Then said he unto them, Therefore every scribe [which is] instructed unto the kingdom of heaven is like unto a man [that is] a householder, which bringeth forth out of his treasure [things] new and old.
Mat 13:52
Out of his treasure things new and old.
Things new and old
I. The preacher should bring forth out of his treasure things new. His teaching should be living, and therefore have the characteristics of life, newness, and freshness.
II. The preacher should not forget to bring forth out of his treasure things old. Many have gone to as great an extreme in the direction of the old, as others in the direction of the new. It is not a trimming between the old and new that is expected. The old facts of the gospel must be brought out. The oldest truths of the gospel; Gods great love. (D. Longwill, M. A.)
Teaching that is new
No tree can long survive the period when it ceases to unfold fresh shoots, and make new growth. And no teaching, with however great ability it be maintained, can long survive the period when it shall cease to give fresh stimulus or furnish information that is new. (D. Longwill, M. A.)
A ready scribe
I. The subject of his study.
II. His proficiency in divine knowledge.
1. Correct.
2. Comprehending.
III. The means of his proficiency.
1. Diligent research.
2. Daily meditation.
3. Devout breathings.
IV. The usefulness of his life.
V. The benefits of remembering the life and labours of one who was a scribe instructed unto the kingdom of heaven.
1. To admire the dealings of God with His servant.
2. To exercise the spirit of patient continuance in well doing. (S. Eldridge.)
The parable of the scribe instructed unto the kingdom of heaven
Ministers are but stewards or deputy-householders.
1. They may be called householders in this sense, because as a deputy-householder chosen by his Lord to that office. So is every true and faithful minister or pastor of a Church chosen and called by the Lord to that holy office.
2. They may be called householders in respect of that great charge and trust which is committed to them.
3. A minister or pastor of a Church of Christ may be compared to a steward or deputyhouseholder, in respect of that faithfulness that he ought to manifest in the discharge of his great trust and office (1Co 4:2).
I showed you why they ought to be well stored.
1. They ought to be well provided, because Jesus Christ hath made plenteous provision for His spiritual family, which blessed food He hath committed to them to distribute.
2. Because their Master is a great King, and all His children are nobly descended.
3. Because the preciousness of the souls which they are to feed. (B. Keach.)
The instructed scribe
We should not account him a good and generous housekeeper who should not have always something of standing provision by him, so as never to be surprised, but that he should still be found able to treat his friend, at least, though perhaps not always presently to feast him. So the scribe here spoken of should have an inward lasting fulness and sufficiency to support and bear him up, especially when present performance urges, and actual preparation can be but short. Thus it is net the oil in the wick, but in the vessel, which must feed the lamp. The former, indeed, may form a present blaze, but it is the latter which must give a lasting blaze. It is not the spending money a man has in his pocket, but his hoards in the chest or in the bank, which must make him rich. A dying man has his breath in his nostrils, but to have it in the lungs is that which must preserve life. Nor will it suffice to have raked up a few notions here and there, or to rally all ones little utmost into one discourse, which can constitute a divine, or give a man stock enough to set up with, any more than a soldier who has filled his knapsack should thereupon set up for keeping house. No, a man would then quickly be drained; his short stock would serve but for one meeting in ordinary converse, and he would be in danger of meeting the same company twice. And therefore there must be a store, plenty, and a treasure, lest he turn broker in divinity, and, having run the round of a beaten, exhausted commonplace, be forced to stand still or go the same round over again, pretending to his auditors that it is profitable for them to hear the same truths often inculcated to them though I humbly conceive that to inculcate the same truths is not of necessity to report the same words. And therefore to avoid such beggarly pretences, there must be habitual preparation to the work we are now speaking of. (R. South, D. D.)
Things new and old
The new life cannot perform its functions without the presence and aid of that which has lived, but is alive no longer. The old furnishes the mould in which the new is fashioned: the support on which the new rests while it is coming into being. Apply this law to the spiritual life.
1. On its intellectual side. A creed that is not growing steadily is a dead creed, and ought to be buried. The old is not to be banished altogether, or all at once; the new must be grafted on to it.
2. On the side of conduct. The great elements of manhood are no novelties. Faith, hope, love, obedience, patience, fidelity, are all old-fashioned virtues; but nothing better has been invented yet. We have got to give new life and meaning to them by bringing them to bear upon our altered conditions. (Washington Gladden.)
Old and new in the formation of character
That which is old in our experience is that part of our life Which has become habitual. That ought to be the largest part of our moral and religious life. The formation of good habits-habits of devotion-such as church-going, Bible study, private meditation, secret prayer; habits of just and considerate and kindly speech; habits of careful and discriminating thought; habits of activity in all good work, and of fidelity in the discharge of every obligation we assume; habits of benevolence in giving and in serving; habits of courtesy and temperance, and manly dignity and womanly grace-this is a most important element in moral and religious culture Yet the character thus formed needs to be continually reformed. New light, new truths, new relations new powers, call for new adjustments of our thoughts and new departures in our conduct. A religious life that is summed up in its habits; that is wholly formed and never renewed; into which no new motives, no new inspirations, no new endeavours enter, is a poor and barren life While therefore the Christian character needs those elements of permanence and solidity which are furnished by good habits, it needs also fresh thinking, resolution, and endeavour every day. It thrives only upon the wise combination of things new and old. It joins the stead fastness and strength of new habits with the freshness and joy of daily inspirations. (Washington Gladden.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 52. Every scribe] Minister of Christ: who is instructed – taught of God; in the kingdom of heaven – in the mysteries of the Gospel of Christ: out of his treasury – his granary or store-house; things new and old – a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can;) but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy; nor, like a merchant, traffic with them, to enrich himself; but, like a bountiful father or householder, distribute them with a liberal through judicious hand, for the comfort and support of the whole heavenly family.
A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a scribe who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants-a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so forcibly or successfully applied to the conscience of a sinner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ-by it is the knowledge of sin, and, without it, there can be no conviction– where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Seeing you understand these things, communicate your knowledge of them unto others, do not know for yourselves alone.
Every scribe which is instructed unto the kingdom of heaven. The scribes amongst Jews were not only clerks, that were employed in writing, but teachers of the law; such a one was Ezra, Ezr 7:6. Our Saviour here by every scribe instructed unto the kingdom of God, understandeth every good minister of the gospel, fitted to promote the kingdom of God, to be employed in the church of God: should be like a good householder, that hath not his provision to seek when his guests come; but hath a full fraught storehouse, and hath nothing to do but out of his stock and storehouse to bring out all sort of provision, according to the various palates of his guests. Ministers of the gospel should not be novices, 1Ti 3:6, raw and ignorant men; but men mighty in the Scriptures, well acquainted with the writings of the Old and New Testament, and the sense of them; men that have a stock of spiritual knowledge, able readily to speak a word to the weary, and to speak to men and womens particular cases and questions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
52. Then said he unto them,Thereforeor as we should say, “Well, then.”
every scribeorChristian teacher: here so called from that well-known class amongthe Jews. (See Mt 23:34).
which is instructed unto thekingdom of heavenhimself taught in the mysteries of the Gospelwhich he has to teach to others.
is like unto a man that is anhouseholder which bringeth forth“turneth” or”dealeth out.”
out of his treasurehisstore of divine truth.
things new and oldoldtruths in ever new forms, aspects, applications, and with ever newillustrations.
Mt13:53-58. HOW JESUSWAS REGARDEDBY HIS RELATIVES.( = Mar 6:1-6; Luk 4:16-30).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said he unto them,…. Since the disciples had such a clear understanding of the above parables, and were by them, and by other things, so well furnished to preach the mysteries of the kingdom of heaven to others, Christ stirs them up by the following parable, to a diligent exercise of their gifts, and to a large, free, and cheerful communication of their knowledge to others.
Therefore every Scribe; meaning not legal ones, Scribes in the law of Moses, a sort of letter men, often mentioned by the evangelists, and the same with the lawyers, who were conversant with the letter of the law, and only understood that; as for the kingdom of heaven, they were so far from being instructed unto it, that they shut it up, and would neither go in themselves, nor suffer others; but evangelical Scribes are here meant, see Mt 23:34 the preachers of the everlasting Gospel, now everyone of these,
which is instructed unto the kingdom of heaven, as each of them be more or less; that is, understands the nature of the Gospel church state, the discipline, laws, and rules of Christ’s house, the doctrines of the Gospel, the way and things pertaining to the kingdom of heaven; as Christ and his righteousness, and the regenerating and sanctifying grace of the Spirit: such an one,
is like unto a man that is an householder; that has an household or family under his care, as the ministers of the Gospel have, and which is the church of God; called the household of God, the household of faith, a spiritual house, and a family; consisting of fathers, young men, and children; of which indeed Christ is properly the householder and master, but Gospel ministers are deputies and stewards under him, and under him preside over the household, and have the government of it, provide food for it, and protect and defend it; all which require large gifts and abilities, great love and affection, both to Christ and his people; much wisdom, prudence, and knowledge; and great faithfulness and integrity, courage and firmness of mind.
Which bringeth forth out of his treasure, things new and old: by “his treasure” is meant, either Christ, who is the great treasury and storehouse of grace and truth; from whence his ministers receive all their gifts, grace, light, and knowledge; or the word of God, the Scriptures of truth, by which the men of God are thoroughly furnished for every good work; or the treasure of the Gospel, which is put into their earthen vessels, into their own hearts, and that stock of Gospel knowledge and experience they are blessed with; a large competency of which is necessary to these householders since they are to give out, not niggardly, but largely, and plentifully, and in great variety. The Syriac version reads it, , “out of his treasures”, and so may include them all. “Things new and old”: not the new Gospel and the old law, for the law is not old, nor the Gospel new; the Gospel is much older than the law, being hid of God, and ordained before the world was, to our glory; and was even promulgated, long before the law was on Mount Sinai: nor things out of the Old and New Testament, for the New Testament was not yet in being; though it is right, and is the business of Gospel preachers, to bring forth such truths and doctrines, as are contained in both: rather truths that are old in themselves, but newly discovered to them, may be intended, and every new acquisition of knowledge and experience, added to the former stock and fund: the phrase seems to denote the plenty and variety of Gospel provisions, which the ministers of it are to bring forth, suited to the various cases of such who are under their care. The allusion is either to a good provider for his family, who lays up stores for them of all sorts, and upon proper occasions brings them forth for their relief; or to the people under the law, bringing their offerings out of the fruits, both of the old and new year; concerning which, take the following rule m.
“All offerings, both of the congregation and of a private person, came from the land (of Israel), and without the land, , “from the new and from the old” (i.e. from the new and old stock, the increase of the new and old year), except the sheaf of the first fruits, and the two wave loaves; for they come only from the new, and from the land of Israel.”
The place where fruits of any kind were laid up, was called a treasure; hence it is said n, the palm tree has its fallen fruits, which they do not bring , “into the treasure”; and it produces dates, which they put into the treasure: perhaps some reference is had to So 7:13 where mention is made of fruits new and old, and which the Jewish writers o interpret of the words of the Scribes, and of the words of the law; the fruits “new”, are the words and sayings of the Scribes, their doctrines and decisions; and the “old”, are the words of the law; and one that was well versed in both these; was with them a well instructed Scribe. Unless the allusion should rather be thought to be to old and new wine, see Lu 5:37, it being usual to call a wine cellar a “treasure” p, in which all sorts of wine were kept; and a well instructed Scribe is full of matter, and, like Elihu, his belly is as wine that has no vent and is ready to burst like new bottles, Job 32:19 and, like Jeremy, he is weary of forbearing, and cannot stay, Jer 20:9 and, like David, his heart indites a good matter, and his tongue is as the pen of a ready writer, Ps 45:1.
m Misn. Parah, c. 2. sect. 1. n Bemidbar Rabba, sect. 3. fol. 180. 3. o Targum in Cant. vii. 13. T. Bab. Erubim, fol. 21. 2. & Gloss. in ib. p Bemidbar Rabba, sect. 2. fol. 178. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Made a disciple to the kingdom of heaven ( ). First aorist passive participle. The verb is transitive in 28:19. Here a scribe is made a learner to the kingdom. “The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition” (Bruce). So he uses things fresh () and ancient (). “He hurls forth” () both sorts.
Fuente: Robertson’s Word Pictures in the New Testament
Which is instructed unto the kingdom of heaven. Instructed maqhteuqeiv. Rev., who hath been made a disciple to the kingdom, etc. The kingdom of heaven is personified. The disciples of Christ are disciples of that kingdom of which he is the representative.
Which [] . The pronoun marks the householder as belonging to a class and exhibiting the characteristic of the class : a householder – one of those who bring forth, etc.
Bringeth forth [] . Lit., flingeth forth. See on 12 35. Indicating his zeal in communicating instruction and the fulness out of which he speaks.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then said he unto them,” (ho de eipen autois) “Then he said to them,” to His church disciples, referred to by Matthew in each of these seven parables by the term “kingdom of heaven.” This always refers, restrictedly to believers who had been baptized, and become followers and servants of the Lord in this age.
2) “Therefore every scribe which is instructed,” (dia touto pas grammateus matheteutheis) “On account of this, every scribe (librarian or archives keeper of the law) who is instructed,” or made a disciple, or comprehending learner, who had learned who Jesus was, what He had originated, and what His New Covenant disciples were later to be charged to do, Mat 28:18-20; Joh 20:21.
3) “Unto the kingdom of heaven,” (te basileia ton ouranon) “To or toward the kingdom of heaven,” to or toward the goal and work of the church, for which John the Baptist came to prepare the material, Mat 3:1-3; Mat 11:10; Joh 1:6-7; Joh 1:22-23.
4) “Is like unto a man that is an householder,” (homoios estin anthropo oikodespote) “Is similar to a housemaster,” who has an administrative service function in the church of Jesus Christ. He is in charge of the records of the house, knows where valuables are stored, and what they are.
5) “Which bringeth forth out of his treasure,” (hostis ekballei ek tou thesaurou autou) “Who puts forth out of his treasure,” who has in store for food, drink, clothing, and shelter, as a natural householder. In like manner one who truly comprehends the New Covenant church, as the kingdom of heaven, is one who understands that former mysteries of God hidden, concerning the church, are now revealed, Rom 16:25-26; Eph 3:3-10; Eph 3:21.
6) “Things new and old.” (kaina kai palaia) “Both new and old things.” The instructed or wise scribe, who was the writer of the law and archives keeper, was able to bring out messages of both old and new truth, now made known in, and hereafter through, the church, Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
(52) Therefore every scribe which is instructed unto the kingdom of heaven.The verse is interesting as one of the very few passages in which our Lord compares His own work and that of the Apostles after Him to that of the scribes of the Jewish schools. That He was so regarded during His ministrythat men thought of Him as a Rabbi, no less than as a Prophet, or as the Christis clear from the facts that He was called by that name (or its equivalent, Master, or Teacher) both by His disciples and by others; that He assumed the office of a scribe, as interpreting the scriptures in the Sabbath services (Luk. 4:16); that He questioned with the scribes after their own manner (Have ye never read? Mat. 12:3; Mat. 19:4; Mat. 21:16, et al.) and as one of their order. And now He was training the disciples, unlearned as they were, to be His successors in that office. They too were sitting at the feet of a Gamalielof One greater than Gamaliel. But His method of training was altogether of another kind than that of the Masters of the Schools. It consisted, not in minute comments on the words of the Law, not in the subtleties of an intricate and often revolting casuistry, not in puerile and fantastic legends, but rather in the eternal laws of His Fathers kingdom, and the manifold parables of those laws in the visible universe; in this way it was that He was educating them to be scribes of the kingdom of heaven.
Things new and old.Our Lords own teaching was, of course, the highest example of this union. There were the old eternal laws of righteousness, the proclamation of the true meaning of all that every true teacher had included in the idea of duty and religion, but there were also new truths, such as His own mission as the Head of the divine kingdom and the future Judge of all men, and the work of the Spirit as regenerating and sanctifying. As the years passed, and new facts, such as the Crucifixion, Resurrection, and Ascension, supplied the ground-work for new doctrines, these also took their place in the store-house of the well-instructed scribe. But the words applied also to the manner no less than to the substance of the teaching. Now the old familiar words of Lawgiver and Psalmist, now the gracious words such as man had never heard till then, now illustrations freely drawn, in proverbs or parable, from the world of nature or of menthese too were part of the treasure of the scribe. In that union the scribe of later times, every true teacher of the minds and hearts of men, may find the secret at once of reverence for the past and of courage for the future. So long as they bring forth out of their treasures things new and old, we may hope that religious conservatism will be more than the froward retention of a custom or a formula, and religious progress more than a reckless love of novelty for the sake of its newness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
52. A householder A master of a family. Bringeth forth As a provider for the family. The most suitable emblem of the Christian scribe or minister, who provides food for his spiritual family, the Church. Treasure His store, cellar, or granary. Things Provisions. New and old The products of both the old year and the new. So the minister should be able to repeat and reimpress the good old truths, which the people have heard a thousand times, varied with truths they never heard before. And the same truth may be both old and new; old, because often heard; but new, from the fresh form or colouring with which it is invested, or the new evidence or impressiveness with which it is received by the mind.
There is a natural and sort of historical advancement in the seven parables. First. The sower commences, as it were, the Church, by sowing his seed among the various moral classes of our race. Second. The struggle between good and evil, to be permanent to the final separation. Third. The moral triumph of the good, even in this state of mixture and struggle. Fourth. The parallel progress and triumph of good in the individual heart. Fifth. The value of the Gospel treasure, even in its obscured and hidden state. Sixth. The worthiness of the Gospel pearl above all price. Seventh. The final deliverance of the true Church from impure membership.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he said to them, “Therefore every scribe who has been made a disciple to the kingly rule of heaven is like to a man who is a householder, who brings forth out of his treasure things new and old.” ’
The word ‘scribe’ here is used in a general way and simply indicates a teacher. In this case the teacher has been made a disciple to the Kingly Rule of Heaven. This is the first mention of a type of appointment that will grow in importance as we go through the remainder of the Gospel. In Mat 16:18 Peter is specifically appointed to this position. In Mat 18:18-20 all the disciples are involved. And in Mat 28:20 their future activity in this regard is clearly outlined.
Once a man has become a teacher in the Kingly Rule of Heaven he is like a man who has a treasure in his house (compare Mat 13:44. The treasure has now been moved to his house). His house is now a treasure house. He can say, ‘I have rejoiced in the way of your testimonies as much as in all riches’ (Psa 119:14). ‘The Law of your mouth is better to me than thousands of gold and silver’ (Psa 119:72). And from that treasure he distributes both new and old, just as Jesus did in Matthew 5, for the new is built on the old. Not all the old has been cast away, for there was much that was good in it. Much of it was indeed from God. But it must be supplemented and expanded by the new. The Old Testament prophecies (Psalms 78), the things revealed from of old, must now be seen in the new light of the Kingly Rule of Heaven as revealed by Jesus (Mat 5:17). Note that in the chiasmus of the passage these verses are paralleled by Mat 13:34-35.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 13:52 . ] that which has been addressed to the disciples since Mat 13:36 . This , this frank acknowledgment, calls forth from Jesus a gladsome , as much as to say, “it is because of such understanding that every one, and so on (such as you are), resembles a householder, and so on.” But for the understanding in question, this similitude would not have been made use of.
] The ordinary conception of a Jewish scribe is here idealised and applied to the Christian teacher, comp. Mat 23:34 . But in order specifically to distinguish the Christian from the Jewish scribes, who were Moses’ disciples (Mat 23:2 ; Joh 9:28 ), he is significantly described as . . ., i.e. made a disciple of the kingdom of heaven . , to be a disciple of any one (Mat 27:57 ; Plut. Mor . p. 837 D), is here used transitively ( discipulum, facere alicui ), comp. Mat 28:19 ; Act 14:21 . The kingdom of heaven is personified; the disciples of Christ are disciples of the kingdom of heaven , of which Christ is the representative (comp. Mat 12:28 ).
] is on no account to be restricted to any one thing in particular, but to be rendered: new and old , i.e. things hitherto unknown, and things already known, already taught in former ages , and that in regard both to the matter and the manner. Thus the predictions of the prophets, for example, belong to the things that are old , the evidences of their fulfilment to those that are new; the precepts of the law are to be ranked among the old , the developing and perfecting of them, in the way exemplified by Christ in Mat 5 , among the new; the form of parables and similitudes, already in use, is to be referred to the old , the Messianic teaching embodied in them is to be included under the new . The view that has been much in vogue since Irenaeus, Origen, Chrysostom, and Jerome, and which represents the words as referring to the Old and New Testament , or to the law and the gospel (Olshausen), is a dogmatic limitation. In the illustration the means the chest (Mat 2:11 , Mat 12:35 ) in which the householder keeps his money and jewels (not the same thing as ); in the interpretation it means the stores of knowledge which the teacher has at his disposal for the purposes of instruction.
] throws out , thus describing the zeal with which he seeks to communicate instruction. Comp. Luk 10:35 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1367
THE HOUSEHOLDER
Mat 13:52. 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.
IT is of importance to all, but especially to those who are to teach others, that they understand clearly the mysteries of the Gospel. An ignorant minister, like an empty cloud or a leaky vessel, disappoints those who expect consolation and refreshment from him. But a well-instructed Scribe or minister resembles a housekeeper or steward, who, having made good provision for the family, feeds them to the full. With this comparison our Lord gave his attentive and intelligent disciples, a view of the office which would in due season be committed to them. The resemblance of every such minister to a householder may be traced in that,
I.
He is provided with all things necessary for the family over whom he is placed
A steward, or householder, has the charge of providing for the family. He considers not only what is wanting at the present moment, but what will be wanted on future occasions; and he preserves for future use the productions of foreign climes, or of successive seasons. Thus every pious minister labours to provide for the Church of God.
1.
He makes himself acquainted with the wants of all his people
[The Church, over which he is made an overseer, is Gods family. To supply their returning wants is his peculiar duty. Hence he is led to reflect upon their various states. He contemplates the difficulties and dangers to which they are exposed, the trials and temptations which they have to sustain, and the consolations and supports which they severally need; and thus he endeavours to learn what will be most suitable to their respective cases.]
2.
He lays up in store what he may afterwards bring forth for their use
[The Scriptures are the grand repository of sacred knowledge. These therefore he searches with all diligence, and treasures up with care. But while he furnishes his mind with old things, he is observant also of new. What he daily sees, or hears, or feels, is added carefully to his stock. Thus his knowledge becomes enlarged by observation, and matured by experience; and his fund of information is suited to the necessities of all to whom he ministers.]
In prosecuting his work,
II.
He dispenses seasonably to each according to their respective wants
A householder, or steward, furnishes out of his store what is wanted for daily use, and apportions to all the branches of the family what is suited to their respective stations. Thus a well-instructed minister demeans himself in the Church of Christ:
1.
He gives to all an agreeable variety
[Though Christ and his salvation be the great topic of his discourses, he descends, on proper occasions, to many other subjects connected with it. He opens the mysteries of the Old Testament, and illustrates them by the New. He declares what God has asserted in his word, and confirms it by appeals to acknowledged facts, and to the experience of all around him. And though it is not grievous to him to repeat the great truths of the Gospel, he endeavours continually to diversify them in his statements, and to give them an air of novelty in his illustration of them.]
2.
He administers to each his proper portion
[To those whose growth in grace enables them to digest strong meat, he explains the deep mysteries of religion, and the more hidden parts of Christian experience. To those who can only feed on milk, he contents himself with proposing simply the great doctrines of our fall in Adam, and our recovery by Christ, together with the life of faith on Christ Jesus. he considers the peculiar experiences incident to different states, and discriminates between that which is correct, and that which is delusive, in them all. He gives the cup of consolation to the drooping penitent, or doubting believer, but holds forth the waters of jealousy to those who are of suspicious character [Note: Num 5:11-31.]. Thus, neither disabled by ignorance nor kept back by sloth, neither bribed by affection nor deterred by fear, he gives to each his portion of bread in due season.]
Infer
1.
The vast importance of the ministerial office
[If we had only to provide for the body, it were but a small matter; but the souls of thousands depend on those who minister in holy things. Well may we say, Who is sufficient for these things [Note: 2Co 2:16.]? May all who have undertaken the office of the ministry, have grace to qualify themselves for it with unremitting diligence, and to execute it with undeviating fidelity!]
2.
The benefit arising from it to the Church
[How ill supplied would every member of a family be, if each were left to provide for himself; and how injurious would such a distraction be to their respective callings! Much more would these inconveniences be felt, if there were no stated ministry. People are sadly ignorant of the Gospel, notwithstanding all their advantages: but, without a stated ministry, they would soon degenerate into very heathens. Let all then be thankful that the Master of the family has appointed stewards to make suitable provision for them. Let them pray that their ministers may be taught of God to teach others [Note: This, together with that which follows, may be amplified in a way of direct address.]; and let them improve with diligence the ordinances dispensed among them.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 52. Therefore every scribe ] i.e. Every teacher of the Church must be both learned and apt to teach. He must give attendance to reading first, and then to exhortation and doctrine, 1Ti 4:13 . Bishop Latimer, notwithstanding both his years and other pains in preaching, was every morning ordinarily both winter and summer about two o’clock at his book most diligently. And as the Rabbis have a proverb, Lilmod lelaramed, men must therefore learn that they may teach, so did he. The Hebrew word Shachal signifieth, 1. To understand; 2. To teach; 3. To prosper. They that therefore learn that they may teach others, shall find that the pleasure of the Lord shall prosper in their hands, Isa 53:10 .
That bringeth forth out of his treasury ] Extrudit copiose et alacriter ( ). That throweth out his store without spare, and dealeth forth his soul to the hungry hearer, desirous to spend and be spent for him. That hath a treasury of his own, and steals not all out of others. Non libro sacerdotis, sed labro conservatur scientia. He lays up good things into his heart, that therewith after they have been well fried for a while, he may feed many; according to that, Psa 45:1 ; “My heart is inditing (or frying) a good matter, my tongue shall be the pen of a ready writer.” They are empty vines that bear fruit to themselves, Hos 10:1 . A wholesome tongue is a tree of life, Pro 15:4 . God hath purposely put honey and milk under their tongues, Son 4:11 ; Pro 24:13 , that they may bring forth, as occasion requires, their new and old, that they may look to lip feeding, that they may be in company like full clouds or paps, that pain themselves with fulness till eased of their milk, or like aromatic trees that sweat out their sovereign oils.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 13:52 contains an important logion of Jesus preserved by Matthew only, nd connected by him with the parabolic teaching of Jesus. In this connection of course points to the use of the old familiar facts of nature to illustrate newly revealed truths of the kingdom. But we should not bind ourselves too strictly to this connection, keeping in mind Matthew’s habit of grouping; all the more that, as Wendt has pointed out ( Die Lehre Jesu , ii. 349), the idea expressed by does not get justice. It naturally points to acquaintance with the O. T., and combined with . . . teaches that that knowledge may be usefully united with discipleship in the lore of the kingdom. In Wendt’s words: “One remains in possession of the old, recognised as of permanent value, yet is not restricted to it, but along with it possesses a precious new element”. is here used transitively as in Mat 28:19 , Act 14:21 . points to free distribution of treasures by the householder. He gives out new or old according to the nature of the article. The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom, like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ or Christian tradition.
Fuente: The Expositors Greek Testament by Robertson
instructed = discipled, or initiated as a disciple.
unto. All the texts omit eis (App-104.), L reads en, reading “in the kingdom”, for “unto the kingdom”.
an householder = a man a householder. Figure of speech Pleonasm (App-6), for emphasis. See Mat 13:27.
new = new (in character). Greek. kainos; not neos, which = new (in time). See notes on Mat 9:17; Mat 26:28, Mat 26:29.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 13:52. , every scribe) Jesus Himself is neither , a scribe, nor , discipled, i.e. instructed as or made a disciple (initiatus). He speaks therefore in the present instance of His disciples; and that which had previously been said to the disciples in plain words (Mat 13:12), is now (that they have made such advance in learning as to be styled even scribes) confirmed to them by a parable. A scribe is a man imbued with the doctrine, or even the letter, of the Old Testament; by (old), therefore, are meant things known from Moses and the prophets. This is the genus: the species[645] is supplied by the clause , … i.e. a man instructed also in the doctrine of the New Testament: such is the force of , new-things then first revealed; see Mat 13:35. New things are here mentioned before old, as the latter receive light and savour from the former, and are at length tempered together most harmoniously. See 1Jn 2:7-8.-, instructed) as signifies both to make a king, and to act the king, so also , to make disciples (expressed in Joh 4:1 by ), and act or be a disciple; see ch. Mat 27:57. The former meaning obtains in this passage.- , in the kingdom) Others[646] read , unto the kingdom. In either reading, by metonymy or prosopopia, Christ Himself is intimated, as in ch. Mat 11:12. If you accept the latter reading, cf. 2Co 11:3; if the former,[647] ch. Mat 27:57.-, unto a man) Almost all the parables are taken from human affairs, for the sake of perspicuity.-, bringeth forth) plentifully.-, treasure) store, sc. of corn.- , new and old) a proverbial mode of speaking of a great plenty from the last and the present year; see Son 7:13.-The new things, as from the treasures of the kingdom of heaven; the old things, as a scribe from the scriptures of the Old Testament; cf. Mat 13:35.[648]
[645] The words genus and species are here used in their logical sense. Bengel means to say that the character indicated is not only that of a scribe, generically (or universally), but of one who is instructed to the kingdom of heaven.-(I. B.)
[646] Such is the reading of E. M. In his App. Crit. Bengel writes: ) edd. Bas. . . Stap. etc. Ex , facile iteratum. ( ) Bas. . Cypr. Par. 6, 8; Vsser, 2; Origenes constanter, spe; Cyrillus, Procopius. Placet Heinsio. Lectio media, unde , Med. Chrysost. Cyrillus alibi, Lat. Irenaeus, latine certe, Cant.-(I. B.)
[647] The margin of both Editions, as well as the Germ. Vers., prefer the Dative.-E. B.
[648] The new things already have the palm of superiority.-V. g.
Tischend. with BC Syr. Orig. 3, 459 f, reads . Lachm. with Dbc Vulg. Iren. 237, Hil., reads . Lachm. claims C for . in opposition to Tischend. Rec. Text, . , is not supported by primary authorities. The shorter reading, , is cteris paribus preferable to the longer, as the shorter would be more likely to originate the other two, the longer ones, . . and . . (which look like glosses of the shorter), than either of them to originate it; ch. Mat 27:57 supports it. Besides, it is not simply members of the kingdom who are here spoken of, but those who, being already in it themselves, are qualified henceforth to be teachers for it. I prefer, with Olshausen and Storr, explaining it, made a disciple for the kingdom, i.e., for its benefit; one who, being instructed himself, is capable of labouring for the kingdom. But Beng. takes as a Prosopopia-the Kingdom meaning Jesus Christ, who is the embodiment of the Kingdom-made a disciple to the Kingdom, i.e. to Jesus Christ.-ED.
Fuente: Gnomon of the New Testament
scribe: Mat 23:34, Ezr 7:6, Ezr 7:10, Ezr 7:21, Luk 11:49, 2Co 3:4-6, Col 1:7, 1Ti 3:6, 1Ti 3:15, 1Ti 3:16, 2Ti 3:16, 2Ti 3:17, Tit 1:9, Tit 2:6, Tit 2:7
which: Mat 12:35, Pro 10:20, Pro 10:21, Pro 11:30, Pro 15:7, Pro 16:20-24, Pro 18:4, Pro 22:17, Pro 22:18, Ecc 12:9-11, 2Co 4:5-7, 2Co 6:10, Eph 3:4, Eph 3:8, Col 3:16
things: Son 7:13, Joh 13:34, 1Jo 2:7, 1Jo 2:8
Reciprocal: 1Ch 24:6 – the scribe Ezr 7:25 – teach ye Neh 8:1 – Ezra Job 22:22 – lay up Pro 1:6 – a proverb Pro 10:14 – lay Pro 23:12 – General Pro 24:4 – General Eze 40:4 – behold Dan 11:33 – understand Mat 2:4 – scribes Mat 3:2 – for Mat 18:23 – is Mat 24:45 – to give Mar 4:13 – Know Luk 11:36 – the whole Luk 12:42 – to give Act 18:24 – mighty Act 20:25 – preaching 2Co 3:6 – hath 2Co 4:7 – this Phi 4:12 – I am 1Ti 4:6 – a good 1Ti 4:13 – to reading 2Ti 2:2 – who 2Ti 2:15 – a workman
Fuente: The Treasury of Scripture Knowledge
THINGS NEW AND OLD
Things new and old.
Mat 13:52
The first thing which we notice in these verses (51, 52) is the striking question with which our Lord winds up the seven wonderful parables of this chapter. He said, Have ye understood all these things? Personal application has been called the soul of preaching. Our Lord tells us that the instructed scribe is he who has mastered these parables. The disciples, understanding and living upon the truth, were in the position of owners of treasure. By why of things new and old?
I. All truth is of necessity old as well as new. The truths Christ taught were only new truths, because men from sin and neglect had overlooked them.
II. As things new are in reality old, so things oldthe things of the Spirit of Godnever become obsolete, take new life, and are seen in new developments day by day.
III. Every mans experience is a treasure-house of old and new things, by which it is allowed him to profit. The past is a precious possession of every one of us. Our help is in the truth which does not roll round in earths diurnal course, and is unaffected by earthly change.
Canon Ainger.
Fuente: Church Pulpit Commentary
3:52
One important key word in this verse is scribe, and I shall give some information from the writings of learned authors upon the work of this special class of men. The word is from GRAMMATEUS and Thayer’s general definition of it is, “1. A clerk, scribe, especially a public scribe, secretary, recorder . . . 2. In the Bible, a man learned in the sacred writings, an interpreter, teacher.” This definition of the word is based on the special work of these men. On this subject Robinson in his lexicon says the following: “The scribes had the charge of transcribing the sacred books; whence naturally arose their office of interpreting difficult passages, and deciding in cases which grew out of the ceremonial law. Their influence was of course great, and many of them were members of the Sanhedrin.” As further consideration of this subject, we observe that mechanical means of recording literature were not in existence in Biblical times, hence the copies of the law had to be made by hand. Such frequent contact with the sacred writings naturally made these men familiar with the text, and they could be relied on to quote from it when occasion called for it. With this knowledge of the Old Testament to begin with, after a scribe received the instruction belonging to the kingdom of heaven he would be qualified to offer the treasures of sacred knowledge from both the New and Old Testaments.
Fuente: Combined Bible Commentary
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.
[Bringeth forth out of his treasury things new and old.] These words are spoken according to the dialect of the schools, where the question was not seldom started, What wine, what corn, or fruits were to be used in the holy things, and in some rites, new or more old; namely, of the present year, or the years past. But now, a thrifty man, provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a scribe of the gospel to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. “Do ye understand all these things (saith Christ), both the things which I have said, and why I have said them? So a scribe of the gospel ought to bring forth,” etc.
Fuente: Lightfoot Commentary Gospels
Mat 13:52. Every scribe. Official expounder of the Scriptures, applicable now to the Christian ministry.
Hath been made a disciple, of Jesus, the Teacher as well as King.
For the kingdom of heaven. Not simply for his own benefit but for the advantage of this kingdom.
Householder, whose duty it is to provide for those of the household.
Bringeth forth out of his treasure. The treasure is a constantly increasing knowledge of Gods word, in the Bible, in nature, in experience. This he must use to instruct others; he must not selfishly conceal it, nor so set it forth that few can understand it.
Things new and old. Explanations: (1) the law and the gospel; (2.) things hitherto unknown and those already known; (3.) the old truths in new lights, new truths brought into proper accord with the old ones. This is preferable. He who forgets the old, will get hold of novelties, but bring few new things out of his treasure; he who forgets the new, will find that his old methods have become antiquated even to himself, and others will discover it even sooner. Christs methods of instruction give point to these words, for the old familiar occupations are here used to illustrate the truths of the new kingdom, and yet the thoughts and yet even words of the Old Testament appear again and again throughout.
Fuente: A Popular Commentary on the New Testament
Verse 52
Every scribe instructed, &c.; every well-instructed teacher of the gospel.
Fuente: Abbott’s Illustrated New Testament
The parable of the homeowner 13:52
Commentators often omit this verse from discussions of the parables in this discourse. Some do not consider it one of the parables of the kingdom. [Note: E.g., Ibid., p. 107; Walvoord, Matthew: . . ., p. 97; and Hagner, pp. 362-64.] However it contains a parable, as should be clear from the content of the verse itself and from the literary structure of the discourse.
Jesus drew a comparison between a scribe instructed about the kingdom and the owner of a house. In view of what follows the scribe in view seems to be one who received instruction about the kingdom and believed it. He is a believing disciple. As with the owner of a house, this type of scribe brings new and old things out of his storeroom or treasure (Gr. thesauros). The owner of the house in the parable brings things out of his storeroom to use them beneficially. The storeroom from which the disciple scribe brings these things is evidently his heart or understanding (i.e., his very being). He brings out new understanding concerning the kingdom that Jesus had taught him as well as old understanding about the kingdom that the Old Testament taught him. The new did not displace the old but supplemented it. Jesus was comparing His believing disciples to this believing scribe. They had just said they understood what Jesus had taught them (Mat 13:51). Therefore they had a responsibility to teach others what they now understood. Every disciple must become a scribe, a teacher of the law, because he or she understands things that require communicating to others (cf. Mat 10:27; Mat 28:19; Heb 5:12).
"The first two parables relate to planting. The parable of the sower speaks of different responses to the message of the kingdom. The parable of the tares explains the origins of the conflict between the sons of the kingdom and the sons of the enemy and announces that a final separation of the two groups will take place when Jesus, the Son of Man, will return at the end of the age. The second pair of parables utilizes the analogy of growth. The mustard seed reveals the extent of the rapid international growth of the kingdom of heaven, and the leavening process addresses the internal and invisible dynamic of that growth. The next two parables (the treasure and the pearl merchant) address the value of the kingdom. Whether one is looking or not looking, no sacrifice is too great for the kingdom. The final set of parables reveals the disciples’ dual responsibilities. The dragnet teaches that evangelism without discrimination should be done in view of Jesus’ discriminating judgment at the end of the age. The householder encourages the teaching of both the older and newer truths of the kingdom of heaven by the disciples of the kingdom." [Note: Bailey, "The Parables of the Dragnet . . .," p. 296. For a summary of the major themes in these parables and a list of applicational principles, see idem, "The Doctrine of the Kingdom in Matthew 13," Bibliotheca Sacra 156:624 (October-December 1999):443-51.]