Matius 13:24-43

The Parable of the Weeds

13:24 He presented them with another parable: ¹  “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds ²  among the wheat and went away. 13:26 When ³  the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves ⁴  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So ⁵  the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At ⁶  harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then ⁷  gather ⁸  the wheat into my barn.”’”

The Parable of the Mustard Seed

13:31 He gave ⁹  them another parable: ¹⁰  “The kingdom of heaven is like a mustard seed ¹¹  that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, ¹²  so that the wild birds ¹³  come and nest in its branches.” ¹⁴ 

The Parable of the Yeast

13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with ¹⁵  three measures ¹⁶  of flour until all the dough had risen.” ¹⁷ 

The Purpose of Parables

13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: ¹⁸ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹⁹ 

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He ²⁰  answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people ²¹  of the kingdom. The weeds are the people ²²  of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As ²³  the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ²⁴  13:42 They will throw them into the fiery furnace, ²⁵  where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²⁶  The one who has ears had better listen! ²⁷ 

[13:24]  ¹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:25]  ² tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[13:26]  ³ tn Here δέ (de) has not been translated.

[13:27]  ⁴ tn See the note on the word “slave” in 8:9.

[13:28]  ⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[13:30]  ⁶ tn Here καί (kai) has not been translated.

[13:30]  ⁷ tn Grk “but.”

[13:30]  ⁸ tn Grk “burned, but gather.”

[13:31]  ⁹ tn Grk “put before.”

[13:31]  ¹⁰ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ¹¹ sn The mustard seed was noted for its tiny size.

[13:32]  ¹² sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

[13:32]  ¹³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:32]  ¹⁴ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:33]  ¹⁵ tn Grk “hid in.”

[13:33]  ¹⁶ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:33]  ¹⁷ tn Grk “it was all leavened.”

[13:33]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:35]  ¹⁸ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

[13:35]  ¹⁹ sn A quotation from Ps 78:2.

[13:37]  ²⁰ tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:38]  ²¹ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ²² tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[13:40]  ²³ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[13:41]  ²⁴ tn Grk “the ones who practice lawlessness.”

[13:42]  ²⁵ sn A quotation from Dan 3:6.

[13:43]  ²⁶ sn An allusion to Dan 12:3.

[13:43]  ²⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).