Reblogged from Impressions:

Here’s an excerpt:

4,329 films were submitted to the 2012 Cannes Film Festival. This blog had 16,000 views in 2012. If each view were a film, this blog would power 4 Film Festivals

Click here to see the complete report.

Jesus about to heal a boy by William Brassey Hole

The Healing of a Boy with a Demon – Matthew 17:14-20

When they came to the crowd a man approached, knelt down before him [Jesus], and said, “Lord, have pity on my son, for he is a lunatic and suffers severely; often he falls into fire, and often into water. I brought him to your disciples, but they could not cure him.”

Jesus said in reply, “O faithless and perverse generation, how long will I be with you? How long will I endure you? Bring him here to me.”

Jesus rebuked him and the demon came out of him, and from that hour the boy was cured.

Then the disciples approached Jesus in private and said, “Why could we not drive it out?”

He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.

Matthew has greatly shortened the Marcan story. Leaving aside several details of the boy’s illness, he concentrates on the need for faith, not so much on the part of the boy’s father (as does Mark, for Matthew omits

• Then he questioned his father, “How long has this been happening to him?” He replied, “Since childhood. It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us.” Jesus said to him, “‘If you can!’ Everything is possible to one who has faith.” Then the boy’s father cried out, “I do believe, help my unbelief!” (Mark 9:21–24)

but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith

• He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (Matthew 17:20)

A lunatic

This description of the boy as “a lunatic” in

and said, “Lord, have pity on my son, for he is a lunatic and suffers severely; often he falls into fire, and often into water. (Matthew 17:15)

is peculiar to Matthew. The word occurs in the New Testament only here and in

• His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them. (Matthew 4:24)

The word “lunatic” means “one affected or struck by the moon.” The symptoms of the boy’s illness point to epilepsy, and during the period of Jesus and Matthew attacks of this nature were thought to be caused by phases of the moon.

Not until the following verse

• Jesus rebuked him and the demon came out of him, and from that hour the boy was cured. (Matthew 17:18)

does Matthew indicate that the boy’s illness is a case of demoniacal possession.

O faithless and perverse generation

In the following verses, Matthew and Luke say “O faithless and perverse generation“

• Jesus said in reply, “O faithless and perverse generation, how long will I be with you? How long will I endure you? Bring him here to me.” (Matthew 17:17)

• Jesus said in reply, “O faithless and perverse generation, how long will I be with you and endure you? Bring your son here.” (Like 9:41)

whereas Mark just says “O faithless generation” leaving out the word “perverse”

• He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.” (Mark 9:19)

The Greek word διεστραμμένη (diestrammenē) translated as perverse in this Greek text (Matthew 17:17)

• ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθ’ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν φέρετε μοι αὐτὸν ὧδε. (Matthew 17:17)

is the same as the word עִקֵּ֖שׁ (‘iq·qêš) translated as twisted, willful or perverse in Deuteronomy 32:5 LXX where Moses speaks to his people.

• Yet his degenerate children have treated him basely, a twisted and crooked generation! (Deuteronomy 32:5 LXX)

• שִׁחֵ֥ת לֹ֛ו לֹ֖א בָּנָ֣יו מוּמָ֑ם דֹּ֥ור עִקֵּ֖שׁ וּפְתַלְתֹּֽל׃ (Deuteronomy 32:5 LXX)

There is a problem in knowing to whom the reproach is addressed. Since the Matthean Jesus normally chides his disciples for their little faith (as in Matthew 17:20), it would appear that the charge of lack of faith could not be made against them and that the reproach is addressed to unbelievers among the Jews. However in Matthew 17:20b (“if you have faith the size of a mustard seed”), which is certainly addressed to the disciples, they appear to have not even the smallest faith; if they had, they would have been able to cure the boy. In the light of Matthew 17:20b the reproach of Matthew 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in Matthew 17:20a and that of not even a little in Matthew 17:20b.

Little Faith

This entire verse

• He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (Matthew 17:20)

is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples’ inability as Mark says in

• He said to them, “This kind can only come out through prayer.” (Mark 9:29)

Matthew says “of your little faith” here (Matthew 17:20) and says “O you of little faith” in

• If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith? (Matthew 6:30)

Except for the parallel in Luke

• If God so clothes the grass in the field that grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith? (Luke 12:28)

the word translated “of little faith” is found in the New Testament only in Matthew.

Here are the Marcan and the Lucan versions of “The Healing of a Boy with a Demon.”

The Healing of a Boy with a Demon – Mark 9:14-29

Jesus heals the epileptic boy by Harold Coping

When they came to the disciples, they saw a large crowd around them and scribes arguing with them. Immediately on seeing him [ Jesus], the whole crowd was utterly amazed. They ran up to him and greeted him.

He asked them, “What are you arguing about with them?”

Someone from the crowd answered him, “Teacher, I have brought to you my son possessed by a mute spirit. Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so.”

He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.”

They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth.

Then he questioned his father, “How long has this been happening to him?”

He replied, “Since childhood. It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us.”

Jesus said to him, “‘If you can!’ Everything is possible to one who has faith.”

Then the boy’s father cried out, “I do believe, help my unbelief!”

Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, “Mute and deaf spirit, I command you: come out of him and never enter him again!”

Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, “He is dead!”

But Jesus took him by the hand, raised him, and he stood up.

When he entered the house, his disciples asked him in private, “Why could we not drive it out?”

He said to them, “This kind can only come out through prayer.

The Healing of a Boy with a Demon – Luke 9:37-43

Jesus heals the epileptic boy

On the next day, when they came down from the mountain, a large crowd met him.

There was a man in the crowd who cried out, “Teacher, I beg you, look at my son; he is my only child. For a spirit seizes him and he suddenly screams and it convulses him until he foams at the mouth; it releases him only with difficulty, wearing him out. I begged your disciples to cast it out but they could not.”

Jesus said in reply, “O faithless and perverse generation, how long will I be with you and endure you? Bring your son here.”

As he was coming forward, the demon threw him to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father.

And all were astonished by the majesty of God.

.

RELATED ARTICLES

• Sermon on the Mount – Dependence on God (tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – The Cleansing of a Leper (tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – The Healing of a Centurion’s Servant (tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – The Cure of Peter’s Mother-in-Law (tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – Jairus’s Daughter and the Woman with a Hemorrhage (tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – The Healing of the Gadarene Demoniacs(tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – The Healing of a Paralytic(tvaraj2inspirations.wordpress.com)
• Miracle of Jesus – The Official’s Daughter and the Woman suffering Hemorrhage (tvaraj2inspirations.wordpress.com)
• BE AN ENCOURAGER IN THE NAME OF JESUS (vineandbranchworldministries.com)
• GOD REWARDS THOSE WHO BELIEVE (vineandbranchworldministries.com)
• Overcoming Unbelief (godspeaking.wordpress.com)
• “Your daughter is no longer disturbed.” ~~Jesus (/mww1954.wordpress.com) .
• The Faith of Faithlessness (whitehothair.com)
• As a Beginning 091312 (mennonitepreacher.wordpress.com)

The Death of John the Baptist – Matthew 14:1-12

At that time Herod the tetrarchb heard of the reputation of Jesus and said to his servants,

“This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him.”

Now Herod had arrested John, bound [him], and put him in prison on account of Herodias, the wife of his brother Philip, for John had said to him, “It is not lawful for you to have her.”

Although he wanted to kill him, he feared the people, for they regarded him as a prophet.

But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod so much that he swore to give her whatever she might ask for.

Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.”

The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given, and he had John beheaded in the prison.

His head was brought in on a platter and given to the girl, who took it to her mother.

His disciples came and took away the corpse and buried him; and they went and told Jesus.

Herod the tetrarch

Herod Antipas was the son of Herod the Great who is known for his expansion of the Second Temple in Jerusalem that is sometimes referred to as Herod’s Temple. When the latter died, his territory was divided among three of his surviving sons, Archelaus who received half of it, Herod Antipas who became ruler of Galilee and Perea, and Philip who became ruler of northern Transjordan. Since Antipas received a quarter of his father’s domain, he is accurately designated tetrarch or “ruler of a fourth [part].”

The murder of the Baptist by Herod Antipas prefigures the death of Jesus. Here is the Marcan source.

The Death of John the Baptist – Mark 6:14-29

Salome Oil on Canvas by Leon Herbo, 1889

King Herod heard about it [The Mission of the Jesus' Twelve Apostles], for his [Jesus'] fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.”

Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.”

But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”

Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married.

John had said to Herod, “It is not lawful for you to have your brother’s wife.”

Herodias harbored a grudge against him and wanted to kill him but was unable to do so.

Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him.

She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee.

Herodias’s own daughter came in and performed a dance that delighted Herod and his guests.

The king said to the girl, “Ask of me whatever you wish and I will grant it to you.”

He even swore [many things] to her, “I will grant you whatever you ask of me, even to half of my kingdom.”

She went out and said to her mother, “What shall I ask for?”

She replied, “The head of John the Baptist.”

The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.”

The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her.

So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison.

He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother.

When his disciples heard about it, they came and took his body and laid it in a tomb.

In Mark Herod reveres John as a holy man and the desire to kill him is attributed to Herodias

• Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. (Mark 6:19, 20)

whereas in Matthew that desire is Herod’s from the beginning

• Although he wanted to kill him, he feared the people, for they regarded him as a prophet. (Matthew 14:5).

Also, the union of Herod Antipas and Herodias was prohibited by Judaic law.

• You shall not have intercourse with your brother’s wife; that would be a disgrace to your brother. (Leviticus 18:16)

• If a man takes his brother’s wife, it is severe defilement and he has disgraced his brother; they shall be childless. (Leviticus 20:21)

Herod imprisoned and then executed John because he feared that the Baptist’s influence over the people might enable him to lead a rebellion.

Herodias

Herodias was not the wife of Herod’s half-brother Philip as written by both Mark and Matthew

• Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. (Mark 6:17)

• Now Herod had arrested John, bound [him], and put him in prison on account of Herodias, the wife of his brother Philip, (Matthew 14:3)

but she was the wife of another half-brother, Herod Boethus.

The Jewish historian Flavius Josephus describes in his Jewish antiquities the destruction of the army of the Jewish leader Herod Antipas. Many people thought that this was a divine punishment, because Antipas had ordered the execution of a just man, John the Baptist. Here is the story as told be Josephus.

Herod Antipas and Aretas (the king of Arabia Petres) had a quarrel. Antipas had married Phasaelis, the daughter of Aretas, and had lived with her a great while.

Once at Rome, Antipas lodged with Herod Boethus, his half-brother, the son of Herod the Great and Mariamne II, the daughter of Simon Boethus the High Priest. Since he was the grandson of the high priest Simon Boethus he was known as Herod Boethus.

There in Rome, Antipas fell in love with Herodias, the wife of Herod Boethus.

Herodias was was the daughter of Aristobulus IV (half-brother of Herod Antipas and Herod Boethus) and the Hasmonean princess Mariamne I and half-sister of Agrippa the Great.

Antipas asked Herodias to come and live with him and she agreed on condition that he should divorce Phasaelis, Aretas’ daughter.

So Antipas agreed to her terms and returned home. But his wife Phasaelis came to know of the promise he had made to Herodias. So, without informing him of her intentions, she asked him to send her to Macherus, which was subject to her father. Antipas gladly allowed her to go unaware that his wife had perceived his deceit.

Phasaelis met her father, and told him of Herod’s intentions. This added fuel to the flame of enmity between Aretas and Herod, who had earlier quarrelled about their borders.

So both Antipas and Areta raised armies and joined battle. Herod’s army was completely destroyed.

• Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him. (Josephus – Antiquities 18, 5, 2)

.

Related articles

• Matthew 14. The Death Of John The Baptist (bummyla.wordpress.com)

The Rejection of Jesus in Nazareth – Matthew 13:54-58

He came to his native place and taught the people in their synagogue.

They were astonished and said, “Where did this man get such wisdom and mighty deeds?

Is he not the carpenter’s son?

Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?

Are not his sisters all with us? Where did this man get all this?”

And they took offense at him.

But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.”

And he did not work many mighty deeds there because of their lack of faith.

The above passage is the beginning of the narrative part of the fourth book of the gospel of Matthew.

Matthew confirms the  tradition of Jesus’ residence in Nazareth in

• He came to his native place and taught the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and mighty deeds? (Matthew 13:54)

The tradition of Jesus’ residence in Nazareth was firmly established earlier by Matthew in

• He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean.” (Matthew 2:23)

Matthew sees it as being in accordance with the foreannounced plan of God.

The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression “through the prophets” may be due to Matthew’s seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are

• But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. (Isaiah 11:1)

(Isaiah 11:1) וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּׁרָשָׁ֥יו יִפְרֶֽה׃

where the Davidic king of the future is called וְנֵ֖צֶר (wə·nê·ṣer) “a bud” that shall blossom from the roots of Jesse, and

• An angel of the LORD appeared to the woman and said to her: Though you are barren and have had no children, you will conceive and bear a son. Now, then, be careful to drink no wine or beer and to eat nothing unclean, for you will conceive and bear a son. No razor shall touch his head, for the boy is to be a nazirite for God from the womb. It is he who will begin to save Israel from the power of the Philistines. (Judges 13:3-5)

But he said to me, ‘You will conceive and bear a son. So drink no wine or beer, and eat nothing unclean. For the boy shall be a nazirite for God from the womb, until the day of his death.’” (Judges 13:7)

where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated נְזִ֤יר (nə·zîr) a nazirite to God.

The astonishment is of those who take offense at Jesus.

• But Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see.” (John 1:46)

• The Jews were amazed and said, “How does he know scripture without having studied?” (John 7:15)

For the residents of Nazareth familiarity with his background and family leads them to regard him as pretentious.

Matthew has modified his Marcan source namely Matthew 6:1–6. In his gospel, Jesus is not the carpenter but the carpenter’s son

• Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas? (Matthew 13:55),

The phrase “and among his own kin” found in Mark

• Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” (Mark 6:4)

is omitted in

• And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.” (Matthew 13:57)

.

RELATED ARTICLES

• The Rejection of Jesus at Nazareth (tvaraj2inspirations.wordpress.com)
• No prophet is accepted in his own native place .(tvaraj2inspirations.wordpress.com)
• spiritual authority and the forgotten essentials of christianity (jrfibonacci.wordpress.com)
• 120809–George Hach’s Inner Disciplines Journal–Thursday – Luke 4:14-21 (georgehach.wordpress.com)Gifts of the Spirit (qualityoflifeministries.info)
• Gifts of the Spirit (qualityoflifeministries.info)

Parable of the Treasure in a Field – Matthew 13:44-46

[Jesus said:]

“The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.

This is the first of the last three parables of the discourse

In the unsettled conditions of Palestine in Jesus’ time, it was a usual practice among the rich people to safe guard their valuables by burying them in the ground.

Parable of the merchant searching for fine pearls – Matthew 13:45-46

[Jesus said:]

Again, the kingdom of heaven is like a merchant searching for fine pearls.

When he finds a pearl of great price, he goes and sells all that he has and buys it.

This is the second of the last three parables of the discourse.

These two parables have the same point.

The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds.

This is similar to the one who understands the supreme value of the kingdom gives up whatever he must to obtain it.

The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also.

Parable of the Fishnet – Matthew 13:47-50

[Jesus said:]

“Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.

When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.

Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous

and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

This is the concluding parable of the discourse. The parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.

Treasures New and Old – Matthew 13:51-53

[Jesus said:]

“Do you understand all these things?”

They answered, “Yes.”

And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”

When Jesus finished these parables, he went away from there.

Matthew typically speaks of the understanding of the disciples.

This saying about the Christian scribe

• And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.” ( Matthew 13:52)

cannot be taken as applicable to all who accept the message of Jesus. While the Twelve are in many ways representative of all who believe in him, they are also distinguished from them in certain respects. The church of Matthew has leaders among whom are a group designated as “scribes”

• Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town, ( Matthew 23:34)

Like the scribes of Israel, they are teachers. It is the Twelve and these their later counterparts to whom this verse applies.

“The scribe who has been instructed in the kingdom of heaven” knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new.

RELATED ARTICLES

• The Explanation of the Parable of the Weeds ((tvaraj2inspirations.wordpress.com)
• The Parable of the Weeds among the Wheat (tvaraj2inspirations.wordpress.com)
• The Parable of the Mustard Seed and of the Yeast(tvaraj2inspirations.wordpress.com)
• Jesus Explains the Purpose of Parables (tvaraj2inspirations.wordpress.com)
• The Parables of the Seeds. (tvaraj2inspirations.wordpress.com)
• The Explanation of the Parable of the Sower (tvaraj2inspirations.wordpress.com)

The Explanation of the Parable of the Weeds - Matthew 13:36-43

Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.”

He said in reply, “He who sows good seed is the Son of Man, the field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.

Just as weeds are collected and burned [up] with fire, so will it be at the end of the age.

The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.

They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.

Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

In this verse

• Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” (Matthew 13:36)

the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.

In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself (Matthew 13:24-30) concentrates on patience with them until judgment time.

The phrase “the field is the world” in

• the field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one, (Matthew 13:38)

presupposes the resurrection of Jesus and the granting to him of “all power in heaven and on earth”

• Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. (Matthew 28:18).

The phrase “the end of the age” in

• and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. (Matthew 13:39)

is found only in

• Just as weeds are collected and burned [up] with fire, so will it be at the end of the age. (Matthew 13:40)

• Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous (Matthew 13:49)

• As he was sitting on the Mount of Olives,* the disciples approached him privately and said, “Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?” (Matthew 24:3)

• teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.” (Matthew 28:20)

The kingdom of the Son of Man in

• The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers. (Matthew 13:41)

is distinguished from that of the Father

• Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear. (Matthew 13:43)

• then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power. For he must reign until he has put all his enemies under his feet. (1 Cor 15:24–25)

• But those with insight shall shine brightly like the splendor of the firmament, And those who lead the many to justice shall be like the stars forever. (Daniel 12:3)

The church is the place where Jesus’ kingdom is manifested, but his royal authority embraces the entire world.

• They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. (Matthew 13:42)

Mathew repeats what he had already written earlier.

• but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.” (Matthew 8:12)

This is echoed in Revelations thus

• But as for cowards, the unfaithful, the depraved, murderers, the unchaste, sorcerers, idol-worshipers, and deceivers of every sort, their lot is in the burning pool of fire and sulfur, which is the second death.” (Revelation 21:8)

.

Related articles

• The Parable of the Weeds among the Wheat (tvaraj2inspirations.wordpress.com)
• The Parable of the Mustard Seed and of the Yeast (tvaraj2inspirations.wordpress.com)
• Jesus Explains the Purpose of Parables (tvaraj2inspirations.wordpress.com)
• The Parables of the Seeds. (tvaraj2inspirations.wordpress.com)
• The Explanation of the Parable of the Sower (tvaraj2inspirations.wordpress.com)

The Parable of the Mustard Seed – Matthew 13:31-32

He [Jesus] proposed another parable to them.

“The kingdom of heaven is like a mustard seed that a person took and sowed in a field.

It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.’

The Parable of the Yeast – Matthew 13:33

He [Jesus] spoke to them another parable.

“The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.

The Use of Parables – Matthew 13:34-35

All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, to fulfill what had been said through the prophet:

“I will open my mouth in parables, I will announce what has lain hidden from the foundation [of the world].

The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.

Here is the Marcan version.

The Mustard Seed – Mark 4:30-32

He [Jesus] said,

“To what shall we compare the kingdom of God, or what parable can we use for it?

It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth.

But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.

Here is Luke’s version.

The Parable of the Mustard Seed – Luke 13:18–19

Then he [Jesus] said,

“What is the kingdom of God like? To what can I compare it?

It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.’

The Parable of the Yeast – Luke 13:20-21

Again he [Jesus] said,

“To what shall I compare the kingdom of God?

It is like yeast that a woman took and mixed [in] with three measures of wheat flour until the whole batch of dough was leavened.

In the three gospels we find

• “It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.’” (Matthew 13:32)

• “It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.” (Mark 4:31-32)

• “It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.’” (Luke 13:19)

The above verses seem to be echoes of verses in Daniel.

• “These were the visions I saw while in bed: I saw a tree of great height at the center of the earth. It was large and strong, with its top touching the heavens, and it could be seen to the ends of the earth. Its leaves were beautiful, its fruit abundant, providing food for all. Under it the wild beasts found shade, in its branches the birds of the air nested; all flesh ate of it. (Daniel 4:7–9)

• The tree that you saw, large and strong, its top touching the heavens, that could be seen by the whole earth, its leaves beautiful, its fruit abundant, providing food for all, under which the wild beasts lived, and in whose branches the birds of the air dwelt—you are that tree, O king, large and strong! Your majesty has become so great as to touch the heavens, and your rule reaches to the ends of the earth. (Daniel 4:17-19)

In these versed in Daniel, the birds nesting in the tree represent the people of Nebuchadnezzar’s kingdom. In Ezekiel too we have similar verses.

• On the mountain height of Israel I will plant it. It shall put forth branches and bear fruit, and become a majestic cedar. Every small bird will nest under it, all kinds of winged birds will dwell in the shade of its branches. (Ezekiel 17:23)

• In its branches nested all the birds of the sky; Under its boughs all the wild animals And in its shade dwelt all the mighty nations. (Ezekiel 31:6)

Except in this Q parable found in Matthew and Luke,

• He spoke to them another parable. “The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.” (Matthew 13:33)

• “It is like yeast that a woman took and mixed [in] with three measures of wheat flour until the whole batch of dough was leavened.” (Luke 13:21)

and in

• Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. (Matthew 16:12,)

yeast (or “leaven”) is, in New Testament usage, a symbol of corruption.

• Jesus said to them, “Look out, and beware of the leaven* of the Pharisees and Sadducees.” (Matthew 16:6)

• “How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.” Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. (Matthew 6:11–12)

• He enjoined them, “Watch out, guard against the leaven of the Pharisees and the leaven of Herod.” (Mark 8:15)

• Meanwhile, so many people were crowding together that they were trampling one another underfoot.a He began to speak, first to his disciples, “Beware of the leaven—that is, the hypocrisy—of the Pharisees.” (Luke 12:1)

• Your boasting is not appropriate. Do you not know that a little yeast leavens all the dough? Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed. Therefore let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth. (1 Corinthians 5:6–8)

• A little yeast leavens the whole batch of dough. (Galatians 5:9).

Three measures mentioned in this parable is an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom’s effect.

Jesus spoke to them only in parables

• All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, (Matthew 13:34)

• With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private. (Mark 4:33-34)

Please refer to my article “Jesus Explains the Purpose of Parables,” for more insight.

Some textual witnesses read “Isaiah the prophet” for “the prophet” in

• to fulfill what had been said through the prophet: “I will open my mouth in parables, I will announce what has lain hidden from the foundation [of the world].” (Matthew 13:35)

The quotation “I will open my mouth in parables, I will announce what has lain hidden from the foundation [of the world].” is actually from Psalms.

• I will open my mouth in a parable, unfold the puzzling events of the past. (Psalms 78:2)

“I will open my mouth in a parable,” corresponds to the LXX text of the psalm. The psalm’s title “A maskil of Asaph.” ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called “the prophet” or “the seer” in

• King Hezekiah and the princes then told the Levites to sing the praises of the LORD in the words of David and of Asaph the seer. They sang praises till their joy was full, then fell down and worshiped. (2 Chronicles 29:30)

but it is doubtful that Matthew shunned that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.

A note on Mustard in the teaching of Christ

The people whom Jesus addressed during his life time were mainly rural folk who would have had enough knowledge of plants to understand the substance and nuances of Jesus’ teachings that involved plants.

Jesus taught profound spiritual truths to simple folk through parables, using relevant and familiar examples from everyday life. The mustard plant, mentioned in the three Canonical gospels and in the non canonical Gospel of Thomas is one of these examples.

The term “Mustard” is used to describe several plant species in the genera Brassica and Sinapis whose small mustard seeds are used as a spice and, by grinding and mixing them with water, vinegar or other liquids, are turned into the condiment known as mustard or prepared mustard. The seeds are also pressed to make mustard oil, and the edible leaves can be eaten as mustard greens.

According to Theophrastus and Pliny, mustard was grown in gardens and did not need any cultivating, as it sprouts all by itself.

Some suggest that Salvadora persica (Arak, Galenia asiatica, Meswak, Peelu, Pīlu, Salvadora indica,or toothbrush tree) is a species of Salvadora, also known as “mustard tree,” is the mustard meant in the bible because the Arabs are reported to call this tree chardal and the Hebrew equivalent is also chardal.

Salvadora persicais a popular chewing stick throughout the Arabian Peninsula, as well as the wider Muslim world. It is often mentioned that the Prophet Muhammad recommended its use. He is quoted in various Hadith extolling the twig’s virtues.

But this plant cannot be the mustard mentioned in the canonical gospels becuase Salvadora persica is a shrub unlike any member of the mustard family; it is never cultivated; found only in deserts; and the fruits are large.

So, the most probable contenders are plants of the Brassicaceae, a medium-sized and economically important family of flowering plants (Angiosperms), that are informally known as the mustards, mustard flowers, the crucifers or the cabbage family. Varieties that we normally come across are black mustard (Brassica nigra), Mild white mustard (Sinapis hirta), the white mustard (Sinapis arvensis or Sinapis alba), and Indian mustard (Brassica juncea). All these plants have small seeds.

So the logical conclusion arrived by many experts is that the parable points toBrassica nigra.

The seeds of both black and white mustard are similar in size – about 1.0 to 3.0 mm (1/8 inch) making them the smallest seed that can be planted in the ground. This clearly indicates that Jesus was comparing the mustard seed to other seeds that were commonly grown. Though there might have been numerous other plants with smaller seeds familiar to his listeners, there were only a few plants which grew large and rapidly in one season as a mustard, characterized by rapid germination of the seed. Mustard sowed one day would germinate and begin sprouting the next day.

From a botanical point of view, a grown black mustard would still be a herb. Trees in most parts of the Holy Land do not attain a large stature. The black mustard plant itself can grow from two to eight feet tall and could be considered a shrub. Wild mustard plants that grow over ten feet tall have been noticed near the Jordan River.

It has also been noticed that the stem of mustard plants becomes dry and wood-like, which gives it the look of a tree.

Black mustard is an exceptionally large mustard plant. But is it strong enough for birds to perch on them?

The answer can be found in Mark 4:32,

• “But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.”

Almost all the versions of the gospel say that it becomes the largest of (garden) plants and puts forth large branches, so that the birds of the sky can dwell in its shade. They do not say that the birds can make nests in the branches; but say:

• “can dwell in its shade“
• “can make nests in its shade“
• “can NEST UNDER ITS SHADE“
• “will be able to perch in its shade”
• “may lodge under the shadow of it“
• “so that under its shade the fowls of the heaven are able to rest“

and so on.

To summarize, the features of the mustard plant emphasized by Jesus in the Parable of the Mustard Seed are the small size of the mustard seed, the large size of the mustard plant in relation to the seed, and the rapid growth of the plant from germination onwards.

.

Related articles

• The Parables of the Seeds. (tvaraj2inspirations.wordpress.com)
• The Parable of the Weeds among the Wheat (tvaraj2inspirations.wordpress.com)
• The Explanation of the Parable of the Sower (tvaraj2inspirations.wordpress.com)
• Jesus Explains the Purpose of Parables (tvaraj2inspirations.wordpress.com)
• Parable of the Tenants (tvaraj2inspirations.wordpress.com)
• There was a rich man … (tvaraj2inspirations.wordpress.com)
• The Eye of a Needle (tvaraj2inspirations.wordpress.com)

The Devil sowing rye grass (weeds) among the wheat – 17th century Flemish

The Parable of the Weeds among the Wheat – Matthew 13:24 -30

He proposed another parable to them.

“The kingdom of heaven may be likened to a man who sowed good seed in his field.

While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.

When the crop grew and bore fruit, the weeds appeared as well.

The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’

He answered, ‘An enemy has done this.’

His slaves said to him, ‘Do you want us to go and pull them up?’

He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them.

Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.’

This parable is peculiar to Matthew. It is also known as “The Parable of the Tares.”

The comparison in

• He proposed another parable to them. “The kingdom of heaven may be likened to a man who sowed good seed in his field. (Matthew 13:24)

does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story.

The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.

• While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off. (Matthew 13:25)

• ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. (Matthew 13:25)

Weed in Greek is ζιζάνια (zizania). Zizanion, which is also called αιρα, darnel, is very like wheat, and commonly grows among wheat rather than among other grain. It injures the wheat; and, mixed in the bread, causes dimness of the eyes to those who eat of it.

The word ‘harvest‘ in

• Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’” (Matthew 13:30)

is a common biblical metaphor for the time of God’s judgment.

• For thus says the LORD of hosts, the God of Israel: Daughter Babylon is like a threshing floor at the time of treading; Yet a little while, and the harvest time will come for her. (Jeremiah 51:33)

• Wield the sickle, for the harvest is ripe; Come and tread, for the wine press is full; The vats overflow, for their crimes are numerous. (Joel 4:13)

• For you also, Judah, a harvest has been appointed! (Hosea 6:11)

RELATED ARTICLES

• The Explanation of the Parable of the Sower (tvaraj2inspirations.wordpress.com)
• Jesus Explains the Purpose of Parables (tvaraj2inspirations.wordpress.com)
• The Parables of the Seeds. (tvaraj2inspirations.wordpress.com)
• Parable of the Tenants (tvaraj2inspirations.wordpress.com)
• There was a rich man … (tvaraj2inspirations.wordpress.com)
• The Eye of a Needle (tvaraj2inspirations.wordpress.com)
• We live amidst evil, until the end… ( catholicjournaling.wordpress.com)
• A GRAIN OF WHEAT BEARS MUCH FRUIT ! (silentmaj.wordpress.com)
• Matthew 13. The Parable Of The Sower (bummyla.wordpress.com)

The Parable Of The Sower by Harold Copping

The Explanation of the Parable of the Sower – Matthew 13:18-23

Hear then the parable of the sower. The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.

The seed sown on rocky ground is the one who hears the word and receives it at once with joy.

But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.

The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.

But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.

In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received.

The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience.
The four types of persons envisaged are:

(1) those who never accept the word of the kingdom

• “The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.” (Matthew 13:19)

(2) those who believe for a while but fall away because of persecution

• “The seed sown on rocky ground is the one who hears the word and receives it at once with joy. But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.” (Matthew 13:20–21)

(3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches

• “The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.” (Matthew 13:22)

(4) those who respond to the word and produce fruit abundantly

• “But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.” (Matthew 13:23).

Matthew follows the Marcan and Q sources.

The Explanation of the Parable of the Sower – Mark 4:14–20

The Sower (Le semeur) by James Tissot

The sower sows the word.

These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them.

And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy.

But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away.

Those sown among thorns are another sort. They are the people who hear the word,

but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit.

But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.

.

The Explanation of the Parable of the Sower – Luke 8:11–15

The Sower

This is the meaning of the parable. The seed is the word of God.

Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved.

Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial.

As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit.

But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.

.

Related articles

• Jesus Explains the Purpose of Parables (tvaraj2inspirations.wordpress.com)
• The Parables of the Seeds. (tvaraj2inspirations.wordpress.com)
• Parable of the Tenants (tvaraj2inspirations.wordpress.com)
• There was a rich man … (tvaraj2inspirations.wordpress.com)
• The Eye of a Needle (tvaraj2inspirations.wordpress.com)
• 120814–George Hach’s Inner Disciplines Journal–Tuesday – Matthew 13:10-17  (qualityoflifeministries.info)
• Matthew 13. The Parable Of The Sower (bummyla.wordpress.com)