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The fear of Yahweh is the beginning of knowledge; but the foolish despise wisdom and instruction.
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Wisdom calls aloud in the street. She utters her voice in the public squares.
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She calls at the head of noisy places. At the entrance of the city gates, she utters her words:
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"How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge?
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My son, if you will receive my words, and store up my commandments within you;
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So as to turn your ear to wisdom, and apply your heart to understanding;
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Yes, if you call out for discernment, and lift up your voice for understanding;
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If you seek her as silver, and search for her as for hidden treasures:
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then you will understand the fear of Yahweh, and find the knowledge of God .
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For Yahweh gives wisdom. Out of his mouth comes knowledge and understanding.
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Why is there money in the hand of a fool to buy wisdom, since he has no understanding?
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An unfriendly man pursues selfishness, and defies all sound judgment.
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A fool has no delight in understanding, but only in revealing his own opinion.
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Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
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But let your 'Yes' be 'Yes' and your 'No' be 'No.' Whatever is more than these is of the evil one.
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When anyone hears the word of the Kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside.
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the field is the world; and the good seed, these are the children of the Kingdom; and the darnel weeds are the children of the evil one.
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The ones by the road are the ones where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them.
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Now the parable is this: The seed is the word of God.
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Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved.
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Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation.
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That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.
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That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience.
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He sent them forth to preach the Kingdom of God, and to heal the sick.
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Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.'
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This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil.
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For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed.
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Why don't you understand my speech? Because you can't hear my word.
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Pilate said to him, "What is truth?" When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him.
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Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you again concerning this."
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but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters."
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"Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more.
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As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you."
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Meanwhile, he also hoped that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often, and talked with him.
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but had certain questions against him about their own religion, and about one Jesus, who was dead, whom Paul affirmed to be alive.
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Being perplexed how to inquire concerning these things, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters.
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When they had withdrawn, they spoke one to another, saying, "This man does nothing worthy of death or of bonds."
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Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar."
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When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
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Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;
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but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation,
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for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
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But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God.
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Even if our Good News is veiled, it is veiled in those who perish;
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To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
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that they all might be judged who didn't believe the truth, but had pleasure in unrighteousness.
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Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
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I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father.
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I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one.
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unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous.
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We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him.
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We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.
Il y a une analogie profonde entre l'image et la réalité. Dieu a voulu qu'il y eut en chaque grain de semence un principe de vie qui se développe avec une irrésistible puissance, dÚs que la semence se trouve dans des conditions favorables. Ainsi la parole du Dieu vivant renferme et produit la vie, une vie divine ; elle est créatrice.
Mais, pour cela, il faut que la parole, comme la semence, tombe dans une terre bien préparée. Or ce sont précisément quatre espÚces de terrain, représentant des dispositions morales diverses, qui forment les traits caractéristiques de la parabole.
Et d'abord ; le chemin. Là , le Seigneur avait dit, selon Luc, que la semence fut foulée par les passants. Dans son explication il ne relÚve pas ce trait, qui a pourtant évidemment un sens moral. La semence foulée par les passants, c'est la parole rendue infructueuse par les distractions et les pensées terrestres de cette classe d'auditeurs.
En outre, sur ce sol durci et sans culture, la semence n'Ă©tait point recouverte de terre et ne pouvait germer.
L'auditeur ne comprend pas la parole ; explication propre Ă Matthieu et qui indique une seconde cause de stĂ©rilitĂ©, l'inintelligence et l'endurcissement du cĆur, qui n'a pas Ă©tĂ© rendu attentif et n'a pas Ă©tĂ© amolli par une sĂ©rieuse repentance.
Enfin il y a une troisiĂšme cause. L'image de ces oiseaux (v.4), Ă laquelle nous aurions Ă peine songĂ© Ă donner un sens spirituel, en a un trĂšs important : JĂ©sus nous y montre l'action du malin (Marc dit Satan, Luc le diable) qui ravit ce qui a Ă©tĂ© semĂ©. Cela lui est d'autant plus facile que la parole n'a point Ă©tĂ© comprise et que le cĆur n'arrive point Ă la foi. (Romains 10.10)
Il n'est pas nĂ©cessaire de voir lĂ une action immĂ©diate et magique du malin. Les moyens par lesquels il agit abondent, et dans l'homme mĂȘme et en dehors, dans le monde.
(Comparer sur cet enseignement verset 39, note.)