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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Matthew 13:21 Commentaries: yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/matthew/13-21.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/matthew/13-21.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Matthew 13:21</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../matthew/13-20.htm" title="Matthew 13:20">◄</a> Matthew 13:21 <a href="../matthew/13-22.htm" title="Matthew 13:22">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.</div><div id="jump">Jump to: <a href="/commentaries/alford/matthew/13.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/matthew/13.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/matthew/13.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/matthew/13.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/matthew/13.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/matthew/13.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/matthew/13.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/matthew/13.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/matthew/13.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/matthew/13.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/matthew/13.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/matthew/13.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/matthew/13.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/matthew/13.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/matthew/13.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/matthew/13.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/matthew/13.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/matthew/13.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/matthew/13.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/matthew/13.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/matthew/11-29.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/matthew/13.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/matthew/13.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/matthew/13.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/matthew/13.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/matthew/13.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/matthew/13.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/matthew/13.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/matthew/13.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/matthew/13.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/matthew/13.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/matthew/13.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/matthew/13.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/matthew/13.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/matthew/13.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/matthew/13.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/matthew/13.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/matthew/13.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/matthew/13.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/matthew/13.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/matthew/13.htm">Ellicott's Commentary for English Readers</a></div>(21) <span class= "bld">Yet hath he not root in himself.</span>—The “root” is obviously the conviction which ripens into a purpose and strikes its fibres deep down into reason, conscience, and will.<p><span class= "bld">Tribulation or persecution.</span>—It is hardly necessary, or indeed possible, to draw any sharp line of demarcation between the two. “Persecution” implies, perhaps, a more organised attack, and therefore greater suffering; “tribulation,” the thousand petty annoyances to which every convert to the faith of Christ was exposed in the first age of the Church, and to which, it may be added, even now most men and women who seek to be Christians in deed as well as in name are at some time or other in their lives exposed. The words explain the “time of temptation” in St. Luke’s report (<a href="/luke/8-13.htm" title="They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.">Luke 8:13</a>).<p><span class= "bld">By and by</span> <span class= "bld">he is offended.</span>—The adverb is the same as the “anon” of <a href="/matthew/13-20.htm" title="But he that received the seed into stony places, the same is he that hears the word, and immediately with joy receives it;">Matthew 13:20</a>, and means “immediately.” The rapidity of the renegade matches that of the convert. Such a man finds a “stumbling-block” in the sufferings he is called to endure, and turns into a smoother path.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/matthew/13.htm">Matthew Henry's Concise Commentary</a></div>13:1-23 Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outward circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us. Christ taught in parables. Thereby the things of God were made more plain and easy to those willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant. The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by his ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it. Hypocrites, like the stony ground, often get the start of true Christians in the shows of profession. Many are glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abiding conviction of their own depravity, their need of a Saviour, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easier system. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them; they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. Worldly cares are great hinderances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they choke the good seed. What distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but none that could hinder its fruitfulness. All are not alike; we should aim at the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/matthew/13.htm">Barnes' Notes on the Bible</a></div>But he that received the seed into stony places - Jesus explains this as denoting those who hear the gospel; who are caught with it as something new or pleasing; who profess to be greatly delighted with it, and who are full of zeal for it.<p>Yet they have no root in themselves. They are not true Christians. Their hearts are not changed. They have not seen their guilt and danger, and the true excellency of Christ. They are not "really" attached to the gospel; and when they are tried and persecution comes, they fall - as the rootless grain withers before the scorching rays of the noonday sun.<p>Anon - "Quickly," or "readily."<p>With joy receiveth it - They are under deep distress for sin; they are apprehensive of danger; they hear the offer of mercy, and they seem to themselves to embrace the gospel. It offers them peace, pardon, salvation, and religion assumes for a time a lovely aspect. They imagine that they are pardoned, and they have a temporary peace and joy. Their anxieties subside. Their fears are gone. They are for a time happy. "The mere subsiding of anxious feeling from any cause will make the mind for a time happy." They have only to imagine, therefore, that their sins are forgiven, to produce a certain kind of peace and joy. But there is no ground of permanent joy, as there is in true pardon, and soon their joy subsides, and all evidence of piety disappears. There is no strength of principle to resist temptation; there is no real love of the Saviour; and in times of trial and persecution they show that they have no true religion, and fall away.<p>By and by - Mark, "Immediately." That is, it soon occurs, or this is an effect which may be expected soon to follow.<p>Is offended - Stumbles or falls, for this is the meaning of the word "offend" in the New Testament. See the notes at <a href="/matthew/5-29.htm">Matthew 5:29</a>. Persecution and trial are placed in his path, and he falls as he would over a "stumbling-block." He has no strength of principle - no real confidence in God - no true religion. Mere excited animal feeling is all that he ever had, and that is not sufficient to sustain him when the trial comes.<a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/matthew/13.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>17. For verily I say unto you, That many prophets and righteous men have desired—rather, "coveted."<p>to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them—Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Lu 10:23, 24, where the same saying is repeated on the return of the Seventy—the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.<p>Second and Seventh Parables or First Pair:<p>The Wheat and the Tares, and The Good and Bad Fish (Mt 13:24-30, 36-43, 47-50).<p>The subject of both these parables—which teach the same truth, with a slight diversity of aspect—is:<p>The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes.<p>The Tares and the Wheat (Mt 13:24-30, 36-43).<div class="vheading2"><a href="/commentaries/poole/matthew/13.htm">Matthew Poole's Commentary</a></div>Ver. 20,21. Both Mark and Luke have this with no difference, save only in words, <span class="bld"><a href="/mark/4-16.htm" title="And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;">Mark 4:16</a>,17 Lu 8:13</span>. What Matthew calleth stony ground, Luke calls the rock. By the sun being up, and scorching the seed, in the parable, our Saviour meant tribulation or persecution, which Luke calleth <span class="ital">a time of temptation, </span><span class="bldvs"> <a href="/luke/8-13.htm" title="They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.">Luke 8:13</a></span>. <span class="p"><br /><br /></span><span class="ital">Stony places are places where may be a little earth, but not much; he is here likened to such ground, who heareth the word, and anon</span> (the Greek is euyuv, which signifieth presently) <span class="ital">with joy receiveth it, </span> as Herod is said to have heard John the Baptist gladly. The word of God (as some other objects) doth often on the sudden affect some persons in whom it doth not take any deep root. A sudden passion surprises them, which is but like the overflowing of a brook, which is quickly down. <span class="p"><br /><br /></span><span class="bld">Yet hath he not root in himself, &c.</span> Our Saviour here assigns two causes of such hearers falling away, the one internal, the other external; the former is the great cause of the latter. By <span class="ital">root in himself</span> some understand constancy, or a serious resolution and purpose of heart; but this is doubtless but the product of this root, which is the same thing which the apostle calls <span class="ital">the seed of God, </span> Job calls <span class="ital">the root of the matter; </span> a principle of grace in a heart truly touched with the love of God and of his truth. <span class="p"><br /><br /></span><span class="bld">But dureth for a while; </span> no longer than he thinks that he can by his profession attain the end he aimed at and propounded to himself, be it riches, or honour and reputation. <span class="p"><br /><br /></span><span class="bld">But when tribulation or persecution ariseth</span> for the word’s sake, or because of the word, when he seeth that he cannot own his profession without the danger of his estate, life, liberty, places, and preferments, &c. <span class="p"><br /><br /></span><span class="bld">by and by he is offended, </span> made to stumble and fall, he falls off from all his former profession of the gospel. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/matthew/13.htm">Gill's Exposition of the Entire Bible</a></div>Yet hath he not root in himself,.... Nor in Christ; the word is not rooted in him, nor has he the root of the matter, or the truth of grace in him: <p>but dureth for a while; a hearer of the word, a professor of religion, showing some outward respect to the word, and to the preachers of it: <p>for when tribulation or persecution ariseth, because of the word; which is often the case, and must be expected by those who embrace the Gospel, profess the name of Christ, and are willing to live godly in him. Tribulation may intend some lesser and lighter troubles for the sake of Christ, and his Gospel; such as the revilings and reproaches of men, loss of character, and trade, &c. and persecution may design something more public and vehement; such as confiscation of goods, imprisonment, and danger of life, the most exquisite tortures, and death in the most cruel form and shape; things very disagreeable to flesh and blood, and which cannot be endured, and submitted to, by persons without a principle of grace, by one that has no root in himself. Luke calls this a time "of temptation", or trial, as it is either way, both by private troubles, and more public persecutions: these try men's principles and professions, and whether the truth of grace is in them or not; and where it is not in any person, <p>by and by he is offended; at the cross; he shrinks back from it, does not care to take it up, and follow Christ; but drops his religion, and the profession of it; apostatises, falls away, and comes to nothing. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/matthew/13.htm">Geneva Study Bible</a></div><span class="cverse2">Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/matthew/13.htm">Meyer's NT Commentary</a></div><a href="/matthew/13-21.htm" title="Yet has he not root in himself, but endures for a while: for when tribulation or persecution rises because of the word, by and by he is offended.">Matthew 13:21</a>. Description of one whose mind is so stirred as instantly to welcome the word with joy, but who, when subjected to the testing influence of affliction, abandons his faith and relapses into his former condition. Such an one is <span class="ital">without root in his own inner being, i.e</span>. he is destitute of that faith (<a href="/ephesians/3-16.htm" title="That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;">Ephesians 3:16</a> f.) which, as a power in the heart, is fitted to maintain and foster the life that has been momentarily awakened by means of the word.<span class="p"><br /><br /></span><span class="greekheb">πρόσκαιρος</span>] <span class="ital">temporary</span>, not lasting, not enduring. See Wetstein.<span class="p"><br /><br /></span><span class="greekheb">θλίψεως ἢ διωγμοῦ</span>] by means of the “<span class="ital">or</span>” the <span class="ital">special</span> is added on to the <span class="ital">general</span>.<span class="p"><br /><br /></span><span class="greekheb">σκανδαλίζεται</span>] <span class="ital">he encounters a stumbling-block, i.e</span>. a temptation to unbelief; see notes on <a href="/matthew/5-29.htm" title="And if your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell.">Matthew 5:29</a>, <a href="/matthew/1-6.htm" title="And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;">Matthew 1:6</a>. Affliction in his case proves a <span class="greekheb">πειρασμός</span> to which he succumbs. Substantially the same as <a href="/luke/8-13.htm" title="They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.">Luke 8:13</a> : <span class="greekheb">ἀφίστανται</span>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/matthew/13.htm">Expositor's Greek Testament</a></div><a href="/matthew/13-21.htm" title="Yet has he not root in himself, but endures for a while: for when tribulation or persecution rises because of the word, by and by he is offended.">Matthew 13:21</a>. <span class="greekheb">οὐκ ἔχει</span>: instead of the participle <span class="greekheb">ἔχων</span> under the influence of Mk.’s text (Weiss).—<span class="greekheb">πρόσκαιρος</span>. temporary, <span class="ital">cf.</span> <a href="/2_corinthians/4-18.htm" title="While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.">2 Corinthians 4:18</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/matthew/13.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">21</span>. <span class="ital">when tribulation or persecution ariseth</span>] Jesus forecasts the persecution of Christians, and the time when “the love of many shall wax cold,” ch. <a href="/matthew/24-12.htm" title="And because iniquity shall abound, the love of many shall wax cold.">Matthew 24:12</a>.<span class="p"><br /><br /></span><span class="ital">is offended</span>] See note, ch. <a href="/matthew/5-29.htm" title="And if your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell.">Matthew 5:29</a>. All things are not so smooth as he expected. The prospect of the cross took all enthusiasm away from Judas. Perhaps even Mark was “offended” for the moment at Perga.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/matthew/13.htm">Bengel's Gnomen</a></div><a href="/matthew/13-21.htm" title="Yet has he not root in himself, but endures for a while: for when tribulation or persecution rises because of the word, by and by he is offended.">Matthew 13:21</a>. <span class="greekheb">Ῥίζαν</span>, <span class="ital">root</span>) which is plainly necessary, and springs from the word itself.—<span class="greekheb">πρόσκαιρός ἐστι</span>, <span class="ital">is temporary</span>)[613] He believes whilst the time inclines him; see <a href="/luke/8-13.htm" title="They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.">Luke 8:13</a>. The adjective <span class="greekheb">τρόσκαιρος</span>, taken alone, expresses somewhat good, but without perseverance; it is therefore followed here by the adversative particle <span class="greekheb">δὲ</span>, <span class="ital">but</span>, and in <a href="/mark/4-17.htm" title="And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution rises for the word's sake, immediately they are offended.">Mark 4:17</a>, by <span class="greekheb">εἶτα</span>, <span class="ital">afterwards</span>.—<span class="greekheb">θλίψεως</span>, <span class="ital">affliction</span>) generally.—<span class="greekheb">διωγμοῦ</span>, <span class="ital">persecution</span>) specifically.[614]—<span class="greekheb">διὰ τὸν λόγον</span>, <span class="ital">because of the word</span>) when it is propagated by the mouth and expressed by the life.—<span class="greekheb">εὐθὺς</span>, <span class="ital">immediately</span>) That which is quickly produced, perishes quickly.[615]<span class="p"><br /><br /></span>[613] E. V. “dureth for a while.”—(I. B.)<span class="p"><br /><br /></span>[614] Persecution can be brought to bear against one either by an unkind side look, or by a jesting speech added in the way of mockery.—V. g.<span class="p"><br /><br /></span>[615] <span class="greekheb">Σκανδαλίζεται</span>) He <span class="ital">is offended</span>, and therefore relapses into unbelief.—V. g.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/matthew/13.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">But dureth for a while</span> (<span class="greek">ἀλλὰ</span> <span class="greek">πρόσκαιρός ἐστιν</span>). Luke's <span class="greek">οἱ πρὸς καιρὸν</span> <span class="greek">πιστεύουσιν</span>, is an evidently later form. (For the thought, cf. <a href="/john/5-35.htm">John 5:35</a>.) <span class="cmt_word">By and by;</span> <span class="accented">straightway</span> (Revised Version, <span class="greek">εὐθύς</span>). <span class="cmt_word">He is</span> <span class="cmt_word">offended</span> (<a href="/matthew/5-29.htm">Matthew 5:29</a>, note). Matthew 13:21<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/matthew/13.htm">Vincent's Word Studies</a></div>Dureth for a while (πρόσκαιρός ἐστιν)<p>Rev., endureth. Lit., is temporary: thus bringing out the quality of the hearer. He is a creature of circumstances, changing as they change. Wyc., is temporal, with explanation, lasteth but a little time.<p>For (δὲ)<p>Rev. better, and, for the following clause does not give a reason for the temporariness, but adds something to the description of the hearer.<p>Tribulation (θλίψεως)<p>θλίβω, to press or squeeze. Tribulation is perhaps as accurate a rendering as is possible, being derived from tribulum, the threshing-roller of the Romans. In both the idea of pressure is dominant, though θλῖψιμ, does not convey the idea of separation (as of corn from husk) which is implied in tribulatio. Trench cites, in illustration of θλῖψις, pressure, the provision of the old English law, by which those who wilfully refused to plead had heavy weights placed on their breasts, and so were pressed and crushed to death ("Synonyms of the New Testament"). <div class="vheading2">Links</div><a href="/interlinear/matthew/13-21.htm">Matthew 13:21 Interlinear</a><br /><a href="/texts/matthew/13-21.htm">Matthew 13:21 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/matthew/13-21.htm">Matthew 13:21 NIV</a><br /><a href="/nlt/matthew/13-21.htm">Matthew 13:21 NLT</a><br /><a href="/esv/matthew/13-21.htm">Matthew 13:21 ESV</a><br /><a href="/nasb/matthew/13-21.htm">Matthew 13:21 NASB</a><br /><a href="/kjv/matthew/13-21.htm">Matthew 13:21 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/matthew/13-21.htm">Matthew 13:21 Bible Apps</a><br /><a href="/matthew/13-21.htm">Matthew 13:21 Parallel</a><br /><a href="http://bibliaparalela.com/matthew/13-21.htm">Matthew 13:21 Biblia Paralela</a><br /><a href="http://holybible.com.cn/matthew/13-21.htm">Matthew 13:21 Chinese Bible</a><br /><a href="http://saintebible.com/matthew/13-21.htm">Matthew 13:21 French Bible</a><br /><a href="http://bibeltext.com/matthew/13-21.htm">Matthew 13:21 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../matthew/13-20.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Matthew 13:20"><img src="/left.png" name="lft" border="0" alt="Matthew 13:20" /></a></div><div id="right"><a href="../matthew/13-22.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Matthew 13:22"><img src="/right.png" name="rght" border="0" alt="Matthew 13:22" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>