Matthew 13

1 by the sea. The Lake of Tiberias.

3 parables. “In figurative language” (Weymouth). A parable is an illustration of a religious truth by a narrative taken from ordinary life. These narratives are generally fictitious; but in a few instances they relate to real events, which, when so used, are said to be “allegorised”: see Gal. iv. 24. In some of our Lord’s parables there is a transition made at the close from the image to the thing represented: see xxiv. 51; John x., xv.; and cp. Isa. v. 7. Rightly to understand them, we must look for the central point of the comparison; taking care not to give too much importance to minute particulars, which serve only to complete the story. The seven parables in this chapter illustrate the nature of “the kingdom of God” in its inward principles and its external manifestations.

3-9. THE SOWER. This parable illustrates the different reception which men give to the word of God; as seen in the case of: 1. Those upon whom, through the hardening power of carelessness or aversion, the truth made no impression; 2. The fickle multitude of hearers; 3. Those whose assent to the truth was made inoperative through worldly interests; and 4. The disciples who heartily welcome and faithfully use it. Of the influences which have prepared the “good ground,” our Lord here says nothing, His object being to awaken a sense of responsibility as to “how we hear”; for which reason He adds the admonitions preserved in Mark iv. 21-25; Luke viii. 16-18. The main lesson of the story is, however, the encouragement to the Christian worker (vers. 8, 23).

3 a sower. “The sower” (R.V.).

4 by the way side. Lying exposed on the beaten path.

5 stony places. Rocky places; where, the soil being shallow, the plant soon vegetates, but quickly withers.

7 among thorns. Among the seeds and roots of thorny plants, unsuspected beneath the soil.

These are most various and luxuriant in Palestine: see Prov. xxiv. 30, 31 (Stanley, Sinai and Palestine, p. 426).

8 a hundredfold. Tennyson (In Memoriam) speaks of Nature:

“And finding that of fifty seeds

She often brings but one to bear.”

But if that one produces one hundred, sixty, or even thirty fold, the loss is abundantly compensated.

11 mysteries. Or, “secrets.” This word in the New Testament means truths which have heretofore been hidden, but are now being revealed. Thus the calling of the Gentiles was “a mystery” (Eph. iii. 3, 4, 9); so the conversion of the Jews (Rom. xi. 25), and the doctrine of the resurrection (1 Cor. xv. 51): see note, 1 Tim. iii. 16.

12 to him shall be given. He who rightly uses the gifts which God has committed to him will be counted worthy of a higher trust; but he who neglects his advantages will be deprived of them; and will be condemned as an unprofitable servant: cp. xxv. 29.

14 is fulfilled the prophecy of Esaias. Lit., “is being completely fulfilled,” a partial fulfilment having taken place among contemporaries of the prophet. The passage is quoted from the Septuagint version of Isa. vi. 9, 10; on which see note. The words find a fulfilment wherever men persist in rejecting Divine truth, and are left by God to the spiritual dulness and insensibility which result from such a course. This is the fundamental idea in all the passages in the New Testament in which this prophecy is alluded to (see John xii. 40; Acts xxviii. 26).

19 [then] cometh the wicked [one]. Indifference and neglect deaden the perception of truth; and Satan is ever ready to “take away” from the memory, sometimes by the most trivial suggestions, that which has been so ill-appreciated.

20 anon (immediately) with joy receiveth it. A man may be easily excited by the novelty of the gospel, or by its wonderful and attractive disclosures; but he may be destitute of any deep conviction or earnest purpose.

21 he is offended. See note on xi. 6. “By and by,” like “anon,” means in Old English, “immediately” (R.V., “straightway he stumbleth”). The same Greek word (euthus) is used in both vers. 20 and 21.

22 among the thorns. A peculiarly sad case. The soil is good and the growth is genuine: the hindrance is not from within, but from without.

the deceitfulness of riches. The mind may be diverted from religion by anxious cares about earthly things, as well as by the possession of wealth; but the latter is peculiarly “deceitful.” Men still are under the deception that wealth in itself brings happiness.

23 good ground. Neither hard (19), nor shallow (20, 21), nor weedy (22); prepared, therefore, by previous culture. Such is “an honest and good heart” (Luke), which is ready to “understand” “and receive” (Mark) the word, to “keep it, and to bring forth fruit with patience” (Luke), in a measure proportioned to the faithfulness with which it is used.

24-30. THE TARES. Whilst, through the gospel, God is multiplying the servants in the world, Satan is increasing the number of false professors (24, 25). Human reason suggests the immediate extirpation of these (26-28); but God has determined, for the sake of His own people, that this mixed state shall continue till the final judgement (29, 30); when the wicked shall be completely separated and punished, and the righteous shall enjoy unalloyed happiness and glory: cp. 36-43.

25 while men slept. That is, in the night (see Job xxxiii. 15).

tares. Probably our darnel, lilium temulentum; a noxious weed, which grows also in Palestine, and which on first sprouting from the ground resembles wheat.

30 grow together. “Very commonly the roots of the two are so intertwined that it is impossible to separate them without plucking up both. Both therefore must be left to grow together until the time of harvest."—The Land and the Book, p. 420.

30-33. THE MUSTARD SEED; and THE LEAVEN. The parable of the mustard seed probably refers to the diffusive power which God has given to the truth; that of the leaven to its assimilating influence upon the world in which He has placed it. Both may also be applied to individual piety in its gradual development and its all-pervading influence upon the whole man.

31 mustard seed. Some plants producing mustard attain a large size in hot climates; particularly the khardai, or salvadora persica, which is found in Syria, Arabia, and India, and which, springing from a very small seed, becomes a large and spreading tree.

32 is the least of all seeds. The simple teaching of the despised Man of Nazareth, preached by a few obscure persons, has extended its influence through the world.

33 leaven. Here again is the encouragement of those who believe and spread the gospel. “Jesus knew that the living force of truth in each single heart must diffuse itself, and that, as soul after soul was won, it would silently revolutionise the world, and leaven all humanity” (Geskie).

three measures (seahs). Equal to one ephah, the quantity commonly used for one baking (4½ gallons, English measure): see Gen. xviii. 6; Judges vi. 19.

35 that it might be fulfilled. See note on Psa. lxxviii. 2, ascribed to Asaph. The quotation is made, not from the LXX, but directly from the Hebrew.

38 the field is the world. Now about to have the “children of the kingdom” sown in it, as “good seed.”

40 the end of this world. Lit., “the consummation of the age” (R.V. marg.). This may refer to the close of the Jewish dispensation in A.D. 70, or to the end of the Christian era; or to both. In ver. 38 the word for “world” is different.

41 all things that offend (“all stumbling-blocks”). All persons and things whose influence is sinful and injurious.

44-46. THE HIDDEN TREASURE; and THE PEARL OF GREAT PRICE (only in Matthew). The central thought of these two parables is the preciousness of the Gospel. “The pearl of great price” is generally understood to be the kingdom of God, and the “merchant” the sinner seeking it. But it may be interpreted differently, understanding it to teach the preciousness of the human soul, God seeking the goodly pearls, and for man’s salvation giving His only begotten Son.

44 treasure hid in a field. In the despotic and frequently disturbed countries of the East, treasure was often buried, and so lost, through the absence or death of the owner, until accidentally found by the husbandman.

he hideth. Lest any one should deprive him of it. The only point of this man’s conduct proposed for imitation is his anxious solicitude to secure, by any trouble and at any cost, the treasure he has found.

buyeth that field. So as to make the treasure legally his own. The purchase of the field is mentioned only as a necessary incident in the parable.

47-50. THE DRAG-NET** (only in Matthew). The function of the net is to “gather” (ver. 47). Here, again, is the redemptive work of the Gospel.

47 net. The word in the original (sapēnē from which seine is derived) means a large drag-net, the ends of which are carried out far apart, then drawn together. It occurs only here in the New Testament.

52 every scribe. As a scribe “well instructed” in the law is qualified to teach it; so you, “if you understand these things,” will be prepared, like a competent master of a house, to give to all who look to you for supplies “things new and old” (Song of Songs vii. 13)—truths of every kind, adapted to the need of each.

54 into His own country. On this visit to Nazareth see note on Luke iv. 16.

55. His brethren.** It is an ancient and prevalent opinion (derived probably from the dogma of the perpetual virginity of Mary) that these persons were either cousins of our Lord, or children of Joseph by a former wife. But the evidence of Scripture seems to favour the belief that they were Mary’s younger children. In every place, except one, where they are mentioned in the Gospels (see Mark iii. 31; Luke viii. 19; John ii. 12, etc.), they are found associated with her; so that it is most natural to conclude that she was their mother. It appears that they did not believe in Jesus (John vii. 5) for some time after the appointment of the apostles; and therefore they could not be of the number of the Twelve; from whom indeed they are particularly distinguished when, at a later period, they are found in company with them (Acts i. 14). They must therefore not be confounded with the sons of Alphæus, although bearing the same names. It is also worthy of notice, that the force of our Lord’s declaration in xii. 50 depends greatly upon the fact of those who are there called His “brethren” standing in the nearest possible relation to Him. That the sons of Alphæus, like our Lord’s brethren, were named James, Joses, and Judas, proves nothing, these names being among the most common in Jewish families. It is sometimes argued, very plausibly, that Christ would not have committed His mother to John if she had children of her own. But these children did not believe on Him at the time, and were therefore passed by.

58 because of their unbelief. See Mark vi. 5.