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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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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And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
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And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
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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:
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And when the sun was up, they were scorched; and because they had no root, they withered away.
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And some fell among thorns; and the thorns sprung up, and choked them:
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But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
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Who hath ears to hear, let him hear.
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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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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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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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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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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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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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But blessed are your eyes, for they see: and your ears, for they hear.
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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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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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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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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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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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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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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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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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But while men slept, his enemy came and sowed tares among the wheat, and went his way.
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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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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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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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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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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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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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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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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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All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
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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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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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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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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 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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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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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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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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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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'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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Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:
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Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
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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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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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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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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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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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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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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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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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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 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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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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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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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.