马太福音 13
Chinese Contemporary Bible (Simplified)
撒种的比喻
13 当天，耶稣离开房子，坐在湖边。 2 有一大群人聚集到祂周围，祂只好上船坐下，众人都站在岸上。 3 祂用比喻给他们讲许多道理，说：“有一个农夫出去撒种。 4 撒种的时候，有些种子落在路旁，被飞鸟吃掉了； 5 有些落在石头地上，因为泥土不深，种子很快就发芽了，然而因为没有根， 6 被太阳一晒，就枯萎了； 7 有些落在荆棘丛中，荆棘长起来便把嫩苗挤住了； 8 有些落在沃土里，就结出果实，收成多达三十倍、六十倍、一百倍。 9 有耳朵的，都应当听。”
用比喻的目的
10 门徒上前问耶稣：“你为什么要用比喻来教导他们呢？”
11 耶稣回答说：“天国的奥秘只让你们知道，不让他们知道。 12 因为凡有的，还要给他更多，他就丰富有余；凡没有的，连他仅有的也要夺去。 13 我用比喻教导他们是因为他们视而不见，听而不闻，闻而不悟。 14 以赛亚的预言正应验在他们身上，
“‘你们听了又听，却不明白；
看了又看，却不领悟。
15 因为这些人心灵麻木，
耳朵发背，眼睛昏花，
以致眼睛看不见，耳朵听不见，
心里不明白，无法回心转意，
得不到我的医治。’
16 “但你们的眼睛是有福的，因为看得见；你们的耳朵也是有福的，因为听得见。 17 我实在告诉你们，以前有许多先知和义人曾渴望看见你们所看见的，听见你们所听见的，却未能如愿。
解释比喻
18 “所以，你们应当留心这撒种的比喻。 19 种子落在路旁，是指人听了天国的道理却不明白，魔鬼乘虚而入，把撒在他心里的夺走了； 20 种子落在石头地上，是指人听了道后，立刻欢喜地接受了， 21 但因为他心里没有根基，不过是暂时接受，一旦为道遭受患难或迫害，就立刻放弃了信仰； 22 种子落在荆棘丛中，是指人虽然听过道，但生活的忧虑和钱财的迷惑把道挤住了，以致不能结出果实。 23 种子落在沃土里，是指人听了道，并明白了道，就结出果实来，有的多达一百倍，有的六十倍，有的三十倍。”
毒麦的比喻
24 耶稣又给他们讲了一个比喻，说：“天国就像一个人，将好种子撒在田里。 25 人们睡觉的时候，仇敌过来把毒麦撒在他的麦田里，就走了。 26 当麦子长苗吐穗时，毒麦也长起来了。 27 奴仆看见了就来问主人，‘主人啊！你不是把好种子撒在田里了吗？从哪里来的毒麦呢？’
28 “主人回答说，‘这是仇敌做的。’奴仆问道，‘要我们去拔掉它们吗？’
29 “主人说，‘不用了，因为拔毒麦会连麦子一起拔掉。 30 让它们跟麦子一起生长吧，到收割的时候，我会吩咐收割的工人先把毒麦收集起来，扎成捆，留着烧，然后将麦子存入谷仓。’”
芥菜种和面酵的比喻
31 耶稣又给他们讲了一个比喻：“天国就像一粒芥菜种，人把它种在田里。 32 它虽然是种子中最小的，却长得比其他蔬菜都大，并且长成一棵树，天空的飞鸟也来栖息。”
33 祂又给他们讲了个比喻：“天国就像面酵，妇人拿来掺在三斗面里，使整盆面都发起来。”
34 耶稣总是用比喻对众人讲这些事，祂每次对他们讲话时都用比喻。 35 这是要应验先知的话：“我要开口讲比喻，道出创世以来隐藏的事。”
解释毒麦的比喻
36 后来，耶稣离开人群，进到屋里。门徒也跟着进去，对耶稣说：“请为我们解释毒麦的比喻。”
37 耶稣说：“那撒下好种子的就是人子， 38 麦田代表整个世界，那些好种子就是天国的子民。毒麦就是那些属于魔鬼的人， 39 撒毒麦的仇敌就是魔鬼。收割的日子便是世界的末日，收割的工人就是天使。
40 “毒麦怎样被拔出来丢在火里烧，同样，在世界末日的时候， 41 人子也将派天使把一切引人犯罪和作孽的人从祂国里挑出来， 42 丢进火里。那时，他们将在那里哀哭切齿。 43 那时，义人要在他们天父的国度像太阳一样发出光辉。有耳朵的，都应当听。
宝藏与珍珠的比喻
44 “天国就像藏在地里的宝贝，有人发现了，就把它埋好，然后欢然变卖他所有的财产去买那块地。
45 “天国就像一个四处搜购贵重珍珠的商人。 46 他找到一颗极贵重的珍珠，就变卖了一切的产业，把它买下来。
撒网的比喻
47 “天国就像一张渔网，撒在海里捕到了各种鱼。 48 网满了，人们把网拉上岸，然后坐下来挑选，好的就收起来，不好的就丢掉。 49 世界末日的时候也是这样。天使必把恶人从义人中拣出来， 50 丢在火炉里，让恶人在那里哀哭切齿。 51 你们明白这些事了吗？”
他们回答说：“我们明白了。”
52 耶稣说：“律法教师成为天国的门徒后，就像一个家的主人，能从他的库房里拿出新的和旧的东西来。”
拿撒勒人厌弃耶稣
53 耶稣讲完了这些比喻，就离开那里， 54 回到自己的家乡拿撒勒，在会堂里教导人。人们很惊奇，说：“这个人从哪里得到如此的智慧和神奇的能力呢？ 55 这不是那木匠的儿子吗？祂母亲不是玛丽亚吗？祂的弟弟不是雅各、约瑟、西门和犹大吗？ 56 祂的妹妹们不也是住在我们这里吗？祂究竟从哪里得来这一身本领呢？” 57 他们就对祂很反感。
耶稣对他们说：“先知到处受人尊敬，只有在本乡本家例外。” 58 因为他们不信，耶稣就没有在那里多行神迹。
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
- 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).
- 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.
- 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.
- 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.
- 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).
- 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.
- 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.
- 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).
- 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.
- 13:25 Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.
- 13:30 Harvest: a common biblical metaphor for the time of God’s judgment; cf. Jer 51:33; Jl 4:13; Hos 6:11.
- 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.
- 13:32 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.
- 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.
- 13:34 Only in parables: see Mt 13:10–15.
- 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.
- 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.
- 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.
- 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).
- 13:39 The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).
- 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.
- 13:43 See Dn 12:3.
- 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.
- 13:44 In the unsettled conditions of Palestine in Jesus’ time, it was not unusual to guard valuables by burying them in the ground.
- 13:51 Matthew typically speaks of the understanding of the disciples.
- 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.
- 13:54–17:27 This section is the narrative part of the fourth book of the gospel.
- 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.
馬 太 福 音 13
Chinese Union Version (Traditional)
13 當 那 一 天 ， 耶 穌 從 房 子 裡 出 來 ， 坐 在 海 邊 。
2 有 許 多 人 到 他 那 裡 聚 集 ， 他 只 得 上 船 坐 下 ， 眾 人 都 站 在 岸 上 。
3 他 用 比 喻 對 他 們 講 許 多 道 理 ， 說 ： 有 一 個 撒 種 的 出 去 撒 種 ；
4 撒 的 時 候 ， 有 落 在 路 旁 的 ， 飛 鳥 來 吃 盡 了 ；
5 有 落 在 土 淺 石 頭 地 上 的 ， 土 既 不 深 ， 發 苗 最 快 ，
6 日 頭 出 來 一 曬 ， 因 為 沒 有 根 ， 就 枯 乾 了 ；
7 有 落 在 荊 棘 裡 的 ， 荊 棘 長 起 來 ， 把 他 擠 住 了 ；
8 又 有 落 在 好 土 裡 的 ， 就 結 實 ， 有 一 百 倍 的 ， 有 六 十 倍 的 ， 有 三 十 倍 的 。
9 有 耳 可 聽 的 ， 就 應 當 聽 ！
10 門 徒 進 前 來 ， 問 耶 穌 說 ： 對 眾 人 講 話 ， 為 甚 麼 用 比 喻 呢 ？
11 耶 穌 回 答 說 ： 因 為 天 國 的 奧 祕 只 叫 你 們 知 道 ， 不 叫 他 們 知 道 。
12 凡 有 的 ， 還 要 加 給 他 ， 叫 他 有 餘 ； 凡 沒 有 的 ， 連 他 所 有 的 ， 也 要 奪 去 。
13 所 以 我 用 比 喻 對 他 們 講 ， 是 因 他 們 看 也 看 不 見 ， 聽 也 聽 不 見 ， 也 不 明 白 。
14 在 他 們 身 上 ， 正 應 了 以 賽 亞 的 預 言 ， 說 ： 你 們 聽 是 要 聽 見 ， 卻 不 明 白 ； 看 是 要 看 見 ， 卻 不 曉 得 ；
15 因 為 這 百 姓 油 蒙 了 心 ， 耳 朵 發 沉 ， 眼 睛 閉 著 ， 恐 怕 眼 睛 看 見 ， 耳 朵 聽 見 ， 心 裡 明 白 ， 回 轉 過 來 ， 我 就 醫 治 他 們 。
16 但 你 們 的 眼 睛 是 有 福 的 ， 因 為 看 見 了 ； 你 們 的 耳 朵 也 是 有 福 的 ， 因 為 聽 見 了 。
17 我 實 在 告 訴 你 們 ， 從 前 有 許 多 先 知 和 義 人 要 看 你 們 所 看 的 ， 卻 沒 有 看 見 ， 要 聽 你 們 所 聽 的 ， 卻 沒 有 聽 見 。
18 所 以 ， 你 們 當 聽 這 撒 種 的 比 喻 。
19 凡 聽 見 天 國 道 理 不 明 白 的 ， 那 惡 者 就 來 ， 把 所 撒 在 他 心 裡 的 奪 了 去 ； 這 就 是 撒 在 路 旁 的 了 。
20 撒 在 石 頭 地 上 的 ， 就 是 人 聽 了 道 ， 當 下 歡 喜 領 受 ，
21 只 因 心 裡 沒 有 根 ， 不 過 是 暫 時 的 ， 及 至 為 道 遭 了 患 難 ， 或 是 受 了 逼 迫 ， 立 刻 就 跌 倒 了 。
22 撒 在 荊 棘 裡 的 ， 就 是 人 聽 了 道 ， 後 來 有 世 上 的 思 慮 、 錢 財 的 迷 惑 把 道 擠 住 了 ， 不 能 結 實 。
23 撒 在 好 地 上 的 ， 就 是 人 聽 道 明 白 了 ， 後 來 結 實 ， 有 一 百 倍 的 ， 有 六 十 倍 的 ， 有 三 十 倍 的 。
24 耶 穌 又 設 個 比 喻 對 他 們 說 ： 天 國 好 像 人 撒 好 種 在 田 裡 ，
25 及 至 人 睡 覺 的 時 候 ， 有 仇 敵 來 ， 將 稗 子 撒 在 麥 子 裡 就 走 了 。
26 到 長 苗 吐 穗 的 時 候 ， 稗 子 也 顯 出 來 。
27 田 主 的 僕 人 來 告 訴 他 說 ： 主 阿 ， 你 不 是 撒 好 種 在 田 裡 麼 ？ 從 那 裡 來 的 稗 子 呢 ？
28 主 人 說 ： 這 是 仇 敵 做 的 。 僕 人 說 ： 你 要 我 們 去 薅 出 來 麼 ？
29 主 人 說 ： 不 必 ， 恐 怕 薅 稗 子 ， 連 麥 子 也 拔 出 來 。
30 容 這 兩 樣 一 齊 長 ， 等 著 收 割 。 當 收 割 的 時 候 ， 我 要 對 收 割 的 人 說 ， 先 將 稗 子 薅 出 來 ， 捆 成 捆 ， 留 著 燒 ； 惟 有 麥 子 要 收 在 倉 裡 。
31 他 又 設 個 比 喻 對 他 們 說 ： 天 國 好 像 一 粒 芥 菜 種 ， 有 人 拿 去 種 在 田 裡 。
32 這 原 是 百 種 裡 最 小 的 ， 等 到 長 起 來 ， 卻 比 各 樣 的 菜 都 大 ， 且 成 了 樹 ， 天 上 的 飛 鳥 來 宿 在 他 的 枝 上 。
33 他 又 對 他 們 講 個 比 喻 說 ： 天 國 好 像 麵 酵 ， 有 婦 人 拿 來 ， 藏 在 三 斗 麵 裡 ， 直 等 全 團 都 發 起 來 。
34 這 都 是 耶 穌 用 比 喻 對 眾 人 說 的 話 ； 若 不 用 比 喻 ， 就 不 對 他 們 說 甚 麼 。
35 這 是 要 應 驗 先 知 的 話 ， 說 ： 我 要 開 口 用 比 喻 ， 把 創 世 以 來 所 隱 藏 的 事 發 明 出 來 。
36 當 下 ， 耶 穌 離 開 眾 人 ， 進 了 房 子 。 他 的 門 徒 進 前 來 ， 說 ： 請 把 田 間 稗 子 的 比 喻 講 給 我 們 聽 。
37 他 回 答 說 ： 那 撒 好 種 的 就 是 人 子 ；
38 田 地 就 是 世 界 ； 好 種 就 是 天 國 之 子 ； 稗 子 就 是 那 惡 者 之 子 ；
39 撒 稗 子 的 仇 敵 就 是 魔 鬼 ； 收 割 的 時 候 就 是 世 界 的 末 了 ； 收 割 的 人 就 是 天 使 。
40 將 稗 子 薅 出 來 用 火 焚 燒 ， 世 界 的 末 了 也 要 如 此 。
41 人 子 要 差 遣 使 者 ， 把 一 切 叫 人 跌 倒 的 和 作 惡 的 ， 從 他 國 裡 挑 出 來 ，
42 丟 在 火 爐 裡 ； 在 那 裡 必 要 哀 哭 切 齒 了 。
43 那 時 ， 義 人 在 他 們 父 的 國 裡 ， 要 發 出 光 來 ， 像 太 陽 一 樣 。 有 耳 可 聽 的 ， 就 應 當 聽 ！
44 天 國 好 像 寶 貝 藏 在 地 裡 ， 人 遇 見 了 就 把 他 藏 起 來 ， 歡 歡 喜 喜 的 去 變 賣 一 切 所 有 的 ， 買 這 塊 地 。
45 天 國 又 好 像 買 賣 人 尋 找 好 珠 子 ，
46 遇 見 一 顆 重 價 的 珠 子 ， 就 去 變 賣 他 一 切 所 有 的 ， 買 了 這 顆 珠 子 。
47 天 國 又 好 像 網 撒 在 海 裡 ， 聚 攏 各 樣 水 族 ，
48 網 既 滿 了 ， 人 就 拉 上 岸 來 ， 坐 下 ， 揀 好 的 收 在 器 具 裡 ， 將 不 好 的 丟 棄 了 。
49 世 界 的 末 了 也 要 這 樣 。 天 使 要 出 來 ， 從 義 人 中 把 惡 人 分 別 出 來 ，
50 丟 在 火 爐 裡 ； 在 那 裡 必 要 哀 哭 切 齒 了 。
51 耶 穌 說 ： 這 一 切 的 話 你 們 都 明 白 了 麼 ？ 他 們 說 ： 我 們 明 白 了 。
52 他 說 ： 凡 文 士 受 教 作 天 國 的 門 徒 ， 就 像 一 個 家 主 從 他 庫 裡 拿 出 新 舊 的 東 西 來 。
53 耶 穌 說 完 了 這 些 比 喻 ， 就 離 開 那 裡 ，
54 來 到 自 己 的 家 鄉 ， 在 會 堂 裡 教 訓 人 ， 甚 至 他 們 都 希 奇 ， 說 ： 這 人 從 那 裡 有 這 等 智 慧 和 異 能 呢 ？
55 這 不 是 木 匠 的 兒 子 麼 ？ 他 母 親 不 是 叫 馬 利 亞 麼 ？ 他 弟 兄 們 不 是 叫 雅 各 、 約 西 （ 有 古 卷 ： 約 瑟 ） 、 西 門 、 猶 大 麼 ？
56 他 妹 妹 們 不 是 都 在 我 們 這 裡 麼 ？ 這 人 從 那 裡 有 這 一 切 的 事 呢 ？
57 他 們 就 厭 棄 他 （ 厭 棄 他 ： 原 文 是 因 他 跌 倒 ） 。 耶 穌 對 他 們 說 ： 大 凡 先 知 ， 除 了 本 地 本 家 之 外 ， 沒 有 不 被 人 尊 敬 的 。
58 耶 穌 因 為 他 們 不 信 ， 就 在 那 裡 不 多 行 異 能 了 。
Chinese Contemporary Bible Copyright © 1979, 2005, 2007, 2011 by Biblica® Used by permission. All rights reserved worldwide.
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