About Matthew

Matthew presents Jesus as the promised Messiah and King of Israel, demonstrating through His teachings and miracles that He fulfills Old Testament prophecies.

Author: Matthew (Levi)Written: c. AD 50-70Reading time: ~7 minVerses: 58
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King James Version

Matthew 13

58 verses with commentary

The Parable of the Sower

The same day went Jesus out of the house, and sat by the sea side.

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The phrase 'The same day went Jesus out of the house, and sat by the sea side' sets the scene for Jesus' extended parable teaching. His movement from house to seaside and eventually to a boat (v. 2) shows adaptation to growing crowds. The timing 'same day' connects these parables to His controversy with Pharisees (chapter 12), explaining why He now teaches in parables—revealing truth to disciples while concealing it from hardened opponents.

And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

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The crowd necessitates boat: 'great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore' (και συνηχθησαν προς αυτον οχλοι πολλοι ωστε αυτον εις πλοιον εμβαντα καθησθαι και πας ο οχλος επι τον αιγιαλον ειστηκει). 'Great multitudes' (οχλοι πολλοι) indicates massive crowds drawn by Jesus' teaching and miracles. Getting 'into a ship' (εις πλοιον) provided separation, safety, and acoustics. Water carries sound well; the shore creates natural amphitheater. Jesus 'sat' (καθησθαι) in boat while crowd 'stood' (ειστηκει) on shore—teaching posture. This image captures Jesus' ministry: pursued by crowds seeking truth yet maintaining appropriate distance for effective teaching. The boat prevents crushing while enabling communication.

And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;

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This verse introduces the Parable of the Sower, marking a shift in Jesus' teaching method. The Greek word 'parables' (παραβολαῖς/parabolais) means 'to place alongside'—earthly stories conveying spiritual truths. Jesus explains He taught in parables to reveal truth to receptive hearts while concealing it from the hardened (Matthew 13:10-17). The sower scattering seed represents the proclamation of God's word. The different soils (vv. 4-8) represent varied responses to the gospel. This parable emphasizes that Kingdom growth depends not on the sower's eloquence or the seed's quality (God's word is always good), but on the receptivity of the hearer's heart. It both warns against spiritual dullness and encourages faithful proclamation even when results seem disappointing.

And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:

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'And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up.' Jesus begins the Parable of the Sower, describing first response-type to gospel: the path hearers. The 'way side' (τὴν ὁδόν/tēn hodon) refers to hardened footpath through or beside the field—compacted soil where seed cannot penetrate. Birds immediately 'devoured' (κατέφαγεν/katephagen) the seed. Jesus explains (v.19): this represents those who hear kingdom word but don't understand; Satan immediately removes what was sown. The image is sobering: some hear gospel without any penetration—like seed bouncing off concrete. Reformed theology sees this describing unregenerate hearts in hardened unbelief (Hebrews 3:15). The problem isn't seed (Word is powerful—Hebrews 4:12) but soil condition. Hardness can result from repeated exposure without response, love of sin, pride, or previous rejection of truth. The parable warns against assuming mere hearing guarantees spiritual benefit. Spiritual receptivity—soft, prepared heart—is essential.

Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

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'Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth.' Jesus describes second response-type: shallow soil. 'Stony places' (τὰ πετρώδη/ta petrōdē) refers to thin soil layer over bedrock—not soil mixed with stones, but shallow earth concealing rock beneath. Seeds germinate quickly ('forthwith sprung up') because shallow soil warms faster, but lack of depth prevents root development. Jesus explains (v.20-21): these receive word immediately with joy but have no root; tribulation or persecution causes them to fall away. Reformed theology identifies these as false converts—emotional response mistaken for genuine conversion, temporary enthusiasm without lasting transformation. They appear to believe but lack perseverance proving authentic faith (1 John 2:19). The parable warns against superficial evangelism producing false assurance, and against mistaking emotional experience for regeneration. True faith perseveres; shallow faith withers when tested.

And when the sun was up, they were scorched; and because they had no root, they withered away.

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'And when the sun was up, they were scorched; and because they had no root, they withered away.' The shallow-soil plants' fate: withered by sun that should nourish them. Without deep roots accessing water, they cannot survive heat. The irony: sun necessary for growth becomes instrument of destruction for rootless plants. Jesus explains (v.21): sun represents tribulation, persecution, offense from the Word. These prove fatal to shallow faith. Reformed theology draws important distinction: temporary faith versus saving faith. Temporary faith receives word with joy, believes for a while, shows initial fruit—but lacks root (genuine regeneration, Holy Spirit's indwelling work). When tested, it withers. Saving faith perseveres through trials because it's rooted in Christ, sustained by Spirit. The parable comforts genuine believers: if you're enduring trials while maintaining faith, this proves authenticity. It also warns nominal Christians: if you'll abandon faith when costly, you never genuinely possessed it. Suffering doesn't destroy true faith; it refines and proves it (1 Peter 1:6-7).

And some fell among thorns; and the thorns sprung up, and choked them:

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'And some fell among thorns; and the thorns sprung up, and choked them.' Jesus describes third response-type: thorny ground. Seeds germinate, plants grow, but 'thorns sprung up' (ἀνέβησαν αἱ ἄκανθαι/anebēsan hai akanthai) alongside and eventually 'choked them' (ἔπνιξαν/epnixan). Jesus explains (v.22): thorns represent 'care of this world, and the deceitfulness of riches'—worldly concerns, material pursuit, and wealth's false promises. These compete with gospel for heart allegiance, ultimately suffocating spiritual life. Reformed theology sees this as describing believers whose faith is hindered by worldly entanglements—perhaps genuine conversion but fruitless life. Some interpret as false converts who showed initial promise but worldliness revealed they never truly belonged to Christ. Either way, the warning is clear: worldly cares and wealth pursuit are deadly to spiritual vitality. This hits particularly hard in affluent contexts: material comfort, career ambition, entertainment, and consumer culture 'choke' spiritual growth, preventing fruitfulness. Thorns don't need planting—they grow naturally, constantly threatening to overwhelm genuine faith.

But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

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The description 'But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold' shows the successful response to God's word. 'Good ground' represents receptive hearts that receive, retain, and respond to the message. The varying yields (30, 60, 100-fold) demonstrate differing degrees of fruitfulness, not different salvation levels—all are saved, but fruitfulness varies. The key is fruit production, not fruitlessness.

Who hath ears to hear, let him hear.

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Who hath ears to hear, let him hear. This phrase appears repeatedly in Jesus's teaching (Matthew 11:15, 13:43, Mark 4:9, 23, Revelation 2-3). The Greek ὁ ἔχων ὦτα ἀκούειν ἀκουέτω (ho echōn ōta akouein akouetō) is a call to spiritual discernment beyond mere physical hearing.

Everyone present had physical ears, yet Jesus distinguishes between hearing sounds and truly comprehending spiritual truth. This echoes Isaiah 6:9-10, which Jesus later quotes (Matthew 13:14-15): 'Hearing ye shall hear, and shall not understand.' Physical hearing doesn't guarantee spiritual perception; that requires divine illumination and receptive hearts.

The phrase serves as both invitation and warning. It invites those whom God has given spiritual ears to pay careful attention, to meditate deeply, to seek understanding. It warns that spiritual truth is not automatically grasped by all; there are those who hear the words but remain spiritually deaf, understanding nothing.

This relates to Jesus's use of parables. He spoke in parables partly to reveal truth to His disciples while concealing it from hard-hearted opponents (Matthew 13:10-17). Parables separate true seekers from casual listeners. Those with 'ears to hear'—regenerate hearts, Spirit-given faith—will understand; others will hear stories but miss their meaning.

The Purpose of Parables

And the disciples came, and said unto him, Why speakest thou unto them in parables?

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'And the disciples came, and said unto him, Why speakest thou unto them in parables?' After Jesus taught the Parable of the Sower publicly (v.3-9), disciples privately asked why He used parables. Their question suggests confusion—parables seemed to obscure rather than clarify. Jesus's answer (v.11-17) is shocking: parables intentionally reveal truth to some while concealing it from others. This overturns assumption that all teaching should be maximally clear to everyone. Reformed theology recognizes this demonstrates divine sovereignty in revelation: God chooses to whom He grants understanding. Parables serve dual purpose: for receptive hearts with spiritual eyes, they illuminate truth through memorable stories; for hardened hearts without spiritual perception, they obscure meaning as judgment for previous rejection of clear truth. This explains why identical teaching produces radically different responses—not because message is unclear but because hearers have different spiritual capacities (granted or withheld by God). The question leads to crucial teaching about election, revelation, and spiritual understanding (v.11-17).

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

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Jesus explains His parabolic method: 'He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.' This verse articulates the doctrine of divine election with remarkable clarity. The verb 'is given' (δέδοται/dedotai) is passive divine—God is the giver. Spiritual understanding isn't achieved but received; not earned but granted. The 'mysteries' (μυστήρια/mystēria) aren't puzzles to solve but divine truths once hidden, now revealed to God's chosen. The stark contrast—'to you...but to them not'—offends egalitarian sensibilities but reflects biblical teaching: God sovereignly determines who receives spiritual illumination (Matthew 11:25-27, John 6:44, Ephesians 1:4-5). Reformed theology sees this as demonstrating both God's mercy (giving anyone understanding despite universal sin) and justice (withholding from those who persistently reject available light). This isn't arbitrary cruelty but righteous response to hardened rebellion. The verse also provides assurance: if you understand and believe gospel truth, it's because God graciously granted that understanding—salvation is entirely His work, guaranteeing its completion (Philippians 1:6).

For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

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'For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.' Jesus explains principle underlying parabolic teaching: spiritual capacities increase or decrease based on use. 'Whosoever hath' refers to those with spiritual understanding—to them more will be given, producing abundance. 'Whosoever hath not' refers to those lacking understanding—even what they seem to have will be removed. This appears to describe judicial hardening: those who respond to light receive more light; those who reject light lose capacity to perceive truth. Reformed theology sees this as warning about stewardship of revelation: use spiritual capacity and it increases; neglect it and it atrophies. The principle applies broadly: talents, opportunities, knowledge, revelation. Those who respond faithfully receive more; those who don't lose even what they had. The verse explains why some progress rapidly in faith while others, despite equal exposure to truth, remain spiritually dull. It also warns against assuming continued opportunity—reject present light and future light may be withheld.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

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'Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.' Jesus explains why He teaches in parables: judicial hardening. The paradox: 'seeing see not; hearing hear not'—they have physical capacities but lack spiritual perception. This fulfills Isaiah 6:9-10 (quoted in v.14-15). Reformed theology recognizes this as describing reprobation: God judicially hardens those who persistently reject truth, confirming them in their chosen blindness. Parables reveal truth to receptive hearts while concealing it from hardened hearts—serving both purposes simultaneously. The verse demonstrates: (1) Natural human inability to perceive spiritual truth (1 Corinthians 2:14); (2) Responsibility for that inability (they chose not to see/hear); (3) Divine judgment confirming their choice. This isn't arbitrary—it's response to willful rejection. Those who love darkness receive more darkness; those who love light receive more light. The teaching method itself becomes judgment on some, blessing on others. Same parable, opposite effects—determined by heart condition.

And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

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'And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive.' Jesus quotes Isaiah 6:9 directly, showing His generation fulfills this prophecy. The repetition emphasizes paradox: they hear but don't understand; they see but don't perceive. Physical senses function; spiritual perception is absent. Reformed theology sees this describing natural human condition apart from regeneration: all possess external capacity (ears, eyes) but lack internal capacity (spiritual understanding) until God grants it. The prophecy's fulfillment demonstrates God's sovereign control over who perceives truth. This isn't failure of revelation—Jesus taught clearly, performed undeniable miracles—but judicial response to hardened hearts. The verse connects Jesus's ministry to Israel's larger pattern of prophetic rejection. Just as Isaiah's generation heard without heeding, Jesus's generation witnessed without believing. The problem wasn't insufficient evidence but resistant hearts. This challenges seeker-sensitive assumption that clear presentation guarantees positive response. Truth requires not just external clarity but internal illumination (2 Corinthians 4:4-6).

For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

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'For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.' Jesus continues quoting Isaiah 6:10, explaining why seeing/hearing don't produce understanding: the 'heart is waxed gross' (ἐπαχύνθη γὰρ ἡ καρδία/epachynthē gar hē kardia)—literally 'has become fat, thick, insensitive.' Their ears are 'dull' (βαρέως ἤκουσαν/bareōs ēkousan, heavy, sluggish); their eyes 'they have closed' (ἐκάμμυσαν/ekammysan)—active voice indicating deliberate choice. This grammatical detail is crucial: they closed their own eyes. The result: they won't see, hear, understand, be converted, or be healed. Reformed theology sees both human responsibility (they closed their eyes) and divine judgment (God confirms their hardness). The verse describes willful blindness becoming judicial blindness: persistent rejection leads to inability to respond. The tragedy: they avoid conversion and healing—missing salvation through stubborn resistance.

But blessed are your eyes, for they see: and your ears, for they hear.

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'But blessed are your eyes, for they see: and your ears, for they hear.' After describing those who see/hear without perceiving (v.13-15), Jesus pronounces disciples blessed (μακάριοι/makarioi) because they genuinely see and hear. This isn't physical capacity but spiritual perception—they recognize Jesus as Messiah, understand His teaching (with help), and respond in faith. Reformed theology sees this blessing as entirely gracious: they see/hear because God opened their eyes/ears, not because they're superior. The beatitude celebrates divine gift of illumination. What do they see that others miss? Jesus's identity, kingdom reality, God's redemptive plan unfolding. What do they hear? Not mere words but God's voice through His Son. The contrast with v.13-15 is stark: same teaching, miracles, evidence—yet opposite responses. Difference: sovereign grace granting perception to disciples while withholding it from hardened rejecters. The verse provides both assurance (if you see/hear, you're blessed) and gratitude (this is undeserved gift).

For verily I say unto you, That many prophets and righteous men have desired 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.

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Many prophets and righteous men have desired to see those things which ye see (ἐπεθύμησαν ἰδεῖν ἃ βλέπετε)—epithumeō expresses intense longing, earnest desire. The Old Testament saints yearned to witness the Messiah's coming (1 Peter 1:10-12; Hebrews 11:13), but died in faith without seeing fulfillment. The disciples, however, see the incarnate Word, hear His parables, witness miracles—experiencing what patriarchs and prophets only glimpsed in shadows and types.

This beatitude (unique to Matthew) heightens the privilege and responsibility of those who receive Jesus's teaching. To whom much revelation is given, much understanding is required (Luke 12:48). The disciples' 'seeing' and 'hearing' isn't merely physical but spiritual perception—the blessing of illuminated understanding that parables both reveal and conceal (13:10-16).

The Parable of the Sower Explained

Hear ye therefore the parable of the sower.

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Hear ye therefore the parable of the sower (ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος)—akouō means more than auditory hearing; it implies 'hear with understanding, obey.' The emphatic humeis ('you yourselves') contrasts the disciples with the crowds who hear but don't comprehend (vv. 10-17). This introduces Jesus's interpretation of the parable He told in verses 3-9.

The parabola (παραβολή) is a 'comparative illustration,' here drawn from Palestinian agriculture. Jesus explains His own parable, establishing that divine revelation requires divine interpretation—we cannot understand kingdom truth apart from the Spirit's illumination. The sower parable is foundational; Mark 4:13 suggests if disciples don't grasp this parable, they won't understand any parable.

When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

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When any one heareth the word of the kingdom, and understandeth it not (μὴ συνιέντος)—suniēmi means 'to bring together, comprehend.' Without understanding, hearing is useless. The wicked one (ὁ πονηρός)—Satan, the evil one—catcheth away that which was sown in his heart (ἁρπάζει)—harpazō means 'to seize, snatch violently, steal.' Like birds devouring exposed seed on a hardened path, Satan rapidly removes the gospel before it can take root.

Seed by the way side (παρὰ τὴν ὁδόν)—the packed-down pathway through the field where foot traffic has hardened soil into impenetrable surface. This represents hearts hardened by sin, tradition, pride, or indifference—gospel truth cannot penetrate, so Satan easily removes it. The urgency: immediate Satanic opposition to every gospel presentation.

But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;

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He that received the seed into stony places (ὁ ἐπὶ τὰ πετρώδη σπαρείς)—rocky ground with thin topsoil over limestone bedrock. Seed sprouts quickly in shallow soil warmed by underlying rock, creating impressive initial growth. Anon with joy receiveth it (εὐθὺς μετὰ χαρᾶς λαμβάνει αὐτόν)—euthus means 'immediately, at once.' Emotional, enthusiastic response without depth characterizes this hearer.

This describes superficial conversions—impressive external response lacking internal transformation. The 'joy' is genuine but immature, based on benefits (healing, community, emotional experience) rather than Christ Himself. Modern 'decisions for Christ' that produce no lasting change fit this category. The issue isn't the joy (which should accompany salvation, 1 Peter 1:8) but its shallowness, rooted in rocky soil incapable of sustaining growth.

Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. offended: he relapseth, or, falleth into sin

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Yet hath he not root in himself (οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ)—no deep tap root connecting to water and nutrients. The problem is internal, not external; the issue is character, not circumstances. Dureth for a while (πρόσκαιρός ἐστιν)—proskairos means 'temporary, lasting only for a season.' True faith perseveres (Matthew 24:13; Hebrews 3:14).

When tribulation or persecution ariseth because of the word (θλίψεως ἢ διωγμοῦ)—external pressure reveals internal reality. By and by he is offended (εὐθὺς σκανδαλίζεται)—skandalizō means 'to cause to stumble, fall away.' Immediately, without resistance, the shallow believer abandons Christ when following Him costs something. The rocky-ground hearer loves benefits but won't bear the cross; wants blessing without sacrifice; seeks a crown without suffering.

He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

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He also that received seed among the thorns (ὁ εἰς τὰς ἀκάνθας σπαρείς)—thorny ground where weeds compete with crops for nutrients, water, sunlight. Unlike stony ground (which withers), thorny ground grows but remains unfruitful. The care of this world (ἡ μέριμνα τοῦ αἰῶνος)—merimna means 'anxiety, worry, distraction.' The deceitfulness of riches (ἡ ἀπάτη τοῦ πλούτου)—apatē means 'delusion, fraud.' Wealth promises security but delivers anxiety; promises satisfaction but delivers craving.

Choke the word (συμπνίγει τὸν λόγον)—sumpnigō means 'to strangle completely, suffocate.' Thorns don't uproot the word; they slowly suffocate it through competition. He becometh unfruitful (ἄκαρπος γίνεται)—fruitlessness, not apostasy, characterizes thorny-ground hearers. They may remain 'in the church' but produce nothing for God's kingdom, spiritually strangled by divided loyalties.

But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

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Jesus explains the Parable of the Sower: 'But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.' Good soil represents genuine believers. Three characteristics mark them: hearing, understanding, and fruitbearing. 'Understandeth' (Greek syniēsin) means spiritual comprehension, not merely intellectual. The Spirit illuminates truth (1 Corinthians 2:14). 'Beareth fruit' (karpophorei) proves saving faith—transformation occurs. The varying yields (30, 60, 100-fold) show different degrees of fruitfulness while all are genuine. This teaches perseverance—true believers endure and produce fruit despite opposition. The previous soils (wayside, stony, thorny, 13:19-22) represent false professors who lack lasting fruit.

The Parable of the Weeds

Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

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Jesus' parable 'The kingdom of heaven is likened unto a man which sowed good seed in his field' introduces the wheat and tares parable, teaching about the coexistence of true and false believers in the visible church. The 'good seed' represents genuine believers; the field is the world. This parable addresses the problem of evil's presence in God's kingdom and explains why judgment is delayed.

But while men slept, his enemy came and sowed tares among the wheat, and went his way.

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While men slept, his enemy came and sowed tares among the wheat (ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια)—zizania refers to bearded darnel (Lolium temulentum), a weed virtually indistinguishable from wheat until grain heads form. The enemy (ὁ ἐχθρός) is Satan (v. 39), who deliberately counterfeits God's work. This isn't accidental contamination but intentional sabotage.

The nighttime sowing emphasizes stealth and evil intent—in Roman law, sowing another's field with weeds was a recognized crime. Satan's tares are false converts, counterfeit Christians who look genuine until tested. The timing while men slept warns against pastoral negligence; false teaching infiltrates when leaders aren't vigilant (Acts 20:28-31). The coexistence of wheat and tares until harvest describes the church age—true and false believers intermixed until final judgment.

But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

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But when the blade was sprung up, and brought forth fruit, then appeared the tares also (ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια)—phanerōthē means 'became visible, revealed.' Darnel looks identical to wheat during early growth; only when grain heads emerge does the difference become obvious. Wheat produces edible seed; darnel produces toxic seed. Similarly, false believers appear genuine until pressure, testing, or time reveals true character.

The fruit-bearing stage exposes reality. Profession without fruit evidences false faith (Matthew 7:16-20). This timing—appearing then (τότε), not earlier—explains why church discipline addresses manifest sin rather than suspected hypocrisy. We can't identify tares during 'blade' stage; we must wait for 'fruit' to reveal true nature. Patient discernment, not hasty judgment, characterizes wise leadership.

So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

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So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? (Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας)—the servants' question reveals perplexity: if the master sowed pure seed, why tares? They understand the sowing was good; the problem arose afterward. From whence then hath it tares? (πόθεν οὖν ἔχει ζιζάνια;)—pothen asks 'from what source?' They seek explanation for evil's presence.

This represents the problem of evil in God's good creation. God plants His word purely; false teaching doesn't originate with Him. The servants' question is humanity's question: if God is sovereign and good, why does evil exist alongside good? The parable's answer: an enemy, working while men sleep, introduces corruption. Satan counterfeits God's work; false religion mimics true religion; tares imitate wheat. The question anticipates verse 28's explanation.

He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

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He said unto them, An enemy hath done this (ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν)—the master immediately identifies the source: not negligence, not defective seed, but hostile action. Jesus's interpretation (v. 39) clarifies: the enemy is the devil. This absolves God of evil's origin while asserting His sovereign control—evil operates only by permission within parameters God sets.

The servants said unto him, Wilt thou then that we go and gather them up? (θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά;)—the servants' zealous desire to purge tares reflects human impulse toward immediate judgment. They want instant justice, pure community, visible separation. The question 'Wilt thou?' acknowledges the master's authority while advocating aggressive action. This represents immature zeal that would 'root up' questionable members rather than exercise patience until final judgment.

But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

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But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them (οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον)—ekrizōsēte means 'to uproot completely.' The master forbids premature judgment because darnel and wheat roots intertwine underground; pulling tares damages wheat. This reveals divine wisdom: overzealous purging harms genuine believers. Human judgment lacks omniscience—we cannot perfectly distinguish tares from wheat, especially before fruit-bearing reveals character.

This doesn't prohibit church discipline (Matthew 18:15-20; 1 Corinthians 5) but forbids inquisitorial purges seeking absolute purity before final judgment. The parable teaches patience, not passivity; discernment, not naïveté. Final separation awaits harvest (v. 30)—God's judgment, not human effort, will perfectly divide wheat from tares. Until then, the visible church contains both regenerate and unregenerate, known only to God (2 Timothy 2:19).

Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

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Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. This parable of wheat and tares addresses the mixed nature of the visible church and God's final judgment. 'Let both grow together' (ἄφετε συναυξάνεσθαι ἀμφότερα/aphete synauxanesthai amphotera)—God's sovereign decision to allow believers and unbelievers to coexist in this age.

The 'tares' (ζιζάνια/zizania) are likely darnel, a weed resembling wheat until maturity. In the visible church, false professors look like genuine believers initially; only time and fruit reveal the difference (Matthew 7:20). Jesus explains this parable: the field is the world, wheat are 'children of the kingdom,' tares are 'children of the wicked one,' sown by the devil (Matthew 13:37-39).

'Until the harvest' (ἕως τοῦ θερισμοῦ/heōs tou therismou)—the harvest is 'the end of the world' (συντέλεια τοῦ αἰῶνος/synteleia tou aiōnos, verse 39). God patiently allows the present mixed state, not because He cannot distinguish wheat from tares, but because removing tares prematurely might uproot wheat. Some who appear to be tares may yet be converted; hasty church discipline could harm genuine believers.

Yet judgment is certain: 'in the time of harvest I will say to the reapers'—at the appointed time, God will command separation. Tares will be 'bound in bundles to burn'—gathered for destruction, experiencing hell's eternal fire (Matthew 13:41-42). Wheat will be gathered 'into my barn'—brought safely to eternal glory. This should comfort believers under persecution (the church endures Satan's attacks) while warning false professors that final separation approaches.

The Parables of the Mustard Seed and Leaven

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:

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The parable 'The kingdom of heaven is like to a grain of mustard seed' emphasizes the kingdom's growth from tiny beginnings to vast influence. The mustard seed, 'least of all seeds,' produces a plant large enough for birds to nest—image of disproportionate growth. This teaches that the kingdom's insignificant start (Jesus and twelve disciples) would grow into a worldwide movement providing shelter and blessing.

Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

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Which indeed is the least of all seeds (μικρότερον, mikroteron)—the mustard seed was proverbially the smallest seed used in Palestinian agriculture, though not botanically the world's smallest. Jesus uses hyperbole from common experience to illustrate kingdom growth. Becometh a tree (γίνεται δένδρον, ginetai dendron)—the black mustard plant could reach 10-15 feet, large enough for birds of the air to lodge in its branches.

The imagery echoes Daniel 4:12, 21 and Ezekiel 31:6, where great trees represent world empires. Christ's kingdom begins imperceptibly small but grows to provide shelter for all nations. Some interpret the birds negatively (cf. 13:4, 19), suggesting external corruption in Christendom's growth, though the primary emphasis is kingdom expansion from insignificant beginnings to universal scope.

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. measures: the word in the Greek is a measure containing about a peck and a half, wanting a little more than a pint

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Jesus' parable 'The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened' presents the kingdom's permeating influence. Leaven (yeast) works invisibly, gradually, internally, and completely transforms the dough. This teaches the kingdom's transforming power in individuals and society—small beginnings produce total transformation. 'Three measures' is an enormous amount (about 50 pounds), suggesting worldwide impact.

All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:

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All these things spake Jesus unto the multitude in parables (παραβολαῖς, parabolais)—from para (beside) and ballō (to throw), meaning a comparison or illustration placed alongside truth. Jesus's exclusive use of parables (without a parable spake he not unto them) fulfilled prophetic purpose (v. 35) but also served dual function: revealing truth to disciples while concealing it from hardened hearts (v. 11-13).

Parables were not simplifications but sophisticated theological teaching requiring spiritual discernment. The form was common in rabbinic Judaism, but Jesus's kingdom parables were revolutionary—depicting not political restoration but spiritual realities accessible through faith. This methodology demonstrated sovereignty: God gives understanding to whom He wills (v. 11).

That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

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That it might be fulfilled which was spoken by the prophet—Matthew quotes Psalm 78:2 (attributed to Asaph, called a prophet here though technically a psalmist). I will open my mouth in parables (παραβολαῖς, parabolais); I will utter things which have been kept secret (κεκρυμμένα, kekrymmena—perfect passive participle, meaning 'having been hidden') from the foundation of the world (ἀπὸ καταβολῆς κόσμου, apo katabolēs kosmou).

The kingdom mysteries were not unknowable, but unrevealed until Christ's coming. God's redemptive plan, hidden in ages past, is now disclosed through Jesus's teaching (cf. Romans 16:25-26, Ephesians 3:5-6, Colossians 1:26). The parabolic method reveals these secrets to those with ears to hear while fulfilling the prophetic pattern of concealment from the proud.

The Parable of the Weeds Explained

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.

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Then Jesus sent the multitude away, and went into the house—a deliberate transition from public to private teaching. The disciples' request, Declare unto us the parable of the tares (φράσον ἡμῖν τὴν παραβολήν, phrason hēmin tēn parabolēn—'explain to us'), shows they recognized deeper meaning beyond the surface story, unlike the crowds who heard but did not understand (v. 13-15).

This pattern—public parables, private explanations—distinguishes the disciples who were given 'to know the mysteries of the kingdom' (v. 11). The request demonstrates humility: even the Twelve needed interpretation. Christ's willingness to explain (v. 37-43) affirms the necessity of divine illumination for spiritual comprehension and the special privilege of those who seek understanding.

He answered and said unto them, He that soweth the good seed is the Son of man;

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He that soweth the good seed is the Son of man (ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου, ho speirōn to kalon sperma estin ho huios tou anthrōpou). Jesus identifies Himself as the Sower using His favorite self-designation, 'Son of man' (Daniel 7:13-14)—emphasizing both His humanity and His eschatological authority as the one who will judge the world (v. 41).

The good seed (καλὸν σπέρμα, kalon sperma) represents quality and divine origin. Christ's sovereignty in sowing establishes that genuine believers are His work, not accidents or human productions. This counters human efforts to 'make' Christians or manufacture church growth—the Son of man alone creates true children of the kingdom (John 1:12-13).

The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

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The field is the world (ὁ δὲ ἀγρός ἐστιν ὁ κόσμος, ho de agros estin ho kosmos)—not merely the church, but the entire created order where believers and unbelievers coexist. The good seed are the children of the kingdom (υἱοὶ τῆς βασιλείας, huioi tēs basileias)—those who belong to God's reign through new birth. The tares are the children of the wicked one (υἱοὶ τοῦ πονηροῦ, huioi tou ponērou)—literally 'sons of the evil one,' identifying spiritual parentage (John 8:44).

The distinction between wheat and tares (likely darnel, Lolium temulentum, which looks identical to wheat until maturity) illustrates the impossibility of perfect human discernment in distinguishing true from false professors. This warns against premature judgmental purging of the church, while also soberly acknowledging that counterfeit 'believers' exist alongside genuine ones.

The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

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The enemy that sowed them is the devil (ὁ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ho echthros ho speiras auta estin ho diabolos)—Satan is the counter-sower, deliberately planting false believers to infiltrate and confuse the kingdom. The harvest is the end of the world (συντέλεια τοῦ αἰῶνος, synteleia tou aiōnos—'the consummation of the age'). The reapers are the angels (θερισταί εἰσιν ἄγγελοι, theristai eisin angeloi)—God's appointed agents of final separation.

This establishes eschatological framework: judgment is certain, but delayed. The coexistence of wheat and tares is temporary, ending at Christ's return. Angels as reapers (cf. Matthew 13:41, 24:31) emphasizes divine, not human, execution of final judgment. Satan's work is real but limited—he can counterfeit but not prevent God's harvest.

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

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As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world (ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου, en tē synteleía tou aiōnos toutou). The comparison is explicit: just as farmers inevitably separated darnel from wheat at harvest and burned the poisonous weeds, divine judgment will separate false professors from true believers at the eschaton.

The burning is not annihilation but punishment—fire imagery consistently represents conscious judgment in Scripture (v. 42, 50; Matthew 25:41). The aorist passive are gathered (συλλέγεται, syllegetai) emphasizes the thoroughness of the harvest—no tares escape, no wheat is lost. This parable demolishes universalism and challenges easy-believism: not everyone who appears to be 'planted' in the kingdom truly belongs to Christ.

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; things: or, scandals

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The Son of man shall send forth his angels (ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, apostelei ho huios tou anthrōpou tous angelous autou)—Christ commands angelic hosts at the Second Coming (Matthew 24:31, 2 Thessalonians 1:7-8). They shall gather out of his kingdom all things that offend (πάντα τὰ σκάνδαλα, panta ta skandala—literally 'all stumbling blocks') and them which do iniquity (τοὺς ποιοῦντας τὴν ἀνομίαν, tous poiountas tēn anomian—'those practicing lawlessness').

Two categories are removed: provocations to sin (skandala) and those characterized by habitual lawlessness. 'His kingdom' refers to the visible, professing church from which impostors are purged. The present participle poiountas ('practicing') suggests lifestyle, not occasional failure—these are persistent evildoers who never truly knew Christ (Matthew 7:23).

And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

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And shall cast them into a furnace of fire (κάμινον τοῦ πυρός, kaminon tou pyros)—the same phrase used in Daniel 3:6 LXX for Nebuchadnezzar's furnace, here denoting hell's conscious torment. There shall be wailing and gnashing of teeth (ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ho klauthmos kai ho brygmos tōn odontōn)—a repeated phrase in Matthew (8:12, 13:50, 22:13, 24:51, 25:30) depicting extreme anguish and furious regret.

The definite article ('the furnace') suggests a specific, prepared place of punishment (Matthew 25:41—'everlasting fire, prepared for the devil and his angels'). The combination of weeping (grief) and teeth-gnashing (rage) indicates both sorrow over loss and anger at judgment. This is not annihilation or soul-sleep but conscious, eternal punishment—the most sobering reality in Scripture.

Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

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Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. This concludes Jesus's explanation of the wheat and tares parable with glorious promise. 'Then' (τότε/tote)—at the consummation, after judgment separates righteous from wicked. The righteous will 'shine forth' (ἐκλάμψουσιν/eklampousin)—burst into radiant glory, blazing with light.

'As the sun' (ὡς ὁ ἥλιος/hōs ho hēlios)—maximum brilliance. The sun is the brightest object in our experience; Jesus uses it to convey the glory awaiting believers. This echoes Daniel 12:3: 'They that be wise shall shine as the brightness of the firmament... as the stars forever and ever.' Our glorified state will reflect God's glory perfectly.

'In the kingdom of their Father' (ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν/en tē basileia tou patros autōn)—believers will not merely enter the kingdom but shine in it. Our glorification is not absorption into God but perfected fellowship with Him. The possessive 'their Father' emphasizes the covenant relationship: God is our Father, we are His children, heirs of His kingdom (Romans 8:17).

This glory is purchased by Christ's atonement and guaranteed by His resurrection. As Christ rose in glory, so shall we (1 Corinthians 15:42-49). Our present sufferings, obscurity, and weakness will give way to eternal glory, honor, and power. What we are now (clay jars, 2 Corinthians 4:7) will be transformed into what Christ is (glorified humanity, Philippians 3:21).

Jesus concludes with 'Who hath ears to hear, let him hear'—this promise is so glorious, so beyond imagination, that spiritual illumination is required to grasp it. Those who hear and believe will endure present trials with hope; those who cannot hear will dismiss it as fantasy.

The Parables of Hidden Treasure and the Pearl

Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

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The parable 'The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field' teaches the kingdom's surpassing value. The finder sells everything to buy the field containing the treasure, showing total commitment. The phrase 'for joy' demonstrates that kingdom commitment isn't grim duty but joyful privilege. The kingdom is worth any sacrifice.

Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

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The parable 'The kingdom of heaven is like unto a merchant man, seeking goodly pearls' presents another picture of the kingdom's supreme value. Unlike the accidental discovery in verse 44, this merchant actively sought pearls, representing intentional spiritual seeking. Finding 'one pearl of great price,' he sold all to buy it. This teaches that when Christ is truly encountered, all other pursuits pale in comparison. The single pearl represents Christ Himself.

Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

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Who, when he had found one pearl of great price (ἕνα πολύτιμον μαργαρίτην, hena polytimon margaritēn—'one very precious pearl'), went and sold all that he had, and bought it. This is the second 'hidden treasure' parable (cf. v. 44), but with key differences: the merchant was actively searching (v. 45), whereas the first man stumbled upon treasure. Both, however, joyfully sacrifice everything for surpassing value.

The kingdom's worth demands total commitment—no half-hearted discipleship. Some interpret the merchant as Christ purchasing the church (pearl) at infinite cost (His blood), but context suggests the seeker is the believer recognizing the kingdom's supremacy and surrendering all (Luke 14:33, Philippians 3:7-8). The singularity—one pearl—emphasizes the kingdom's uniqueness: nothing rivals Christ's worth.

The Parable of the Net

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

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The parable 'The kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind' teaches the mixed nature of kingdom response and final judgment. The net indiscriminately gathers good and bad fish; likewise, the gospel call goes to all, but not all respond genuinely. Separation comes when the net is full (end of age)—angels will 'sever the wicked from among the just.' This warns against presuming that everyone in visible kingdom community is truly redeemed.

Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

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Which, when it was full, they drew to shore—This concludes the parable of the dragnet (vv. 47-48), illustrating final judgment. The Greek πληρόω (plēroō, 'to fill') emphasizes completion of the gospel age. Gathered the good into vessels, but cast the bad away (τὰ καλὰ εἰς ἀγγεῖα...τὰ δὲ σαπρὰ ἔξω ἔβαλον) depicts divine discrimination—καλός means 'beautiful, noble, useful' while σαπρός means 'rotten, worthless.'

Theshore represents the end of redemptive history where angels execute separation (v. 49). Unlike the wheat and tares parable where separation occurs at harvest, this emphasizes the fishermen's action after catching, showing both divine sovereignty and creaturely agency in God's purposes. The careful gathering into vessels (ἀγγεῖα) contrasts with the casting away, depicting the tenderness toward the elect versus the finality of judgment.

So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

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So shall it be at the end of the world (ἐν τῇ συντελείᾳ τοῦ αἰῶνος)—συντέλεια means 'consummation, completion' not mere termination, pointing to the goal toward which history moves. This phrase appears seven times in Matthew (13:39, 40, 49; 24:3; 28:20), making eschatology central to Jesus's teaching. The angels shall come forth (ἐξελεύσονται οἱ ἄγγελοι) assigns judgment execution to angels, as in 13:39-42, preserving Christ's role as merciful Savior while affirming His sovereignty over judgment.

Sever the wicked from among the just (ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων)—the verb ἀφορίζω ('to separate, mark off') appears in Matthew 25:32 of separating sheep from goats. Note the direction: the πονηροί (actively evil ones) are removed from among the δίκαιοι (righteous, justified), not vice versa. The righteous remain in their inheritance while the wicked are extracted and expelled.

And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

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And shall cast them into the furnace of fire (βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός)—This exact phrase appears in 13:42, creating a thematic link between the wheat/tares and dragnet parables. The κάμινος (furnace) was a smelting furnace, not a mere cooking fire, emphasizing intensity and purpose. The future tense βαλοῦσιν ('they will cast') underscores the certainty, not mere possibility, of final judgment.

There shall be wailing and gnashing of teeth (ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων)—This formula appears seven times in Matthew (8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28). Κλαυθμός denotes audible lamentation, while βρυγμός (gnashing) indicates rage, remorse, or anguish. The article ('the wailing...the gnashing') suggests characteristic, unceasing responses to conscious punishment. This refutes annihilationism—there must be continued existence for continued anguish.

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

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Have ye understood all these things? (Συνήκατε ταῦτα πάντα;)—The verb συνίημι (syniēmi) means 'to bring together, to comprehend,' implying more than intellectual assent—it suggests spiritual insight. 'All these things' refers to the seven parables of Matthew 13: sower (vv. 3-9), wheat and tares (24-30), mustard seed (31-32), leaven (33), hidden treasure (44), pearl of great price (45-46), and dragnet (47-50). Jesus's question tests whether the disciples grasped the mystery of the kingdom (v. 11) given exclusively to them.

They say unto him, Yea, Lord (λέγουσιν αὐτῷ, Ναί)—Their affirmative response marks them as insiders who receive revelation (13:11, 16). The simplicity of 'Yea' (Ναί) contrasts with the parables' complexity, but Christ accepts their confession. This understanding distinguishes disciples from the crowds whose hearing produces no fruit (13:13-15). Jesus then commissions them as scribes trained for the kingdom (v. 52).

Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

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Every scribe which is instructed unto the kingdom of heaven (πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν)—The γραμματεύς (scribe) was an expert in Torah, but here Jesus redefines the role. The aorist passive participle μαθητευθείς ('having been discipled') shows these are not self-taught experts but those taught by Christ Himself. They are scribes transformed by kingdom instruction—a new kind of teacher who bridges Old and New Covenants.

Like unto a man that is an householder, which bringeth forth out of his treasure things new and old (ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά)—The οἰκοδεσπότης (householder, master of the house) has a θησαυρός (treasure-store) containing both καινά (fresh, unprecedented revelation—the kingdom mysteries) and παλαιά (ancient truth—the Old Testament). The verb ἐκβάλλει ('throws out, brings forth') suggests generous, purposeful distribution. This describes Matthew's own Gospel, which constantly shows Jesus fulfilling Old Testament prophecy while revealing new truth.

Jesus Rejected at Nazareth

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

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And it came to pass, that when Jesus had finished these parables (Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας)—This transitional formula appears five times in Matthew (7:28; 11:1; 13:53; 19:1; 26:1), marking major discourse sections: the Sermon on the Mount, missionary instructions, kingdom parables, church discipline, and the Olivet Discourse. The verb τελέω (teleō) means 'to complete, fulfill, accomplish,' suggesting Jesus systematically completed His teaching agenda.

He departed thence (μετῆρεν ἐκεῖθεν)—The verb μεταίρω indicates purposeful movement to a new location and ministry phase. This departure from Capernaum (where the parables were spoken by the sea, 13:1-2) leads to His rejection at Nazareth (vv. 54-58), marking a turning point. Having fully revealed the kingdom's mysteries, Jesus moves toward His ultimate mission—the cross. Geography in Matthew is always theological.

And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

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When he was come into his own country (εἰς τὴν πατρίδα αὐτοῦ)—The πατρίς (homeland, native place) refers to Nazareth (Mark 6:1; Luke 4:16), where Jesus grew up (Matthew 2:23). This return occurs after extensive Galilean ministry, making their rejection more culpable. He taught them in their synagogue—Despite knowing He would face rejection (Luke 4:24), Jesus faithfully proclaimed truth. The imperfect ἐδίδασκεν ('He was teaching') suggests sustained instruction, not a single sermon.

Insomuch that they were astonished (ὥστε ἐκπλήσσεσθαι αὐτούς)—The verb ἐκπλήσσω means 'to strike out of one's senses, astound.' Their amazement stemmed from cognitive dissonance: they knew His humble origins but witnessed divine wisdom and power. Whence hath this man this wisdom, and these mighty works? (πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις;)—The σοφία (sophia, wisdom) parallels Solomon's reputation (1 Kings 4:29-34), while δυνάμεις (dynameis, 'mighty works, miracles') attests supernatural authority. Yet instead of faith, familiarity bred contempt (v. 57).

Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

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Is not this the carpenter's son? (οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός;)—The τέκτων (tektōn) was a craftsman working with wood, stone, or metal—a respectable but common trade. Mark 6:3 calls Jesus Himself 'the carpenter,' showing He worked with His hands (likely until age 30). Their question drips with contempt: 'this one,' 'the son of the carpenter'—attempting to box Jesus into their limited categories. They refused to let His divine works reinterpret His humble origins.

Is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?—They name His family to emphasize ordinariness. These ἀδελφοί (adelphoi, 'brothers') are most naturally understood as Jesus's half-brothers, Mary's sons by Joseph after Jesus's virgin birth (the perpetual virginity of Mary is unbiblical tradition). James (Ἰάκωβος) became a church leader (Acts 15:13; Galatians 1:19) and wrote the epistle of James. Judas (Ἰούδας, not Iscariot) wrote Jude. Their initial unbelief (John 7:5) was overcome by Jesus's resurrection appearance (1 Corinthians 15:7).

And his sisters, are they not all with us? Whence then hath this man all these things?

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And his sisters, are they not all with us? (καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν;)—The plural ἀδελφαί (sisters) and the word πᾶσαι ('all') suggest at least two or three sisters, making Jesus part of a large family (at least seven siblings total). Are they not all with us? emphasizes ongoing local residence—'these people are still here, still ordinary.' The phrase πρὸς ἡμᾶς ('with us, among us') stresses familiarity: 'We know these people; they're our neighbors.'

Whence then hath this man all these things? (πόθεν οὖν τούτῳ ταῦτα πάντα;)—The repeated question (cf. v. 54) shows they were asking the right question but refusing the obvious answer. The πόθεν ('from where, from what source') demanded they acknowledge either divine origin or demonic power. They chose a third option: offense (v. 57). The inferential οὖν ('therefore, then') shows they're drawing a conclusion from the evidence, but the wrong one—that His humble origins disqualify Him from divine authority.

And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

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And they were offended in him (καὶ ἐσκανδαλίζοντο ἐν αὐτῷ)—The verb σκανδαλίζω (skandalizō) means 'to cause to stumble, to take offense.' The imperfect tense indicates ongoing, repeated offense. They stumbled over the σκάνδαλον (skandalon, 'stumbling block') of the incarnation—that God would come in such humble form. This anticipates Paul's teaching that Christ crucified is 'a stumbling block to Jews' (1 Corinthians 1:23). Familiarity bred not faith but contempt.

A prophet is not without honour, save in his own country, and in his own house (οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ)—This proverbial saying appears in all four Gospels (Mark 6:4; Luke 4:24; John 4:44), indicating Jesus repeated it. The double exception (πατρίς 'homeland' and οἰκία 'household') shows rejection at both community and family levels (John 7:5). The word ἄτιμος ('without honor, dishonored') is the opposite of the τιμή (honor) prophets typically received. Jesus identifies Himself as the ultimate Prophet, greater than Moses (Deuteronomy 18:15-18), yet rejected by His own.

And he did not many mighty works there because of their unbelief.

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And he did not many mighty works there (καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλάς)—Mark 6:5 intensifies this: 'He could do no mighty work there' (οὐκ ἐδύνατο...ποιῆσαι οὐδεμίαν δύναμιν), except healing a few sick. This doesn't limit Christ's power but shows His refusal to perform miracles where they would be spurned. The δυνάμεις (dynameis, 'mighty works, miracles') testified to His messianic identity (Matthew 11:20-24), but without receptive faith, miracles produce only greater judgment (Luke 10:13-15).

Because of their unbelief (διὰ τὴν ἀπιστίαν αὐτῶν)—The noun ἀπιστία (apistia) means 'faithlessness, refusal to believe' despite adequate evidence. This wasn't mere ignorance but willful rejection. Miracles don't create faith; they confirm faith and accredit messengers (John 10:37-38). Where unbelief reigns, Christ often withdraws demonstration of power—not because He cannot act, but because He will not cast pearls before swine (Matthew 7:6). Unbelief limits not God's power but our reception of His blessing.

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