Chapter 13

3 The parable of the sower and the seed 18 the exposition of it. 24 The parable of the tares, 31 of the mustard seed, 33 of the leaven, 44 of the hidden treasure, 45 of the pearl, 47 of the drawnet cast into the sea: 53 and how Christ is contemned of his own countrymen.

1. The same day. [Sermon by the Sea, Matt. 13:1–53=Mark 4:1–34=Luke 8:4–18. Major comment: Matthew. See Middle Galilean Ministry; The Ministry of Our Lord; on parables pp. 203–207.] That is, the same day on which the incidents recorded in ch. 12:22–50 occurred (see on ch. 12:22). The events recorded in ch. 8:18–27 took place at the close of this same day (see Mark 4:35; see on Matt. 8:18). Though there is no proof that this day saw Jesus any busier than countless others, the rather complete record of it has earned for it the designation “the busy day.” It represented one of those common situations in which Jesus scarcely found time to eat or to snatch even a few moments of rest (see DA 333).

Out of the house. This implies that the incidents recorded in ch. 12:22–50, which occurred earlier the same day, had taken place in some dwelling—perhaps that of Peter in Capernaum (see on Mark 1:29)—near the northern limits of the Plain of Gennesaret, or possibly in some home at Magdala near its southern limits (see DA 405).

Sat. The usual position taken by the rabbis as they taught (see p. 58; see on Luke 4:20).

By the sea side. Probably somewhere along the shore of the Lake of Galilee between Capernaum and Magdala, where the Plain of Gennesaret meets the lake (see COL 34).

2. Great multitudes. Concerning the great crowds that pressed about Jesus throughout the period of the Second Galilean Tour, during the autumn of a.d. 29, see on chs. 8:1, 18; 12:15. Upon this occasion they thronged Jesus so that they all but crowded Him into the water.

A ship. Rather, “a boat.” It seems (see COL 34) that when Jesus left “the house” (v. 1) He went to the shore expecting to enter the boat and proceed directly across the lake. But the urgent appeals of those who were sick and the need of the people for the words of truth detained Him (see COL 33–34; cf. ch. 9:36).

Shore. Gr.aigialos, “a beach,” or “a shore.”

3. Spake many things. Heretofore Christ had occasionally made use of brief illustrations that might be called parables (see ch. 7:24–27; etc.); now for the first time (DA 333; COL 20) He made parables a principal vehicle for conveying truth. The Sermon on the Mount had probably been given no more than a few weeks earlier (see on ch. 5:1). It was now probably the autumn of a.d. 29, and across the Plain of Gennesaret, the most productive region of all Galilee (see on Luke 5:1), farmers could be seen sowing their winter grain (COL 34; see Vol. II, p. 108). For a summary of the events of this busy day see on Matt. 12:22; 13:1.

At least ten parables were given upon this occasion. To the eight recorded in Matthew, Mark adds those of the Lamp (ch. 4:21–23) and the Seed Growing Secretly (vs. 26–29). Taken as a whole, the parables as recorded by Matthew present a composite picture of the essential facts concerning the kingdom of heaven.

A sower. [The Sower, the Seed, and the Soils, Matt. 13:3–9, 18–23=Mark 4:3–20=Luke 8:5–15. Major comment: Matthew. See on parables pp. 203-207.] As Christ spoke (COL 34) farmers could be seen scattering seed into the rich soil of the Plain of Gennesaret as it sweeps up from the blue waters of Galilee to the foothills. Though this parable is known as the Sower, it could more appropriately be called the Soils, or the Sower, the Seed, and the Soils. Its characteristic feature is neither the sower nor the seed, both of which appear also in the parable of the Tares (vs. 24–30), but rather the four kinds of soil on which the seed fell when it was sown. The parable emphasizes the reception accorded the seed by each of the four kinds of soil, together with the effect this reception had upon the growth of the seed (see COL 43). The skill of the sower and the quality of the seed are the same in relation to each of the four kinds of soil. See on v. 8.

The particular truth represented by the seed in this parable is the nature of Christ’s mission to earth as the Messiah. In greater or lesser degree the true nature of Christ’s kingdom was a “mystery” (see v. 11), because pride had obscured men’s understanding of the OT Scriptures. The Jewish people expected the Messiah to come as a mighty conqueror, to sit upon the throne of David, and to subdue all nations to the Jews (see DA 30; see on Luke 4:19). But in the parable of the Sower, Jesus sets forth the true nature of His mission, the fact that He came, not to subdue the heathen to Israel, but to subdue the hearts of “the lost sheep of the house of Israel” (Matt. 15:24). This same truth He had already set forth more formally in the Sermon on the Mount (see on ch. 5:2).

Went forth. In Oriental lands, anciently, as they do today in some localities, farmers dwelt together in villages for protection against roving bands of robbers. In the morning, at daybreak, they “went forth” from their villages to the surrounding fields, and at twilight they returned home again. In the same way Christ, the Sower of truth, came “forth” from the Father in heaven to this world—the “field” (see v. 38)—in order that He might “bear witness unto the truth” (John 18:37; cf. ch. 10:10).

4. The way side. Not on the road from the village out to the fields, but on a path along the edge of the field, or on a path running through the field to fields farther on. Because of the hard surface of the path the seed lies exposed and has no opportunity even to germinate. The wayside hearers are those superficial hearers upon whom the truths of the gospel have no effect. As expressed by a Chinese proverb, what they hear enters the “east ear” only to leave immediately by the “west ear.” They do not realize their personal need of the gospel. They are inattentive, they do not understand (v. 19). Seemingly the truth makes no sense to them.

Fowls. That is, the wild birds ever present at plowing time and sowing time. According to Matthew, the birds represent “the wicked one” (v. 19); according to Mark, Satan (ch. 4:15); and according to Luke, the devil (ch. 8:12).

5. Stony places. Apparently this does not refer to ground covered by loose stones, but rather to rocky ledges near the surface, covered with a thin layer of soil. Except in a few favored spots, rocky ledges such as these served effectively to limit the value of the hill country of Palestine as a region for farming.

The gospel seed that falls into the hearts of stony-ground hearers finds enough soil to germinate, but the soil is shallow and the effect of the gospel is at best superficial. The gospel appeals to their emotions, and they are quick to react to it, but the impression made by it passes with the fickle tide of emotion. The rock of selfishness (see COL 46) prevents the gospel from effecting a reform in the life. Any effort to serve Christ is so hindered by the fundamental purpose in life to serve self (see COL 50) that the gospel has little or no influence. Stony-ground hearers habitually follow their inclinations. Any convictions that such people may have are based on inclination rather than on principle. It is evident that the truth has a measure of appeal to them; they admit that it is good; but they love themselves. Quickly accepting what seems good at the moment, they fail to count the cost of discipleship; they do not apply the principles of the gospel to their lives and give it an opportunity to reform their patterns of thought and action. They are unwilling to face the fact that their habits must be changed.

Not much earth. The ledge of rock lying just beneath the surface of the soil absorbed heat and drove moisture from the soil above it.

Forthwith. That is, “immediately.” The additional heat in the soil reflected upward by the rock caused rapid germination. However, there was “no deepness of earth” to store moisture and supply it to the roots as they reached out for it.

6. They withered away. Germination was rapid, but so was withering. The only hope of stony-ground hearers is to be born again (COL 48). The superficial influence of the gospel upon them does not bring about confession and the forsaking of sin (see on v. 5). They do not experience justification. Their reaction to the gospel does not result in conversion.

7. Thorns. Gr. akantha, “thorn,” or, “brier”; akantha is also used in referring to any prickly plant, such as the “thistle.” Luke defines the “thorns” of the Christian life as the “cares and riches and pleasures of this life” (see Luke 8:14; cf. Matt. 13:22).

In thorny ground the tender plants did not wither as rapidly as they did in the stony ground. Similarly, the experience of thorny-ground Christians progresses further than that of the stony-ground hearers. They make what appears to be a real start, and apparently they experience justification and the new birth. But they soon become “weary in well doing” (Gal. 6:9) and do not “go on unto perfection” (Heb. 6:1). Absorbed by the pleasures of this world and in the pursuit of its attractions, they neglect to weed out from the life those tendencies and traits of character that respond to temptation. They are like the person who had been freed from demon possession only to be repossessed by seven evil spirits (see on Matt. 12:43–45). Many of the things that attract the thorny-ground hearers and absorb their attention may not, in and of themselves, be harmful. But such persons become so absorbed in this world that they have no time to prepare for the next.

Thorns sprung up. The thorns made it impossible for the wheat to mature (see Luke 8:14). In the same way secular interests prevent the fruits of the Spirit (Gal. 5:22, 23) from reaching maturity. Religion is relegated to the subordinate position of being only one interest among many. For lack of cultivation it withers and eventually dies. That which the thorny-ground hearers lack is a moral transformation (COL 50). To them, justification is the sum and substance of religion, and they fail to realize that the Christian life consists essentially in the process known as sanctification—the process by which evil traits and tendencies are replaced by the perfect life-pattern of Jesus Christ (see on Gal. 2:20).

8. Good ground. This does not mean that the heart of man is naturally “good” before the seeds of divine truth have made it so, for “it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:13). In man there naturally “dwelleth no good thing” (Rom. 7:18). The “ground” is “good” simply because it yields to the plowshare of truth, because it responds to the softening influence of the Holy Spirit.

Brought forth fruit. See on ch. 7:16–20. This refers to the fruit of character (see on Gal. 5:22, 23). The fruit of the Spirit manifested in the outward life is evidence of a healthy Christian experience. In the hearts of the wayside hearers the truth found no response. With the stony-ground hearers truth produced nothing more than a momentary impulse. With the thorny-ground hearers it was a response that began well but withered in the face of difficulty and opposition. But in the hearts of the good-ground hearers the response is permanent and effective. The result is a life transformed according to the pattern of the perfect life of Jesus Christ. The successful Christian is not a creature of circumstances; he perseveres to the end (see Matt. 24:13).

An hundredfold. This would be a truly remarkable yield (see on Gen. 26:12). The average yield of wheat in the United States is 17.1 bu. per acre, a yield of approximately 15 fold. Mark reverses the order of yield from the lesser to the greater, and Luke omits mention of the lesser yields.

9. Ears to hear. For comment see on chs. 11:15; 13:13–18.

10. Disciples came. It seems that Matthew, in harmony with his usual practice, here associates Christ’s private explanation to the disciples, almost certainly given at a later time, with the parable itself, in order to preserve a topical order. Mark specifically mentions that the explanation was given when “he was alone” with the Twelve and some of the other disciples (see ch. 4:10).

In parables. See on v. 3.

11. It is given. The fallow soil of the disciples’ hearts had been broken up by the plowshare of the Holy Spirit (see on Hosea 10:12), and the disciples received the seed of truth with joy. Only those who “will do his will” can expect to “know of the doctrine” (John 7:17). The perception of truth depends not so much on keenness of intellect as upon sincerity of desire.

Mysteries. That is, things that are hidden from those who are not sincerely interested in knowing the truth. They are not mysteries in the sense that they cannot be understood or that they are deliberately withheld from some and bestowed upon others. The gospel is “foolishness” to some (see 1 Cor. 1:23) because “the natural man,” unconditioned by the influence of the Holy Spirit, has no capacity for receiving “the things of the Spirit of God” (see 1 Cor. 2:14). The reason he cannot know them is simply that “they are spiritually discerned,” and he lacks the discernment, or insight, necessary to grasp their meaning. Spiritual perception comes only by the operation of the Holy Spirit (see John 16:13; cf. Matt. 16:17).

Not given. See on v. 12. According to Mark the “mystery” of the kingdom is not for “them that are without” (see ch. 4:11), that is, for those outside the circle of followers. There is no purpose in revealing truth to those who would rather not have it (see on Matt. 7:6). It is only those who “hunger and thirst after righteousness” who may expect to be “filled” (see on ch. 5:6).

12. Whosoever hath. That is, whoever sincerely desires truth (see on Matt. 13:11; cf. Mark 4:24). The ground must be ready for the seed to a certain extent before it can receive the seed with profit. Those who have made practical use of the truth revealed to them will be given more truth. Those who are spiritually receptive will get infinitely more good from any presentation of truth than the keenest minds that are lacking in spiritual receptiveness. The wonderful gifts of Heaven are for those who eagerly desire them (see DA 827).

Even that he hath. That is, “even that which he seemeth to have” (Luke 8:18). He who neglects to improve what little capacity he may have for the perception of truth will lose even that little capacity.

13. Therefore speak I. See on v. 3. Christ’s purpose was not to conceal truth from those whose spiritual perceptions were dull (see COL 105), but rather to penetrate their dullness of mind and heart, in the hope of creating a capacity to receive more truth (see Luke 8:16). Christ came to this world to “bear witness unto the truth,” not to obscure it (John 18:37). The reason why some failed to produce fruit is found, not in the Sower or the seed, but in the soil (see on Matt. 13:3).

They seeing see not. See on v. 15. Though these persons seem to see, and think that they see, they really do not see at all. Because they say, “We see,” whereas in reality they are blind, their “sin remaineth” (John 9:41). They are willfully blind (see on Hosea 4:6). Their perception, like that of the wayside hearers, is superficial (see on Matt. 13:4, 5). The natural sight is not accompanied by a corresponding spiritual insight.

Neither do they. The Pharisees perceived the meaning of Christ’s parables, but pretended not to understand (see COL 35). They denied the plainest words of Christ because they did not wish to receive them, and therefore their guilt was greater than that of the others. They deliberately blinded the eyes of their souls and locked themselves in darkness (see on ch. 12:31).

14. Fulfilled. Literally, “filled up,” as a cup is filled up.

The prophecy of Esaias. This quotation from Isa. 6:9, 10, as given in the Greek (Matt. 13:14, 15), is identical with the Greek of the LXX. See on Isa. 6:9, 10.

15. People’s heart. That is, their mind.

Waxed gross. Concerning hardening of the heart see on Ex. 4:21.

Their ears are dull of hearing. Literally, “They heard heavily with the[ir] ears.” They were drowsy, and it seemed impossible to arouse them.

Lest at any time. As in Isaiah 6:10, these words are spoken in irony. It was not God’s will that any should be in this condition or that any should fail to understand and be converted. The condition of the Jewish leaders was the natural result of their own conduct and way of life. As pointed out in the parable, it was also the work of Satan (see on Matt. 13:4). The people of whom Isaiah spoke were wayside hearers. Actually, it is Satan who has “blinded the minds of them which believe not” (see 2 Cor. 4:4). It is not the light of Heaven that blinds men’s eyes, but darkness (see 1 John 2:11). Continued darkness often disqualifies the eyes from functioning properly in the presence of light; in fact, eyes accustomed to darkness tend to avoid light.

16. Blessed. Or, “happy” (see on ch. 5:3). Conversely, those who have eyes that do not see and ears that do not hear, are unhappy. True happiness comes only when the eyes of the soul “see” the light of truth. Those who lack spiritual insight can never be truly happy.

17. Verily. See on ch. 5:18.

Desired to see. That is, to see the Messiah and His kingdom. This was the ardent hope of all the saints of old (see 1 Peter 1:10, 11), who “died in faith, not having received the promises, but having seen them afar off, and were persuaded of them” (Heb. 11:13).

18. Hear ye therefore. For major comment on vs. 18–23 see on vs. 3–9. The explanation of the parable of the Sower, the Seed, and the Soils, here given by Christ (vs. 18–23), probably at a later time (see on v. 10), should be taken as a pattern of the principles that underly all parable interpretation (see p. 204).

20. Anon. Gr. euthus, “forthwith,” “at once,” “immediately.”

21. Tribulation. Or, “distress.”

By and by. Gr. euthus, the same word translated “anon” (v. 20), “straightway” (Matt. 3:16; John 13:32), “immediately” (Mark 1:12, 28; John 21:3), and “forthwith” (John 19:34; see on Matt. 13:20).

Offended. Gr. skandalizoµ, “to cause to stumble” (see on ch. 5:29).

23. Understandeth. Mark has “receive” (ch. 4:20), and Luke, “keep” (ch. 8:15).

24. Another parable. [The Tares, Matt. 13:24–30. On parables see pp. 203-207.] The parable of the Tares appears only in Matthew. It points out that not all of those who profess to accept the principles of the kingdom of heaven are what they may at first appear to be. Judas was one of these fair-weather Christians. Those who become disciples of Christ must not be surprised to find in the “kingdom of heaven”—the kingdom of divine grace here on earth (see on chs. 3:2; 4:17)—some whose lives have not been transformed by the gospel. Christ would have men know that such persons are not of His planting, that their lives are not the product of the gospel seed. Their presence in the church is due to the fact that “an enemy” has “planted” them there, with the twofold purpose of endangering the “wheat” (see on ch. 13:29) and dishonoring and ruining the owner of the “field.”

Put he forth unto them. Literally, “he set before them.”

Kingdom of heaven. See on chs. 3:2; 4:17; 5:3.

Sowed good seed. As in the previous parable, Jesus Himself is the sower of divine truth. The seed He came to sow is “good seed.” He must not be blamed for the fact that later on tares were discovered growing in the field. Whereas the previous parable dealt primarily with the reception of the seed of truth, this deals with its development. It is cheering to remember that the presence of tares among the wheat did not cause any of the wheat to be changed into tares.

In his field. This “field” is the “world” (see v. 38). It is true that in the world today there are both “tares” and “wheat,” both bad people and good people. But that is to be expected. Here Christ refers particularly to His church, God’s own special “field” (see COL 70). It should be noted that this parable represents “the kingdom of heaven,” that is, the present kingdom of divine grace, the church of God on earth.

25. While men slept. The enemy cannot be seen by mortal eyes. Men see only the results of his work, even as they see only the results of the work of the Holy Spirit (see on John 3:8).

His enemy. That is, “the devil” (v. 39), who is Satan, our “adversary” (see on Zech. 3:1). Everything good in the world is of God, and everything evil is, in the last analysis, the product of evil seed sown in the hearts of men by the devil.

Sowed. Literally, “sowed upon”; that is, resowed the field, sowing tares over the previous sowing of wheat or grain. In parts of the Orient even today revenge is taken in precisely the manner described in this parable.

Tares. Gr.zizania, probably the Lolium temulentum, or bearded darnel. This common Palestinian plant grows about 2 ft. tall. In its earlier stages it is indistinguishable from wheat. Only when the plant matures and the seeds of the darnel turn black is it easy to tell the difference. These seeds are poisonous, and if eaten, produce violent nausea, diarrhea, convulsions, and sometimes death. The “tares” are explained as being the “children of the wicked one” (v. 38), because they resemble him in character. This graphic parable lends itself almost perfectly to the spiritual truth illustrated by it.

26. Brought forth fruit. See on v. 25. Compare ch. 7:20, “by their fruits ye shall know them.”

27. The servants. Christ did not give any explanation as to whom the servants in the parable represent, probably a good indication that their identity is of no importance so far as the truth the parable represents is concerned. Their presence is merely incidental to the narrative (see p. 204).

Householder. Gr. oikodespoteµs, that is, the “lord of the house” (see on Luke 2:29). The one who sowed the good seed is said to be “the Son of man” (Matt. 13:37). This identification ties the parable of the Tares very closely to that of the Sower, the Seed, and the Soils (see on v. 3).

Whence then? See on v. 25.

28. An enemy. See on v. 25.

29. Lest while ye gather. The character of the two was not yet mature, and it would be disastrous to attempt what the servants proposed. Quite evidently it was not yet possible to “gather up the tares” without disturbing the wheat and preventing some of it from coming to maturity. Similarly, Christ permitted Judas to become a disciple because otherwise the other disciples, not recognizing his true character, would have questioned the wisdom of their Master (seeDA 294; see on v. 24). Until the very close of His ministry Christ never openly rebuked Judas, because the disciples, who looked upon him with favor and admiration, would have been inclined to sympathize with him (see DA 563). Furthermore, he would have considered such a rebuke as justifying revenge.

30. Grow together. See on v. 24. Both classes are to be together in the church to the very end of time. Apparently Christ saw no danger to the wheat by permitting this situation to continue. Human wisdom would perhaps have excluded Judas from the inner circle of Christ’s disciples, the Twelve, for fear that his influence would prevent the others from measuring up to Christ’s goal for them. But nothing in the Gospel record implies that his influence over them was more than temporary; in no instance was it decisive. Judas chose to be numbered with the Twelve, and Jesus accorded him the same privileges and opportunities for the development of character that He provided for the others.

The work of gathering out the tares and burning them is to be accomplished by the angels in the time of “harvest” at “the end of the world” (see vs. 39–42), not by the “servants” prior to that time (vs. 28–30). Down through the centuries, and even today, many zealous, professed Christians have thought it their duty to gather and burn, or otherwise persecute, those whom they considered to be heretics. But Christ has never committed such a task to His earthly representatives. This is not to say that the church should take no action with regard to those whose lives or teachings already reveal the fruitage of evil. But the nature of such action is clearly set forth in the Scriptures (see on Matt. 18:15–20; cf. Rom. 16:17; Titus 3:10, 11), and no man has the right to exceed the limits prescribed or to attempt to carry out now what God has said He will do at the end of time.

Harvest. “The harvest is the end of the world” (v. 39). It begins at the close of probationary time (see COL 72; see on ch. 3:12).

Reapers. That is, the angels (see v. 39). It is significant that the servants (v. 27) are not represented as the reapers.

First the tares. It might be expected that the wheat would be gathered before the tares were burned. Possibly Christ’s reason for mentioning the burning of the tares first is that at the end of the world the wicked receive their reward before the earth is created anew and made the home of the saints (see 2 Peter 3:7–13; Rev. 20:9, 10, 14, 15; 21:1).

Bind them in bundles. As noted, the work of harvest begins at the close of probationary time (COL 72). When probation closes, the wrath of God is poured out upon the unrepentant of earth (see Rev. 15:1), and the seven last plagues that then fall complete the process of binding the tares into bundles ready to be burned.

Burn them. Every seed produces a harvest after its kind. There is nothing to do with the tares but burn them, lest the seeds of evil sprout again and plunge the world once more into distress and conflict. It is important to note that Christ pointed forward to no time when the tares would all become wheat. He speaks of no second probation for them.

31. Another parable. [The Mustard Seed, Matt. 13:31, 32=Mark 4:30–32. Major comment: Matthew. On parables see pp. 203-207.] The parable of the Mustard Seed as given in Luke is essentially identical with the similar ones recorded in Matthew (ch. 13:31, 32) and Mark (ch. 4:30–32), though more brief, and appears as part of the Peraean ministry about a year later, at which time Christ repeated much of His former teachings (DA 488).

Kingdom of heaven. For comment see on Matt. 3:2; 4:17; 5:3; Luke 4:19.

Mustard seed. This probably refers to the Sinapis nigra, or black mustard, which grows wild in abundance in Palestine but is also often cultivated for its seeds, which are used as a condiment. In Jewish literature the mustard seed is frequently referred to proverbially to denote minuteness.

Took, and sowed. The mustard of the parable was not wild. It did not grow by accident.

His field. Though Satan, the enemy, claimed this world as his, it was nevertheless God’s “field.” This was particularly true of the church, possibly also here especially referred to as “his field” (see COL 70).

32. Least of all seeds. Mustard seed was smaller than any other then sowed by Palestinian farmers, far smaller than either wheat or barley seed, for example. But the bush itself, when grown, was larger than any other cultivated plant. The Jewish leaders looked with contempt upon the motley throng now intently listening to Jesus, particularly the few unlearned peasants and fishermen who, as His disciples, sat next to Him. They concluded that Jesus could not possibly be the Messiah and that the “kingdom” He proclaimed, composed of this insignificant group of followers, would never amount to anything. Jesus could have chosen no better representation of the way His “kingdom” appeared to the minds of unregenerate men than the illustration of the insignificant mustard seed.

Becometh a tree. Not in nature but in size. The Sinapis nigra, or black mustard, of Palestine (see on v. 31) commonly reaches a height of from 6 to 12 ft., with branches an inch or more thick. Here the figure of a “tree” represents the triumph of the gospel message throughout the world. The kingdom and its subjects might appear insignificant now, but, says Christ, this will not always be the case.

33. Kingdom of heaven. [The Leaven, Matt. 13:33=Luke 13:20, 21. Comment: Matthew. On parables see pp. 203-207.] See on chs. 3:2; 4:17. In this parable the kingdom of heaven is represented by the leaven. As the parable of the Mustard Seed represents the extensive growth of the kingdom, that is, in numbers, so the parable of the Leaven represents the intensive, qualitative growth of the individual members of the kingdom. From the human viewpoint the illiterate peasants and fishermen, who at this time constituted practically the only followers of the humble Galilean, might appear most unpromising. But the critical onlooker reckoned without the transforming and elevating power of the gospel.

Leaven. As leaven permeates every part of the dough in which it is placed, so the teachings of Christ would penetrate the lives of those who received them and were willing to be transformed thereby.

In OT times leaven was symbolic of evil. Prior to the Passover service every trace of leaven had to be removed from the homes of the people as being symbolic of sin (see on Lev. 23:6). Christ Himself referred to leaven in this sense, speaking of “the leaven of the Pharisees and of the Sadducees” (Matt. 16:6, 12; cf. 1 Cor. 5:6–8). But leaven cannot symbolize sin in the parable spoken upon this occasion, for eventually the “whole [lump of dough] was leavened,” and Christ could certainly not mean that His kingdom was to become completely permeated with evil. The “bread” would be ruined. Furthermore, it is fallacious reasoning to think that the same symbol must always refer to the same thing. For instance, both Satan (1 Peter 5:8) and Christ (Rev. 5:5) are referred to under the figure of a lion. See on Matt. 12:33.

A woman. No meaning should be attached to her identity, so far as the parable is concerned. Her presence is incidental, being included only to complete the picture (see p. 204).

Measures. From the Gr. saton, a measure of dry capacity equal to approximately 11 1/2 U.S. qt. (see p. 50). Accordingly, three “measures” would be about 34 1/2 qt., enough meal to bake a very large amount of bread. The amount is only incidental.

34. All these things. That is, the truths of the kingdom, particularly those now set forth in parables (see on vs. 10–16, 36).

35. Might be fulfilled. See on ch. 1:22.

I will open my mouth. This quotation is from Ps. 78:2.

Kept secret. Paul speaks of “the mystery, which was kept secret since the world began,” being “made manifest” by “the preaching of Jesus” (Rom. 16:25, 26). Elsewhere, he defines this “mystery” as “Christ in you, the hope of glory” (Col. 1:26, 27). It was “kept secret,” not because God was either unwilling or unprepared to reveal it, but because man was not ready to receive it.

Foundation. Gr. kataboleµ, “a throwing down,” or “a laying down.”

36. Then. As with the parable of the Sower, the Seed, and the Soils, Matthew records Jesus’ own interpretation of the parable of the Tares, making it clear that the explanation was given at a later time than the parable and thus not in the presence of the multitude (see on v. 10). Jesus did not interrupt His Sermon by the Seaside to return home and explain the parables to His disciples.

Sent the multitude away. Or, “left the multitude.”

The house. Perhaps the house of Peter in Capernaum (see on Mark 1:29).

Declare. Textual evidence favors (cf. p. 146) the reading “explain.”

37. He answered. For comment on the explanation of the parable of the Tares see on vs. 24–30.

The Son of man. See on Mark 2:10.

38. The wicked one. About a year later Christ openly accused the Jewish leaders of being children of their “father the devil” (see John 8:41, 44).

39. World. Gr. aioµn, “age.” The different shades of meaning inherent in the word aioµn are apparent from the many ways it is translated in the NT: “world” (Matt. 12:32; 13:22; 24:3; 28:20; Mark 4:19; etc.), “age” (Eph. 2:7; Col. 1:26), “eternal” (Eph. 3:11; 1 Tim. 1:17), “ever” (Matt. 21:19; Luke 1:55; etc.), and, when used with a negative, “never” (Mark 3:29; John 4:14; etc.). For the related adjective form, aioµnios, “eternal,” “everlasting,” see on Matt. 25:41; cf. Mark 9:43.

Aioµn considers “world” from the viewpoint of time, whereas the Gr. kosmos, translated “world” in the NT (see chs. 4:8; 5:14; 13:35, 38; etc.), with but one exception (2 Peter 3:3), considers it from the viewpoint of space. The Scriptures usually speak of the end of the aioµn (see Matt. 13:39; 24:3; 28:20; etc.), rather than the end of the kosmos. For a discussion of the word kosmos see on ch. 4:8. Another Greek word commonly translated “earth,” or “world,” is oikoumeneµ, which refers specifically to the “inhabited world,” that is, the world from the viewpoint of its suitability as a home for the human race (see Matt. 24:14; Luke 2:1; 4:5; etc.).

Reapers are the angels. See Matt. 24:31; 1 Thess. 4:16, 17.

41. Offend. Literally, “cause to stumble” (see on ch. 5:29).

42. A furnace of fire. Compare v. 50. An expression referring to the fires of the last day, otherwise spoken of as the fires of Gehenna (see on ch. 5:22).

Wailing and gnashing. A graphic description of the remorse of the wicked when they awaken to the fact that their evil ways have earned the reward of eternal annihilation.

43. Shine forth. Gr. eklampoµ, “to shine forth,” implying the idea of light bursting forth with sudden brilliance, as of the sun coming out from behind a dark cloud. A vivid contrast is apparent between the utter gloom that surrounds the wicked and the joy that marks the saved.

Ears to hear. See on ch. 11:15.

44. Kingdom of heaven. [Hidden Treasure, Matt. 13:44. On parables see pp. 203-207.] See on chs. 3:2; 4:17; 5:3.

Treasure hid. This parable, recorded by Matthew only, illustrates the value of salvation as represented by the gospel message, together with the effort that must be put forth on the part of the individual to secure it. In this case the “field” represents the Scriptures. Because of the frequent political turmoil and economic uncertainty of ancient times it was common for a man to keep his valuables buried in the earth, where they often remained after his death. Those into whose hands the land passed would not know of the buried treasure, and probably would have no more claim on it than the next person. In this case it is clear that the owner of the land knew nothing about the buried treasure, or he would have reclaimed it before selling the property. According to Mosaic law, he who found what another had lost was to restore it (see on Lev. 6:3, 4). But in this instance, apparently, the original owner was long since dead, and the treasure could not be restored to him. Thus the finder had as much right to it as anyone, and title to the treasure legally went along with title to the land. See on (Matt. 6:19, 20).

He hideth. The finder replaced the treasure where it had been hidden, to protect it, and in order that his procedure in securing it might be according to due process of law. It should be noted that Christ does not necessarily commend the action of the man who found the treasure, nor does He condemn the man. If there be any question as to the propriety of the man’s course of action, it should be remembered that for the purposes of the parable the man’s character has nothing to do with the main point that Christ is seeking to present—the value of heavenly treasure and the effort needed to secure it (see p. 204).

45. Kingdom of heaven. [The Pearl of Great Price, Matt. 13:45, 46. On parables see pp. 203-207.] See on chs. 3:2; 4:17; 5:3.

A merchant. Gr. emporos, “a wholesale dealer,” one who travels around and buys, in contrast with a kapeµlos, “a retailer,” or “a petty tradesman.” Whereas the parable of the Hidden Treasure illustrates the experience of those who find truth without having been intent on searching for it, the parable of the Priceless Pearl represents those who have earnestly desired truth (COL 116). The “merchant man” was a dealer in pearls; this was his business. As he went about his business he aspired to trade in only the best. Thinking men and women often go for years doing their best with the light they have, dimly aware that there is some grand purpose in life which they have not yet discovered. With ardent longing in their hearts they go in quest of the answer to existence—and eventually they find it.

Seeking goodly pearls. The “merchant man” represents primarily men in search of a Saviour, though, in addition, he properly represents Christ in search of men. Nothing is of greater value, or should be sought more diligently, than Christ Himself. On the other hand, nothing is of greater value in the sight of Heaven than the affection and devotion of created beings throughout the universe. Even when man had fallen into sin he was of so great value in the sight of Heaven that God gave His own Son to seek for him and to restore him to divine favor, and along with this gift made available the boundless resources of Omnipotence.

46. Of great price. That is, because of its transcendent value. In harmony with the primary meaning of this parable, the “pearl of great price” is none other than Jesus Christ, “the chiefest among ten thousand” (S. of Sol. 5:10). With the pearl, it was size, shapeliness, and luster that made it of value. With Jesus, it is perfection of character and the fullness of divine love. The dealer in pearls must have found supreme satisfaction in the possession of that priceless pearl. It was his own. He who finds in Christ the answer to all the longings of his heart, who finds in Him the way of life more perfectly, who finds in Him the goal of life, has found life’s greatest treasure.

Sold all. Although salvation cannot be purchased, nevertheless it costs all that a man has. Like Paul he who truly “finds” Christ will “count all things but loss for the excellency of the knowledge of Christ Jesus,” and be willing to suffer “the loss of all things” in order to “win Christ” (Phil. 3:8). To know Christ is to fill a void in the life that nothing else can supply. To know Him is life eternal (John 17:3).

Bought it. At the price of self, at the price of pride and ambition, at the price of evil habits. Peace with God costs all that a man has, but it is worth infinitely more. Man purchases salvation at the cost of things that, of themselves, have no permanent value anyway, and thus loses nothing worth while in the transaction.

47. Kingdom of heaven. [The Dragnet, Matt. 13:47–50. On parables see pp. 203-207.] See on chs. 3:2; 4:17; 5:3.

A net. Gr.sageµneµ, “a dragnet,” in contrast with the amphibleµstron, “a casting net” (see ch. 4:18). The English word “seine” is derived from the Gr. sageµneµ, through the Latin sagena. The sageµneµ was a long, weighted net, the ends of which were carried outward and then brought together in the shape of a large circle. The dragnet represents the gospel, that is, the efforts put forth by fishers of men (see on Luke 5:10) to win others to Christ.

Sea. The only place where such a net would be of use would be in a rather large body of water. The figure is incidental to the meaning of the parable as a whole (see p. 204).

Every kind. All kinds of people are gathered in by the gospel net—men and women of different motives, attitudes, personalities. Jesus was no “respecter of persons” (Acts 10:34), but received all who came to Him. He associated with publicans and sinners, the better to win them for His kingdom (see on Mark 2:16, 17). He was willing to be known as “a friend of publicans and sinners” (see on Matt. 11:19) if thereby they might come to appreciate His heavenly friendship.

48. Drew to shore. See on v. 47.

Gathered the good. The sorting process took place after the net had enclosed all the fish that could be caught in it. God measures character in terms of whether a man has lived in harmony with all the light that has shone upon his pathway, whether, to the best of his knowledge and ability, he has cooperated with heavenly agencies in perfecting a character patterned after the perfect example of Jesus (see on Eccl. 12:13, 14; Micah 6:8; Matt. 7:21–27).

Bad. Gr. sapros, applied to fish, “rotten,” or “putrid”; hence, “unfit for use.” The parable of the Dragnet emphasizes the eventual separation between “good” and “bad” on the basis of character.

49. End of the world. Literally, “end of the age” (see on v. 39).

The angels. See v. 41.

Sever the wicked. See on v. 48; cf. ch. 25:32, 33.

50. Furnace of fire. See on v. 42.

Wailing and gnashing. See on v. 42.

51. All these things. That is, the truths represented by the parables spoken upon this particular occasion (cf. v. 34).

Yea, Lord. Textual evidence favors (cf. p. 146) the omission of the word “Lord.”

52. Every scribe. [Things New and Old, Matt. 13:52. On parables see pp. 203-207.] The “scribes” were not secretaries, but the official teachers of the law (see p. 55). Here Christ does not refer to the professional scribes, or teachers, of His day, but to the disciples in their role of teachers or “apostles” (see on Mark 3:14). “Every scribe” here means every man or woman who takes part in opening the treasures of God’s Word to others. Christ here deals, not with the ability of the Twelve to understand “all these things” (Matt. 13:51), but with their ability to pass them on to others.

Which is instructed. Literally, “which has been made a disciple,” in the sense of having received a thorough training in the things a disciple should know and understand. The professional scribes of Christ’s day knew the letter of the law of Moses, but they knew nothing of its spirit. This distinction Christ set forth in the Sermon on the Mount, particularly in ch. 5:17–48 (see on ch. 5:17, 20, 21). Christianity is “built upon the foundation of the apostles and prophets” (Eph. 2:20), which includes all that was revealed to the prophets of old and all that Christ revealed personally to His disciples (see Heb. 1:1, 2).

Kingdom of heaven. See on chs. 3:2; 4:17; 5:2.

An householder. Gr. oikodespoteµs, that is, “lord of the house” (see on Luke 2:29). Here the disciples are referred to as possessors of the “treasures” of the gospel. They have been entrusted with these things, and God expects them to bring forth what is needed when it is needed. In a special sense every Christian teacher is the “householder” of the parable (see COL 131).

His treasure. That is, his treasure chest, or his storeroom (see on ch. 2:11).

New and old. By the “old,” Christ refers to all the will of God as revealed “in time past unto the fathers by the prophets” (Heb. 1:1; see on Deut. 31:9; Prov. 3:1). By the “new,” He refers to His own teachings (see Heb. 1:2; see on Mark 2:22; 7:1–13).

It is important to note that neither upon this occasion nor at any other time did Jesus depreciate the value of the OT Scriptures or even suggest that in the future they were to have less force (see on Matt. 5:17, 18; Luke 24:27, 44; John 5:39). The OT is not invalidated by the NT, but amplified and given new life. Both were inspired by Christ and both are full of truth for the sincere seeker. The OT reveals the Christ who was to come; the NT reveals the Christ who had come. The OT and the NT are not mutually exclusive and opposed to each other, as the archenemy of both has persuaded some Christians to believe; they are complementary.

53. Jesus had finished.Thus concludes the account of the Sermon by the Sea (see on v. 1).

He departed thence. See on ch. 8:18.

54. His own country.[Second Rejection at Nazareth, Matt. 13:54–58=Mark 6:1–6. Comment: Mark.]

Ellen G. White comments

1–9COL 33–43

3–53T 111

3–8COL 34; 7T 36

7     AH 202; PK 410; 1T 194; 3T 112

12   CT 399; 4T 458

13–15COL 20

14   5T 84

14, 15  FE 259

15   5T 63, 694

15, 16  COL 59

17   6T 20

18–23CG 56; COL 44–61

19   COL 44

20, 21  COL 46, 411

21   2T 277, 444

22   AH 202; CH 465; COL 50; PK 410; 1T 477; 2T 126, 166, 192, 657; 3T 113; 4T 41, 51

23   COL 58; 1T 106

24–26COL 70

24–30COL 70–75; TM 45; 3T 113

25   AH 319, 402; CT 30, 47, 121, 136, 189; FE 90, 184; 5T 493; 6T 164; 8T 228

27, 28  TM 266

28   CG 47; Ed 101

28, 29  TM 61

29   COL 71

29, 30  MH 493; TM 234

30   Ev 26, 620; EW 88, 118; FE 295; GC 321, 631; PP 541; RC 53; 5T 100, 333, 384; 6T 242; 7T 84; 8T 72

31   TM 154

31, 32  COL 76

33   AH 33; COL 95; DA 333; Ev 374, 473; 1T 133; 8T 148

34, 35  COL 17

37   COL 35

37, 38  COL 70; FE 177, 209, 401

37–43COL 70–75

38   CSW 78; GW 27; 3T 406; 4T 381; 7T 34; 8T 56, 135

41   EW 110

41–43COL 75

43   CT 344; 9T 285, 287

44   COL 103; 5T 262, 704

44–46CS 243

45, 46  COL 115–121; 7T 226; 8T 20; 9T 38

46   MM 332; 4T 625

47   CT 253; TM 61; 7T 267

47, 48  8T 72

47–49DA 333

47–50COL 122

51, 52  COL 124; CT 184, 554

52   Ev 171; FE 97; GW 239; MH 121; ML 360; PP 594; TM 149; 1T 194; 5T 251; 7T 73

54   DA 241

55   DA 236; 3T 566

58        CT 374