Matthew13
New Living Translation
1Later that same day Jesus left the house and sat beside the lake.
2A large crowd soon gathered around him, so he got into a boat. Then he sat there and taught as the people stood on the shore.
3He told many stories in the form of parables, such as this one: “Listen! A farmer went out to plant some seeds.
4As he scattered them across his field, some seeds fell on a footpath, and the birds came and ate them.
5Other seeds fell on shallow soil with underlying rock. The seeds sprouted quickly because the soil was shallow.
6But the plants soon wilted under the hot sun, and since they didn’t have deep roots, they died.
7Other seeds fell among thorns that grew up and choked out the tender plants.
8Still other seeds fell on fertile soil, and they produced a crop that was thirty, sixty, and even a hundred times as much as had been planted!
9Anyone with ears to hear should listen and understand.”
10His disciples came and asked him, “Why do you use parables when you talk to the people?”
11He replied, “You are permitted to understand the secrets of the Kingdom of Heaven, but others are not.
12To those who listen to my teaching, more understanding will be given, and they will have an abundance of knowledge. But for those who are not listening, even what little understanding they have will be taken away from them.
13That is why I use these parables, For they look, but they don’t really see. They hear, but they don’t really listen or understand.
14This fulfills the prophecy of Isaiah that says, ‘When you hear what I say, you will not understand. When you see what I do, you will not comprehend.
15For the hearts of these people are hardened, and their ears cannot hear, and they have closed their eyes— so their eyes cannot see, and their ears cannot hear, and their hearts cannot understand, and they cannot turn to me and let me heal them.’
16“But blessed are your eyes, because they see; and your ears, because they hear.
17I tell you the truth, many prophets and righteous people longed to see what you see, but they didn’t see it. And they longed to hear what you hear, but they didn’t hear it.
18“Now listen to the explanation of the parable about the farmer planting seeds:
19The seed that fell on the footpath represents those who hear the message about the Kingdom and don’t understand it. Then the evil one comes and snatches away the seed that was planted in their hearts.
20The seed on the rocky soil represents those who hear the message and immediately receive it with joy.
21But since they don’t have deep roots, they don’t last long. They fall away as soon as they have problems or are persecuted for believing God’s word.
22The seed that fell among the thorns represents those who hear God’s word, but all too quickly the message is crowded out by the worries of this life and the lure of wealth, so no fruit is produced.
23The seed that fell on good soil represents those who truly hear and understand God’s word and produce a harvest of thirty, sixty, or even a hundred times as much as had been planted!”
24Here is another story Jesus told: “The Kingdom of Heaven is like a farmer who planted good seed in his field.
25But that night as the workers slept, his enemy came and planted weeds among the wheat, then slipped away.
26When the crop began to grow and produce grain, the weeds also grew.
27“The farmer’s workers went to him and said, ‘Sir, the field where you planted that good seed is full of weeds! Where did they come from?’
28“‘An enemy has done this!’ the farmer exclaimed. “‘Should we pull out the weeds?’ they asked.
29“‘No,’ he replied, ‘you’ll uproot the wheat if you do.
30Let both grow together until the harvest. Then I will tell the harvesters to sort out the weeds, tie them into bundles, and burn them, and to put the wheat in the barn.’”
31Here is another illustration Jesus used: “The Kingdom of Heaven is like a mustard seed planted in a field.
32It is the smallest of all seeds, but it becomes the largest of garden plants; it grows into a tree, and birds come and make nests in its branches.”
33Jesus also used this illustration: “The Kingdom of Heaven is like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it permeated every part of the dough.”
34Jesus always used stories and illustrations like these when speaking to the crowds. In fact, he never spoke to them without using such parables.
35This fulfilled what God had spoken through the prophet: “I will speak to you in parables. I will explain things hidden since the creation of the world.”
36Then, leaving the crowds outside, Jesus went into the house. His disciples said, “Please explain to us the story of the weeds in the field.”
37Jesus replied, “The Son of Man is the farmer who plants the good seed.
38The field is the world, and the good seed represents the people of the Kingdom. The weeds are the people who belong to the evil one.
39The enemy who planted the weeds among the wheat is the devil. The harvest is the end of the world, and the harvesters are the angels.
40“Just as the weeds are sorted out and burned in the fire, so it will be at the end of the world.
41The Son of Man will send his angels, and they will remove from his Kingdom everything that causes sin and all who do evil.
42And the angels will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
43Then the righteous will shine like the sun in their Father’s Kingdom. Anyone with ears to hear should listen and understand!
44“The Kingdom of Heaven is like a treasure that a man discovered hidden in a field. In his excitement, he hid it again and sold everything he owned to get enough money to buy the field.
45“Again, the Kingdom of Heaven is like a merchant on the lookout for choice pearls.
46When he discovered a pearl of great value, he sold everything he owned and bought it!
47“Again, the Kingdom of Heaven is like a fishing net that was thrown into the water and caught fish of every kind.
48When the net was full, they dragged it up onto the shore, sat down, and sorted the good fish into crates, but threw the bad ones away.
49That is the way it will be at the end of the world. The angels will come and separate the wicked people from the righteous,
50throwing the wicked into the fiery furnace, where there will be weeping and gnashing of teeth.
51Do you understand all these things?” “Yes,” they said, “we do.”
52Then he added, “Every teacher of religious law who becomes a disciple in the Kingdom of Heaven is like a homeowner who brings from his storeroom new gems of truth as well as old.”
53When Jesus had finished telling these stories and illustrations, he left that part of the country.
54He returned to Nazareth, his hometown. When he taught there in the synagogue, everyone was amazed and said, “Where does he get this wisdom and the power to do miracles?”
55Then they scoffed, “He’s just the carpenter’s son, and we know Mary, his mother, and his brothers—James, Joseph, Simon, and Judas.
56All his sisters live right here among us. Where did he learn all these things?”
57And they were deeply offended and refused to believe in him. Then Jesus told them, “A prophet is honored everywhere except in his own hometown and among his own family.”
58And so he did only a few miracles there because of their unbelief.
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