He said to them, “Therefore every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things.”
Parallel Translations
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He said to them, “Therefore every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things.”
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Then sayde he vnto them: Therfore every scribe which is taught vnto the kyngdome of heven is lyke an housholder which bryngeth forth out of hys treasure thynges bothe new and olde.
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Then sayd hee vnto them, Therefore euery Scribe which is taught vnto the kingdome of heauen, is like vnto an householder, which bringeth foorth out of his treasure things both newe and olde.
Cross-references (28)
Passages linked to Matthew 13:52 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 John 2:7-8 Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away and the true light already shines.
- Titus 1:9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
- 2 Timothy 3:16-17 Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each person who belongs to God may be complete, thoroughly equipped for every good work.
- Matthew 12:35 The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.
- 2 Corinthians 3:4-6 Such confidence we have through Christ toward God, not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God, who also made us sufficient as servants of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.
- Titus 2:6-7 Likewise, exhort the younger men to be sober minded. In all things be showing yourself an example of good works. In your teaching, be showing integrity, seriousness, incorruptibility,
- Ezra 7:10 For Ezra had set his heart to seek Yahweh’s law, and to do it, and to teach statutes and ordinances in Israel.
- Proverbs 16:20-24 He who heeds the Word finds prosperity. Whoever trusts in Yahweh is blessed. The wise in heart shall be called prudent. Pleasantness of the lips promotes instruction. Understanding is a fountain of life to one who has it, but the punishment of fools is their folly. The heart of the wise instructs his mouth, and adds learning to his lips. Pleasant words are a honeycomb, sweet to the soul, and health to the bones.
- 1 Timothy 3:15-16 but if I wait long, that you may know how men ought to behave themselves in God’s house, which is the assembly of the living God, the pillar and ground of the truth. Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
- Ezra 7:21 I, even I Artaxerxes the king, make a decree to all the treasurers who are beyond the River, that whatever Ezra the priest, the scribe of the law of the God of heaven, requires of you, it shall be done with all diligence,
- Proverbs 15:7 The lips of the wise spread knowledge; not so with the heart of fools.
- Proverbs 18:4 The words of a man’s mouth are like deep waters. The fountain of wisdom is like a flowing brook.
- Matthew 23:34 Therefore behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
- Luke 11:49 Therefore also the wisdom of God said, ‘I will send to them prophets and apostles; and some of them they will kill and persecute,
- Ezra 7:6 this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which Yahweh, the God of Israel, had given; and the king granted him all his request, according to Yahweh his God’s hand on him.
- Proverbs 10:20-21 The tongue of the righteous is like choice silver. The heart of the wicked is of little worth. The lips of the righteous feed many, but the foolish die for lack of understanding.
- Proverbs 11:30 The fruit of the righteous is a tree of life. He who is wise wins souls.
- Proverbs 22:17-18 Turn your ear, and listen to the words of the wise. Apply your heart to my teaching. For it is a pleasant thing if you keep them within you, if all of them are ready on your lips.
- Ecclesiastes 12:9-11 Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs. The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.
- Song of Solomon 7:13 The mandrakes produce fragrance. At our doors are all kinds of precious fruits, new and old, which I have stored up for you, my beloved.
- John 13:34 A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another.
- Ephesians 3:8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- Colossians 1:7 even as you learned of Epaphras our beloved fellow servant, who is a faithful servant of Christ on your behalf,
- Colossians 3:16 Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.
- 2 Corinthians 6:10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
- Ephesians 3:4 by which, when you read, you can perceive my understanding in the mystery of Christ,
- 1 Timothy 3:6 not a new convert, lest being puffed up he fall into the same condemnation as the devil.
- 2 Corinthians 4:5-7 For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake, seeing it is God who said, “Light will shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves.
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John Trapp 1656 · Public Domain 52 Then said he unto them, Therefore every scribe…
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.
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That bringeth forth out of his treasury] Extrudit copiose et alacriter (εκβαλλει). 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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Seeing you understand these things, communicate your knowledge of…
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 women’s particular cases and questions.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Is not this the carpenter's son?.... Meaning Joseph, who…
Is not this the carpenter's son?.... Meaning Joseph, who was by trade a carpenter, and whose son Jesus was supposed to be; and who very probably was now dead, which may be the reason he is not mentioned by name. The Greek word here used, signifies any mechanic, or artificer. The Syriac expresses it by a word, which signifies both a carpenter and a blacksmith; and Munster's Hebrew Gospel renders it, , "the blacksmith's son". But the generally received notion of the ancient Christians is, that he was a carpenter, and that Jesus was brought up to the same business, which lay in making ploughs and yokes (q). This also appears, from the answer the Christian schoolmaster at Antioch gave to Libanius the sophister; who being big with expectation of Julian the apostate's getting the victory, asked the schoolmaster, what he thought the carpenter's son was doing? To which, after a short pause, he replied; O sophister! the Creator of all things, whom thou callest the carpenter's son, is making a coffin for Julian; who accordingly died in a few days after (r). The Jews make mention of one Abba Joseph, "the builder", or carpenter (s); but whether the same, is not certain. What they here say, was no doubt by way of derision and contempt; and yet the same phrase is used by them of a person of great note and fame, for his wisdom and knowledge: thus speaking of a difficult point, they (t) say,
" .
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"no carpenter", or smith, or a carpenter's son, can solve this: says R. Shesheth, I am neither a carpenter, nor a carpenter's son, and I can solve it.
The gloss upon it is,
"a wise man, the son of a wise man.
Is not his mother called Mary? Plain Mary, without any other title, or civil respect; a poor spinstress, that got her bread by her hand labour: the Jews say (u), she was a plaiter of women's hair, and treat her with the utmost scorn,
And his brethren; not strictly so, but either the sons of Joseph by a former wife; or Mary's, or Joseph's brothers or sisters sons, and so cousins to Christ; it being usual with the Jews to call such, and even more distant relations, brethren:
James; the son of Alphaeus, or Cleophas, one of Christ's disciples,
Mat 10:3 called the Lord's brother, Gal 1:19 and the same that wrote the epistle that bears his name:
and Joses; or Joseph, as the Vulgate Latin, and Munster's Hebrew Gospel read; and which two names are one and the same: hence, in Talmudic writings, we often read of R. Jose, who is the same with R. Joseph (w): this Joses is, by Dr. Lightfoot, conjectured to be the same with Joseph, called Barsabas, who was put in nomination for apostleship, after the death of Judas, Act 1:23.
And Simon; or Symeon, the son of Cleophas, who is said (x) to succeed James, as bishop of Jerusalem, and to be Christ's cousin, being son of Cleophas, the brother of Joseph, the supposed father of Christ:
and Judas; the same that is called Lebbaeus, and Thaddaeus,
Mat 10:3 and the brother of James, Luk 6:16 and the same that wrote the epistle that goes by his name. The Jews ought not to have made these remarks, since many of their great doctors were of mean parentage; as R. Zachariah was a butcher's son (y), and R. Jochanan a blacksmith's son (z); hence that advice of R. Juda ben Bethira (a),
"take heed that ye do not reproach the sons of the common people, for from them comes forth the law.
(q) Justin Martyr. Dialog. cum Tryph. p. 316. (r) Tripartit. Hist. 1. 6. c. 44. (s) Shemoth Rabba, sect. 13. fol. 99. 2. (t) T. Bab. Avoda Zara, fol. 50. 2. (u) T. Bab. Sabbat. fol. 104. 2. Chagiga, fol. 4. 2. Sanhedrim, fol. 67. 1. (w) Vid. Juchasin, fol. 61. & 62. (x) Euseb. Eccl. Hist. 1. 3. c. 11. (y) Misn. Sota, c. 5. sect. 1. (z) T. Bab. Sanhedrim, fol. 96. 1. (a) Ib.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Every scribe instructed unto the kingdom of heaven -…
Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 52. Every scribe] Minister of Christ: who is…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Every scribe; i.e. master or teacher. (Witham) --- Because…
Every scribe; i.e. master or teacher. (Witham) --- Because you know how invaluable is the treasure, the pearl, the kingdom, here mentioned; you, who are scribes and teachers, should cultivate it yourselves, and communicate the same blessing to others. Thus imitating a father of a family, who draws from his treasure both new and old things, and distributes them to his children, according to their several wants and necessities. This was a proverbial expression with the Jews, to signify every thing useful or necessary for the provision of a family. (St. Jerome, St. Augustine, St. John Chrysostom, Ven. Bede, and Tirinus.) --- Thus also a pastor of souls throws light upon the mysteries of the New Testament, by the figures of the Old, and explains the workings of grace, by the operations of nature.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then said he unto them, Therefore--or as we should…
Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See Mat 23:34).
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which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 52. A householder — A master of a family.…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (52) Therefore every scribe which is instructed unto the…
(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 ministry—that men thought of Him as a Rabbi, no less than as a Prophet, or as the Christ—is 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 Gamaliel—of 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 Father’s 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 Lord’s 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 men—these 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Then said he unto them, Therefore (dia touto); i.e.…
Then said he unto them, Therefore (dia touto); i.e. because you understand, I add this. Every scribe (pav grammateuv). The interpretation of the following clause, naturally suggested by this word in itself is that our Lord meant to indicate the possibilities that lay before a Jewish scribe if he were only converted; but for such a reference by our Lord to Jewish scribes there appears no reason in the context. The word must therefore be understood of Christian teachers, who by their study of the Gospel should hold a position in the Christian Church parallel to that of scribes among the Jews. It is possible that our Lord chose the term in order to accustom his disciples to the idea of carrying on the study of Divine things which the scribes were accustomed to make. Even if the disciples were not to follow their methods they might well imitate their devotion Dean Plumptre has an interesting note on our Lord"s comparison of his own work and that of the apostles after him, to the work of the scribes of the Jewish schools. In Mat_23:34 is found a wider application of the term than usual, hardly referring, however, to Christians, but rather to the Jewish scribes in their ideal character. Which is instructed; who hath been made a disciple (Revised Version, mayhteuyeiv). Though the correction is right, (cf. Mat_28:19) the word, nevertheless, implies much more than mere admission to the circle of disciples it includes also the thought of instruction having been really received. Unto (to, Revised Version) the kingdom of heaven (th basileia twn ouranwn , dative of reference; cf. Winer, The kingdom is not regarded as the teacher, but as the school, with reference to which discipleship is entered upon. Is like. In the preceding parables the general principles, etc., of the kingdom of heaven have been compared; here, only certain individuals belonging to it. Unto a man that is a householder, which bringeth forth out of his treasure. (cf. Mat_2:11, note) The thing signified is his experience and spiritual understanding. Mat_12:35 has a similar thought, but the treasure there is rather his personality as affecting his life; here, as affecting his intellect. It is curious that the thought of Mat_12:33, 34 should also resemble our vers. 47-50. Things new and old. The thought of the saying is that as a householder brings out from his stores food recently and long ago acquired, (cf. Son_7:13) so a Christian "scribe" brings out (primarily, if not solely, for the use of others) the new truths that he learns, and also old ones that he has long since known. It is thus a promise that the disciples shall (if they use their opportunities rightly) be able to do more than understand Christ"s teaching (as they have just claimed to have done); for they shall be able to teach (not merely to learn), and that not only new truths, but also old ones; they shall be able, that is to say, to understand the relation of the old to the new, and to bring out even the old in its true meaning, Hence old is mentioned after new, for it implies greater knowledge and skill. It will be observed that Irenaeus" interpretation (IV 9:1) of new and old as the New and Old Testaments is only partially right. With the disciples, it is true, the old would naturally be, in the first place, Old Testament truths, and the new, such truths as they learned from Christ; but these also would, after a few weeks or months, in their turn become old to them, and the fresh truths taught them as their life went on would be ever the new ones. The thought of 1Jn_2:7, 8 is very similar. Weiss" interpretation is different and even less right. According to him, new represents the truths about the kingdom of God, and old the long known arrangements of nature and human life, which, as the parables show, are drawn up on the same hues. Origen gives a beautiful application of Lev_26:10, Lev_26:11.
The Christian teacher.
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Christ has a word for the scribe. It is not to be supposed that all the official teachers of Israel were unworthy men and unprofitable in their work. Some, doubtless, merited the description here set before us. But this description is also meant as the guide for the Christian teacher.
I THE TEACHER MUST BE TRAINED. He must be "a disciple to the kingdom of heaven." Secular training is valuable. As the Magi brought their wealth and poured it out before the infant Jesus, so the learned and the intellectual may well bring all their mental acquisitions to be used in the service of Christ. There is no merit in ignorance. Dulness is not devotion; stupidity is not sanctity. Nevertheless, it is not of the very valuable general training of which our Lord here speaks. It is possible to be highly cultivated in the schools and yet quite a tyro in the kingdom. The essential training of the Christian teacher must be a Christian training. As the lawyer must study law and the doctor medicine, so the Christian scribe must study Christianity. It is strange that any should think themselves fit to teach others the greatest of truths without first devoting especial attention to learning them. It is well that the Christian minister should know his Homer and his Cicero; but it is monstrous that he should be satisfied with an acquaintance with the pagan classics, without acquiring at least an equally familiar knowledge of the New Testament, which it is his life work to teach. Now, the discipleship of the kingdom is not a merely intellectual schooling. It is more than learning the letter of Scripture. Only that living grasp of spiritual truth which comes from a sympathetic study of it, interpreted by experience, can fit one to teach it to others.
II THE TEACHER MUST BRING FORTH NEW TREASURES. He must not be a mere machine grinding out exactly the same ideas year after year. Yet he is not to invent notions of his own and give them forth as Divine revelations. The treasury to which he is to go for his materials is the sacred Scriptures. How, then, can he find anything new?
1. By new insight. Each is to read for himself. There is always a freshness in what we perceive ourselves, even if others have perceived it before. To us, at least, it is new; and our own living apprehension of it gives it a new vitality for others.
2. With fresh applications. Truth is ever assuming new colours as it is reflected on fresh objects. The Christian teacher has to apply truths of the Bible to present circumstances. It is not his business to linger among the archaeological conditions of ancient Israel, but to show how the revelation of God concerns the England of today.
3. Because of the inexhaustible fulness of the Bible. There is always fresh light for earnest eyes.
III THE TEACHER MUST NOT NEGLECT OLD TREASURES. An idea does not cease to be valuable because it is old. Truth is eternal Facts remain. The great events of Bible history are always speaking to us; they have living lessons for our own day. The experiences of psalmist and apostle are true to the heart of man, and types of devotion for all time; we cannot afford to forget them. Above all, the revelation of Christ, though now old in centuries, is still fresh and living. We can never outgrow the gospel. Bethlehem and Calvary will always be the centres of our most helpful meditations. The new truth is only inspiring when it springs out of the old, which it does not obscure, which rather it explains and exalts. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Out of his treasure things new and old.
Mat_13:52
Out of his treasure things new and old.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:52 A teacher of religious law who becomes a…
13:52 A teacher of religious law who becomes a disciple in the Kingdom has had his allegiance radically altered toward Jesus as the way of salvation. • new gems of truth as well as old: The sequence reflects the preeminence of the new covenant inaugurated in Jesus (5:17-20; 19:16-22) over the old covenant administered under Abraham and Moses.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.