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馬太福音 13
Chinese Contemporary Bible (Traditional)

撒種的比喻

13 當天，耶穌離開房子，坐在湖邊。 2 有一大群人聚集到祂周圍，祂只好上船坐下，眾人都站在岸上。 3 祂用比喻向他們講許多道理，說：「有一個農夫出去撒種。 4 撒種的時候，有些種子落在路旁，被飛鳥吃掉了； 5 有些落在石頭地上，因為泥土不深，種子很快就發芽了，然而因為沒有根， 6 被太陽一曬，就枯萎了； 7 有些落在荊棘叢中，荊棘長起來便把嫩苗擠住了； 8 有些落在沃土裡，就結出果實，收成多達三十倍、六十倍、一百倍。 9 有耳朵的，都應當聽。」

用比喻的目的

10 門徒上前問耶穌：「你為什麼要用比喻來教導他們呢？」

11 耶穌回答說：「天國的奧祕只讓你們知道，不讓他們知道。 12 因為凡有的，還要給他更多，他就豐富有餘；凡沒有的，連他僅有的也要奪去。 13 我用比喻教導他們是因為他們視而不見，聽而不聞，聞而不悟。 14 以賽亞的預言正應驗在他們身上，

『你們聽了又聽，卻不明白；
看了又看，卻不領悟。
15 因為這些人心靈麻木，
耳朵發背，眼睛昏花，
以致眼睛看不見，耳朵聽不見，
心裡不明白，無法回心轉意，
得不到我的醫治。』

16 「但你們的眼睛是有福的，因為看得見；你們的耳朵也是有福的，因為聽得見。 17 我實在告訴你們，以前有許多先知和義人曾渴望看見你們所看見的，聽見你們所聽見的，卻未能如願。

解釋比喻

18 「所以，你們應當留心這撒種的比喻。 19 種子落在路旁，是指人聽了天國的道理卻不明白，魔鬼乘虛而入，把撒在他心裡的奪走了； 20 種子落在石頭地上，是指人聽了道後，立刻歡喜地接受了， 21 但因為他心裡沒有根基，不過是暫時接受，一旦為道遭受患難或迫害，就立刻放棄了信仰； 22 種子落在荊棘叢中，是指人雖然聽過道，但生活的憂慮和錢財的迷惑把道擠住了，以致不能結出果實； 23 種子落在沃土裡，是指人聽了道，並明白了道，就結出果實來，有的多達一百倍，有的六十倍，有的三十倍。」

毒麥的比喻

24 耶穌又給他們講了一個比喻，說：「天國就像一個人，將好種子撒在田裡。 25 人們睡覺的時候，仇敵過來把毒麥撒在他的麥田裡，就走了。 26 當麥子長苗吐穗時，毒麥也長起來了。 27 奴僕看見了就來問主人，『主人啊！你不是把好種子撒在田裡了嗎？從哪裡來的毒麥呢？』

28 「主人回答說，『這是仇敵做的。』奴僕問道，『要我們去拔掉它們嗎？』

29 「主人說，『不用了，因為拔毒麥會連麥子一起拔掉。 30 讓它們跟麥子一起生長吧，到收割的時候，我會吩咐收割的工人先把毒麥收集起來，紮成捆，留著燒，然後將麥子存入穀倉。』」

芥菜種和麵酵的比喻

31 耶穌又給他們講了一個比喻：「天國就像一粒芥菜種，人把它種在田裡。 32 它雖然是種子中最小的，卻長得比其他蔬菜都大，並且長成一棵樹，天空的飛鳥也來棲息。」

33 祂又對他們講了個比喻：「天國就像麵酵，婦人拿來摻在三斗麵裡，使整盆麵都發起來。」

34 耶穌總是用比喻對眾人講這些事，祂每次對他們講話時都用比喻。 35 這是要應驗先知的話：「我要開口講比喻，道出創世以來隱藏的事。」

解釋毒麥的比喻

36 後來，耶穌離開人群，進到屋裡。門徒也跟著進去，對耶穌說：「請為我們解釋毒麥的比喻。」

37 耶穌說：「那撒下好種子的就是人子， 38 麥田代表整個世界，那些好種子就是天國的子民。毒麥就是那些屬於魔鬼的人， 39 撒毒麥的仇敵就是魔鬼。收割的日子便是世界的末日，收割的工人就是天使。

40 「毒麥怎樣被拔出來丟在火裡燒，同樣，在世界末日的時候， 41 人子也將派天使把一切引人犯罪和作孽的人從祂國裡挑出來， 42 丟進火裡。那時，他們將在那裡哀哭切齒。 43 那時，義人要在他們天父的國度像太陽一樣發出光輝。有耳朵的，都應當聽。

寶藏與珍珠的比喻

44 「天國就像藏在地裡的寶貝，有人發現了，就把它埋好，然後歡然變賣他所有的財產去買那塊地。

45 「天國就像一個四處搜購貴重珍珠的商人。 46 他找到一顆極貴重的珍珠，就變賣了一切的產業，把它買下來。

撒網的比喻

47 「天國就像一張漁網，撒在海裡捕到了各種魚。 48 網滿了，人們把網拉上岸，然後坐下來挑選，好的就收起來，不好的就丟掉。 49 世界末日的時候也是這樣。天使必把惡人從義人中揀出來， 50 丟在火爐裡，讓惡人在那裡哀哭切齒。 51 你們明白這些事了嗎？」

他們回答說：「我們明白了。」

52 耶穌說：「律法教師成為天國的門徒後，就像一個家的主人，能從他的庫房裡拿出新的和舊的東西來。」

拿撒勒人厭棄耶穌

53 耶穌講完了這些比喻，就離開那裡， 54 回到自己的家鄉拿撒勒，在會堂裡教導人。人們很驚奇，說：「這個人從哪裡得到如此的智慧和神奇的能力呢？ 55 這不是那木匠的兒子嗎？祂母親不是瑪麗亞嗎？祂的弟弟不是雅各、約瑟、西門和猶大嗎？ 56 祂的妹妹們不也是住在我們這裡嗎？祂究竟從哪裡得來這一身本領呢？」 57 他們就對祂很反感。

耶穌對他們說：「先知到處受人尊敬，只有在本鄉本家例外。」 58 因為他們不信，耶穌就沒有在那裡多行神蹟。

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马太福音 13
Chinese New Version (Simplified)

撒种的比喻(A)

13 那一天，耶稣从房子里出来，坐在海边。 2 有很多人聚集到他那里。于是，他上船坐下来，众人都站在岸上。 3 他用比喻对众人讲了许多事，说：“有一个撒种的出去撒种。 4 撒的时候，有的落在路旁，小鸟飞来就吃掉了。 5 有的落在泥土不多的石地上，因为泥土不深，很快就长起来。 6 但太阳一出来，就把它晒干，又因为没有根就枯萎了。 7 有的落在荆棘里，荆棘长大了，就把它挤住。 8 有的落在好土里，结出果实，有一百倍的，有六十倍的，有三十倍的。 9 有耳的，就应当听。”

用比喻的目的(B)

10 门徒上前问耶稣：“你对他们讲话，为甚么用比喻呢？” 11 他回答：“天国的奥秘，只给你们知道，却不给他们知道。 12 因为凡是有的，还要给他，他就充足有余；凡是没有的，就连他有甚么也要拿去。 13 因此，我用比喻对他们讲话，因为他们看却看不见，听也听不到，也不明白。 14 以赛亚的预言，正应验在他们身上，他说：

‘你们听是听见了，总是不明白；

看是看见了，总是不领悟。

15 因为这人民的心思迟钝，

用不灵的耳朵去听，

又闭上了眼睛；

免得自己眼睛看见，耳朵听见，

心里明白，回转过来，

我就医好他们。’

16 “你们的眼睛是有福的，因为可以看见；你们的耳朵是有福的，因为可以听见。 17 我实在告诉你们，曾经有许多先知和义人想看你们所看见的，却没有看到，想听你们所听见的，却没有听到。

解释撒种的比喻(C)

18 “所以你们要听这撒种人的比喻。 19 凡是听了天国的道却不明白的，那恶者就来把撒在他心中的夺去。这就是撒在路旁的。 20 那撒在石地上的，就是人听了道，立刻欢欢喜喜地接受， 21 可是他里面没有根，只是暂时的；一旦为道遭遇患难，受到迫害，就立刻跌倒了。 22 那撒在荆棘里的，就是人听了道，有今世的忧虑和财富的迷惑把道挤住，结不出果实来。 23 那撒在好土里的，就是人听了道，又明白了，结出果实来，有一百倍的，有六十倍的，有三十倍的。”

稗子的比喻

24 耶稣对他们另外讲了一个比喻，说：“天国好象人把好的种子撒在田里。 25 人们睡了的时候，他的仇敌来把稗子撒在麦子中间，就走了。 26 到了发苗吐穗的时候，稗子也显出来。 27 仆人都前来问家主：‘主人，你不是把好的种子撒在田里吗？那些稗子是从哪里来的呢？’ 28 他回答：‘这是仇敌所作的。’仆人问他：‘你要我们去拔掉它吗？’ 29 他说：‘不用，因为拔稗子的时候，恐怕也把麦子连根拔出来。 30 收割之前，让它们一同生长。到了收割的时候，我会吩咐收割的工人先拔掉稗子，捆起来，留着焚烧，却要把麦子收进我的仓里。’”

芥菜种和面酵的比喻(D)

31 耶稣又对他们讲了另外一个比喻，说：“天国好象一粒芥菜种，人拿去把它种在田里。 32 它是种子中最小的，但长大了，却比其他的蔬菜都大，成为一棵树，甚至天空的飞鸟也来在它的枝头搭窝。”

33 他对他们讲了另一个比喻：“天国好象面酵，妇女拿去放在三斗面里，直到全团发起来。”

解释稗子的比喻

34 耶稣用比喻向群众讲了这一切，他所讲的，没有不用比喻的。 35 这就应验了先知所说的：

“我要开口用比喻，

把创世以来隐秘的事说出来。”

36 耶稣离开群众，进到屋里，门徒前来问他：“请你给我们解释田里稗子的比喻。” 37 他回答：“那撒好种子的是人子， 38 田就是世界，好种子就是属天国的人，稗子就是属那恶者的人， 39 撒稗子的仇敌是魔鬼，收割的时候是这世代的终结，收割的工人是天使。 40 稗子怎样被拔掉用火焚烧，在这世代终结的时候，也是一样。 41 那时，人子要差派他的使者，把一切使人犯罪的事和不法之徒，从他的国中拔掉， 42 丢进火炉，在那里必要哀哭切齿。 43 那时，义人在他们父的国中，要像太阳一样的照耀。有耳的，就应当听。

其他的比喻

44 “天国好象藏在田里的宝贝，有人发现了，就把它藏起来，高高兴兴地离去，变卖了他的一切，来买那田地。

45 “天国好象一个商人，搜罗宝贵的珍珠。 46 他发现了一颗极贵重的珍珠，就离去，变卖了他的一切，来买那颗珍珠。

47 “天国又好象一个网，撒在海里，网到各样的鱼。 48 网满了之后，人就把网拉上岸，坐下来把好的拣出，收藏起来，不好的就丢在外面。 49 这世代终结的时候，也是一样。那时天使要出去，把恶人从义人中分别出来。 50 丢进火炉，在那里必要哀哭切齿。

51 “这一切你们明白吗？”他们回答：“明白。” 52 耶稣说：“所以，每一个作天国门徒的经学家，就像家主从宝库中拿出新和旧的东西来。”

耶稣在本乡遭人厌弃(E)

53 耶稣讲完了这些比喻，就离开那地方。 54 他回到自己的家乡，在会堂里教导人，众人都惊奇，说：“这个人的智慧和能力是从哪里来的呢？ 55 他不是木匠的儿子吗？他母亲不是马利亚，他弟弟不是雅各、约瑟、西门和犹大吗？ 56 他妹妹不是都在我们这里吗？他这一切是从哪里来的呢？” 57 他们就厌弃耶稣。耶稣对他们说：“先知除了在本乡本家之外，没有不受人尊敬的。” 58 因为他们不信，他就不在那里多行神迹了。

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Mattheüs 13
Het Boek

Gelijkenissen van Jezus

13 Later die dag verliet Jezus het huis en ging bij het meer zitten. 2 Er kwam een grote menigte mensen naar Hem toe. Daarom ging Hij in een boot. Van daaruit sprak Hij de mensen toe die op de oever stonden te luisteren. 3 Hij vertelde hun onder andere deze gelijkenis: ‘Een boer zaaide koren op zijn land. 4 Bij het zaaien viel er wat zaad langs de weg en de vogels kwamen het oppikken. 5 Er viel ook wat zaad op steenachtige grond. Omdat er weinig aarde lag, kwam het vlug op. 6 Maar toen de zon erop ging schijnen, verschroeide het. Het ging dood, omdat het niet veel wortels had. 7 Ander zaad viel tussen de distels en werd erdoor verstikt. 8 De rest van het zaad viel in goede grond en gaf een rijke oogst: wel dertig, zestig en honderd keer zoveel als er was gezaaid. 9 Wie oren heeft, moet ook goed luisteren!’

10 Zijn leerlingen kwamen naar Hem toe en vroegen: ‘Waarom vertelt U de mensen altijd van dit soort gelijkenissen?’ 11 ‘Jullie hebben het voorrecht de geheimen van het Koninkrijk van de hemelen te begrijpen,’ antwoordde Hij. ‘Maar zij niet. 12 Want wie iets heeft, zal er veel bij krijgen, meer dan genoeg. Maar wie niets heeft, zal ook nog kwijtraken wat hij meent te hebben. 13 Daarom gebruik Ik gelijkenissen. De mensen horen en zien Mij wel, maar begrijpen Mij niet. 14 De profeet Jesaja sprak over hen toen hij zei: “U hoort wel, maar begrijpt niet. U kijkt wel, maar ziet niet. 15 Het hart van dit volk is onverschillig, ze hebben hun oren dichtgestopt en hun ogen gesloten, om maar niets te zien, horen of begrijpen. Daarom kunnen zij niet naar God terugkeren en kan Hij hen niet genezen.” 16 Gelukkig hebben jullie ogen die kunnen zien en oren die kunnen horen! 17 Veel profeten en rechtvaardige mensen hebben ernaar verlangd te zien wat jullie zien en te horen wat jullie horen. Maar zij konden het niet.

18 Met het voorbeeld van de boer die ging zaaien, bedoel Ik dit: 19 er zijn mensen die wel over het Koninkrijk horen vertellen, maar er niets van begrijpen. Wat in hun hart is gezaaid, wordt er meteen door de duivel weer uitgeroofd. Dit soort mensen lijkt op de harde grond van de weg. 20 Er zijn ook mensen die over het Koninkrijk horen vertellen en er direct enthousiast over zijn. 21 Maar zij zijn oppervlakkig. Als zij moeilijkheden krijgen of om hun overtuiging worden vervolgd, moeten zij er ineens niets meer van hebben. Want het zaad had nauwelijks wortel geschoten. Dit soort mensen lijkt op de steenachtige grond. 22 Dan zijn er mensen die het goede nieuws horen, maar het laten verstikken door de zorgen van het leven en het verlangen naar geld. Eigenlijk doen ze niets met het goede nieuws dat ze hebben gehoord. Dit soort mensen lijkt op de grond die vol distels staat. 23 Ten slotte zijn er mensen die het goede nieuws horen en begrijpen. Bij hen draagt het zaad vrucht, soms honderdmaal, soms zestigmaal en soms dertigmaal zoveel. Dit soort mensen lijkt op de goede grond, waar het zaad mooi kon opkomen en vruchtdragen.’

24 Jezus vertelde nog een gelijkenis. ‘U kunt zich het Koninkrijk van de hemelen ook zo voorstellen. Een boer zaaide goed graan op zijn land. 25 Maar op een nacht, terwijl iedereen sliep, kwam zijn vijand en zaaide onkruid tussen het graan. 26 Toen het graan begon te groeien, schoot ook het onkruid op. 27 De knechten gingen naar de boer toe en zeiden: “Het veld waar u dat goede graan hebt gezaaid, staat vol onkruid!” 28 “Dat heeft een vijand gedaan,” zei hij. “Zullen wij het onkruid ertussen uittrekken?” vroegen zij. 29 “Nee,” antwoordde de boer. “Want dan trekken jullie het jonge graan ook mee. 30 Laat ze maar samen opgroeien tot de oogst. Dan zal ik tegen de maaiers zeggen dat zij eerst het onkruid bijeen moeten halen en verbranden. Daarna kunnen zij het graan in de schuur brengen.” ’

31 Jezus vertelde ook deze gelijkenis: ‘Het Koninkrijk van de hemelen is net een mosterdzaadje dat in de grond wordt gestopt. 32 Het is het kleinste zaadje dat er is, maar het wordt wel een van de grootste struiken, een boom zelfs: de vogels kunnen in zijn takken schuilen.’

33 Hij vertelde nog een andere gelijkenis: ‘Het Koninkrijk van de hemelen is net als de gist waarvan een vrouw een beetje in een hoop meel doet, en na een tijdje is het deeg door en door gegist.’

34 Telkens wanneer Jezus de mensen toesprak, vertelde Hij gelijkenissen, dat zijn verhalen met een diepere betekenis. Hij gebruikte voortdurend voorbeelden om duidelijk te maken wat Hij bedoelde. 35 Een van de profeten had al gezegd: ‘Ik wil door middel van voorbeelden spreken en vertellen wat van het begin van de wereld af geheim is gebleven.’

36 Jezus stuurde de mensen weg en ging naar huis. Zijn leerlingen kwamen bij Hem zitten en vroegen wat Hij bedoelde met de gelijkenis over het onkruid tussen het graan. 37 ‘Luister,’ zei Hij. ‘Ik, de Mensenzoon, ben de boer die het goede zaad zaait. 38 Het land is de wereld. Het goede zaad zijn de mensen die bij het Koninkrijk horen. En het onkruid zijn de mensen die bij de duivel horen. 39 De vijand die het onkruid heeft gezaaid, is de duivel. De oogst is het einde van deze tijd en de maaiers zijn de engelen. 40 Zoals in dit verhaal het onkruid bijeengehaald en verbrand wordt, zo zal het ook gaan bij het einde van deze tijd. 41 Ik, de Mensenzoon, zal mijn engelen erop uitsturen. Zij zullen alle verleidingen en alle slechte mensen uit mijn Koninkrijk bijeenhalen 42 en in de oven gooien. Daar zal het een en al wroeging, tranen en verdriet zijn. 43 Maar de goede en gelovige mensen zullen in het Koninkrijk van hun Vader stralen als de zon. Wie oren heeft, moet ook goed luisteren!

44 Het Koninkrijk van de hemelen is net een schat die ergens in een stuk land ligt en door iemand wordt ontdekt. Die man stopt de schat vlug weer in de grond. Hij is zo blij dat hij alles wat hij heeft, verkoopt. Dan koopt hij het stuk land, met de schat erbij!

45 Het Koninkrijk van de hemelen doet ook denken aan een koopman die op zoek is naar mooie parels. 46 Ineens ontdekt hij er een van grote waarde. Hij verkoopt alles wat hij heeft en koopt die ene kostbare parel.

47 Een ander voorbeeld van het Koninkrijk van de hemelen is een visser die zijn net in het water gooit. Er komen allerlei vissen in. 48 Wanneer zijn net vol is, trekt hij het op de kant en gaat de vissen sorteren. De goede doet hij in de manden, de slechte gooit hij weg. 49 Zo zal het ook gaan bij het einde van deze tijd. De engelen zullen komen om de slechte mensen van de goede te scheiden. 50 En de slechten zullen in het vuur worden gegooid. Daar zal het een en al wroeging, tranen en verdriet zijn. 51 Begrijpen jullie dit?’ ‘Ja,’ antwoordden zij. 52 Hij ging verder en zei: ‘Iedere leraar van de Joodse godsdienst die een leerling van Mij wordt, heeft een dubbele schat: de oude schat van Mozes en de profeten én de nieuwe schat van Mij.’

53 Na het vertellen van al deze gelijkenissen ging Jezus naar Nazareth, 54 de stad waar Hij was opgegroeid. Daar sprak Hij in de synagoge. Iedereen verbaasde zich over zijn wijsheid en de wonderen die Hij deed. 55 ‘Hoe is dit mogelijk?’ zeiden zij daar. ‘Hij is toch de zoon van onze timmerman! En we kennen allemaal zijn moeder Maria en zijn broers Jakobus, Jozef, Simon en Judas. 56 Zijn zusters wonen hier ook. Wat verbeeldt Hij Zich wel?’ 57 Het was duidelijk dat zij niets met Hem te maken wilden hebben. Jezus zei tegen hen: ‘Een profeet wordt overal geëerd, behalve in zijn eigen stad en in zijn eigen familie.’ 58 Hij deed daar niet veel wonderen, omdat zij niet geloofden.

Close NABRE

Matthew 13
New American Bible (Revised Edition)

Chapter 13

The Parable of the Sower. 1 [a]On that day, Jesus went out of the house and sat down by the sea.(A) 2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore. 3 [b]And he spoke to them at length in parables,[c] saying: “A sower went out to sow. 4 And as he sowed, some seed fell on the path, and birds came and ate it up. 5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep, 6 and when the sun rose it was scorched, and it withered for lack of roots. 7 Some seed fell among thorns, and the thorns grew up and choked it. 8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold. 9 Whoever has ears ought to hear.”

The Purpose of Parables. 10 The disciples approached him and said, “Why do you speak to them in parables?” 11 [d]He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted. 12 (B)To anyone who has, more will be given[e] and he will grow rich; from anyone who has not, even what he has will be taken away. 13 [f](C)This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.’ 14 (D)Isaiah’s prophecy is fulfilled in them, which says:

‘You shall indeed hear but not understand,
    you shall indeed look but never see.
15 Gross is the heart of this people,
    they will hardly hear with their ears,
    they have closed their eyes,
        lest they see with their eyes
    and hear with their ears
and understand with their heart and be converted,
    and I heal them.’

The Privilege of Discipleship.[g] 16 (E)“But blessed are your eyes, because they see, and your ears, because they hear. 17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.

The Explanation of the Parable of the Sower.[h] 18 (F)“Hear then the parable of the sower. 19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart. 20 The seed sown on rocky ground is the one who hears the word and receives it at once with joy. 21 But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away. 22 The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit. 23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”

The Parable of the Weeds Among the Wheat. 24 He proposed another parable to them.[i] “The kingdom of heaven may be likened to a man who sowed good seed in his field. 25 While everyone was asleep his enemy came and sowed weeds[j] all through the wheat, and then went off. 26 When the crop grew and bore fruit, the weeds appeared as well. 27 The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’ 28 He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ 29 He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them. 30 Let them grow together until harvest;[k] then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’”(G)

The Parable of the Mustard Seed.[l] 31 (H)He proposed another parable to them. “The kingdom of heaven is like a mustard seed that a person took and sowed in a field. 32 [m](I)It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.’”

The Parable of the Yeast. 33 He spoke to them another parable. “The kingdom of heaven is like yeast[n] that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”(J)

The Use of Parables. 34 [o](K)All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, 35 to fulfill what had been said through the prophet:[p]

“I will open my mouth in parables,
    I will announce what has lain hidden from the foundation [of the world].”(L)

The Explanation of the Parable of the Weeds. 36 Then, dismissing the crowds,[q] he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” 37 [r]He said in reply, “He who sows good seed is the Son of Man, 38 the field is the world,[s] the good seed the children of the kingdom. The weeds are the children of the evil one, 39 and the enemy who sows them is the devil. The harvest is the end of the age,[t] and the harvesters are angels. 40 Just as weeds are collected and burned [up] with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom[u] all who cause others to sin and all evildoers. 42 (M)They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. 43 [v](N)Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

More Parables.[w] 44 (O)“The kingdom of heaven is like a treasure buried in a field,[x] which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. 45 Again, the kingdom of heaven is like a merchant searching for fine pearls. 46 When he finds a pearl of great price, he goes and sells all that he has and buys it. 47 Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. 48 When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away. 49 Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous 50 and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

Treasures New and Old. 51 “Do you understand[y] all these things?” They answered, “Yes.” 52 [z]And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.” 53 When Jesus finished these parables, he went away from there.

V. Jesus, the Kingdom, and the Church

The Rejection at Nazareth. 54 [aa]He came to his native place and taught the people in their synagogue.(P) They were astonished[ab] and said, “Where did this man get such wisdom and mighty deeds?(Q) 55 Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?(R) 56 Are not his sisters all with us? Where did this man get all this?” 57 And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.”(S) 58 And he did not work many mighty deeds there because of their lack of faith.

Footnotes

  1. 13:1–53 The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).
  2. 13:3 In parables: the word “parable” (Greek parabolē) is used in the LXX to translate the Hebrew māshāl, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Mt 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus’ teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.
  3. 13:3–8 Since in Palestine sowing often preceded plowing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.
  4. 13:11 Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Mt 13:13. The mysteries: as in Lk 8:10; Mk 4:11 has “the mystery.” The word is used in Dn 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.
  5. 13:12 In the New Testament use of this axiom of practical “wisdom” (see Mt 25:29; Mk 4:25; Lk 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the “theological passive,” more will be given, what he has will be taken away).
  6. 13:13 Because ‘they look…or understand’: Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mk 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Is 6:9–10 in Mt 13:14 supports the harsher Marcan view.
  7. 13:16–17 Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.
  8. 13:18–23 See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23).
  9. 13:24–30 This parable is peculiar to Matthew. The comparison in Mt 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.
  10. 13:25 Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.
  11. 13:30 Harvest: a common biblical metaphor for the time of God’s judgment; cf. Jer 51:33; Jl 4:13; Hos 6:11.
  12. 13:31–33 See Mk 4:30–32; Lk 13:18–21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.
  13. 13:32 See Dn 4:7–9, 17–19 where the birds nesting in the tree represent the people of Nebuchadnezzar’s kingdom. See also Ez 17:23; 31:6.
  14. 13:33 Except in this Q parable and in Mt 16:12, yeast (or “leaven”) is, in New Testament usage, a symbol of corruption (see Mt 16:6, 11–12; Mk 8:15; Lk 12:1; 1 Cor 5:6–8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom’s effect.
  15. 13:34 Only in parables: see Mt 13:10–15.
  16. 13:35 The prophet: some textual witnesses read “Isaiah the prophet.” The quotation is actually from Ps 78:2; the first line corresponds to the LXX text of the psalm. The psalm’s title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called “the prophet” (NAB “the seer”) in 2 Chr 29:30, but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.
  17. 13:36 Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.
  18. 13:37–43 In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.
  19. 13:38 The field is the world: this presupposes the resurrection of Jesus and the granting to him of “all power in heaven and on earth” (Mt 28:18).
  20. 13:39 The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).
  21. 13:41 His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Mt 13:43); see 1 Cor 15:24–25. The church is the place where Jesus’ kingdom is manifested, but his royal authority embraces the entire world; see note on Mt 13:38.
  22. 13:43 See Dn 12:3.
  23. 13:44–50 The first two of the last three parables of the discourse have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.
  24. 13:44 In the unsettled conditions of Palestine in Jesus’ time, it was not unusual to guard valuables by burying them in the ground.
  25. 13:51 Matthew typically speaks of the understanding of the disciples.
  26. 13:52 Since Matthew tends to identify the disciples and the Twelve (see note on Mt 10:1), this saying about the Christian scribe cannot be taken as applicable to all who accept the message of Jesus. While the Twelve are in many ways representative of all who believe in him, they are also distinguished from them in certain respects. The church of Matthew has leaders among whom are a group designated as “scribes” (Mt 23:34). Like the scribes of Israel, they are teachers. It is the Twelve and these their later counterparts to whom this verse applies. The scribe…instructed in the kingdom of heaven knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new. On the translation head of a household (for the same Greek word translated householder in Mt 13:27), see note on Mt 24:45–51.
  27. 13:54–17:27 This section is the narrative part of the fourth book of the gospel.
  28. 13:54–58 After the Sermon on the Mount the crowds are in admiring astonishment at Jesus’ teaching (Mt 7:28); here the astonishment is of those who take offense at him. Familiarity with his background and family leads them to regard him as pretentious. Matthew modifies his Marcan source (Mt 6:1–6). Jesus is not the carpenter but the carpenter’s son (Mt 13:55), “and among his own kin” is omitted (Mt 13:57), he did not work many mighty deeds in face of such unbelief (Mt 13:58) rather than the Marcan “…he was not able to perform any mighty deed there” (Mt 6:5), and there is no mention of his amazement at his townspeople’s lack of faith.
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