Matthew13
English Standard Version
1That the and the .
2 , so a and . the the .
3 he , : A to .
4 , seeds the , the .
5Other ground, they did , they , they of ,
6 when the they were . they , they .
7Other , the .
8Other , a , , .
9He , let him .
10 the and to , do you to ?
11 he , you it has been to the of the of , to it has been .
12 to the who , more will be , he will have an , the who , will be taken .
13This is to , they do , they do , do they .
14 , case the of is : You will , you will .
15 has , with their they , they have , they should with their with their with their , I would .
16 are , they , , they .
17 , I to , to you , did it, to you , did it.
18 the of the :
19When the of the does it, the one what has been . was the .
20As what was ground, the one who the ,
21 has , for a , when on of the , he falls .
22As what was , this the who the , the of the of the , it .
23As what was , this the who the . He bears , in , in , in .
24He before , , The of may be to a who ,
25 his were , the .
26 the , the .
27 the of the master of the and to , , did you ? does have ?
28 to , An has . the to , do you us to and ?
29 he , , in the you the .
30 the , I will the , the be , the .
31He before , , The of a of a and .
32 the of , it has it than the a , so the of the .
33He . The of a and of , it .
34 these to the ; , he to a .
35 was to was the : I will ; I will what has been the of the .
36 he the and the . to , , to the of the of the .
37 , The one who the the of .
38 the , the the of the . the of the one,
39 the who the . the of the , .
40 the are with , will it the of .
41The of will , they will out all of all ,
42 the . In that there will of .
43 the will the the of . He , let him .
44 of a , a and . his he he .
45 , the of a in of ,
46 , of , and he .
47 , the of a that was the of .
48 it was , it and the the .
49 it will the of the . The will the the
50 the . In that there will of .
51Have you ? They to , .
52 he to , who has been the of a of a , what is what is .
53 had , he from ,
54 he , so were , , did this get this these ?
55 the ? Is ? are not ?
56 ? did this get these ?
57 they . to , A in his .
58 he do , of .
Study Guide
Public-domain commentary and original-language notes for Matthew 13.
Chapter Summary
In this chapter: The parable of the sower. (1–23). The parable of the tares. (24–30; 36–43). The parables of the mustard-seed and the leaven. (31–35). The parables of the hidden treasure, the pearl of great price, the net cast into the sea, and the householder. (44–52). Jesus is again rejected at Nazareth. (53–58).
vv1-23
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.
vv24-30
, 36–43 This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity against it, the mixture there is in it of good and bad in this world, and the separation between them in the other world. So prone is fallen man to sin, that if the enemy sow the tares, he may go his way, they will spring up, and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced. The servants complained to their master; Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not from Christ. Though gross transgressors, and such as openly oppose the gospel, ought to be separated from the society of the faithful, yet no human skill can make an exact separation. Those who oppose must not be cut off, but instructed, and that with meekness. And though good and bad are together in this world, yet at the great day they shall be parted; then the righteous and the wicked shall be plainly known; here sometimes it is hard to distinguish between them. Let us, knowing the terrors of the Lord, not do iniquity. At death, believers shall shine forth to themselves; at the great day they shall shine forth before all the world. They shall shine by reflection, with light borrowed from the Fountain of light. Their sanctification will be made perfect, and their justification published. May we be found of that happy number.
vv31-35
The scope of the parable of the seed sown, is to show that the beginnings of the gospel would be small, but its latter end would greatly increase; in this way the work of grace in the heart, the kingdom of God within us, would be carried on. In the soul where grace truly is, it will grow really; though perhaps at first not to be discerned, it will at last come to great strength and usefulness. The preaching of the gospel works like leaven in the hearts of those who receive it. The leaven works certainly, so does the word, yet gradually. It works silently, and without being seen, Mr 4:26–29, yet strongly; without noise, for so is the way of the Spirit, but without fail. Thus it was in the world. The apostles, by preaching the gospel, hid a handful of leaven in the great mass of mankind. It was made powerful by the Spirit of the Lord of hosts, who works, and none can hinder. Thus it is in the heart. When the gospel comes into the soul, it works a thorough change; it spreads itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Ro 6:13. From these parables we are taught to expect a gradual progress; therefore let us inquire, Are we growing in grace? and in holy principles and habits?
Key Words
ἡμέρα (hēméra): day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context)
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
ἐξέρχομαι (exérchomai): to issue (literally or figuratively)
ἀπό (apó): "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)
οἰκία (oikía): properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively); by implication, a family (especially domestics)
κάθημαι (káthēmai): and (to sit; akin to the base of G1476 (ἑδραῖος)); to sit down; figuratively, to remain, reside
παρά (pará): properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local (especially beyond or opposed to) or causal (on account of)
θάλασσα (thálassa): the sea (genitive case or specially)
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πολύς (polýs): (singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely
Cross References
Matthew 13Explicitly cited by Christ as being fulfilled in the spiritual dullness of the crowds.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Quoted to explain the judicial closing of eyes and hardening of the people's hearts.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Directly cited by Matthew as the prophetic testimony of Christ opening His mouth in parables.
Supported by Matthew Henry, Matthew Poole, John Calvin
Parallel statement of Jesus concerning a prophet being without honor in his own country.
Supported by Matthew Poole, JFB
Parallel testimony that a prophet has no honor in his own country.
Supported by Matthew Henry, JFB
Parallel detailed exposition of the Parable of the Sower by Christ.
Supported by Matthew Poole, John Calvin, JFB
Parallel account of the good soil, clarifying that fruit comes from an honest and good heart.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Prophetic parallel of the tiny beginnings of the kingdom growing to cover the earth.
Supported by Matthew Henry, Matthew Poole
Identifies the 'children of the wicked one' as belonging spiritually to their father, the devil.
Supported by Matthew Poole, JFB
Direct textual source for the righteous shining forth as the brightness of the firmament/sun.
Supported by Matthew Henry, Matthew Poole
Parallel question identifying Jesus as the carpenter and listing his named brothers and sisters.
Supported by Matthew Henry, Matthew Poole
Defines the good ground as those who hear the word with an honest, good heart.
Supported by Matthew Henry, John Calvin, JFB
Parallel NT usage of Isaiah's hardening prophecy to explain Israel's rejection of Jesus.
Supported by Matthew Poole, John Calvin, JFB
Paul uses the same Isaiah 6 prophecy to explain Jewish unbelief in Rome.
Supported by Matthew Poole, John Calvin, JFB
Confirms that Old Testament prophets searched and desired to see this gospel administration.
Supported by Matthew Henry, John Calvin, JFB
Exposes how Satan's ministers disguise themselves as apostles of Christ to sow false doctrine.
Supported by Matthew Henry, Matthew Poole
Parallels the final harvesting separation of the wheat from the chaff to be burned.
Supported by Matthew Henry, Matthew Poole
Apocalyptic parallel of the angel and the sickle, executing the final harvest of the earth.
Supported by Matthew Henry, Matthew Poole
Old Testament imagery of a massive tree offering shelter to birds, depicting global empire.
Supported by Matthew Poole, John Calvin
Ezekiel's tree branch where birds of every wing dwell, representing the kingdom's shelter.
Supported by John Calvin, JFB
Verbal link explaining how a tiny amount of leaven quickly influences the entire mass.
Supported by Matthew Henry, Matthew Poole
Identical twin parable of the leaven hidden in three measures of meal.
Supported by Matthew Poole, John Calvin, JFB
Judgment scene where the wicked are cast into everlasting fire prepared for the devil.
Supported by Matthew Henry, Matthew Poole
Exhortation to seek wisdom and understanding as hid treasures.
Supported by Matthew Henry
Parallel account of the synagogue audience wondering at His gracious words and humble origins.
Supported by Matthew Henry, John Calvin
Parallel noting that Jesus could do no mighty works there because of unbelief.
Supported by Matthew Poole, JFB
Parallel historical account of Jesus teaching the crowds from a boat on the sea.
Supported by Matthew Poole, John Calvin, JFB
Parallel praise of the Father for hiding mysteries from the wise and revealing them to babes.
Supported by JFB
Parallel instruction on taking heed, warning that what one seems to have will be lost.
Supported by John Calvin, JFB
Paul uses this judicial blindness motif to explain the partial hardening of Israel.
Supported by John Calvin, JFB
Parallel beatitude pronouncing the disciples blessed for seeing and hearing the Christ.
Supported by John Calvin, JFB
Exhortation to break up fallow ground and sow not among thorns.
Supported by Matthew Henry
Verbal link showing that the enemy sows error precisely 'while men slept.'
Supported by Matthew Poole
Paul’s warning of false teachers arising from within to draw disciples after themselves.
Supported by Matthew Henry
Parallel description of the mustard seed as the smallest seed on earth growing large.
Supported by Matthew Poole, John Calvin, JFB
Refers to the revelation of the mystery which was kept secret since the world began.
Supported by JFB