Matthew 13 · WEB
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Matthew 13

The parable of the sower

On that day Jesus went out of the house and sat by the seaside. Great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach. He spoke to them many things in parables, saying, “Behold, a farmer went out to sow. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. Others fell on rocky ground, where they didn’t have much soil, and immediately they sprang up, because they had no depth of earth. When the sun had risen, they were scorched. Because they had no root, they withered away. Others fell among thorns. The thorns grew up and choked them. Others fell on good soil and yielded fruit: some one hundred times as much, some sixty, and some thirty. He who has 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

The disciples came, and said to him, “Why do you speak to them in parables?”

He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For 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. Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand. In 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; for 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.’

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

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

    He said, “Go, and tell this people, ‘You hear indeed, but don’t understand. You see indeed, but don’t perceive.’ Make the heart of this people fat. Make their ears heavy, and shut their eyes; lest they see with their eyes, hear with their ears, understand with their heart, and turn again, and be healed.”
    Isaiah 6:9–10 · WEB

    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, then, the parable of the farmer. When 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. What was sown on the rocky places, this is he who hears the word and immediately with joy receives it; yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. What 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. What 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.”

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

He set another parable before them, saying, “The Kingdom of Heaven is like a man who sowed good seed in his field, but while people slept, his enemy came and sowed darnel weeds also among the wheat, and went away. But when the blade sprang up and produced grain, then the darnel weeds appeared also. The 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?’

“He said to them, ‘An enemy has done this.’ “The servants asked him, ‘Do you want us to go and gather them up?’

“But he said, ‘No, lest perhaps while you gather up the darnel weeds, you root up the wheat with them. Let 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.”’”

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

He 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, which 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.”

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

He 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.”

Jesus spoke all these things in parables to the multitudes; and without a parable, he didn’t speak to 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.”

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 · WEB

    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 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.”

He answered them, “He who sows the good seed is the Son of Man, the field is the world, the good seeds are the children of the Kingdom, and the darnel weeds are the children of the evil one. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. As therefore the darnel weeds are gathered up and burned with fire; so will it be at the end of this age. The 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, and will cast them into the furnace of fire. There will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the Kingdom of their Father. He who has 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 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.

“Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, who 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 a dragnet that was cast into the sea and gathered some fish of every kind, which, 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. So it will be in the end of the world. The angels will come and separate the wicked from among the righteous, and will cast them into the furnace of fire. There will be weeping and gnashing of teeth.” Jesus said to them, “Have you understood all these things?” They answered him, “Yes, Lord.”

He 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.”

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

When Jesus had finished these parables, he departed from there. Coming 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? Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas? Aren’t all of his sisters with us? Where then did this man get all of these things?” They 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.”

He didn’t do 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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