Worthy.Bible » STRONG » Matthew » Chapter 13 » Verse 1-58

Matthew 13:1-58 King James Version with Strong's Concordance (STRONG)

1 G1161 The same G1722 G1565 day G2250 went G1831 Jesus G2424 out of G575 the house, G3614 and sat G2521 by G3844 the sea side. G2281

2 And G2532 great G4183 multitudes G3793 were gathered together G4863 unto G4314 him, G846 so that G5620 he G846 went G1684 into G1519 a ship, G4143 and sat; G2521 and G2532 the whole G3956 multitude G3793 stood G2476 on G1909 the shore. G123

3 And G2532 he spake G2980 many things G4183 unto them G846 in G1722 parables, G3850 saying, G3004 Behold, G2400 a sower G4687 went forth G1831 to sow; G4687

4 And G2532 when G1722 he G846 sowed, G4687 some G3739 G3303 seeds fell G4098 by G3844 the way side, G3598 and G2532 the fowls G4071 came G2064 and G2532 devoured G2719 them G846 up: G2719

5 Some G1161 G243 fell G4098 upon G1909 stony places, G4075 where G3699 they had G2192 not G3756 much G4183 earth: G1093 and G2532 forthwith G2112 they sprung up, G1816 because G1223 they had G2192 no G3361 deepness G899 of earth: G1093

6 And G1161 when the sun G2246 was up, G393 they were scorched; G2739 and G2532 because G1223 they had G2192 no G3361 root, G4491 they withered away. G3583

7 And G1161 some G243 fell G4098 among G1909 thorns; G173 and G2532 the thorns G173 sprung up, G305 and G2532 choked G638 them: G846

8 But G1161 other G243 fell G4098 into G1909 good G2570 ground, G1093 and G2532 brought forth G1325 fruit, G2590 some G3739 G3303 an hundredfold, G1540 G1161 some G3739 sixtyfold, G1835 G1161 some G3739 thirtyfold. G5144

9 Who G3588 hath G2192 ears G3775 to hear, G191 let him hear. G191

10 And G2532 the disciples G3101 came, G4334 and said G2036 unto him, G846 Why G1302 speakest thou G2980 unto them G846 in G1722 parables? G3850

11 He answered G611 and G1161 said G2036 unto them, G846 Because G3754 it is given G1325 unto you G5213 to know G1097 the mysteries G3466 of the kingdom G932 of heaven, G3772 but G1161 to them G1565 it is G1325 not G3756 given. G1325

12 For G1063 whosoever G3748 hath, G2192 to him G846 shall be given, G1325 and G2532 he shall have more abundance: G4052 but G1161 whosoever G3748 hath G2192 not, G3756 from G575 him G846 shall be taken away G142 even G2532 that G3739 he hath. G2192

13 Therefore G1223 G5124 speak I G2980 to them G846 in G1722 parables: G3850 because G3754 they seeing G991 see G991 not; G3756 and G2532 hearing G191 they hear G191 not, G3756 neither G3761 do they understand. G4920

14 And G2532 in G1909 them G846 is fulfilled G378 the prophecy G4394 of Esaias, G2268 which G3588 saith, G3004 By hearing G189 ye shall hear, G191 and G2532 shall G4920 not G3364 understand; G4920 and G2532 seeing G991 ye shall see, G991 and G2532 shall G1492 not G3364 perceive: G1492

15 For G1063 this G5127 people's G2992 heart G2588 is waxed gross, G3975 and G2532 their ears G3775 are dull G917 of hearing, G191 and G2532 their G846 eyes G3788 they have closed; G2576 lest at any time G3379 they should see G1492 with their eyes, G3788 and G2532 hear G191 with their ears, G3775 and G2532 should understand G4920 with their heart, G2588 and G2532 should be converted, G1994 and G2532 I should heal G2390 them. G846

16 But G1161 blessed G3107 are your G5216 eyes, G3788 for G3754 they see: G991 and G2532 your G5216 ears, G3775 for G3754 they hear. G191

17 For G1063 verily G281 I say G3004 unto you, G5213 That G3754 many G4183 prophets G4396 and G2532 righteous G1342 men have desired G1937 to see G1492 those things which G3739 ye see, G991 and G2532 have G1492 not G3756 seen G1492 them; and G2532 to hear G191 those things which G3739 ye hear, G191 and G2532 have G191 not G3756 heard G191 them.

18 Hear G191 ye G5210 therefore G3767 the parable G3850 of the sower. G4687

19 When any G3956 one heareth G191 the word G3056 of the kingdom, G932 and G2532 understandeth G4920 it not, G3361 then cometh G2064 the wicked G4190 one, and G2532 catcheth away G726 that which G3588 was sown G4687 in G1722 his G846 heart. G2588 This G3778 is G2076 he which received seed G4687 by G3844 the way side. G3598

20 But G1161 he that received the seed G4687 into G1909 stony places, G4075 the same G3778 is G2076 he that heareth G191 the word, G3056 and G2532 anon G2117 with G3326 joy G5479 receiveth G2983 it; G846

21 Yet G1161 hath he G2192 not G3756 root G4491 in G1722 himself, G1438 but G235 dureth G2076 for a while: G4340 for G1161 when tribulation G2347 or G2228 persecution G1375 ariseth G1096 because G1223 of the word, G3056 by and by G2117 he is offended. G4624

22 He also G1161 that received seed G4687 among G1519 the thorns G173 is G2076 he that G3778 heareth G191 the word; G3056 and G2532 the care G3308 of this G5127 world, G165 and G2532 the deceitfulness G539 of riches, G4149 choke G4846 the word, G3056 and G2532 he becometh G1096 unfruitful. G175

23 But G1161 he that received seed G4687 into G1909 the good G2570 ground G1093 is G2076 he G3778 that heareth G191 the word, G3056 and G2532 understandeth G4920 it; which G3739 also G1211 beareth fruit, G2592 and G2532 bringeth forth, G4160 some G3739 G3303 an hundredfold, G1540 G1161 some G3739 sixty, G1835 G1161 some G3739 thirty. G5144

24 Another G243 parable G3850 put he forth G3908 unto them, G846 saying, G3004 The kingdom G932 of heaven G3772 is likened G3666 unto a man G444 which sowed G4687 G4687 good G2570 seed G4690 in G1722 his G846 field: G68

25 But G1161 while G1722 men G444 slept, G2518 his G846 enemy G2190 came G2064 and G2532 sowed G4687 tares G2215 among G303 G3319 the wheat, G4621 and G2532 went his way. G565

26 But G1161 when G3753 the blade G5528 was sprung up, G985 and G2532 brought forth G4160 fruit, G2590 then G5119 appeared G5316 the tares G2215 also. G2532

27 So G1161 the servants G1401 of the householder G3617 came G4334 and said G2036 unto him, G846 Sir, G2962 didst G4687 not G3780 thou sow G4687 good G2570 seed G4690 in G1722 thy G4674 field? G68 from whence G4159 then G3767 hath it G2192 tares? G2215

28 G1161 He said G5346 unto them, G846 An enemy G2190 G444 hath done G4160 this. G5124 G1161 The servants G1401 said G2036 unto him, G846 Wilt thou G2309 then G3767 that we go G565 and gather G4816 them G846 up? G4816

29 But G1161 he said, G5346 Nay; G3756 lest G3379 while ye gather up G4816 the tares, G2215 ye root up G1610 also the wheat G4621 with G260 them. G846

30 Let G863 both G297 grow together G4885 until G3360 the harvest: G2326 and G2532 in G1722 the time G2540 of harvest G2326 I will say G2046 to the reapers, G2327 Gather ye together G4816 first G4412 the tares, G2215 and G2532 bind G1210 them G846 in G1519 bundles G1197 to G4314 burn G2618 them: G846 but G1161 gather G4863 the wheat G4621 into G1519 my G3450 barn. G596

31 Another G243 parable G3850 put he forth G3908 unto them, G846 saying, G3004 The kingdom G932 of heaven G3772 is G2076 like G3664 to a grain G2848 of mustard seed, G4615 which G3739 a man G444 took, G2983 and sowed G4687 in G1722 his G846 field: G68

32 Which G3739 indeed G3303 is G2076 the least G3398 of all G3956 seeds: G4690 but G1161 when G3752 it is grown, G837 it is G2076 the greatest G3187 among herbs, G3001 and G2532 becometh G1096 a tree, G1186 so that G5620 the birds G4071 of the air G3772 come G2064 and G2532 lodge G2681 in G1722 the branches G2798 thereof. G846

33 Another G243 parable G3850 spake he G2980 unto them; G846 The kingdom G932 of heaven G3772 is G2076 like G3664 unto leaven, G2219 which G3739 a woman G1135 took, G2983 and hid G1470 in G1519 three G5140 measures G4568 of meal, G224 till G2193 the whole G3650 was G3739 leavened. G2220

34 All G3956 these things G5023 spake G2980 Jesus G2424 unto the multitude G3793 in G1722 parables; G3850 and G2532 without G5565 a parable G3850 spake he G2980 not G3756 unto them: G846

35 That G3704 it might be fulfilled G4137 which G3588 was spoken G4483 by G1223 the prophet, G4396 saying, G3004 I will open G455 my G3450 mouth G4750 in G1722 parables; G3850 I will utter G2044 things which have been kept secret G2928 from G575 the foundation G2602 of the world. G2889

36 Then G5119 Jesus G2424 sent G863 the multitude G3793 away, G863 and went G2064 into G1519 the house: G3614 and G2532 his G846 disciples G3101 came G4334 unto him, G846 saying, G3004 Declare G5419 unto us G2254 the parable G3850 of the tares G2215 of the field. G68

37 He answered G611 and G1161 said G2036 unto them, G846 He that soweth G4687 the good G2570 seed G4690 is G2076 the Son G5207 of man; G444

38 G1161 The field G68 is G2076 the world; G2889 G1161 the good G2570 seed G4690 are G3778 G1526 the children G5207 of the kingdom; G932 but G1161 the tares G2215 are G1526 the children G5207 of the wicked G4190 one;

39 G1161 The enemy G2190 that sowed G4687 them G846 is G2076 the devil; G1228 G1161 the harvest G2326 is G2076 the end G4930 of the world; G165 and G1161 the reapers G2327 are G1526 the angels. G32

40 As G5618 therefore G3767 the tares G2215 are gathered G4816 and G2532 burned G2618 in the fire; G4442 so G3779 shall it be G2071 in G1722 the end G4930 of this G5127 world. G165

41 The Son G5207 of man G444 shall send forth G649 his G846 angels, G32 and G2532 they shall gather G4816 out of G1537 his G846 kingdom G932 all things G3956 that offend, G4625 and G2532 them which do G4160 iniquity; G458

42 And G2532 shall cast G906 them G846 into G1519 a furnace G2575 of fire: G4442 there G1563 shall be G2071 wailing G2805 and G2532 gnashing G1030 of teeth. G3599

43 Then G5119 shall the righteous G1342 shine forth G1584 as G5613 the sun G2246 in G1722 the kingdom G932 of their G846 Father. G3962 Who G3588 hath G2192 ears G3775 to hear, G191 let him hear. G191

44 Again, G3825 the kingdom G932 of heaven G3772 is G2076 like G3664 unto treasure G2344 hid G2928 in G1722 a field; G68 the which G3739 when a man G444 hath found, G2147 he hideth, G2928 and G2532 for G575 joy G5479 thereof G846 goeth G5217 and G2532 selleth G4453 all G3956 that G3745 he hath, G2192 and G2532 buyeth G59 that G1565 field. G68

45 Again, G3825 the kingdom G932 of heaven G3772 is G2076 like G3664 unto a merchant G1713 man, G444 seeking G2212 goodly G2570 pearls: G3135

46 Who, G3739 when he had found G2147 one G1520 pearl G3135 of great price, G4186 went G565 and sold G4097 all G3956 that G3745 he had, G2192 and G2532 bought G59 it. G846

47 Again, G3825 the kingdom G932 of heaven G3772 is G2076 like G3664 unto a net, G4522 that was cast G906 into G1519 the sea, G2281 and G2532 gathered G4863 of G1537 every G3956 kind: G1085

48 Which, G3739 when G3753 it was full, G4137 they drew G307 to G1909 shore, G123 and G2532 sat down, G2523 and gathered G4816 the good G2570 into G1519 vessels, G30 but G1161 cast G906 the bad G4550 away. G1854

49 So G3779 shall it be G2071 at G1722 the end G4930 of the world: G165 the angels G32 shall come forth, G1831 and G2532 sever G873 the wicked G4190 from G1537 among G3319 the just, G1342

50 And G2532 shall cast G906 them G846 into G1519 the furnace G2575 of fire: G4442 there G1563 shall be G2071 wailing G2805 and G2532 gnashing G1030 of teeth. G3599

51 Jesus G2424 saith G3004 unto them, G846 Have ye understood G4920 all G3956 these G5023 things? G3956 They say G3004 unto him, G846 Yea, G3483 Lord. G2962

52 Then G1161 said G2036 he unto them, G846 Therefore G1223 G5124 every G3956 scribe G1122 which is instructed G3100 unto G1519 the kingdom G932 of heaven G3772 is G2076 like G3664 unto a man G444 that is an householder, G3617 which G3748 bringeth forth G1544 out of G1537 his G846 treasure G2344 things new G2537 and G2532 old. G3820

53 And G2532 it came to pass, G1096 that when G3753 Jesus G2424 had finished G5055 these G5025 parables, G3850 he departed G3332 thence. G1564

54 And G2532 when he was come G2064 into G1519 his own G846 country, G3968 he taught G1321 them G846 in G1722 their G846 synagogue, G4864 insomuch that G5620 they G846 were astonished, G1605 and G2532 said, G3004 Whence G4159 hath this man G5129 this G3778 wisdom, G4678 and G2532 these mighty works? G1411

55 Is G2076 not G3756 this G3778 the carpenter's G5045 son? G5207 is G3004 not G3780 his G846 mother G3384 called G3004 Mary? G3137 and G2532 his G846 brethren, G80 James, G2385 and G2532 Joses, G2500 and G2532 Simon, G4613 and G2532 Judas? G2455

56 And G2532 his G846 sisters, G79 are they G1526 not G3780 all G3956 with G4314 us? G2248 Whence G4159 then G3767 hath this man G5129 all G3956 these things? G5023

57 And G2532 they were offended G4624 in G1722 him. G846 But G1161 Jesus G2424 said G2036 unto them, G846 A prophet G4396 is G2076 not G3756 without honour, G820 save G1508 in G1722 his own G846 country, G3968 and G2532 in G1722 his own G846 house. G3614

58 And G2532 he did G4160 not G3756 many G4183 mighty works G1411 there G1563 because G1223 of their G846 unbelief. G570

Commentary on Matthew 13 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 13

Mt 13:1-52. Jesus Teaches by Parables. ( = Mr 4:1-34; Lu 8:4-18; 13:18-20).

Introduction (Mt 13:1-3).

1. The same day went Jesus out of the house, and sat by the seaside.

2. And great multitudes were gathered together unto him, so that he went into a ship—the article in the received text lacks authority

and sat; and the whole multitude stood on the shore—How graphic this picture!—no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose—that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

3. And he spake many things unto them in parables, saying, &c.—These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private—these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven—that of the Sower—is of the nature of an Introduction to the whole, the remaining Six consist of three pairs—the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.

First Parable: The Sower (Mt 13:3-9, 18-23).

This parable may be entitled, The Effect of the Word Dependent on the State of the Heart. For the exposition of this parable, see on Mr 4:1-9, 14-20.

Reason for Teaching in Parables (Mt 13:10-17).

10. And the disciples came, and said unto him—"they that were with Him, when they were alone" (Mr 4:10).

Why speakest thou to them in parables?—Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.

11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven—The word "mysteries" in Scripture is not used in its classical sense—of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood—but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (1Co 2:6-10; Eph 3:3-6, 8, 9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.

but to them it is not given—(See on Mt 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.

12. For whosoever hath—that is, keeps; as a thing which he values.

to him shall be given, and he shall have more abundance—He will be rewarded by an increase of what he so much prizes.

but whosoever hath not—who lets this go or lie unused, as a thing on which he sets no value.

from him shall be taken away even that he hath—or as it is in Luke (Lu 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mt 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal—if not in the vegetable also—as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

13. Therefore speak I to them in parables—which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.

because they seeing, see not—They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.

and hearing, they hear not; neither do they understand—They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mr 4:12; Lu 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose—"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse—that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.

14. And in them is fulfilled—rather, "is fulfilling," or "is receiving its fulfilment."

the prophecy of Esaias, which saith—(Isa 6:9, 10—here quoted according to the Septuagint).

By hearing ye shall hear, and shall not understand, &c.—They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.

16. But blessed are your eyes, for they see; and your cars, for they hear—that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."

17. For verily I say unto you, That many prophets and righteous men have desired—rather, "coveted."

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—Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Lu 10:23, 24, where the same saying is repeated on the return of the Seventy—the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.

Second and Seventh Parables or First Pair:

The Wheat and the Tares, and The Good and Bad Fish (Mt 13:24-30, 36-43, 47-50).

The subject of both these parables—which teach the same truth, with a slight diversity of aspect—is:

The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes.

The Tares and the Wheat (Mt 13:24-30, 36-43).

24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field—Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: Mt 13:36-38. See on Mt 13:36; Mt 13:38

25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way—(See on Mt 13:38, 39).

26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also—the growth in both cases running parallel, as antagonistic principles are seen to do.

27. So the servants of the householder came—that is, Christ's ministers.

and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?—This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.

28. He said unto them, An enemy hath done this—Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.

The servants said unto him, Wilt thou then that we go and gather them up?—Compare with this the question of James and John (Lu 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jas 1:20).

29. But he said, Nay—"It will be done in due time, but not now, nor is it your business."

lest, while ye gather up the tares, ye root up also the wheat with them—Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.

30, 39. Let both grow together—that is, in the visible Church.

until the harvest—till the one have ripened for full salvation, the other for destruction. (See on Mt 13:39).

and in the time of harvest I will say to the reapers—(See on Mt 13:39).

Gather ye together first the tares, and bind them in bundles to burn them—"in the fire" (Mt 13:40).

but gather the wheat into my barn—Christ, as the Judge, will separate the two classes (as in Mt 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Mt 13:41, 43) the same order is observed: and the same in Mt 25:46—as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Ps 91:8).

Third and Fourth Parables or Second Pair:

The Mustard Seed and The Leaven (Mt 13:31-33).

The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely—

The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality.

The Mustard Seed (Mt 13:31, 32).

31. 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;

32. Which indeed is the least of all seeds—not absolutely, but popularly and proverbially, as in Lu 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."

but when it is grown, it is the greatest among herbs—not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.

and becometh a tree, so that the birds of the air come and lodge in the branches thereof—This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks Trench, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?

The Leaven (Mt 13:33).

33. 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—This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in 1Th 5:23, or of the threefold partition of the world among the three sons of Noah (Ge 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."

34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them—that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.

35. That it might be fulfilled which was spoken by the prophet, saying—(Ps 78:2, nearly as in the Septuagint).

I will open my mouth in parables, &c.—Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"—as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.

36-38. 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, &c.—In the parable of the Sower, "the seed is the word of God" (Lu 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James (Jas 1:18), "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own—"His field," says the parable. (See Ps 2:8).

38. The tares are the children of the wicked one—As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.

39. The enemy that sowed them is the devil—emphatically "His enemy" (Mt 13:25). (See Ge 3:15; 1Jo 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"—the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"—his dark work soon done, but taking time to develop its true character.

The harvest is the end of the world—the period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1Co 5:1-13).

And the reapers are the angels—But whose angels are they? "The Son of man shall send forth His angels" (Mt 13:41). Compare 1Pe 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."

41. The Son of man shall send forth his angels, and they shall gather out of his kingdom—to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Ps 1:5).

all things that offend—all those who have proved a stumbling-block to others

and them which do iniquity—The former class, as the worst, are mentioned first.

42. And shall cast them into a furnace of fire—rather, "the furnace of fire":

there shall be wailing and gnashing of teeth—What terrific strength of language—the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Ps 9:17; Da 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mt 8:12)!

43. Then shall the righteous shine forth as the sun in the kingdom of their Father—as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.

Who hath ears to hear, let him hear—(See Mr 4:9).

Fifth and Sixth Parables or Third Pair: The Hidden Treasure and The Pearl of Great Price (Mt 13:44-46).

The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely—

The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."

The Hidden Treasure (Mt 13:44).

44. Again, the kingdom of heaven is like unto treasure hid in a field—no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jer 41:8; Job 3:21; Pr 2:4).

the which when a man hath found—that is, unexpectedly found.

he hideth, and for joy thereof—on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.

goeth and selleth all that he hath, and buyeth that field—in which case, by Jewish law, the treasure would become his own.

The Pearl of Great Price (Mt 13:45, 46).

45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.

46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it—The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.

The Good and Bad Fish (Mt 13:47-50).

The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.

47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind—The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mr 1:16, 18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.

48. Which, when it was full, they drew to shore—for the separation will not be made till the number of the elect is accomplished.

and sat down—expressing the deliberateness with which the judicial separation will at length be made.

and gathered the good into vessels, but cast the bad away—literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.

49. So shall it be at the end of the world, &c.—(See on Mt 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths—that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.

51. Jesus saith unto them—that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mt 13:36, &c.).

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

52. Then said he unto them, Therefore—or as we should say, "Well, then."

every scribe—or Christian teacher: here so called from that well-known class among the Jews. (See Mt 23:34).

which is instructed unto the kingdom of heaven—himself taught in the mysteries of the Gospel which he has to teach to others.

is like unto a man that is an householder which bringeth forth—"turneth" or "dealeth out."

out of his treasure—his store of divine truth.

things new and old—old truths in ever new forms, aspects, applications, and with ever new illustrations.

Mt 13:53-58. How Jesus Was Regarded by His Relatives. ( = Mr 6:1-6; Lu 4:16-30).

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

54. And when he was come into his own country—that is, Nazareth; as is plain from Mr 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mt 4:13; and for the reasons, see Lu 4:16-30.

Whence hath this man this wisdom, and these mighty works?—"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Lu 4:16, &c.

55. Is not this the carpenter's son?—In Mark (Mr 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.

is not his mother called Mary?—"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity—for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission—for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial—in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."

And his brethren, James, and Joses, and Simon, and Judas?

56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises—What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mt 12:46; and its parallels, Mr 3:31; Lu 8:19; our present passage, and its parallels, Mr 6:3; Joh 2:12; 7:3, 5, 10; Ac 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on Ga 1:19), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "Joses" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Ac 1:23); and the third here named, "Simon," is not to be confounded with Simon the Kananite or Zealot (see on Mt 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name—though the brothers of both were of the name of "James"—nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.

58. And he did not many mighty works there, because of their unbelief—"save that He laid His hands on a few sick folk, and healed them" (Mr 6:5). See on Lu 4:16-30.