The reference to “the house” in Matthew 13:1 suggests that a specific home is meant. Possibly it was the home of Peter and Andrew in Capernaum. After leaving the home, Jesus set out for the Sea of Galilee. Seeing him, many people began to gather around him. He then boarded a boat, seated himself, and began to speak to the crowd standing on the beach. (Matthew 13:2; Mark 4:1; )
Unlike the limited use he had made of parables or likenesses in the Sermon on the Mount, Jesus now began to teach exclusively with parables. These parables portrayed scenes from daily life and served to convey spiritual truths. (Matthew 13:3; Mark 4:2; Luke 8:4)
Notes:
See http://bibleplaces.com/capernaum.htm for pictures of and comments about Capernaum.
See http://bibleplaces.com/seagalilee.htm for pictures of and comments about the Sea of Galilee.
As a sower began to broadcast seed, some of it fell on the hard-packed soil alongside the path leading through the field. The birds flew down and ate it. Other seed fell on a thin layer of soil covering rock. The seed germinated quickly, but the thin layer of soil made it impossible for a good root system to develop. Subjected to the sun’s intense heat, the sprouted grain dried up. Still other seed fell among thorns, which deprived the sprouting grain of essential growing conditions, choking it. The seed that fell on good soil eventually yielded a harvest one hundred times, sixty times, or thirty times greater than the amount sown. (Matthew 13:3-8; Mark 4:3-8; Luke 8:5-8)
Jesus revealed that his words involved more than just telling a story about a sower and what happened to the seed he broadcast. He called upon those with ears to listen. Jesus wanted the people to listen attentively and to seek to understand the spiritual truths being conveyed. (Matthew 13:9; Mark 4:9; Luke 8:8)
The disciples appear to have noted a change in Jesus’ manner of teaching. They later asked him privately why he taught the people with parables. He explained that the parables served to hide the mysteries of the kingdom of the heavens from those who chose not to be his disciples. (Matthew 13:10, 11; Mark 4:10, 11; Luke 8:10)
“To you,” said Jesus, “it has been given to know the mysteries of the kingdom of the heavens, but to them it has not been given.” In the case of those who “had” or were in possession of the precious truths Jesus had imparted, more would be given them, and they would come to have an abundance. Persons who did “not have,” failing to recognize the inestimable value of Jesus’ teaching and acting on it, would lose even what they may have had. Their memory of Jesus’ words would not stimulate further reflection and so would convey no real significance to them. (Matthew 13:11, 12; Mark 4:12; Luke 8:10)
Continuing, he explained that he spoke in parables to conceal spiritual truths from those who, in their hearts or their inmost selves, really did not want them. They “looked,” but not with the intent of seeing. They “heard,” but did not hear or listen responsively. They did not comprehend. In their case, the words of the prophet Isaiah found fulfillment or applied, “Hearing, you will hear and not comprehend. And looking, you will look and not perceive. For the heart [mind] of this people has become dull. And, with difficulty, their ears have heard, and they have shut their eyes so that they may never see with their eyes and hear with their ears and comprehend with their heart [mind] and turn around, and I would heal them.” (Matthew 13:13-15; Mark 4:12; Luke 8:10)
These words of Isaiah (6:9, 10, LXX) indicate that the people deliberately shut their eyes and closed their ears, refusing to draw the correct conclusions from what they saw and heard. Instead of turning around, coming to repentance, they persisted in their unbelief or faithlessness and lost out on the healing available to them. Although hearing the parables Jesus related and seeing his works, they remained without understanding.
As for his disciples, he indicated that they were fortunate or in an enviable situation. Their eyes did see, and their ears did hear. “Amen (truly), I say to you,” Jesus continued, “Many prophets and righteous ones wanted to see what you are seeing and did not see [it], and to hear what you are hearing and did not hear [it].” Prophets and godly persons in the past looked forward to the coming of the Messiah, and the disciples enjoyed close association with him, hearing his teaching, witnessing his miracles, and experiencing his compassion and love. (Matthew 13:16, 17)
Unlike the unbelieving people, the disciples wanted to understand Jesus’ words. Discerning that his disciples would not comprehend other parables without his telling them the meaning of the one about the results from the sower’s work, Jesus gave them the explanation. (Mark 4:13)
The “seed” is the “word of the kingdom” or the “word of God” (the message that related to God’s royal realm and his appointed king, Jesus Christ, his unique Son). People who heard the message but whose “heart” or inmost self remained unaffected would lose all benefits. In their case, the circumstances would be comparable to seed falling on hard-packed soil alongside the path and which seed birds swooped down to eat. Although having heard the message, the individuals involved would never really think about it and then respond positively. Distracted by the traffic running through their lives or by constant activity, they would remain impervious to God’s word or message. Their heart or inner self would prove to be like the trampled-upon path and soil on both sides of it. The wicked one, Satan, or the devil would snatch the word from their heart, preventing them from believing the message that had been lost to them. Consequently, they would not be saved from divine wrath and would not gain the real life of a never-ending relationship with the Father, which relationship was only available through the Son. (Matthew 13:18, 19; Mark 4:14, 15; Luke 8:11, 12)
There are those whose response to the word is comparable to the sprouting of seed from a thin layer of soil covering rock. They accept the message with joy or an initial burst of great enthusiasm, but they do not truly give it serious consideration or appreciatively reflect on its inestimable value. The message does not become part of their deep inner self, merely proving to be like sprouting grain without essential roots. Theirs is an emotional surface acceptance of the word. Then, when faced with distress or persecution because of having believed the message, they are stumbled or give up, no longer letting it influence any aspect of their lives. (Matthew 13:20, 21; Mark 4:16, 17; Luke 8:13)
In its impact on individuals who give in to worries or daily anxieties about making a living, who desire to become rich, or who become preoccupied with pleasures, the message is like sprouting seed that the thorns choke. They may believe the word for a time and be positively affected by it. Eventually, though, the anxieties of life, the desire for riches, or pleasure seeking crowd out the desire to live a life of faith as loyal disciples of God’s Son. The end result is no fruit in the form of words and deeds based on acceptance of the word. (Matthew 13:22; Mark 4:18, 19; Luke 8:14)
All who accept the word and for whom it comes to be a precious deposit in their inmost selves are like good soil where the seed can sprout, grow, flourish, and produce fruit. Even for good soil, however, productivity may vary, with yields of thirty, sixty, and a hundred times the amount sown. Numerous factors beyond one’s control can affect what one may be able to do in advancing the cause of Christ. Nevertheless, the evidence of being a genuine disciple of God’s Son should be discernible from the expressions being made and the kind of life being lived. (Matthew 13:23; Mark 4:20; Luke 8:15)
In another parable, Jesus likened a feature of the “kingdom of the heavens” to a “man who sowed good seed in his field,” which an enemy later oversowed with seeds from weeds. During the night, while people were asleep, this enemy sowed among the wheat and then left. When the wheat sprouted and the ears developed, the weeds also appeared. This puzzled the servants of the owner of the field. “Master,” they asked, “did you not sow good seed in your field? From where, then, did the weeds come?” He explained that an enemy had oversown the field. Concerned, the servants asked him whether they should get rid of the weeds. He, however, did not grant them permission to do so, telling them that, when pulling up the weeds, they could also uproot the wheat. Both weeds and wheat should be allowed to grow together until the time of the harvest. At that time, the reapers would first collect the weeds and tie them in bundles to be burned, whereas the wheat would be harvested and stored. (Matthew 13:24-30)
Later, after he had dismissed the crowd, Jesus returned to the house (likely Peter and Andrew’s home in Capernaum) with his disciples. They then approached him with the request that he tell them the meaning of the parable about the weeds in the field. (Matthew 13:36)
He explained the “sower of the good seed” to be the “Son of Man.” (Matthew 13:37) By proclaiming the glad tidings of the kingdom, the message revealing how individuals could become part of God’s royal realm, Jesus had gathered disciples, individuals who sincerely desired his Father as their Sovereign and wanted to do his will.
The “field is the world,” the world of mankind in which, on account of Jesus’ activity (“sowing”), the “good seed,” “sons of the kingdom,” those belonging to God’s royal realm, or genuine believers could be found. Seizing the opportunity to introduce a ruinous element, the enemy or the devil did his nefarious sowing while people were sleeping (doing so secretly, as under the cover of darkness). So, in the world, the “sons of the kingdom” (good seed or wheat) and the “sons of the wicked one” (weeds) who belonged to the devil’s realm came to be intertwined and, initially, could not even be distinguished. (Matthew 13:38, 39)
“The harvest is the end of the age, and the reapers are angels.” This present age is destined to culminate in the execution of divine judgment. At that time, there will be a development comparable to pulling up weeds and burning them. Jesus himself, the “Son of Man,” will send forth his angels to collect out of his kingdom all those causing offense and practicing lawlessness and then toss them, like bundled weeds, into a fiery furnace. The condemnatory judgment the fiery furnace represents would occasion weeping and gnashing of teeth. This “weeping” would be on account of the pain of loss. In a vain effort to stifle tears of bitter grief, the condemned would gnash or clench their teeth. (Matthew 13:39-42)
For the upright ones, the outcome at the “end of the age” would be very different. They would “shine like the sun in the kingdom of their Father.” Theirs would be the splendor of those whom God approves, sharing in all the benefits and blessings to be enjoyed by those in his realm. Again, stressing the need for attentive listening and appropriate action, Jesus added, “Let the one having ears listen.” (Matthew 13:43)
This parable reveals that no humanly devised standard (such as a list of doctrines) can be used to differentiate “weeds” from “wheat.” Humans have not been authorized to root out those whom they perceive to be weeds based on their particular view of “doctrinal purity.” As history has repeatedly demonstrated, human efforts to eliminate “weeds” have brought about untold suffering, with the self-appointed weed pullers repeatedly making themselves guilty of heinous crimes against humanity. The sectarian spirit prevalent in many movements continues to cause harm, as individuals imagine themselves to be serving Christ’s interests while abusing those who may not accept their unique doctrines. With the angels acting under the direction of God’s Son, no mistakes will be made, but the judgment will be just in every respect.
Note:
The Greek word translated “weed” (zizánion) is thought to refer to “bearded darnel,” which looks much like wheat until the ear appears. The alleged poisonous properties of darnel are commonly attributed to a fungus. When eaten inadvertently, darnel has reportedly caused dizziness and diarrhea.
Placing a lighted oil lamp under a container or a bed would be contrary to its purpose. To give light to those in a house or those entering it, the lamp is placed on a stand. (Mark 4:21; Luke 8:16) Accordingly, those who embraced Jesus’ teaching should serve as lighted lamps, sharing it with others and living in harmony therewith. The teaching Jesus imparted privately to his disciples was not meant to be kept secret. This appears to be the sense of his words indicating that the ultimate objective of hiding or concealing is disclosure. (Mark 4:22; Luke 8:17)
Jesus admonished those hearing his teaching to pay attention to how they listened, the purpose being that they would do so attentively and put themselves in a position to recall his words. The measure of attention they would give would determine the measure of the benefit they would receive. Those who paid attention, making Jesus’ teaching their own or coming to have it in their possession would receive even more, continuing to increase in their understanding of his teaching. Those who failed to focus on what he said, never really thinking about it, would lose even what they thought or imagined they had. (Mark 4:23-25; Luke 8:18)
Another feature of the “kingdom of God” is its being like seed that grows without the planter’s contributing toward the growth or knowing just how it comes to sprout and flourish. Day after day, while the man who planted the seed sleeps and then rises in the morning to engage in the day’s activity, the ground of itself (or without his intervention) produces the stalk and then the ear. Once the grain is ripe, he harvests it with his sickle. (Mark 4:26-29)
As the message about the opportunity to become part of God’s realm spread through the activity of Jesus and later of his disciples, observable results were produced. An increasing number of responsive ones entered the realm where God is recognized as Sovereign, and significant changes occurred in their lives. The manner in which these positive results came about, like the sprouting and growing of a plant from a seed, remained hidden from human view. God makes growth possible, and this explains why, with the passage of time, genuine believers come to be more and more like Jesus Christ and his Father. (Compare 1 Corinthians 3:6, 7.) At the time of the “harvest,” all who are genuine believers will be revealed as approved and desirable from God’s standpoint, just like mature grain is identified as suitable for humans.
Jesus likened the “kingdom of the heavens” or the “kingdom of God” to a mustard seed that grows to become a “tree.” Of the seeds that his listeners planted, the mustard seed would have been one of the smallest. Its potential for growth, however, was far greater than that of larger seeds. The commonly cultivated black mustard (Brassica nigra) may attain a height of fifteen feet. In the autumn, when the branches have hardened, small birds such as finches perch on them and feed on the seeds. It appears that the reference to the “nesting” of birds “in the shade” of the mature mustard plant is to be understood of their alighting and remaining on the branches to feed (as if they had made their nest or home there). (Matthew 13:31, 32; Mark 4:30-32; Luke 13:18, 19)
The basic point of the parable appears to be that an insignificant start may result in astonishing growth. Historically, the message about God’s kingdom, with its focus on Jesus Christ, reached the distant parts of the then-known world in less than three decades. (Compare Colossians 1:23.) As a consequence, many thousands began to identify themselves as belonging to God’s realm and as having ceased to be a part of the world alienated from him. This development would have been difficult to imagine when Jesus’ activity first began.
In another parable, Jesus compared the “kingdom of the heavens” or the “kingdom of God” to leaven that a woman added to three seahs of dough. Once added or “hidden,” the leaven would not be visible but would start the fermenting process. It was common for women to use leaven, and there is no reason to think that any of Jesus’ listeners would have imagined that he was portraying something sinister when referring to the woman as “hiding” it in the dough. Three seahs would have been a large quantity, amounting to about 20 dry quarts. Although the amount of leaven or fermented dough was relatively small, it served to ferment the entire batch into which it was mixed. (Matthew 13:33; Luke 13:20, 21)
The parable suggests a quiet and imperceptible working of a seemingly insignificant nature and which produces remarkable observable results. This fits how the message about God’s kingdom spread far and wide and led to dramatic changes in the lives of those who responded to it in faith, becoming part of God’s realm.
Once Jesus began to make exclusive use of parables in his teaching, he appears to have continued doing so when speaking to the crowds. Observing the extent of which they were “able” or willing to listen, he would determine when to stop speaking to them. (Matthew 13:34; Mark 4:33) To his disciples, however, he would explain everything they needed to know. (Mark 4:34) According to Matthew 13:35, his use of parables “fulfilled” the words “spoken through the prophet,” which are then quoted, “I will open my mouth in parables. I will utter things hidden from the founding [of the world (according to many manuscripts)].” (See the Notes section for additional comments.)
After Jesus left the crowd and explained the parable of the weed and the wheat privately to his disciples, he related other parables to them. (Matthew 13:36-43)
Notes:
The superscription of Psalm 78 links the composition to Asaph. According to 1 Chronciles 25:2, the Levite musician, a contemporary of David, did prophesying. Therefore, in Matthew 13:35, the quotation from Psalm 78:2 is rightly attributed to a prophet.
The extant Septuagint text of Psalm 78:2(77:2) does not match the Greek of Matthew 13:35. Although starting with the words, “I will open my mouth in parables,” the Septuagint continues, “I will utter riddles from the beginning.” The Masoretic Text reads likewise. “Riddles” or enigmatic sayings could be spoken of as “hidden” or “concealed” things. Considerable mental effort is required to uncover their meaning. The expression “founding” or “founding of the world” denotes “from the beginning” or “from of old.” So, although the words of Matthew 13:35 differ from the Septuagint reading and a more literal rendering of the extant Hebrew text, the meaning being conveyed is basically the same.
Anciently, in times of war, people commonly hid valuables in the ground. If the individual doing so was killed or taken prisoner, knowledge about the hidden “treasure” would be lost. Years later, while plowing a field, a plowman might discover the hidden “treasure.” Recognizing the value of his find, he would do whatever he could to obtain the field and thereby acquire the treasure.
Jesus likened the “kingdom of the heavens” or the “kingdom of God” to a “treasure” a man found in a field and his subsequent sale of all his possessions to be able to buy this field. (Matthew 13:44) In the parable, the man did not begin his work in the field in order to look for a treasure. It was an unexpected find. Similarly, individuals may not necessarily have been searching for something that would add inestimable value to the life they were living. Then, when they hear the message about God’s kingdom and what it can mean for them to be part of his realm, they recognize its value and do whatever is required of them to have God as the Sovereign of their lives.
Unlike the man who stumbled upon a treasure in a field, the merchant of Jesus’ next parable actively searched for pearls of exceptional value. Upon finding one especially precious pearl, he sold everything he had to buy it. (Matthew 13:45, 46) In relation to the “kingdom of the heavens” or the “kingdom of God,” this indicates that there are persons who seek and long for a right relationship with the Most High. Upon hearing the message about Jesus Christ, they recognize that they have found the object of their search and sacrifice everything that may be necessary in order to be in the realm where his Father is the Sovereign.
Jesus likened the “kingdom of the heavens” to a dragnet cast into the sea and by means of which fish of all kinds are caught. When the net is full, the fishermen pull the net ashore and, after seating themselves, select all the fish suitable for food. According to the Mosaic law, only fish with fins and scales could be eaten, and these would be put into containers. The rest of the catch would be discarded. (Matthew 13:47, 48)
Commenting on the parable, Jesus repeated points he had made when explaining to his disciples the parable about the weeds and the wheat. At the “end of the age,” which would be the time for the execution of divine judgment, the angels would separate the wicked from the upright. The dreadful judgment to befall the wicked is compared to their being tossed into a “fiery furnace.” The realization of their great loss would cause them to weep and to gnash their teeth in an attempt to hold back their tears of bitter grief. (Matthew 13:49, 50)
The parable indicates that the means or the instrument through which individuals may come to know about the “kingdom of the heavens” would, like a dragnet, gather both true and false believers. Not all professing to believe in the Son would prove to be his disciples, persons who had ceased to be part of the world alienated from his Father and who were doing his will. At the “end of the age,” the angels would be used to identify those who truly belonged to God’s realm and who would then share in all the blessings associated with being found divinely approved.
When Jesus questioned his disciples whether they had understood his parables, they replied, “Yes.” He then continued, “Every scribe, having been taught about the kingdom of the heavens, is like a man, [the] master of the house, who brings out new and old things from his [stored] treasure.” (Matthew 13:51, 52)
A scribe or learned person came to be such upon first being instructed, preparing him to teach others. Jesus’ disciples, having been taught by him about the kingdom of the heavens, came into possession of a precious treasure. Like the master of a house, they could bring both new and old things out of this depository. The new things would have related to Jesus and his teaching, whereas the old things would be the law, the psalms, proverbs or wise sayings, and the words of the ancient Hebrew prophets contained in the accepted collection of sacred writings. In their teaching, the disciples would make use of the “holy writings” and the words of Jesus.