providence did publicly in the field, and the good grain
received above. Here the separation is by dealings with the good. This was the
main point for spiritual intelligence. Public display is not the point; only judgment
will be executed on the wicked, in fact; then the just will be left there. [8]
In the explanation of the second parable, it is absolute
judgment in the case of the tares, destroying and consuming that which remains
on the field, already collected together and separated providentially from the
wheat. The angels are sent at the end, not to separate the tares from the wheat
(that was done) but to cast the tares into the fire, thus cleansing the
kingdom. In the explanation of the parable of the fish (v. 49) the sorting
itself takes place. There will be just ones on the earth, and the wicked will
be separated from among them. The practical instruction of this parable is the separation
of the good from the wicked, and the gathering together in companies of many of
the former; this is done more than once, many others of the same being gathered
elsewhere into one also. The servants of the Lord are the instruments employed
in what takes place in the parable itself.
These parables contain things new and old. The doctrine
of the kingdom, for instance, was a well-known doctrine. That the kingdom
should take the forms described by the Lord, that it should embrace the whole
world without distinction, the people of God drawing their existence not from
Abraham but from the word-all this was quite new. All was of God. The scribe
had knowledge of the kingdom, but was entirely ignorant of the character it
would assume, as the kingdom of heaven planted in this world by means of the
word, on which all here depends.
The Lord resumes His work among the Jews. [9] To
them He was only "the carpenter's son." They knew His family after
the flesh. The kingdom of heaven was nothing in their eyes. The revelation of
this kingdom was carried on elsewhere, and there the knowledge of divine things
was communicated. The former saw nothing beyond those things which the natural heart
could perceive. The blessing of the Lord was arrested by their unbelief: He was
rejected as prophet, as well as king, by Israel.
[1]
Compare Mark 4:33, 34. It was adapted to all if they had ears to hear, but was
darkness to the wilful.
[2]
Remark here, that chapter 12 having brought before us the judgment of the
Jewish people, we have now the kingdom as It is in the absence of the king,
chapter 13; the assembly as built by Christ, chapter 16; and the kingdom in
glory, chapter 17.
[3] It
is a solemn thought that the first act of man has been to spoil what God has
set up good. So with Adam, so with Noah, so with the law, so with the
priesthood of Aaron, so with the son of David, so even Nebuchadnezzar, so the
church. In Paul's days all sought their own, not the things of Jesus Christ.
All is made good, better, and stable in the Messiah.
[4] I
speak here of those who will have been His servants on earth during His
absence. For angels are also His servants, as well as the saints of the age to
come.
[5]
Manifestly it was not in the church that the Lord began to sow: it did not then
exist. But He distinguishes Israel here from the world, and speaks of the
latter. He looked for fruit in Israel; He sows in the world, because Israel
after all His culture brought forth no fruit.
[6] Not
merely the instant that terminates it, but the acts that accomplish the purpose
of God in terminating it.
[7]
Remark too here that the kingdom of heaven is parcelled out into two parts, the
kingdom of the Son of man, and the kingdom of our Father: the objects of
judgment in what is subjected to Christ, and a place like His before the Father
for sons.
[8] In
all symbolical prophecies and parables, the explanation goes beyond the parable
and adds facts; because the judgment executed publicly testifies of that which
in the time of the parable can only be discerned spiritually. This latter may
be spiritually understood. The result is, judgment will publicly declare it, so
that we are always to go beyond the parable in the explanation. Judgment
explains publicly what is only understood spiritually before, and brings in a
new order of things (compare Dan. 7).
[9] The
chapters which follow are striking in their character. Christ's Person as the
Jehovah of Psalm 132 is brought out, but Israel sent away, the disciples left
alone, while He prays on high. He returns, rejoins the disciples, and the
Gadarene world owns Him. Then we have in chapter 15 the full moral description
of the ground on which Israel stood actually, and ought to stand, but carried
much farther out into what man's heart is; and then what God is, revealed in
grace to faith, even if in a Gentile. Historically He still owns Israel, but in
divine perfection, and now in human administrative power; and then (chap. 16)
the church is brought in prophetically; and in chapter 17 the kingdom of glory
in vision. In chapter 16 they are forbidden to say He is the Christ. This is
over.
── John Darby《Synopsis of Matthew》
Matthew 13
Chapter Contents
The parable of the sower. (1-23) The parable of the
tares. (24-30; 36-43) The parables of the mustard-seed and the leaven. (31-35)
The parables of the hidden treasure, the pearl of great price, the net cast
into the sea, and the householder. (44-52) Jesus is again rejected at Nazareth.
(53-58)
Commentary on Matthew 13:1-23
(Read Matthew 13:1-23)
Jesus entered into a boat that he might be the less
pressed, and be the better heard by the people. By this he teaches us in the
outward circumstances of worship not to covet that which is stately, but to
make the best of the conveniences God in his providence allots to us. Christ
taught in parables. Thereby the things of God were made more plain and easy to
those willing to be taught, and at the same time more difficult and obscure to
those who were willingly ignorant. The parable of the sower is plain. The seed
sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by
his ministers. Preaching to a multitude is sowing the corn; we know not where
it will light. Some sort of ground, though we take ever so much pains with it,
brings forth no fruit to purpose, while the good soil brings forth plentifully.
So it is with the hearts of men, whose different characters are here described
by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan;
who, as he is the great murderer of souls, so he is the great thief of sermons,
and will be sure to rob us of the word, if we take not care to keep it. Hypocrites,
like the stony ground, often get the start of true Christians in the shows of
profession. Many are glad to hear a good sermon, who do not profit by it. They
are told of free salvation, of the believer's privileges, and the happiness of
heaven; and, without any change of heart, without any abiding conviction of
their own depravity, their need of a Saviour, or the excellence of holiness,
they soon profess an unwarranted assurance. But when some heavy trial threatens
them, or some sinful advantage may be had, they give up or disguise their
profession, or turn to some easier system. Worldly cares are fitly compared to
thorns, for they came in with sin, and are a fruit of the curse; they are good
in their place to stop a gap, but a man must be well armed that has much to do
with them; they are entangling, vexing, scratching, and their end is to be
burned, Hebrews 6:8. Worldly cares are great hinderances
to our profiting by the word of God. The deceitfulness of riches does the
mischief; they cannot be said to deceive us unless we put our trust in them,
then they choke the good seed. What distinguished the good ground was
fruitfulness. By this true Christians are distinguished from hypocrites. Christ
does not say that this good ground has no stones in it, or no thorns; but none
that could hinder its fruitfulness. All are not alike; we should aim at the
highest, to bring forth most fruit. The sense of hearing cannot be better
employed than in hearing God's word; and let us look to ourselves that we may
know what sort of hearers we are.
Commentary on Matthew 13:24-30,
(Read Matthew 13:24-30,)
36-43 This parable represents the present and future
state of the gospel church; Christ's care of it, the devil's enmity against it,
the mixture there is in it of good and bad in this world, and the separation
between them in the other world. So prone is fallen man to sin, that if the
enemy sow the tares, he may go his way, they will spring up, and do hurt;
whereas, when good seed is sown, it must be tended, watered, and fenced. The
servants complained to their master; Sir, didst thou not sow good seed in thy
field? No doubt he did; whatever is amiss in the church, we are sure it is not
from Christ. Though gross transgressors, and such as openly oppose the gospel,
ought to be separated from the society of the faithful, yet no human skill can
make an exact separation. Those who oppose must not be cut off, but instructed,
and that with meekness. And though good and bad are together in this world, yet
at the great day they shall be parted; then the righteous and the wicked shall
be plainly known; here sometimes it is hard to distinguish between them. Let
us, knowing the terrors of the Lord, not do iniquity. At death, believers shall
shine forth to themselves; at the great day they shall shine forth before all
the world. They shall shine by reflection, with light borrowed from the Fountain
of light. Their sanctification will be made perfect, and their justification
published. May we be found of that happy number.
Commentary on Matthew 13:31-35
(Read Matthew 13:31-35)
The scope of the parable of the seed sown, is to show
that the beginnings of the gospel would be small, but its latter end would
greatly increase; in this way the work of grace in the heart, the kingdom of
God within us, would be carried on. In the soul where grace truly is, it will
grow really; though perhaps at first not to be discerned, it will at last come
to great strength and usefulness. The preaching of the gospel works like leaven
in the hearts of those who receive it. The leaven works certainly, so does the
word, yet gradually. It works silently, and without being seen, Mark 4:26-29, yet strongly; without noise, for
so is the way of the Spirit, but without fail. Thus it was in the world. The
apostles, by preaching the gospel, hid a handful of leaven in the great mass of
mankind. It was made powerful by the Spirit of the Lord of hosts, who works,
and none can hinder. Thus it is in the heart. When the gospel comes into the
soul, it works a thorough change; it spreads itself into all the powers and
faculties of the soul, and alters the property even of the members of the body,
Romans 6:13. From these parables we are taught
to expect a gradual progress; therefore let us inquire, Are we growing in
grace? and in holy principles and habits?
Commentary on Matthew 13:44-52
(Read Matthew 13:44-52)
Here are four parables. 1. That of the treasure hid in
the field. Many slight the gospel, because they look only upon the surface of
the field. But all who search the Scriptures, so as in them to find Christ and
eternal life, John 5:39, will discover such treasure in this
field as makes it unspeakably valuable; they make it their own upon any terms.
Though nothing can be given as a price for this salvation, yet much must be
given up for the sake of it. 2. All the children of men are busy; one would be
rich, another would be honourable, another would be learned; but most are
deceived, and take up with counterfeits for pearls. Jesus Christ is a Pearl of
great price; in having him, we have enough to make us happy here and for ever.
A man may buy gold too dear, but not this Pearl of great price. When the
convinced sinner sees Christ as the gracious Saviour, all things else become
worthless to his thoughts. 3. The world is a vast sea, and men, in their
natural state, are like the fishes. Preaching the gospel is casting a net into
this sea, to catch something out of it, for His glory who has the sovereignty
of this sea. Hypocrites and true Christians shall be parted: miserable is the
condition of those that shall then be cast away. 4. A skilful, faithful
minister of the gospel, is a scribe, well versed in the things of the gospel,
and able to teach them. Christ compares him to a good householder, who brings
forth fruits of last year's growth and this year's gathering, abundance and
variety, to entertain his friends. Old experiences and new observations, all
have their use. Our place is at Christ's feet, and we must daily learn old
lessons over again, and new ones also.
Commentary on Matthew 13:53-58
(Read Matthew 13:53-58)
Christ repeats his offer to those who have repulsed them.
They upbraid him, Is not this the carpenter's son? Yes, it is true he was
reputed to be so; and no disgrace to be the son of an honest tradesman; they
should have respected him the more because he was one of themselves, but
therefore they despised him. He did not many mighty works there, because of
their unbelief. Unbelief is the great hinderance to Christ's favours. Let us
keep faithful to him as the Saviour who has made our peace with God.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 13
Verse 2
[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.
He went into the vessel — Which constantly waited upon him, while he was on the sea coast.
Verse 3
[3] And he spake many things unto them in parables, saying, Behold, a sower
went forth to sow;
In parables — The
word is here taken in its proper sense, for apt similes or comparisons. This
way of speaking, extremely common in the eastern countries, drew and fixed the
attention of many, and occasioned the truths delivered to sink the deeper into
humble and serious hearers. At the same time, by an awful mixture of justice
and mercy, it hid them from the proud and careless. In this chapter our Lord
delivers seven parables; directing the four former (as being of general
concern) to all the people; the three latter to his disciples.
Behold the sower —
How exquisitely proper is this parable to be an introduction to all the rest!
In this our Lord answers a very obvious and a very important question. The same
sower, Christ, and the same preachers sent by him, always sow the same seed:
why has it not always the same effect? He that hath ears to hear, let him hear!
Verse 4
[4] And
when he sowed, some seeds fell by the way side, and the fowls came and devoured
them up:
And while he sowed, some seeds fell by the
highway side, and the birds came and devoured them — It
is observable, that our Lord points out the grand hinderances of our bearing
fruit, in the same order as they occur. The first danger is, that the birds
will devour the seed. If it escape this, there is then another danger, namely,
lest it be scorched, and wither away. It is long after this that the thorns
spring up and choke the good seed. A vast majority of those who hear the word
of God, receive the seed as by the highway side. Of those who do not lose it by
the birds, yet many receive it as on stony places. Many of them who receive it
in a better soil, yet suffer the thorns to grow up, and choke it: so that few
even of these endure to the end, and bear fruit unto perfection: yet in all
these cases, it is not the will of God that hinders, but their own voluntary
perverseness.
Verse 8
[8] But
other fell into good ground, and brought forth fruit, some an hundredfold, some
sixtyfold, some thirtyfold.
Good ground —
Soft, not like that by the highway side; deep, not like the stony ground;
purged, not full of thorns.
Verse 11
[11] He answered and said unto them, Because it is given unto you to know the
mysteries of the kingdom of heaven, but to them it is not given.
To you, who have, it is given to know the
mysteries of the kingdom of heaven - The deep things which flesh and blood
cannot reveal, pertaining to the inward, present kingdom of heaven. But to them
who have not, it is not given - Therefore speak I in parables, that ye may
understand, while they do not understand.
Verse 12
[12] For
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.
Whosoever hath —
That is, improves what he hath, uses the grace given according to the design of
the giver; to him shall be given - More and more, in proportion to that
improvement.
But whosoever hath not — Improves it not, from him shall be taken even what he hath - Here is the
grand rule of God's dealing with the children of men: a rule fixed as the
pillars of heaven. This is the key to all his providential dispensations; as
will appear to men and angels in that day. Matthew 25:29; Mark 4:25; Luke 8:18; 19:26.
Verse 13
[13]
Therefore speak I to them in parables: because they seeing see not; and hearing
they hear not, neither do they understand.
Therefore I speak to them in parables,
because seeing, they see not|-In pursuance of this general rule, I do not give
more knowledge to this people, be. cause they use not that which they have
already: having all the means of seeing, hearing, and understanding, they use
none of them: they do not effectually see, or hear, or understand any thing.
Verse 14
[14] And
in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall
hear, and shall not understand; and seeing ye shall see, and shall not
perceive:
Hearing ye will hear, but in nowise
understand — That is, Ye will surely hear. All possible
means will be given you: yet they will profit you nothing; because your heart
is sensual, stupid, and insensible; your spiritual senses are shut up; yea, you
have closed your eyes against the light; as being unwilling to understand the
things of God, and afraid, not desirous that he should heal you. Isaiah 6:9; John 12:40; Acts 28:26.
Verse 16
[16] But
blessed are your eyes, for they see: and your ears, for they hear.
But blessed are your eyes — For you both see and understand. You know how to prize the light which
is given you. Luke 10:23.
Verse 19
[19] When
any one heareth the word of the kingdom, and understandeth it not, then cometh
the wicked one, and catcheth away that which was sown in his heart. This is he
which received seed by the way side.
When any one heareth the word, and
considereth it not — The first and most general cause of
unfruitfulness.
The wicked one cometh — Either inwardly; filling the mind with thoughts of other things; or by
his agent. Such are all they that introduce other subjects, when men should be
considering what they have heard.
Verse 20
[20] But
he that received the seed into stony places, the same is he that heareth the
word, and anon with joy receiveth it;
The seed sown on stony places, therefore
sprang up soon, because it did not sink deep, Matthew 13:5.
He receiveth it with joy — Perhaps with transport, with ecstacy: struck with the beauty of truth,
and drawn by the preventing grace of God.
Verse 21
[21] Yet
hath he not root in himself, but dureth for a while: for when tribulation or
persecution ariseth because of the word, by and by he is offended.
Yet hath he not root in himself — No deep work of grace: no change in the ground of his heart. Nay, he has
no deep conviction; and without this, good desires soon wither away.
He is offended — He
finds a thousand plausible pretences for leaving so narrow and rugged a way.
Verse 22
[22] He
also that received seed among the thorns is he that heareth the word; and the
care of this world, and the deceitfulness of riches, choke the word, and he
becometh unfruitful.
He that received the seed among the thorns,
is he that heareth the word and considereth it — In
spite of Satan and his agents: yea, hath root in himself is deeply convinced,
and in a great measure inwardly changed; so that he will not draw back, even
when tribulation or persecution ariseth. And yet even in him, together with the
good seed, the thorns spring up, Matthew 13:7. (perhaps unperceived at first)
till they gradually choke it, destroy all its life and power, and it becometh
unfruitful. Cares are thorns to the poor: wealth to the rich; the desire of
other things to all.
The deceitfulness of riches — Deceitful indeed! for they smile, and betray: kiss, and smite into hell.
They put out the eyes, harden the heart, steal away all the life of God; fill
the soul with pride, anger, love of the world; make men enemies to the whole
cross of Christ! And all the while are eagerly desired, and vehemently pursued,
even by those who believe there is a God!
Verse 23
[23] But
he that received seed into the good ground is he that heareth the word, and
understandeth it; which also beareth fruit, and bringeth forth, some an
hundredfold, some sixty, some thirty.
Some a hundred fold, some sixty, some thirty — That is, in various proportions; some abundantly more than others.
Verse 24
[24]
Another parable put he forth unto them, saying, The kingdom of heaven is
likened unto a man which sowed good seed in his field:
He proposed another parable — in which he farther explains the case of unfruitful hearers. The kingdom
of heaven (as has been observed before) sometimes signifies eternal glory:
sometimes the way to it, inward religion; sometimes, as here, the Gospel
dispensation: the phrase is likewise used for a person or thing relating to any
one of those: so in this place it means, Christ preaching the Gospel, who is
like a man sowing good seed - The expression, is like, both here and in several
other places, only means, that the thing spoken of may be illustrated by the
following similitude.
Who sowed good seed in his field — God sowed nothing but good in his whole creation. Christ sowed only the
good seed of truth in his Church.
Verse 25
[25] But
while men slept, his enemy came and sowed tares among the wheat, and went his
way.
But while men slept —
They ought to have watched: the Lord of the field sleepeth not.
His enemy came and sowed darnel — This is very like wheat, and commonly grows among wheat rather than
among other grain: but tares or vetches are of the pulse kind, and bear no
resemblance to wheat.
Verse 26
[26] But
when the blade was sprung up, and brought forth fruit, then appeared the tares
also.
When the blade was sprung up, then appeared
the darnel — It was not discerned before: it seldom
appears, as soon as the good seed is sown: all at first appears to be peace,
and love, and joy.
Verse 27
[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?
Didst not thou sow good seed in thy field?
Whence then hath it darnel? — Not from the parent of good. Even the
heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not
decreed: As darkness is not from the sun, Nor mount the shades, till he is
gone."
Verse 28
[28] He
said unto them, An enemy hath done this. The servants said unto him, Wilt thou
then that we go and gather them up?
He said, An enemy hath done this — A plain answer to the great question concerning the origin of evil. God
made men (as he did angels) intelligent creatures, and consequently free either
to choose good or evil: but he implanted no evil in the human soul: An enemy
(with man's concurrence) hath done this. Darnel, in the Church, is properly
outside Christians, such as have the form of godliness, without the power. Open
sinners, such as have neither the form nor the power, are not so properly
darnel, as thistles and brambles: these ought to be rooted up without delay,
and not suffered in the Christian community. Whereas should fallible men
attempt to gather up the darnel, they would often root up the wheat with them.
Verse 31
[31]
Another parable put he forth unto them, saying, The kingdom of heaven is like
to a grain of mustard seed, which a man took, and sowed in his field:
He proposed to them another parable — The former parables relate chiefly to unfruitful hearers; these that
follow, to those who bear good fruit.
The kingdom of heaven — Both the Gospel dispensation, and the inward kingdom. Mark 4:30; Luke 13:18.
Verse 32
[32]
Which indeed is the least of all seeds: but when it is grown, it is the
greatest among herbs, and becometh a tree, so that the birds of the air come
and lodge in the branches thereof.
The least —
That is, one of the least: a way of speaking extremely common among the Jews.
It becometh a tree — In
those countries it grows exceeding large and high. So will the Christian
doctrine spread in the world, and the life of Christ in the soul.
Verse 33
[33]
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.
Three measures —
This was the quantity which they usually baked at once: till the whole was
leavened - Thus will the Gospel leaven the world and grace the Christian. Luke 13:20.
Verse 34
[34] All
these things spake Jesus unto the multitude in parables; and without a parable
spake he not unto them:
Without a parable spake he not unto them — That is, not at that time; at other times he did.
Verse 35
[35] That
it might be fulfilled which was spoken by the prophet, saying, I will open my
mouth in parables; I will utter things which have been kept secret from the
foundation of the world.
Verse 38
[38] The field
is the world; the good seed are the children of the kingdom; but the tares are
the children of the wicked one;
The good seed are the children of the kingdom — That is, the children of God, the righteous.
Verse 41
[41] The
Son of man shall send forth his angels, and they shall gather out of his
kingdom all things that offend, and them which do iniquity;
They shall gather all things that offend — Whatever had hindered or grieved the children of God; whatever things or
persons had hindered the good seed which Christ had sown from taking root or
bearing fruit. The Greek word is, All scandals.
Verse 44
[44]
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.
The three following parables are proposed,
not to the multitude, but peculiarly to the apostles: the two former of them
relate to those who receive the Gospel; the third, both to those who receive,
and those who preach it.
The kingdom of heaven is like treasure hid in
a field — The kingdom of God within us is a treasure
indeed, but a treasure hid from the world, and from the most wise and prudent
in it. He that finds this treasure, (perhaps when he thought it far from him,)
hides it deep in his heart, and gives up all other happiness for it.
Verse 45
[45]
Again, the kingdom of heaven is like unto a merchant man, seeking goodly
pearls:
The kingdom of heaven — That is, one who earnestly seeks for it: in verse Matthew 13:47 it means, the Gospel preached,
which is like a net gathering of every kind: just so the Gospel, wherever it is
preached, gathers at first both good and bad, who are for a season full of
approbation and warm with good desires. But Christian discipline, and strong,
close exhortation, begin that separation in this world, which shall be
accomplished by the angels of God in the world to come.
Verse 52
[52] Then
said he unto them, Therefore every scribe which is instructed unto the kingdom
of heaven is like unto a man that is an householder, which bringeth forth out
of his treasure things new and old.
Every scribe instructed unto the kingdom of
heaven — That is, every duly prepared preacher of
the Gospel has a treasure of Divine knowledge, out of which he is able to bring
forth all sorts of instructions. The word treasure signifies any collection of
things whatsoever, and the places where such collections are kept.
Verse 53
[53] And
it came to pass, that when Jesus had finished these parables, he departed
thence.
He departed thence — He
crossed the lake from Capernaum: and came once more into his own country -
Nazareth: but with no better success than he had had there before.
Verse 54
[54] And
when he was come into his own country, he taught them in their synagogue,
insomuch that they were astonished, and said, Whence hath this man this wisdom,
and these mighty works?
Whence hath HE —
Many texts are not understood, for want of knowing the proper emphasis; and
others are utterly misunderstood, by placing the emphasis wrong. To prevent
this in some measure, the emphatical words are here printed in capital letters.
Mark 6:1; Luke 4:16,22.
Verse 55
[55] Is
not this the carpenter's son? is not his mother called Mary? and his brethren,
James, and Joses, and Simon, and Judas?
The carpenter's son —
The Greek, word means, one that works either in wood, iron, or stone.
His brethren —
Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of
Cleophas or Alpheus.
James —
Styled by St. Paul also, the Lord's brother, Galatians 1:19. Simon - Surnamed the Canaanite.
Verse 57
[57] And
they were offended in him. But Jesus said unto them, A prophet is not without
honour, save in his own country, and in his own house.
They were offended at him — They looked on him as a mean, ignoble man, not worthy to be regarded. John 4:44; Luke 7:23.
Verse 58
[58] And
he did not many mighty works there because of their unbelief.
He wrought not many mighty works, because of
their unbelief — And the reason why many mighty works are
not wrought now, is not, that the faith is not every where planted; but, that
unbelief every where prevails.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 13.
Parables of the Kingdom of Heaven
A Prophet in His Own Country
Without Honor
I. Parable of the Sower
II. Parable of Weeds
III. The Other Parables
── Chih-Hsin Chang《An Outline of The New Testament》
"THE PARABLES OF JESUS"Introduction To The Parables (Mt 13:1-3,10-17)
INTRODUCTION
1. During His earthly ministry, as Jesus went about preaching and teaching, He frequently used parables - cf. Mt 13:1-3, 13:34-35 a. It has been estimated that at least one-third of Jesus' recorded teaching is found in the parables (Wiersbe, "Windows On The Parables", p. 15) b. Certainly many of the most often remembered sayings of Jesus are His parables 2. It is therefore proper for disciples today to ask such questions as: a. What is a "parable"? b. Why did Jesus teach in parables? c. What are they about? d. How should we interpret them? 3. With this lesson, we begin a study on "The Parables Of Jesus"... a. This first lesson will serve as an introduction to the parables in general b. Succeeding lessons will examine the parables in particular [Let's begin this "Introduction To The Parables" by noticing...] I. THE DEFINITION OF "PARABLE"
A. THE WORD "PARABLE"... 1. Is a transliteration of the Greek "parabole" (para-bow-LAY) 2. Means "to place beside, to cast alongside" 3. As defined by Vine's Expository Dictionary of N.T. Words, it "signifies a placing of one thing beside another with a view to comparison"
4. Wiersbe's description of a parable... a. As "a story that places one thing beside another for the purpose of teaching"
b. "It puts the known next to the unknown so that we may learn"
5. A parable can usually be identified by the use of the word "like" - cf. Mt 13:31,33 B. AS USED IN THE NEW TESTAMENT, A PARABLE... 1. Is usually a story or narrative drawn from nature or human circumstances 2. From which spiritual lessons can be made by comparison -- A common definition of a parable is "an earthly story with a heavenly meaning"
[The next question often raised is "Why did Jesus teach in parables?" In other words, why did he not simply speak straightforward when He wasteaching? To understand why, consider...] II. THE PURPOSE OF THE PARABLES OF JESUS
A. THE PRIMARY PURPOSE WAS TO "CONCEAL"... 1. Jesus began speaking in parables because of the hardness of many people's hearts - cf. Mt 13:10-17 a. The disciples' attitude was such that they were blessed to learn "the mysteries of the kingdom of heaven" - Mt 13:10-12,16-17
b. But because of the hard hearts of many in the multitude, Jesus began speaking to them in parables - Mt 13:13-15; cf. Mk 4:10-12 c. He would then explain the parables in private to His disciples - Mk 4:33-34 2. By resorting to parables, Jesus effectively separated the truth-seekers from the curiosity-seekers! a. Those seeking the truth would say "Explain to us the parable..." - Mt 13:36 b. Whereas the simply curious could easily be sent away 3. Indeed, Jesus used parables to carry out Divine judgement... - cf. Mt 13:12 a. "For whoever has (a good heart, listening ears), to him more will be given, and he will have abundance (by virtueof the parable being explained)"
b. "But whoever does not have (a good heart, listening ears), even what he has will be taken away from him (by virtue ofbeing sent away with the multitude)"
B. BUT ANOTHER PURPOSE WAS TO "REVEAL"... 1. Even though the primary purpose in telling parables was to conceal the "mysteries of the kingdom of heaven" from the multitude! a. For once the disciples understood the basic meaning of the parables... b. ...the comparison of the "known" (earthly) truths with the "unknown" (heavenly) truths would shed further light on the unknown 2. Therefore, with the help of the Lord's explanation of His parables we can learn more about "the mysteries of the kingdomof heaven" - cf. Mt 13:34-35
[This leads us to the next question, "What are the parables about?" Mt 13:11 certainly gives us a clue...]
III. THE SUBJECT MATTER OF THE PARABLES OF JESUS
A. THE GENERAL THEME IS "THE KINGDOM OF HEAVEN 1. As suggested by Mt 13:11 2. As illustrated with several parables, which all start with "The kingdom of heaven is like..." - Mt 13:24,31,33,44,45,47 3. Indeed, "the kingdom of heaven" was the theme of... a. Jesus' itinerant ministry - Mt 4:17,23 b. His sermon on the mount - Mt 5:3,10,19-20; 6:10,33; 7:21 B. THREE "SUB-THEMES" ARE STRESSED IN THE PARABLES... 1. The character of the KINGDOM - for example... a. The Parable of the Mustard Seed b. The Parable of the Leaven c. The Parable of the Hidden Treasure d. The Parable of the Pearl 2. The character of the KING - for example... a. The Parable of the Workers in the Vineyard b. The Parable of the Lost Son 3. The character of the KING'S SUBJECTS - for example... a. The Parable of the Good Samaritan b. The Parable of the Persistent Widow [Of course, the sub-themes often overlap in some parables, but they clearly demonstrate that the overall theme of the parables was "the kingdom of heaven."
Finally, a few thoughts in answer to the question, "How do we interpretthe parables?"]
IV. THE INTERPRETATION OF THE PARABLES OF JESUS
A. THERE ARE TWO EXTREMES TO AVOID... 1. Seeking to find some spiritual truth in every little detail 2. Saying that there is only ONE spiritual truth in each parable B. SOME GUIDELINES FOR PROPER INTERPRETATION... 1. Learn from the explanations Jesus gave in those parables He explained a. Understanding the parable of the sower helps us to understand other parables - Mk 4:13 b. Jesus therefore went on to explain that parable... 2. Look for the CENTRAL truth of the parable, making sure that any other truths gleaned from the parable are in harmony with it 3. Consider carefully the CONTEXT of Jesus words... a. Looking for an introduction or an application which may give insight b. As supplied by either the Lord Himself, or His inspired writers 4. Don't use the parables to formulate new doctrine a. Remember, parables were originally told to conceal, so they are not always that clear in their meaning b. Therefore don't try to build a case for a doctrine based solely on a parable CONCLUSION
1. Following these sensible guidelines to interpreting the Parables of Jesus, we can look forward to the joy of understanding more fully "the mysteries" or revealed truths of the kingdom of heaven 2. As we get into the parables themselves, I hope that we will appreciate how blessed we are to live in an age when people who have a desire to learn about the kingdom can do so: "But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it." - Mt 13:16-17
3. What we are about to study in these parables concern things which Abraham, Moses, David, Isaiah, Jeremiah, Ezekiel, Daniel, and many others looked forward to, but did not fully understand in their lifetime! 4. Yet these "mysteries of the kingdom of heaven" (Mt 13:11), containing "things kept secret from the foundation of the world" (Mt 13:35), are now being made known through the preaching of the gospel of Christ: "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began" "but now has been made manifest, and by the prophetic Scriptures has been made known to all nations, according to the commandment of the everlasting God, for obedience to the faith;"- Ro 16:25-26
Dear friend, have you yet rendered obedience to the faith by respondingto the call of the gospel of Christ? - cf. Mk 16:15-16