Matthew 13 · KJV
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Matthew 13

The parable of the sower

The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

Jesus sits in a boat and teaches the crowd on the shore in parables. He tells of a farmer whose seed falls on a path, on rocky ground, among thorns and on good soil; only the good soil produces a crop, of a hundred, sixty or thirty times what was sown.

What does this mean?

A 'parable' is a short story or comparison drawn from everyday life to make a point, often with a surprising twist. 'He who has ears, let him hear' is a call to listen carefully.

Historical context

Galilean farmers scattered seed by hand, and fields were crossed by footpaths and broken by rock and thorny weeds. Estimates of normal yields vary, but a hundredfold would have been an extraordinary harvest.

Why does it matter?

Chapter 13 is the third of Matthew's five teaching blocks, a collection of seven parables about the kingdom.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew's version is very close to Mark's, but lists the harvest from greatest to least (a hundred, sixty, thirty) where Mark goes from least to greatest; Luke mentions only a hundredfold. Matthew makes this the first of seven kingdom parables gathered in a single chapter. Like Mark, he sets it by the lake, with Jesus teaching from a boat.

Why Jesus speaks in parables

And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you 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 more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, 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 have desired 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.

The disciples ask why Jesus teaches the crowds in parables. He answers that the 'mysteries' of the kingdom have been given to them but not to others, applies Isaiah's words about people who see without perceiving, and calls the disciples blessed for seeing what prophets longed to see.

  • Scripture connection · Quotation · presented as fulfilled

    Matthew 13:14–15 quotes Isaiah 6:9–10

    And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
    Isaiah 6:9–10 · KJV

    Isaiah was warned at his call that many would hear his message without understanding it. Jesus applies this to responses to his parables.

What does this mean?

'Mysteries' means secrets now revealed, not puzzles. 'Whosoever hath, to him shall be given' describes understanding that grows in those who receive it and fades in those who do not.

Why does it matter?

This passage has long troubled readers, since it can sound as if parables are meant to prevent understanding. Interpreters differ: some stress that parables reveal truth to the receptive while exposing resistance in others. Unlike Mark ('that seeing they may see'), Matthew says Jesus speaks in parables 'because' people already do not see, presenting them as a response to unbelief. The disciples' privilege stands against the opposition of chapters 11–12.

Editorial notes, not scripture.

The sower explained

Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

Jesus explains the parable of the sower. The seed is the message of the kingdom. Some hearers lose it at once to 'the evil one'; some receive it with joy but fall away under pressure; for some it is choked by worries and wealth; and some understand it and bear fruit in abundance.

What does this mean?

'Anon' (KJV) means at once, and 'by and by he is offended' means he soon falls away; in 1611 'by and by' meant immediately. 'Tribulation' means trouble or persecution. 'Deceitfulness of riches' means the false security wealth offers.

Why does it matter?

Matthew stresses understanding: the good soil is the one who hears the word 'and understands it'. Some scholars think the explanation reflects the early church's experience of how people responded to the message; others trace it to Jesus. Its themes recur later: falling away under persecution (24:10) and the pull of wealth (19:22).

Editorial notes, not scripture.

The wheat and the weeds

Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

Jesus tells of a farmer whose enemy sows weeds among his wheat at night. When the weeds appear, the servants offer to pull them up, but the owner tells them to let both grow until harvest, when the weeds will be gathered and burned and the wheat brought into the barn.

What does this mean?

'Tares' (KJV) or 'darnel' (WEB) is a weed, probably bearded darnel, which looks like wheat in its early growth and whose roots tangle with the grain.

Historical context

Sowing weeds in an enemy's field was a known act of sabotage; Roman law mentions such a case. Darnel grains could carry a fungus that made them harmful, so the weeds had to be separated at harvest.

Why does it matter?

Only Matthew tells this parable; its explanation follows in 13:36–43. Its point concerns patience: judgment belongs to the end, not to the servants now. Interpreters have applied it to the mixed character both of the world and of the church.

Editorial notes, not scripture.

The parable of the mustard seed

Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

Jesus compares the kingdom of heaven to a tiny mustard seed that grows into a plant large enough for birds to nest in its branches.

What does this mean?

The mustard seed was proverbial for smallness, though it is not literally the smallest of all seeds; Jesus uses everyday speech. Birds nesting in a great tree is an image in the Jewish scriptures for a kingdom that shelters the nations (Ezekiel 17:23; 31:6; Daniel 4:12).

Historical context

Black mustard, common in Galilee, grows quickly in a single season and can become taller than a person, though it is a shrub rather than a true tree.

Why does it matter?

The parable contrasts small beginnings with a great outcome: Jesus' movement, a handful of disciples in Galilee, is the start of God's kingdom.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew combines features found separately elsewhere: like Mark he calls the seed the smallest of all seeds; like Luke he has a man sow it and says it becomes a tree, though sown in a field rather than Luke's garden. As in Luke, the yeast parable follows; Mark has none.

The parable of the yeast

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 the whole was leavened. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

Jesus compares the kingdom to yeast that a woman mixes into a large amount of flour until all of it has risen. Matthew notes that Jesus spoke to the crowds only in parables, fulfilling a psalm about speaking in parables.

  • Scripture connection · Quotation · presented as fulfilled

    Matthew 13:35 quotes Psalm 78:2

    I will open my mouth in a parable: I will utter dark sayings of old:
    Psalm 78:2 · KJV

    Psalm 78 retells Israel's history as a 'parable'. Matthew links its opening to Jesus' teaching in parables.

What does this mean?

'Leaven' (KJV) is yeast, or more exactly a lump of fermented dough kept back from an earlier batch. 'Hid' is an unusual word for mixing dough, perhaps chosen to stress hidden working. 'Three measures of meal' was a very large quantity of flour, by common estimates enough bread for a hundred people or more.

Historical context

Leaven is often a symbol of corruption in Jewish and early Christian writing (compare 16:6), which makes its positive use here striking. Sarah prepares three measures of flour for divine visitors in Genesis 18:6.

Why does it matter?

Paired with the mustard seed, the parable pictures the kingdom's small, hidden start and its pervasive effect.

Editorial notes, not scripture.

The weeds explained

Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

In a house, away from the crowds, the disciples ask Jesus to explain the parable of the weeds. He identifies the sower as the Son of Man, the field as the world, the good seed as the children of the kingdom and the weeds as children of the evil one. At the harvest, the end of the age, angels will remove evildoers, and the righteous will shine like the sun.

What does this mean?

'The end of the world' (KJV) is more exactly 'the end of the age' (WEB). 'Things that offend' means things that cause sin. The 'furnace of fire' and 'wailing and gnashing of teeth' are vivid images of judgment.

Why does it matter?

The move indoors marks a shift from the crowds to the disciples. The righteous shining like the sun echoes Daniel 12:3. The explanation places the Son of Man at the centre of the final judgment, a theme that culminates in 25:31–46.

Editorial notes, not scripture.

Treasure, a pearl and a net

Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, 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 full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

Jesus tells three short parables: a man who finds treasure hidden in a field and sells everything to buy the field; a merchant who sells everything for one pearl of great value; and a fishing net that gathers all kinds of fish, which are sorted at the end. He then compares a scribe trained for the kingdom to a householder who brings out treasures new and old.

What does this mean?

'Instructed unto the kingdom' (KJV) or 'made a disciple' (WEB) means trained as a disciple.

Historical context

Without banks for ordinary people, valuables were often buried for safekeeping, especially in times of war, and could be lost or forgotten. Pearls were among the most prized luxuries of the Roman world. A dragnet was a large weighted net drawn through the water; under the Law some fish were unclean (Leviticus 11:9–12).

Why does it matter?

The first two parables stress the joy and total commitment the kingdom calls for; the net, like the weeds, points to a final separation. Some scholars see the scribe bringing out 'new and old' as a self-portrait of Matthew's own approach, interpreting Jesus through Israel's scriptures.

Editorial notes, not scripture.

Rejected in his home town

And it came to pass, that when Jesus had finished these parables, he departed thence. And when he was come 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 Joses, 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 honour, save in his own country, and in his own house. And he did not many mighty works there because of their unbelief.

Jesus returns to his home town and teaches in the synagogue. The people are astonished but take offence: they know him as the carpenter's son, and know his mother, brothers and sisters. Jesus says a prophet is not honoured in his own home, and he does few miracles there because of their unbelief.

What does this mean?

'Carpenter' translates a Greek word (tekton) for a craftsman or builder in wood or stone. 'His own country' (KJV) means his home town, Nazareth.

Historical context

Nazareth was a small village; Sepphoris, a major town rebuilt by Herod Antipas, lay about 6 km (4 miles) away, and some scholars suggest local builders may have found work there.

Why does it matter?

Matthew names four brothers, James, Joses, Simon and Judas; Christian traditions understand them as siblings, step-brothers or cousins. James later led the church in Jerusalem (Acts 15; Galatians 1:19). Matthew says Jesus 'did not' do many miracles there, where Mark says he 'could not' (Mark 6:5).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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