Matthew 13

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Jesus taught great multitudes by the sea, speaking many things in parables concerning the Kingdom of Heaven. He explained to His disciples that parables reveal spiritual mysteries to those given understanding, while obscuring them from others who are spiritually dull, fulfilling prophecy. Key parables included the Sower, the Tares, the Mustard Seed, and the Leaven, illustrating the nature, growth, and challenges of the Kingdom. Later parables emphasized the Kingdom's supreme value and the final separation of the righteous from the wicked.

Jesus Teaches by the Sea 1–9

On that day went Jesus out of the house, and sat by the sea side.

And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach.

And he spake to them many things in parables, saying, Behold, the sower went forth to sow;

and as he sowed, some seeds fell by the way side, and the birds came and devoured them:

and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth:

and when the sun was risen, they were scorched; and because they had no root, they withered away.

And others fell upon the thorns; and the thorns grew up and choked them:

and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty.

He that hath ears, let him hear.

The Purpose of Parables Explained 10–17

And the disciples came, and said unto him, Why speakest thou unto them in parables?

And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.

For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath.

Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.

And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:

For this people’s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.

But blessed are your eyes, for they see; and your ears, for they hear.

For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.

The Parable of the Sower Explained 18–23

Hear then ye the parable of the sower.

When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side.

And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it;

yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth.

And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

The Parable of the Weeds 24–30

Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field:

but while men slept, his enemy came and sowed tares also among the wheat, and went away.

But when the blade sprang up and brought forth fruit, then appeared the tares also.

And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares?

And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up?

But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them.

Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.

Parables of Growth and Influence 31–35

Another parable set he before them, saying, The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field:

which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof.

Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.

All these things spake Jesus in parables unto the multitudes; and without a parable spake he nothing unto them:

that 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.

Interpretation of the Weeds 36–43

Then he left the multitudes, and went into the house: and his disciples came unto him, saying, Explain unto us the parable of the tares of the field.

And he answered and said, He that soweth the good seed is the Son of man;

and the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one;

and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels.

As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world.

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity,

and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

Then shall the righteous shine forth as the sun in the kingdom of their Father. He that hath ears, let him hear.

Parables of Value and Judgment 44–52

The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.

Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls:

and having found one pearl of great price, he went and sold all that he had, and bought it.

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away.

So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous,

and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

Have ye understood all these things? They say unto him, Yea.

And he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, who bringeth forth out of his treasure things new and old.

The Rejection at Nazareth 53–58

And it came to pass, when Jesus had finished these parables, he departed thence.

And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas?

And his sisters, are they not all with us? Whence then hath this man all these things?

And they were offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house.

And he did not many mighty works there because of their unbelief.

Bible text: American Standard Version (1901) · Public domain

Study Notes for Matthew 13

Verse 1

The same day — The day of 12:46–50, when his mother and brethren stood outside the house. He now leaves it for the shore, and returns to 'the house' only in v.36. Mark 4:1 adds that the multitude was so great 'that he entered into a ship, and sat in the sea'.

Verse 3

in parables — Parabole is a comparison set alongside a truth, a 'similitude'. 'Sower' and 'sow' are one root, speiro. Jesus calls this 'the parable of the sower' (v.18). 'Know ye not this parable? and how then will ye know all parables?' (Mark 4:13) marks it as the key to the rest.

Verse 9

Who hath ears to hear, let him hear — The call, with akouo meaning both to hear and to understand, closes the parable and is repeated at v.43 and earlier at 11:15. In Revelation it is sent to each church: 'He that hath an ear, let him hear what the Spirit saith' (Rev 2:7).

Verse 10

Why speakest thou unto them in parables? — The disciples ask when apart from the crowd: 'when they were alone, he expounded all things to his disciples' (Mark 4:34; cf. 4:10). The answer runs through vv.11–17, and the explanation of the sower itself follows in vv.18–23.

Verse 11

the mysteries of the kingdom of heaven — Musterion is a secret not found out by search but made known. It had been hidden, 'in other ages was not made known unto the sons of men, as it is now revealed' (Eph 3:5). 'It is given' is passive: knowledge is a gift, withheld from 'them'.

Verse 12

whosoever hath, to him shall be given — Jesus states the principle in this form again in 25:29. Luke's wording is 'take heed therefore how ye hear' (Luke 8:18), and Mark's 'unto you that hear shall more be given' (Mark 4:24). Hearing received is increased; hearing refused loses even what it held.

Verse 13

because they seeing see not — 'Because' (hoti) gives the reason for the parables: people who look and listen without taking in. The same charge stands against Israel in Jer 5:21 and Ezek 12:2, 'which have eyes to see, and see not'. Luke 8:10 puts it as 'that seeing they might not see'.

Verse 14

By hearing ye shall hear — This quotes Isa 6:9, 'Hear ye indeed, but understand not; and see ye indeed, but perceive not.' 'Is fulfilled' is anapleroo, to fill up: the prophet's word is filled to the full in this generation. Paul applies the same passage to Israel at Rome (Acts 28:25).

Verse 17

many prophets and righteous men — Luke's parallel reads 'prophets and kings' (Luke 10:24). The prophets 'enquired and searched diligently' about the coming grace (1 Pet 1:10); 'desired' is epithumeo, to set the heart upon. What they sought from afar, the disciples now see and hear in person.

Verse 19

the wicked one — Poneros here names the evil one, called 'the devil' in v.39 and the one whose 'children' the tares are in v.38 (cf. John 8:44). Harpazo, 'catcheth away', is to seize by force. The 'word of the kingdom' is the seed; unheeded, it lies on the path unreceived.

Verse 21

he is offended — Skandalizo, to trip up: from skandalon, the trap-stick of a snare. The same verb marks the people of Nazareth in v.57 and is the opposite of 11:6, 'blessed is he, whosoever shall not be offended in me'. 'Dureth for a while' is proskairos, only for the occasion.

Verse 22

the deceitfulness of riches — Apate is delusion: riches promise what they cannot give. 'Care' is merimna, the anxiety that divides the mind. Mark adds 'the lusts of other things' (Mark 4:19), Luke 'pleasures of this life' (Luke 8:14). Paul warns of the same snare (1 Tim 6:9).

Verse 24

The kingdom of heaven is likened — 'Likened' is homoioo, to make like; 'put he forth' (paratithemi) is to set before. The sower is 'the Son of man' (v.37), the field 'the world' (v.38). The parable shows what grows in that field until the end, and is explained in vv.36–43.

Verse 25

while men slept — The enemy (echthros) is 'the devil' (v.39). 'Tares' is zizanion, darnel, a false grain. It is sown 'among the wheat', and 'then appeared the tares also' (v.26) only when the blade had borne fruit. Sleep here is the time when no one watches the field.

Verse 30

Let both grow together until the harvest — The householder forbids early uprooting (v.29). The harvest is 'the end of the world' (v.39), the reapers are angels, and the tares are gathered first and bound for burning, as John foretold: 'gather his wheat into the garner; but he will burn up the chaff' (Matt 3:12).

Verse 32

the least of all seeds — Mikros, the smallest of seeds sown in a field. It becomes the greatest of the lachanon, garden herbs, and then a dendron, 'tree'. The birds lodging in its branches echo the great trees of Ezek 17:23 and Dan 4:12, where beasts and birds shelter. Luke has 'waxed a great tree' (Luke 13:19).

Verse 33

three measures of meal — Saton is the Hebrew seah; 'three measures of fine meal' is what Abraham bade Sarah make ready for his visitors (Gen 18:6). 'Hid' is enkrupto, mixed in out of sight. Elsewhere leaven spreads for ill: 'a little leaven leaveneth the whole lump' (1 Cor 5:6).

Verse 35

kept secret from the foundation of the world — The quotation is from Ps 78:2, 'I will open my mouth in a parable: I will utter dark sayings of old'. 'Kept secret' is krupto, the verb of the hidden treasure in v.44. What was hidden 'from the beginning of the world' in God (Eph 3:9) Christ now speaks.

Verse 36

Declare unto us — Phrazo, to explain. Jesus dismisses the multitude and returns to 'the house' he left in v.1; there the disciples ask for the tares, as Peter later asks, 'Declare unto us this parable' (Matt 15:15). The explanation is given only to those who come and ask (vv.37–43).

Verse 38

the children of the wicked one — 'Children' is huioi, literally sons: 'the children of the kingdom' and 'the children of the wicked one'. Origin, not behaviour alone, is named, as in 'Ye are of your father the devil' (John 8:44). The field is 'the world' (kosmos), wider than Israel or the church.

Verse 42

wailing and gnashing of teeth — Klauthmos is weeping aloud, brugmos a grinding of teeth. The words are repeated in v.50 and in 8:12, where 'the children of the kingdom shall be cast out'. 'Furnace' is kaminos, a kiln or smelting oven, set against the Father's kingdom in v.43.

Verse 44

treasure hid in a field — Thesauros, a stored deposit. The man 'hideth' it (krupto, the verb of 'kept secret' in v.35) and sells 'all that he hath' for joy (chara), not grudgingly. Christ himself is the one 'in whom are hid all the treasures of wisdom and knowledge' (Col 2:3).

Verse 46

one pearl of great price — Where the first man came on a treasure, this is an emporos, a trader (v.45), who was 'seeking goodly pearls' and finds the one beyond the rest. Polutimos means very costly. He 'went and sold all that he had'; compare 'the price of wisdom is above rubies' (Job 28:18).

Verse 47

a net, that was cast into the sea — Sagene is a dragnet, drawn through the water and taking 'of every kind' (genos) without choosing. Sorting comes only when it is full and on the shore (v.48). The angels' separation of 'the wicked from among the just' (v.49) repeats the ending of the tares (vv.41–42).

Verse 52

every scribe which is instructed unto the kingdom — 'Instructed' is matheteuo, made a disciple, the verb of Joseph of Arimathaea, who 'was Jesus' disciple' (Matt 27:57), and of 'teach all nations' (Matt 28:19). Like the householder he brings out 'things new and old' (kainos, palaios) from one 'treasure' (thesauros, v.44).

Verse 54

his own country — Patris, his native town: Nazareth, 'where he had been brought up' (Luke 4:16; cf. Mark 6:1). 'Astonished' is ekplesso, struck out of themselves, the verb used of the crowds at the Sermon on the Mount (Matt 7:28). 'Mighty works' is dunamis, as in v.58.

Verse 55

the carpenter's son — Tekton is a craftsman in wood. Mark has 'Is not this the carpenter, the son of Mary' (Mark 6:3); John, 'the son of Joseph' (John 6:42). Luke says 'as was supposed the son of Joseph' (Luke 3:23). The questions list the family they know, and so set aside any claim from above.

Verse 57

they were offended in him — The verb is skandalizo, as in v.21: they stumbled over what they knew of his family. Jesus answers with a proverb he applies to himself: 'a prophet hath no honour in his own country' (John 4:44), 'No prophet is accepted in his own country' (Luke 4:24).

Verse 58

because of their unbelief — Apistia. 'Mighty works' is dunamis, as in v.54. Mark gives the extent: 'he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them', and adds that 'he marvelled because of their unbelief' (Mark 6:5–6).