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Matthew 13:24-58
New American Bible (Revised Edition)

The Parable of the Weeds Among the Wheat. 24 He proposed another parable to them.[a] “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[b] 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;[c] 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.”’”(A)

The Parable of the Mustard Seed.[d] 31 (B)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 [e](C)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[f] that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”(D)

The Use of Parables. 34 [g](E)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:[h]

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

The Explanation of the Parable of the Weeds. 36 Then, dismissing the crowds,[i] he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” 37 [j]He said in reply, “He who sows good seed is the Son of Man, 38 the field is the world,[k] 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,[l] 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[m] all who cause others to sin and all evildoers. 42 (G)They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. 43 [n](H)Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

More Parables.[o] 44 (I)“The kingdom of heaven is like a treasure buried in a field,[p] 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[q] all these things?” They answered, “Yes.” 52 [r]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 [s]He came to his native place and taught the people in their synagogue.(J) They were astonished[t] and said, “Where did this man get such wisdom and mighty deeds?(K) 55 Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?(L) 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.”(M) 58 And he did not work many mighty deeds there because of their lack of faith.

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Footnotes

  1. 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.
  2. 13:25 Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.
  3. 13:30 Harvest: a common biblical metaphor for the time of God’s judgment; cf. Jer 51:33; Jl 4:13; Hos 6:11.
  4. 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.
  5. 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.
  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.
  7. 13:34 Only in parables: see Mt 13:10–15.
  8. 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.
  9. 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.
  10. 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.
  11. 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).
  12. 13:39 The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).
  13. 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.
  14. 13:43 See Dn 12:3.
  15. 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.
  16. 13:44 In the unsettled conditions of Palestine in Jesus’ time, it was not unusual to guard valuables by burying them in the ground.
  17. 13:51 Matthew typically speaks of the understanding of the disciples.
  18. 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.
  19. 13:54–17:27 This section is the narrative part of the fourth book of the gospel.
  20. 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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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.