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This Chapter Verse Commentaries:
(1) We have here a collection of the Lord's parables, all spoken, as it would appear, at an early period in his ministry, descriptive of the principles of the kingdom of heaven as they make themselves felt in history, and of the way in which those who are brought into contact with the kingdom ought to act. As the chapter stands, it consists of three chief parts, which probably roughly correspond to three stages of development in its composition.
(a) Mat_13:1-23, also in Mark and Luke, except some characteristic enlargements in verses 10-17. The section contains the parable of the sower and its interpretation, together with a statement of our Lord's reasons for teaching by parables. This is so nearly akin to the fundamental lesson of the first parable, that we cannot be surprised that the two should be recorded together. They seem, indeed, to have formed the nucleus of the whole collection.
(b) Verses 24-35, of which verses 31, 32 alone are found both in Mark and Luke. Verses 34, 35 also are represented in Mark, besides some expressions occurring in verses 24-30. This part contains the parables of the tares, the mustard seed, and the leaven, and a statement flint our Lord spoke in parables to the multitudes, together with a passage from the Old Testament illustrating his doing so.
(c) Verses 36-52. A series wholly peculiar to our Gospel, containing matter addressed to the disciples alone (the explanation of the parable of the tares, and the three parables of the treasure, the pearl, and the dragnet), ending with a special promise to disciples as such.
(2) But although this chapter is apparently the result of growth and development, this does not exclude the probability that it is no chance collection of fragmentary parables, but rather a mosaic of which the several parts stand in artistic relation to each other and are intended to form one whole. According to Bengel, and his opinion has been essentially adopted by many writers, the seven parables form a prophecy of seven ages of the Church: the first and second parables describing the apostolic and sub-apostolic periods; the third and fourth, the spread of the kingdom among princes and amongst the whole human race (referring more especially to the fourth and the ninth centuries); the fifth, the more hidden condition of the Church ("the reign of the beast, and the Reformation"); the sixth, the time when the kingdom of heaven shall be valued above all else, and Satan be bound; the seventh, the last confusion. But this is singularly imaginative, and at the very most can only be so far true that the tendencies described under each parable may possibly, one cannot say more, be stronger at the several times referred to than at others.
It is far more natural to see in the parables a summary by our Lord of certain principles which are always at work, i.e. "the ideas and laws, not the actual facts, of the Church's history". Thus we have the leading thoughts of the dissemination and reception of the kingdom of God (the sower), the obstacles to its success that exist even within its borders (the tares), its external and internal influence (the mustard seed and the leaven), the need for making it a personal possession, cost what it may, especially as it is worth all else (the treasure and the pearl), and the necessity of personal holiness if the benefit of being within it is not to be lost.
(3) It will have been noticed that our Lord did not use parables in the earlier part of his ministry (even Mat_7:24, sqq., is hardly more than an illustration), and that when he began to use them it was a matter of surprise to his disciples, who asked him his reason for doing so (verse 10). This was, as appears from verse 12, because of the value of parables as a means of κρίσις . Just as his coming was in itself to test men's hearts, and to act upon them according to their moral state (Joh_9:39; cf. Joh_3:19; Luk_2:35), so in measure were all his sayings. But if "the primary end [of a parable] everywhere is to place the doctrine, as yet unknown to the hearers, so directly before their eyes that they shall intuitively recognize its truth", it is evident that a parable was especially calculated to form a test of the moral state of those to whom it was spoken. If they did not really care for spiritual things, they would, either from sheer moral inability or from a lazy unwillingness to apply their attention or make further inquiries, fail to catch the lesson which the parable was intended to convey; while if they were in a favourable state for its reception, they would learn fresh truth from it. But if parables were so valuable why did not our Lord employ them from the beginning of his ministry? Just because they were so decisive in their effects, he wished at first to be as plain spoken as possible, but when he saw that in the majority of his hearers his words produced no spiritual result, he then employed a method of teaching which should bring out their characters more clearly (cf. farther verses 10-17, and notes).
Mat_13:1-9
The parable of the sower. Parallel passages: Mar_4:1-9; Luk_8:4-8.
Mat_13:1
The same day; on that day (Revised Version). Although day is sometimes used in a metaphorical sense, so as to include what is, in fact, a long period of time, yet we are not justified in assigning this sense to it unless the context clearly requires us to do so. This is not the case here, so that we must assume that a literal day is intended. But which day? Naturally, the day that has just before been mentioned, either in the original source from which our narrative is taken or in the narrative as it now stands. Since, however, Mat_12:46-50 and our Mat_12:1-23 appear to have been already connected in the framework, these supposed alternatives really represent the same thing, the phrase probably referring to the day on which our Lord's mother and brethren sought to speak to him (Mat_12:46). Went Jesus out of the house. Where he had been when his mother came (Mat_12:46, note), and presumably the one to which he returned in Mat_12:36. Possibly it was St. Peter's house at Capernaum (Mat_8:14). And sat (Mat_5:1, note). By the seaside. Until the crowds compelled him to enter the boat.
Mat_13:2
And great multitudes were gathered together unto him, so that he went into a ship. The article wrongly inserted in the Received Text ( τὸ πλοῖον ) suggests that it was the boat which, as some think, waited upon him. (For another occasion when he taught from a boat, cf. Luk_5:3.) And sat; and the whole multitude stood; was standing. The position of ἱστήκει at the end of the sentence in the Greek emphasizes their attitude. Their numbers compelled it, and they disregarded the fatigue. Further, the tense (pluperf., equivalent to imperf.) pictures them as patiently standing there. On the shore; beach (Revised Version); ἐπὶ τὸν αἰγιαλόν : i.e. this part at least of the shore was covered with sand or pebbles. Possibly we have signs of an eyewitness, both in the exact description of the spot, and in the vividness of the ἱστήκει .
Mat_13:3
And he spake many things. Of which but a few are here recorded (cf. Mat_13:34, Mat_13:51). Unto them in parables. Taking the expression in the widest sense, "speaking in parables" began in the very earliest ages, when natural or spiritual truths were described under figures taken from everyday life, and continues until the present time, more especially among Eastern nations. Interesting examples of such a method of instruction are to be seen in the Haggadoth (which are frequently parabolic narratives) of the Talmuds and other Jewish works. But both myth (cf. Alford) and parabolic Haggada share the common danger of being misunderstood as narratives which are intended to be taken literally, while in the parable, in the narrower sense of the word, such a confusion is hardly possible. For the narrative then suggests, either by its introduction or its structure, that it is only the mirror by which a truth can be seen, and is not the truth itself. Such parables also, though seldom even approaching in beauty to our Lord's, are very frequent in Jewish writings, though they come but seldom in the Old Testament (Isa_28:23-29; 2Sa_12:1-6; 2Sa_14:6-11; 1Ki_20:35-40; comp. also Isa_5:1-7 and Eze_17:1-10, which are rather allegories; and Jdg_9:7-15 and 2Ki_14:9, which are fables). (On the distinction of parable in the narrower sense from fable, myth, proverb, allegory, see Alford and Trench.) Weiss ('Life,' 2.115) thinks that the most profound reason of all which the Lord had for employing parables was that he wished to show that the same regulations which hold good for the world round us and ourselves in relation to the world and each other, hold good also in the higher ethical and religious life. But at the most this can have been a very subsidiary motive with him. Saying, Behold, a sower. Observe that our Lord enters upon his parable at once (contrast Mat_13:24). He will attract attention. Mark's "Hear ye" would have forwarded this. A sower; literally, the sower, as the Revised Version; i.e. the sower of whom I am about to speak (cf. Driver on 1Sa_19:13; also Mat_1:23; Mat_12:43). Went forth. In the Greek this verb comes first, as though our Lord wished to call attention, not so much to the sower himself as to his action. To sow.
Mat_13:4
And when (as, Revised Version) he sowed, some seeds ( ἂ μέν ). Here (cf. Mat_13:5, Mat_13:7, Mat_13:8) the seeds are, so to speak, each singled out. But in the parallel passages they are viewed as one whole ( ὃ μέν ). Fell by the wayside. Along the road ( παρὰ την ), which evidently was at no mere corner of the field, but ran for some distance by or through it. And the fowls (birds, Revised Version, as in modern English) came and devoured them up.
Mat_13:5
Some (and others, Revised Version) fell upon stony places; the rocky places (Revised Version). Where the underlying rock was hardly, if at all, covered by soil. Such spots would be common in the fields of Palestine, as in those of all mountainous countries. Where they had not much earth: and forthwith they sprang up ( ἐξανέτειλεν ). They shot up quicker than the thorns in Mat_13:7 ( ἀνέβησαν ). Because they had no deepness of earth.
Mat_13:6
And when the sun was up ( ἀνατείλαντος ). It can hardly be accidental that the Greek suggests the contrast between the springing up of the seeds and of the sun's rays. They were scorched; and because they had not root, they withered away (cf. Joh_15:6).
Mat_13:7
And some fell among thorns; upon the thorns (Revised Version); which were sure to be close by (cf. Jer_4:3). And the thorns sprang up (grew up, Revised Version, ἀνέβησαν ), and choked them. Whether brambles or merely spinous weeds are here referred to is not certain. Even the former might be comparatively low in sowing time, and only as they "grew up" cause serious injury to the wheat.
Mat_13:8
But other fell into (upon the, Revised Version) good ground, and brought forth (yielded, Revised Version, ἐδίδου ); for effort is not implied. Contrast ἐποίησεν in Luke and Mat_7:18, note. Fruit, some an hundred fold, some sixty fold, some thirty fold. In Mark the numbers increase. Is this due to a desire to avoid even the semblance of a contradiction to αὐξανόμενα , that there precedes? In Luke "hundredfold" alone comes, the difference that exists even in the good ground not being mentioned. (For hundredfold, comp. Gen_26:12. Compare also the note on Luk_8:8 in this Commentary for instances of still greater production, and for the beautiful parabolic saying recorded by Papias' Elders (Iren., Luk_5:33. 3).)
Mat_13:9
Who hath ears to hear (Revised Version omits to hear), let him hear. So in all the accounts. Observe that it is not only a call to understand the parable, but is in itself a summary of the chief lesson of the parable. (On the phrase, see Mat_11:15, note.)
Mat_13:10-17
The reason why Christ spoke to the multitudes in parables.
The question of the disciples (Mat_13:10).
Christ's antithesis—You are the recipients of God's gift; they are not (Mat_13:11).
This is not arbitrary, but in accordance with a universal law (Mat_13:12).
They have not been using their faculties, and therefore they are thus judged, in accordance with the words of Isaiah (verses 13-15).
The privilege of the disciples further insisted upon (verses 16, 17).
Mat_13:10
Matthew alone in this form. In Luke the disciples asked our Lord what the parable was; in Mark, more generally, they "asked of him the parables." Whether the question as given by St. Matthew was actually spoken by the disciples or not, the Lord's answer, the substance of which is the same in all three accounts, suggests that it at least represents their thoughts. St. Matthew probably wishes to bring out with special clearness, by his version of their words, the point of our Lord's reply. And the disciples. Including more than the twelve; so Mark, "They that were about him with the twelve" (cf. Mat_5:1, note) Came. Presumably some little time afterwards, for he must have left the boat (verse 2). And said unto him, Why speakest thou unto them in parables? Them; i.e. those outside the circle of Christ's followers. For the general meaning of our Lord's reply to this question, see the remarks at the beginning of this chapter. Other questions about our Lord's reasons for what he did are to be found in Mat_9:11, Mat_9:14; Mat_15:2; Mat_17:19; Mat_26:8 (cf. also Mat_12:2 with Luk_6:2).
Mat_13:11
He answered and said unto them, Because. Omit because, with the Revised Version. The ὅτι is merely recitative. In this verse our Lord does not directly reply to their question, but only states God's ways of dealing with the two different classes of people (cf. Mat_11:25, note). It is given unto you (unto you it is given, Revised Version); which better represents the sharpness of the antithesis in the Greek. It is given; already ( δέδοται ), i.e. in the counsel of God, though now given in possession, so far as regards this parable, by the explanation that I will add. To know the mysteries of the kingdom of heaven. The secrets about the establishment and development of God's realm, which cannot be discovered by human reason, but which are made known to the initiated. Under the term "mystery," St. Paul refers to such revealed secrets as the preaching of the gospel to the Gentiles (Eph_3:3, Eph_3:4, Eph_3:9; Col_1:26), the conversion of the Jews (Rom_11:25), the relation of Christ to the Church being like that of husband and wife (Eph_5:32), and the general resurrection (1Co_15:51). (Cf. Mat_11:25, note, "revealed;" and infra, verse 35, note, and especially Bishop Lightfoot on the passage in Colossians.) But to them it is not given. Professor Marshall suggests that the variation "the rest" (Luke), points to a slight difference in one word of the original Aramaic text, the phrase in Mark ("them that are without") combining both readings (see Expositor IV. 4.446). The suggestion is ingenious, but seems hardly necessary.
Mat_13:12
Matthew only in this context, but found in the parallel passages shortly after the explanation of this parable—Mar_4:25; Luk_8:18. The same saying is found in Mat_25:29 (the talents) and Luk_19:26 (the pounds). For. The reason of God's action spoken of in the preceding verse. It is based on the following principle. Whosoever hath, to him shall be given, and he shall have more abundance. The last phrase (Matthew only) is probably dub to a reminiscence of the form in which the saying was uttered at a much later period in our Lord's ministry, where it arises naturally out of the parable (Mat_25:29). But whosoever hath not, from him shall be taken away even that he hath. A paradox. What he already possesses, if it is so small as to be not worth speaking of, shall be lost to him. Luke's "thinketh he hath" calls attention to the superficial character of the man's mind. The unfit ground loses the seed it receives (cf. the remarks at the beginning of this chapter).
Mat_13:13
Therefore ( διὰ τοῦτο ). To carry out the principle of the whole preceding verse, but with special reference to the second half of it. Because, in this case, they "have not," therefore I speak to them thus. Speak I to them in parables because. In the parallel passages Christ says that he speaks in parables "in order that seeing," etc.; but here, "because seeing,'' etc. The difference of the thought, which is more formal than real, is that
(1) in the parallel passages their moral blindness and deafness are represented as the effect of what he says, parables being used to bring about the punishment for what was presumably earlier sloth.
(2) In Matthew their present moral blindness and deafness are represented as the reason for the use of parables. Parables are themselves the punishment; the people are fit for nothing else (thus laying stress on the "has not" of verse 12); therefore Christ speaks to them in parables. They seeing see not (seeing they see not, Revised Version, keeping the order of the Greek, as even the Authorized Version in the next clause); and hearing they hear not, neither do they understand. The participles "seeing," "hearing," in Matthew and Luke, probably do not represent the Hebrew infinitive in its common usage of giving intensity or continuance to the idea of the finite verb to which it is joined, but are to be taken separately, i.e." Though they have powers of seeing and of hearing, they nevertheless do not so use these powers as to see and hear" (for the thought, cf. Jer_5:21; Eze_12:2). Thus in meaning, though not in form, as compared with the next verse, seeing is equivalent to "seeing ye shall see;" they see not, to "and shall in no wise perceive;" hearing, to "hearing ye shall hear;" they hear not, to "and shall in no wise understand."
Mat_13:14
And in them; and unto them (Revised Version); i.e. with reference to them (cf. Jud_1:14). Is fulfilled. Completely ( ἀναπληροῦται ; cf. 1Th_2:16). The present, because the process is still going on. The prophecy of Esaias, which saith (Isa_6:9, Isa_6:10). Not quoted in this form in the parallel passages; for Mar_4:12 and Luk_8:10 are really nearer our Luk_8:13. The quotation is taken verbally from the LXX., and so in Act_28:26, Act_28:27. But Joh_12:40, on the contrary, is nearer the Hebrew. By hearing ye shall hear ( ἀκοῇ ἀκούσετε ). A too literal translation of the Greek attempt to reproduce the Hebrew idiom, which is rather "hear ye indeed" as a continued action ( òåîù åòîù ). And shall not understand (Mat_11:25, note); and seeing ye shall see, and shall not perceive. You may gaze at the object, but you shall not really see it. So with the bodily eye, an image may be formed in the retina, yet no impression conveyed to the brain.
Mat_13:15
For this people's heart is waxed gross. There are two ways of understanding this verse as it comes here.
(1) It states the reason why God pronounced the judgment of Mat_13:14. The people's heart had already become fat, lest ( μή ποτε will then express the effect from the Divine point of view) they should see, etc.
(2) It merely enlarges the statement of Mat_13:14, expanding its meaning: their heart is waxed fat (by God's judgment for preceding sins), lest they should see, etc. This second explanation is preferable, for it alone suits the imperative found in the Hebrew (cf. the transitive verbs in Joh_12:40), and is strictly parallel to the introductory Mat_13:11-13, which do not dwell upon the causes of God's judgment. And their ears are dull of hearing, and their eyes have they closed; lest at any time (Mat_4:6, note) they should see; perceive (Revised Version)—to recall the same word in Mat_13:14. With their eyes, and hear with their ears, and should understand with their heart. Bengel calls attention to the order; first came heart, ears, eyes; here, eyes, ears, heart. "A corde corruptio manat in aures et oculos: per oculos et aures sanitas pervenit ad cor." And should be converted; and should turn again (Revised Version, ἐπιστρέψωσι ); for "to be converted" has acquired too technical a meaning. And I should heal them ( καὶ ἰάσομαι αὐτούς ). The verb is still dependent on the lest (cf. Mat_5:25; Mat_7:6), but the future brings out the certainty of God's healing them on their turning, etc.
Mat_13:16, Mat_13:17
Parallel passage: Luk_10:23, Luk_10:24, after the return of the seventy, and immediately following our Mat_11:25, Mat_11:27. The verses stand there, that is to say, in close connexion with the other great utterance contrasting God's revelation of spiritual things to some and his hiding them from others. Possibly he spoke the verses only once (cf. the repetitions in the Prophets), but, in view of the frequency with which Christ's utterances are placed out of their original connexion, the assumption should be the other way. If he really only spoke them once, we cannot be sure which the occasion was, but the possibility that they do not properly belong here is increased by the doubt whether also Mat_11:12 was originally spoken now.
Mat_13:16
But blessed (Mat_5:3, note) are your eyes. Christ now returns to emphasize Mat_13:11. For they see ( ὅτι βλέπουσιν ). This may refer to the disciples being able to see spiritual truths before God's special grace given them by way of reward to this effect, but this hardly suits the context from the phrase, "it is given" (Mat_13:12). It is, therefore, better to understand the verse to refer to their seeing and hearing things by virtue of grace given in reward for earlier faithfulness. Edersheim ('Life,' 1:594) gives a striking illustration of the thought of this verse from the 'Pesiqta'.
Mat_13:17
For verily (Mat_5:18, note). Not in the parallel passage; it is much more common in Matthew than Luke. Our Lord contrasts his disciples' "blessedness" not only with the state of their contemporaries, but with that of their predecessors in faith. I say unto you, That many prophets and righteous men. Those who were specially favoured with insight into God's methods, and those who approached most closely to his standard of righteousness. Righteous men; "kings" in Luke. St. Luke's readers would probably not appreciate the force of the term, "righteous men." to the same degree that St. Matthew's would. Have desired ( ἐπεθύμησαν ). By reading ἐπεθύμησα , this saying has been attributed to Christ. 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 (cf. Heb_11:13; 1Pe_1:10-12).
Mat_13:18-23
The explanation of the parable of the sower. Parallel passages: Mar_4:13-20; Luk_8:11-15. Observe that after the preceding verses St. Matthew's readers would the more easily catch the lesson of the parable.
Mat_13:18
Matthew only. Hear ye therefore; Revised Version, hear ye then, which leaves more room for the rightful emphasis on ye ( ὑμεῖς ) than the Authorized Version, but hardly gives the full force of οὖν (therefore), i.e. in accordance with the privileges that have been given you. The parable of the sower.
Mat_13:19
When any one heareth the word of the kingdom, and understandeth it not. Understandeth. The form of the explanation here is influenced by the language of Mat_13:14, Mat_13:15. Then (not in the Greek) cometh the wicked one; the evil one (Revised Version); Mat_6:13, note. And catcheth (snatcheth, Revised Version) away—seizeth for himself ( ἁρπάζει , Mat_11:12, note)—that which was sown in his heart. This is he which received seed. That was sown (Revised Version, ὁσπαρείς ). And so throughout. The masculine is not merely concise, but also expresses the fact that, as even with land, the man who receives the seed does not put forth in turn merely the seed as something alien, but rather himself so far as he is influenced by the seed; or (regarding the subject from another point of view) he puts forth the new life and energy of the seed as conditioned by that which makes up himself.
Mat_13:20
And anon; and straightway (Revised Version, καις ).
Mat_13:21
But dureth for a while ( ἀλλὰ πρόσκαιρός ἐστιν ). Luke's οἱπρὸς καιρὸν πιστεύουσιν , is an evidently later form. (For the thought, cf. Joh_5:35.) By and by; straightway (Revised Version, εὐθύς ). He is offended (Mat_5:29, note).
Mat_13:22
And the care ( ἡμέριμνα ); Mat_6:25, note. Of this world (of the world, Revised Version, τοῦ αἰῶνος , omitting the τούτου of the Received Text). Choke the word. Which is no unchanging thing, but is always affected for good or evil, however great progress it has made.
Mat_13:23
Which also; who verily (Revised Version, ὃς δή ), the particle giving exactness, to the relative (see Dr. Moulton's note at the end of Winer, § 53). Some; ὃ μεν (Westcott and Hort). Neuter, and so the Vulgate. Nominative, the thought refers to the seed as such (cf. Mat_13:8). An hundred fold, some sixty, some thirty. "100 longius absunt a 60, quam 60 a 30. Habenti dabitur" (Bengel). The reason of the difference in the produce of the good ground is not stated, but, according to the tenor of the whole passage since Mat_13:3. this lay in a difference already existing within this good ground. Into the question of the ultimate cause of some men being in a better state of preparedness to receive Divine truths than others, our Lord does not enter. Prevenient grace is not always to be insisted upon in practical exhortation.
Mat_13:24-30
The parable of the tares. Matthew only. The parable of the sower dealt with the first reception of the gospel; this deals with the after-development.
The aim of this parable is to prevent over-sanguine expectations as to the purity of the society of believers, and to hinder rash attempts to purify it by merely external processes. Archbishop Benson ('Dict. of Christian Biogr.,' 1:745) calls attention to the fact that the first extant exposition of this parable is in Cyprian's successful appeal to the Novatianists not to separate from the Church.
The aim of the somewhat similar parable in Mar_4:26-29 is to show the slowness and gradualness of the growth of the kingdom of heaven, and also the certainty of its consummation. So many words and phrases in the two parables are identical, that the possibility of one being derived from the other, either by omission or addition, must be acknowledged, but the definiteness of the aim in each points rather to their being originally two distinct parables.
The divisions of the parable are—
(1) The fact of tares being present as well as good seed, and its cause (Mar_4:24-28).
(2) Although there is the natural desire to gather out the tares at once, yet, on account of the impossibility of doing so without destroying some of the good seed, this must not be attempted. At the proper time full separation shall be made by the proper agents (Mar_4:28-30).
Mat_13:24
Another parable put he forth unto them; set he before them (Revised Version, παρέθηκεν αὐτοῖς ); so also Mat_13:31. (cf. also Exo_19:7; Act_17:3). Elsewhere it is often used of setting food before any one; e.g. Mar_6:41; Mar_8:6; Luk_11:6; Act_16:34. Them. The people (Act_16:3, Act_16:10, Act_16:34). Saying, The kingdom of heaven. The principles of its establishment and full development. Is likened unto ( ὡμοιώθη ). The aorist regards the moment in our Lord's mind in which he made the comparison. Observe that the verb is transitional; in Act_16:3 our Lord began his parable without any introduction, so that he might attract attention; here he says that he gives an illustration of the kingdom of heaven; but in the later parables of this discourse (Act_16:31, Act_16:33, 44, 45, 47; cf. 52) he is able merely to say that the kingdom of heaven is, in its principles, etc., absolutely like ( ὁμοῖα ἐστίν ). A man which sowed. Explained as "the Son of man" in Act_16:37. Good seed; "the sons of the kingdom" (Act_16:38); i.e. the seed represents, not good or bad doctrine as such, but persons. In his field; "the world" (Act_16:37). Not exactly the Church, i.e. the Church upon earth, but the world so far as it is the sphere of the Church's missionary activity, even the physical world so far as it becomes the scene of Divine sowing of the gospel.
Mat_13:25
But while men slept. Not in the explanation. If more than merely a part of the necessary framework of the story, it points to the secrecy with which the devil works. His enemy came. This form of malice is still well known in the East (cf. Exell's 'Biblical Illustrator,' in loc.). And sowed. Sowed over or in ( ἐπέσπειρεν ). Tares; i.e. bearded darnel, Lolium temulentum, "a kind of rye grass, and the only species of the grass family the seeds of which are poisonous. The derivation of zawan [ ζιζάνια ] is from zan, 'vomiting,' the effect of eating darnel being to produce violent nausea, convulsions, and diarrhoea, which frequently ends in death". Among the wheat, and went his way; went away (Revised Version, ἀπῆλθεν ).
Mat_13:26
But when the blade was sprung up, and brought forth fruit. Observe that there is no thought of the tares injuring the wheat (contrast Mat_13:7, Mat_13:22). Then appeared the tares also.
Mat_13:27
So; and (Revised Version, δέ ). The servants of the householder came. The explanation (Mat_13:38) does not say who are represented by these; they must be really identical with some of the wheat, yet since they are spoken of as though they are also the agents of the Sower, they must represent the more active, and especially the ministerial, members of the kingdom. Is it a mere coincidence that historically the clergy have shown themselves always the most eager advocates of the policy of rooting up the tares? And said unto him: Sir, didst not thou sow good seed in thy field? from whence then hath it tares? Thy. For the knowledge that the world belongs to God, and is under his governance and care, makes the question so much the more serious to the servants.
Mat_13:28
He said unto them, An enemy hath done this. An enemy ( ἔχθρος ἄνθρωπος ). Not "my enemy," referring to some one person, for in real life a man can seldom be at once sure, without inquiry, who it is that has injured him secretly. There are so many coincidences in this verse and Mat_13:39 ( ἔχθρος ἄνθρωπος τοῦτο ἐποίησεν , [ Ἁμάν ] πονηρὸς [ οὗτος ], ὁδιάβολος ) with the LXX. of Est_7:4-6, that it would almost seem as though the evangelist remembered that passage. The servants said unto him, Wilt thou then that we go and gather them up? Omit up ( συλλέξωμεν ); the servants, in their zeal to separate the tares from the wheat, forget the difficulty connected with pulling them up.
Mat_13:29
But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Wetstein, on Mat_13:39, quotes an interesting parallel spoken by R. Joshua ben Korcha (Talm. Bah., 'Baba Metzia,' 83b).
Mat_13:30
To the reapers. Not all my servants, but they to whom such work belongs (cf. Goebel); i.e. the angels (Mat_13:39). Gather ye together; gather up (Revised Version), because the same word ( συλλέγειν ) is employed as in Mat_13:28. This command belongs to the time after the field is reaped. First the tares. The tares are to be separated and gathered together before the wheat is garnered. And hind them in bundles to burn them: but gather ( συνάγετε ). This word regards rather the destination, συλλέγειν the operation. The wheat into my barn (Mat_3:12, notes).
Mat_13:31, Mat_13:32
The parable of the mustard seed. Parallel passages: Mar_4:30-32; Luk_13:18, Luk_13:19. The central thought of the parable is the growth of the kingdom of heaven considered externally. Although it has small beginnings, it is to have a marvellous expansion, so that even those who naturally are outside it are glad to avail themselves of its protection. Observe that we have no right to limit its growth either to the reputation of its principles alone or to the power of its organization; both are included.
Regarded as a prophecy, the parable is partially fulfilled every time that a heathen nation places itself under the protection of a Christian nation, and more truly fulfilled whenever a nation accepts Christianity as its own religion. It is parodied when a nation or a collection of nations submits its political freedom to the dictates of claimants to spiritual superiority, whether these claim to have received such superiority as an inheritance from the past, or to have acquired it in the present.
Mat_13:31
Another parable put he forth unto them (Mat_13:24, note), saying, The kingdom of heaven is like unto (Mat_13:24, note; also Mat_11:16, note) a grain of mustard seed. "The Common Mustard of Palestine is Sinapis nigra, of the order Cruciferae, the Black Mustard, which is found abundantly in a wild state, and is also cultivated in the gardens for its seed. It is the same as our own Mustard, but grows especially in the richer soils of the Jordan valley to a much greater size than in this country. We noticed its great height on the banks of the Jordan, as have several other travellers; and Dr. Thomson remarks that in the Plain of Acre he has seen it as tall as a horse and its rider". Which a man took. The insertion of λαβών is probably to exclude the idea of a chance sowing. True that the seed might, under certain circumstances, then grow as well, but the reality which is being described was the result of long and deliberate purpose (Tit_1:3; 1Pe_1:20). And sowed in his field. "His garden" (Luke) suggests a piece of ground that was at once smaller and more cared for.
Mat_13:32
Which indeed is the least of (is less than, Revised Version) all seeds; i.e. all those ordinarily sown in Palestine then. Instances of the proverbial use in the Talmuds of the size of a grain of mustard to express something very small, may be seen in Levy, s.v. ìãøç . But when it is grown, it is the greatest among herbs; it is greater than the herbs (Revised Version); i.e. than those which are usually called λάχανα . And becometh a tree, so that the birds of the air. There is not necessarily any connotation of evil about these (cf. Mat_13:4, Mat_13:19); the thought is simply that those who are naturally outsiders are glad to come under cover of this tree. Compare, for both thought and language, Daniel's description of the empire of Babylon (Dan_4:12, Dan_4:21), and Ezekiel's prophecy of the kingdom of Judah (Eze_17:23). Come and lodge in the branches thereof. Lodge ( κατασκηνοῖν ); Mat_8:20, note. In Palestine the goldfinches and linnets settle on the mustard in flocks.
Mat_13:33
The parable of the leaven. Parallel passage: Luk_13:20, Luk_13:21. The growth of the kingdom regarded in its quiet and secret influence. This is to be ultimately complete and universal. The prophecy is partially fulfilled with every fresh recognition of Christian principles in public opinion, or customs, or laws. For "every thought" shall be brought "captive unto the obedience of Christ" (2Co_10:5). Another parable spake he unto them; The kingdom of heaven is like unto leaven. This is the only passage where leaven is spoken of with reference to its permeating qualities alone, without any trace of the notion of defilement, which the Paschal and other regulations (Exo_12:15, Exo_12:18; Exo_23:15, Exo_23:18; Le Exo_2:11) so readily suggested. Even in 1Co_5:6 and Gal_5:9 this connotation of evil is not altogether absent. In Talm. Bab., 'Berach.,' 17a, it is used as a figure of the "evil impulse" within us. Hence some have interpreted it in a similar sense here, and have understood our Lord to be referring to the spread of worldliness in the Church (especially after the conversion of Constantine); but
(1) this is opposed to the prima facie meaning;
(2) it is unreasonable to insist that a symbol must always have the same connotation;
(3) it is opposed to the idea of deliberate purpose underlying the action of the woman;
(4) the closing words would cast too awful a shadow—they would mean that Christianity fails. Which a woman took (verse 31, note), and hid. The woman probably belongs entirely to the framework of the parable (cf. Luk_15:4, Luk_15:8). For the work described is always, in normal societies, performed by women. Of other interpretations that which sees in her the Church as the agent by whom the kingdom of God is wrought into the world is the best. In three measures of meal; i.e. an ephah. This appears to have been a convenient quantity (about a peck) for kneading at one time (Gen_18:6; Jdg_6:19). Until the whole was leavened; literally, until it was leavened, even the whole of it ( ἕως οὗ ἐζυμώθη ὅλον ). While our Lord thus promises that the permeating influence of the kingdom of heaven shall at last be entirely successful, it is unfair to so press the parable as to deduce from it that the world as such will continue to be gradually and continuously improved up to the Lord's return. It may be so (contrast, however, Luk_18:8), but even direct prophecy, and still more parable, frequently regards the ultimate result, and passes over the intermediate stages.
Mat_13:34, Mat_13:35
The parallel passage in Mar_4:33, Mar_4:34 is as follows: "And with many such parables spoke he the word unto them, as they were able to hear it; and without a parable spoke he not unto them: but privately to his own disciples he expounded all things." The same general idea underlies our present verses, but although each evangelist appears to have used the same words as a basis, he has worked them out in his own characteristic way. For while both writers contrast our Lord's treatment of the multitudes and his treatment of the disciples in the matter of parables, St. Mark barely alludes to his using them as a judicial punishment upon the people, and St. Matthew merely hints here at the fact that Christ explained them to his disciples (see further, verse 35b, note).
It will be noticed that our verses have much in common with the thought of verse 10, sqq. It seems just possible that both paragraphs had one common nucleus from which they were each developed. But according to existing evidence, verse 10, sqq., and the parallel passages in Mark and Luke serve to introduce explanatory matter to the disciples, and our present verses with the parallel in Mark to close a series of parables.
Mat_13:34
All these things ( ταῦτα πάντα ). All seems to imply that the four preceding parables are but a few typical ones taken from a larger collection. Spake Jesus unto the multitude in parables; in parables unto the multitudes (Revised Version); for the order of the Greek is the same as in the next clause. Observe the "parallelism" of the two clauses. Is it due to the influence of Hebrew Christians? And without a parable spake he not (nothing, Revised Version, ebony) unto them, As happens often in Semitic writers (cf. St. John's Gospel), the thought of the preceding clause is now expressed negatively, and yet a fresh thought is added, namely, that he spake in parables alone. Nothing (Revised Version); i.e. under these circumstances, when large crowds of Galilaeans were listening to him. Spake ( ἐλάλει : contrast ἐλάλησεν before); i.e. during this period.
Mat_13:35
That it might be fulfilled (Mat_1:22, note) which was spoken by (through, Revised Version; Mat_1:22, note) the prophet; rather, Isaiah the prophet, according to the margin of Westcott and Hort, on the evidence of the original hand of the Sinaitic and a few cursive manuscripts, the Rushworth Latin Gospels, a manuscript of the AEthiopic Version, the Clementine Homilies, Porphyry as quoted by Jerome, and remarks by Eusebius. Dr. Herr ('Appendix') writes, "It is difficult not to think Ἠσαίου genuine. There was a strong temptation to omit it (cf. Isa_27:9; Mic_1:2); and, though its insertion might be accounted for by an impulse to supply the name of the best known prophet, the evidence of the actual operation of such an impulse is much more trifling than might have been anticipated .. The erroneous introduction of Isaiah's name is limited to two passages, and in each case to a single Latin manuscript." If it be genuine, it is a parallel case to the reading "Jeremiah" instead of "Zechariah" in Mat_27:9, for which no satisfactory explanation has yet been suggested. A simple error of memory (cf. Alford) on the part of one who shows himself so well acquainted with Hebrew customs and modes of thought as our evangelist does, is perhaps the most improbable of all solutions. Possibly, just as there were summaries of legal maxims current in our Lord's time (cf. Mat_5:21, note), so there were in Hebrew-Christian circles well known sets of quotations from the Old Testament, which were not expressly divided one from another (cf. Rom_3:10-18), and which were ferreted to under the name of the author of the best known passage. (Observe that this would distinguish these summaries from liturgical quotations.) Thus Zechariah's mention of the potter (Zec_11:13) was placed in connexion with Jeremiah's visit to the potter's house, and with his warning of the possible rejection of Israel (Jer_18:1-6; cf. Jer_19:1-11); cf. further Pusey's remarks on the passage in Zechariah, and Psa_78:2 (or perhaps Psa_78:1-3), where Israel is bid listen to the lessons derived from their ancestors' behaviour, with the warning in Isa_6:9, Isa_6:10. We have an example of a similar connexion of passages in Mar_1:2, Mar_1:3, where Mal_3:1 is closely joined to Isa_40:3. Observe that if St. Mark had copied his source (ex hypothesi) to the end of the quotation from Malachi, and for some reason omitted the next quotation, he might very easily have still retained the name "Isaiah" with which he introduces his double quotation. Had he done so, we should have had another parallel to our present verse and Mat_27:9. The prophet. If "Isaiah" be not genuine, this refers to "Asaph the seer" (2Ch_29:30), who was the recognized author of the psalm. So David is called "a prophet" in Act_2:30. Saying, I will open my mouth (Mat_5:2, note) in parables; I will utter things which have been kept secret from the foundation of the world. From Psa_78:1, Psa_78:2. The first clause of the quotation is verbally the same as the LXX., and fairly represents the meaning of the original ( éó ìùîá äçúó )). The second clause is different from the LXX., the first verb being a literal translation from the Hebrew, and the rest a paraphrase. I will utter ( ἐρεύξομαι : äòéá )): so the LXX. in Psa_19:2; and cf. Psa_119:171; Psa_145:7. Things which have been kept secret ( κεκρυμμένα ); but the Hebrew is úåãéç , i.e. "enigmatical sayings." From the foundation of the world. Ἀπὸ καταβολῆς , for κόσμου of the Received Text must be omitted. But the Hebrew îã÷ éðí (i.e. "from of old") hardly, in the context of the psalm, refers further back than the be ginning of the national history of Israel, when the Israelites came out of Egypt. "Asaph … here recounts to the people their history from that Egyptaeo-Sinaitic age of yore to which Israel's national indepen dence and specific position in relation to the rest of the world goes back He will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable, i.e. a didactic history, and its events as marks of interrogation and nota benes to the present age" (Delitzsch). What, however, is the exact connexion of thought in the gospel between the passage as it stands, and its context? The first clause evidently corresponds in meaning to verse 34; Christ fulfils in a fresh sense the expression of the psalmist by speaking in parables (vide infra). But the second clause brings in a different thought, not found, save very indirectly, in verse 34, namely, that Christ utters things that be fore were always hidden. What does the evangelist mean by this second clause?
(1) Truths never before revealed have now been revealed by Christ's parables, especially by those two which have just been related. For in these it has been affirmed that outsiders, i.e. those belonging to other nations than the Jewish nation, shall seek the protection of the kingdom of heaven, and also that the whole world, including, therefore, these Gentile nations, shall become permeated with its principles. It may well be thought that the clause refers to the announcement of these great truths.
(2) This interpretation, however, if taken alone, is not enough. For the evangelist is not speaking of Christ revealing truths to men generally. On the contrary, he says that Christ does not reveal them to the multi tudes, but to his disciples (cf. Psa_145:10, sqq.)—a contrast which the emphatic language of verse 34 ( τοῖς ὄχλοις αὐτοῖς ) would probably suggest, even though it is not expressly mentioned. It is, therefore, likely that it was this latter fact to which the evangelist specially wished to refer by his quotation of the second clause. Hence, to make his meaning clearer, he has modified its language. As he quotes it, not merely "enigmatical sayings," but "things hidden" (and that from the foundation of the world) are uttered by Christ; but these are now no longer "hidden" to those to whom he speaks them. This complete meaning of the clause—revelation to his disciples of truths before hidden—corresponds to the idea of μυστήριον in Psa_145:11 (where see note) and in St. Paul (cf. especially Rom_16:25), and is merely another side of St. Mark's phrase, "Privately to his own disciples he expounded all things" (cf. supra, verses 16, 17). It is also possible that κεκρυμμένα , which is not merely negative, so as to mean "unrevealed," but implies a positive concealment, includes a reference to the thought of ἔκρυψας in Mat_11:25, that God purposely hid these truths from those who were morally unfit to receive them. These, indeed, belonged in general to the times before Christ came, but also "the multitudes'' came under this category. If it be asked—What is the relation of the quotation in its context here to the verse in its original context? the easiest answer is that it is only superficial, that the "accidental" employment by the psalmist of the word "parable" was the only reason why the evangelist made the quotation. Yet it may not be quite so; for there was a real similarity between the psalmist teaching his contemporaries by history and Christ teaching his contemporaries by truths couched in narrative form. May we not go even further, and say that in both cases the message was, generally speaking, refused, though in both a remnant of those who heard it were saved (cf also Isa_6:9-13; vide supra)?
Mat_13:36-52
Christ alone with his disciples. He explains to them at their request the parable of the tares (Mat_13:36-43), and adds three parables—the treasure, the pearl, the dragnet—the first two calculated to urge them to full renunciation of everything for Christ, the third to save them from presumption (Mat_13:44-50). Upon their acknowledging progress in spiritual understanding, he shows them further possibilities (Mat_13:51, Mat_13:52).
Mat_13:36-43
The explanation of the parable of the tares of the field.
Mat_13:36
Then Jesus sent the multitude away; then he left the multitudes (Revised Version, ἀφείς ); cf. Mat_26:44. And went into the house (Mat_26:1, note): and his disciples came unto him, saying, Declare; explain (Revised Version, διασάφησον ); i.e. make it thoroughly clear. The verb is found elsewhere in the New Testament only in Mat_18:31, where the thought is that the man's fellow servants brought his behaviour fully before their lord's knowledge (cf. also 2 Macc. 1:18). As compared with φράσον (Received Text, and Mat_15:15), it leaves room for the disciples having already partially understood it. Unto us the parable of the tares of the field. The addition, "of the field," indicates the point of the parable, considered even as a mere story, that the tares grew in no chance place, but in a piece of cultivated ground already allotted to other produce.
Mat_13:37
He answered and said unto them. In the following reply of our Lord (Mat_13:37-43) observe the change of style at Mat_13:40. Until then we have pithy, concise sentences all joined by the simple copula δέ , which can hardly be anything else than literal translations of the Lord's own phrases. But Mat_13:40-43 are in the usual style of this Gospel. The Son of man (Mat_8:20, note).
Mat_13:38
The children of the kingdom; the sons, etc. (Revised Version); Mat_5:9, note. The tares are the children of the wicked one; of the evil one (Revised Version); cf. Mat_6:13, note.
Mat_13:39
The enemy that sowed them ( ὁσπείρας ); contrast Mat_13:37 ( ὁσπείρων τὸ καλὸν σπέρμα ). Mat_13:37 states what is ever true; Mat_13:39 merely refers back to the enemy spoken of in the parable. Is the devil (Mat_4:1, note). (For the thought of this and the preceding cl