Matthew13
World English Bible · Public Domain
1On that day Jesus went out of the house and sat by the seaside.
2Great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach.
3He spoke to them many things in parables, saying, “Behold, a farmer went out to sow.
4As he sowed, some seeds fell by the roadside, and the birds came and devoured them.
5Others fell on rocky ground, where they didn’t have much soil, and immediately they sprang up, because they had no depth of earth.
6When the sun had risen, they were scorched. Because they had no root, they withered away.
7Others fell among thorns. The thorns grew up and choked them.
8Others fell on good soil and yielded fruit: some one hundred times as much, some sixty, and some thirty.
9He who has ears to hear, let him hear.”
10The disciples came, and said to him, “Why do you speak to them in parables?”
11He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
12For whoever has, to him will be given, and he will have abundance; but whoever doesn’t have, from him will be taken away even that which he has.
13Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand.
14In them the prophecy of Isaiah is fulfilled, which says, ‘By hearing you will hear, and will in no way understand; Seeing you will see, and will in no way perceive;
15for this people’s heart has grown callous, their ears are dull of hearing, and they have closed their eyes; or else perhaps they might perceive with their eyes, hear with their ears, understand with their heart, and would turn again, and I would heal them.’
16“But blessed are your eyes, for they see; and your ears, for they hear.
17For most certainly I tell you that many prophets and righteous men desired to see the things which you see, and didn’t see them; and to hear the things which you hear, and didn’t hear them.
18“Hear, then, the parable of the farmer.
19When 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.
20What was sown on the rocky places, this is he who hears the word and immediately with joy receives it;
21yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles.
22What was sown among the thorns, this is he who hears the word, but the cares of this age and the deceitfulness of riches choke the word, and he becomes unfruitful.
23What was sown on the good ground, this is he who hears the word and understands it, who most certainly bears fruit and produces, some one hundred times as much, some sixty, and some thirty.”
24He set another parable before them, saying, “The Kingdom of Heaven is like a man who sowed good seed in his field,
25but while people slept, his enemy came and sowed darnel weeds also among the wheat, and went away.
26But when the blade sprang up and produced grain, then the darnel weeds appeared also.
27The servants of the householder came and said to him, ‘Sir, didn’t you sow good seed in your field? Where did these darnel weeds come from?’
28“He said to them, ‘An enemy has done this.’ “The servants asked him, ‘Do you want us to go and gather them up?’
29“But he said, ‘No, lest perhaps while you gather up the darnel weeds, you root up the wheat with them.
30Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.”’”
31He set another parable before them, saying, “The Kingdom of Heaven is like a grain of mustard seed which a man took, and sowed in his field,
32which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and lodge in its branches.”
33He spoke another parable to them. “The Kingdom of Heaven is like yeast which a woman took and hid in three measures of meal, until it was all leavened.”
34Jesus spoke all these things in parables to the multitudes; and without a parable, he didn’t speak to them,
35that it might be fulfilled which was spoken through the prophet, saying, “I will open my mouth in parables; I will utter things hidden from the foundation of the world.”
36Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, “Explain to us the parable of the darnel weeds of the field.”
37He answered them, “He who sows the good seed is the Son of Man,
38the field is the world, the good seeds are the children of the Kingdom, and the darnel weeds are the children of the evil one.
39The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels.
40As therefore the darnel weeds are gathered up and burned with fire; so will it be at the end of this age.
41The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling and those who do iniquity,
42and will cast them into the furnace of fire. There will be weeping and gnashing of teeth.
43Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear.
44“Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found and hid. In his joy, he goes and sells all that he has and buys that field.
45“Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls,
46who having found one pearl of great price, he went and sold all that he had and bought it.
47“Again, the Kingdom of Heaven is like a dragnet that was cast into the sea and gathered some fish of every kind,
48which, when it was filled, fishermen drew up on the beach. They sat down and gathered the good into containers, but the bad they threw away.
49So it will be in the end of the world. The angels will come and separate the wicked from among the righteous,
50and will cast them into the furnace of fire. There will be weeping and gnashing of teeth.”
51Jesus said to them, “Have you understood all these things?” They answered him, “Yes, Lord.”
52He 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.”
53When Jesus had finished these parables, he departed from there.
54Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works?
55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas?
56Aren’t all of his sisters with us? Where then did this man get all of these things?”
57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”
58He didn’t do many mighty works 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