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Matthew 11:2-13:53
New American Bible (Revised Edition)

IV. Opposition from Israel

The Messengers from John the Baptist. 2 [a](A)When John heard in prison[b] of the works of the Messiah, he sent his disciples to him 3 [c]with this question, “Are you the one who is to come, or should we look for another?” 4 Jesus said to them in reply, “Go and tell John what you hear and see: 5 [d]the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.(B) 6 And blessed is the one who takes no offense at me.”

Jesus’ Testimony to John.[e] 7 As they were going off, Jesus began to speak to the crowds about John, “What did you go out to the desert to see? A reed swayed by the wind?(C) 8 Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. 9 Then why did you go out? To see a prophet?[f] Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written:

‘Behold, I am sending my messenger ahead of you;
    he will prepare your way before you.’(D)

11 Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.[g] 12 From the days of John the Baptist until now, the kingdom of heaven suffers violence,[h] and the violent are taking it by force.(E) 13 All the prophets and the law[i] prophesied up to the time of John. 14 And if you are willing to accept it, he is Elijah, the one who is to come.(F) 15 Whoever has ears ought to hear.

16 (G)“To what shall I compare this generation?[j] It is like children who sit in marketplaces and call to one another, 17 ‘We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.’ 18 For John came neither eating nor drinking, and they said, ‘He is possessed by a demon.’(H) 19 The Son of Man came eating and drinking and they said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is vindicated by her works.”(I)

Reproaches to Unrepentant Towns. 20 (J)Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon,[k] they would long ago have repented in sackcloth and ashes.(K) 22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 23 [l]And as for you, Capernaum:

‘Will you be exalted to heaven?(L)
    You will go down to the netherworld.’

For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day. 24 But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.”(M)

The Praise of the Father. 25 (N)At that time Jesus said in reply,[m] “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. 26 Yes, Father, such has been your gracious will. 27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.(O)

The Gentle Mastery of Christ. 28 [n]“Come to me, all you who labor and are burdened,[o] and I will give you rest. 29 [p](P)Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. 30 For my yoke is easy, and my burden light.”

Chapter 12

Picking Grain on the Sabbath. 1 [q]At that time Jesus was going through a field of grain on the sabbath.(Q) His disciples were hungry and began to pick the heads[r] of grain and eat them.(R) 2 When the Pharisees saw this, they said to him, “See, your disciples are doing what is unlawful to do on the sabbath.” 3 He said to them,[s] “Have you not read what David(S) did when he and his companions were hungry, 4 how he went into the house of God and ate the bread of offering,(T) which neither he nor his companions but only the priests could lawfully eat? 5 [t]Or have you not read in the law that on the sabbath the priests serving in the temple violate the sabbath and are innocent?(U) 6 I say to you, something greater than the temple is here. 7 [u]If you knew what this meant, ‘I desire mercy, not sacrifice,’(V) you would not have condemned these innocent men. 8 [v](W)For the Son of Man is Lord of the sabbath.”

The Man with a Withered Hand. 9 (X)Moving on from there, he went into their synagogue. 10 And behold, there was a man there who had a withered hand. They questioned him, “Is it lawful to cure on the sabbath?”[w] so that they might accuse him. 11 [x]He said to them, “Which one of you who has a sheep that falls into a pit on the sabbath will not take hold of it and lift it out? 12 How much more valuable a person is than a sheep. So it is lawful to do good on the sabbath.” 13 Then he said to the man, “Stretch out your hand.” He stretched it out, and it was restored as sound as the other. 14 But the Pharisees[y] went out and took counsel against him to put him to death.(Y)

The Chosen Servant.[z] 15 When Jesus realized this, he withdrew from that place. Many [people] followed him, and he cured them all,[aa] 16 but he warned them not to make him known. 17 This was to fulfill what had been spoken through Isaiah the prophet:

18 “Behold, my servant whom I have chosen,(Z)
    my beloved in whom I delight;
I shall place my spirit upon him,
    and he will proclaim justice to the Gentiles.
19 He will not contend[ab] or cry out,
    nor will anyone hear his voice in the streets.
20 A bruised reed he will not break,
    a smoldering wick he will not quench,
until he brings justice to victory.
21     And in his name the Gentiles will hope.”[ac]

Jesus and Beelzebul.[ad] 22 (AA)Then they brought to him a demoniac who was blind and mute. He cured the mute person so that he could speak and see. 23 [ae](AB)All the crowd was astounded, and said, “Could this perhaps be the Son of David?” 24 [af](AC)But when the Pharisees heard this, they said, “This man drives out demons only by the power of Beelzebul, the prince of demons.” 25 (AD)But he knew what they were thinking and said to them,[ag] “Every kingdom divided against itself will be laid waste, and no town or house divided against itself will stand. 26 And if Satan drives out Satan, he is divided against himself; how, then, will his kingdom stand? 27 And if I drive out demons by Beelzebul, by whom do your own people[ah] drive them out? Therefore they will be your judges. 28 [ai](AE)But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you. 29 [aj]How can anyone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can plunder his house. 30 [ak](AF)Whoever is not with me is against me, and whoever does not gather with me scatters. 31 (AG)Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit[al] will not be forgiven. 32 And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the holy Spirit will not be forgiven, either in this age or in the age to come.

A Tree and Its Fruits. 33 (AH)“Either declare[am] the tree good and its fruit is good, or declare the tree rotten and its fruit is rotten, for a tree is known by its fruit. 34 [an](AI)You brood of vipers, how can you say good things when you are evil? For from the fullness of the heart the mouth speaks. 35 A good person brings forth good out of a store of goodness, but an evil person brings forth evil out of a store of evil. 36 [ao](AJ)I tell you, on the day of judgment people will render an account for every careless word they speak. 37 By your words you will be acquitted, and by your words you will be condemned.”

The Demand for a Sign.[ap] 38 Then some of the scribes and Pharisees said to him, “Teacher,[aq] we wish to see a sign from you.”(AK) 39 He said to them in reply, “An evil and unfaithful[ar] generation seeks a sign, but no sign will be given it except the sign of Jonah the prophet. 40 Just as Jonah was in the belly of the whale three days and three nights,[as] so will the Son of Man be in the heart of the earth three days and three nights. 41 [at]At the judgment, the men of Nineveh will arise with this generation and condemn it, because they repented at the preaching of Jonah; and there is something greater than Jonah here. 42 At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here.(AL)

The Return of the Unclean Spirit.[au] 43 (AM)“When an unclean spirit goes out of a person it roams through arid regions searching for rest but finds none. 44 Then it says, ‘I will return to my home from which I came.’ But upon returning, it finds it empty, swept clean, and put in order. 45 Then it goes and brings back with itself seven other spirits more evil than itself, and they move in and dwell there; and the last condition of that person is worse than the first. Thus it will be with this evil generation.”

The True Family of Jesus.[av] 46 (AN)While he was still speaking to the crowds, his mother and his brothers appeared outside, wishing to speak with him. 47 [Someone told him, “Your mother and your brothers are standing outside, asking to speak with you.”][aw] 48 But he said in reply to the one who told him, “Who is my mother? Who are my brothers?” 49 And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers. 50 For whoever does the will of my heavenly Father is my brother, and sister, and mother.”

Chapter 13

The Parable of the Sower. 1 [ax]On that day, Jesus went out of the house and sat down by the sea.(AO) 2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore. 3 [ay]And he spoke to them at length in parables,[az] saying: “A sower went out to sow. 4 And as he sowed, some seed fell on the path, and birds came and ate it up. 5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep, 6 and when the sun rose it was scorched, and it withered for lack of roots. 7 Some seed fell among thorns, and the thorns grew up and choked it. 8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold. 9 Whoever has ears ought to hear.”

The Purpose of Parables. 10 The disciples approached him and said, “Why do you speak to them in parables?” 11 [ba]He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted. 12 (AP)To anyone who has, more will be given[bb] and he will grow rich; from anyone who has not, even what he has will be taken away. 13 [bc](AQ)This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.’ 14 (AR)Isaiah’s prophecy is fulfilled in them, which says:

‘You shall indeed hear but not understand,
    you shall indeed look but never see.
15 Gross is the heart of this people,
    they will hardly hear with their ears,
    they have closed their eyes,
        lest they see with their eyes
    and hear with their ears
and understand with their heart and be converted,
    and I heal them.’

The Privilege of Discipleship.[bd] 16 (AS)“But blessed are your eyes, because they see, and your ears, because they hear. 17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.

The Explanation of the Parable of the Sower.[be] 18 (AT)“Hear then the parable of the sower. 19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart. 20 The seed sown on rocky ground is the one who hears the word and receives it at once with joy. 21 But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away. 22 The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit. 23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”

The Parable of the Weeds Among the Wheat. 24 He proposed another parable to them.[bf] “The kingdom of heaven may be likened to a man who sowed good seed in his field. 25 While everyone was asleep his enemy came and sowed weeds[bg] all through the wheat, and then went off. 26 When the crop grew and bore fruit, the weeds appeared as well. 27 The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’ 28 He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ 29 He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them. 30 Let them grow together until harvest;[bh] then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’”(AU)

The Parable of the Mustard Seed.[bi] 31 (AV)He proposed another parable to them. “The kingdom of heaven is like a mustard seed that a person took and sowed in a field. 32 [bj](AW)It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.’”

The Parable of the Yeast. 33 He spoke to them another parable. “The kingdom of heaven is like yeast[bk] that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”(AX)

The Use of Parables. 34 [bl](AY)All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, 35 to fulfill what had been said through the prophet:[bm]

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

The Explanation of the Parable of the Weeds. 36 Then, dismissing the crowds,[bn] he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” 37 [bo]He said in reply, “He who sows good seed is the Son of Man, 38 the field is the world,[bp] the good seed the children of the kingdom. The weeds are the children of the evil one, 39 and the enemy who sows them is the devil. The harvest is the end of the age,[bq] and the harvesters are angels. 40 Just as weeds are collected and burned [up] with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom[br] all who cause others to sin and all evildoers. 42 (BA)They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. 43 [bs](BB)Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.

More Parables.[bt] 44 (BC)“The kingdom of heaven is like a treasure buried in a field,[bu] which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. 45 Again, the kingdom of heaven is like a merchant searching for fine pearls. 46 When he finds a pearl of great price, he goes and sells all that he has and buys it. 47 Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. 48 When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away. 49 Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous 50 and throw them into the fiery furnace, where there will be wailing and grinding of teeth.

Treasures New and Old. 51 “Do you understand[bv] all these things?” They answered, “Yes.” 52 [bw]And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.” 53 When Jesus finished these parables, he went away from there.

Footnotes

  1. 11:2–12:50 The narrative section of the third book deals with the growing opposition to Jesus. It is largely devoted to disputes and attacks relating to faith and discipleship and thus contains much sayings-material, drawn in large part from Q.
  2. 11:2 In prison: see Mt 4:12; 14:1–12. The works of the Messiah: the deeds of Mt 8–9.
  3. 11:3 The question probably expresses a doubt of the Baptist that Jesus is the one who is to come (cf. Mal 3:1) because his mission has not been one of fiery judgment as John had expected (Mt 3:2).
  4. 11:5–6 Jesus’ response is taken from passages of Isaiah (Is 26:19; 29:18–19; 35:5–6; 61:1) that picture the time of salvation as marked by deeds such as those that Jesus is doing. The beatitude is a warning to the Baptist not to disbelieve because his expectations have not been met.
  5. 11:7–19 Jesus’ rebuke of John is counterbalanced by a reminder of the greatness of the Baptist’s function (Mt 11:7–15) that is followed by a complaint about those who have heeded neither John nor Jesus (Mt 11:16–19).
  6. 11:9–10 In common Jewish belief there had been no prophecy in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited, and Jesus agrees that John was such. Yet he was more than a prophet, for he was the precursor of the one who would bring in the new and final age. The Old Testament quotation is a combination of Mal 3:1; Ex 23:20 with the significant change that the before me of Malachi becomes before you. The messenger now precedes not God, as in the original, but Jesus.
  7. 11:11 John’s preeminent greatness lies in his function of announcing the imminence of the kingdom (Mt 3:1). But to be in the kingdom is so great a privilege that the least who has it is greater than the Baptist.
  8. 11:12 The meaning of this difficult saying is probably that the opponents of Jesus are trying to prevent people from accepting the kingdom and to snatch it away from those who have received it.
  9. 11:13 All the prophets and the law: Matthew inverts the usual order, “law and prophets,” and says that both have prophesied. This emphasis on the prophetic character of the law points to its fulfillment in the teaching of Jesus and to the transitory nature of some of its commandments (see note on Mt 5:17–20).
  10. 11:16–19 See Lk 7:31–35. The meaning of the parable (Mt 11:16–17) and its explanation (Mt 11:18–19b) is much disputed. A plausible view is that the children of the parable are two groups, one of which proposes different entertainments to the other that will not agree with either proposal. The first represents John, Jesus, and their disciples; the second those who reject John for his asceticism and Jesus for his table association with those despised by the religiously observant. Mt 11:19c (her works) forms an inclusion with Mt 11:2 (“the works of the Messiah”). The original form of the saying is better preserved in Lk 7:35 “…wisdom is vindicated by all her children.” There John and Jesus are the children of Wisdom; here the works of Jesus the Messiah are those of divine Wisdom, of which he is the embodiment. Some important textual witnesses, however, have essentially the same reading as in Luke.
  11. 11:21 Tyre and Sidon were pagan cities denounced for their wickedness in the Old Testament; cf. Jl 4:4–7.
  12. 11:23 Capernaum’s pride and punishment are described in language taken from the taunt song against the king of Babylon (Is 14:13–15).
  13. 11:25–27 This Q saying, identical with Lk 10:21–22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus’ preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father’s revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.
  14. 11:28–29 These verses are peculiar to Matthew and are similar to Ben Sirach’s invitation to learn wisdom and submit to her yoke (Sir 51:23, 26).
  15. 11:28 Who labor and are burdened: burdened by the law as expounded by the scribes and Pharisees (Mt 23:4).
  16. 11:29 In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf. Jer 6:16.
  17. 12:1–14 Matthew here returns to the Marcan order that he left in Mt 9:18. The two stories depend on Mk 2:23–28; 3:1–6, respectively, and are the only places in either gospel that deal explicitly with Jesus’ attitude toward sabbath observance.
  18. 12:1–2 The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Ex 34:21).
  19. 12:3–4 See 1 Sm 21:2–7. In the Marcan parallel (Mk 2:25–26) the high priest is called Abiathar, although in 1 Samuel this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David’s men being without food.
  20. 12:5–6 This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the doubling on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.
  21. 12:7 See note on Mt 9:13.
  22. 12:8 The ultimate justification for the disciples’ violation of the sabbath rest is that Jesus, the Son of Man, has supreme authority over the law.
  23. 12:10 Rabbinic tradition later than the gospels allowed relief to be given to a sufferer on the sabbath if life was in danger. This may also have been the view of Jesus’ Pharisaic contemporaries. But the case here is not about one in danger of death.
  24. 12:11 Matthew omits the question posed by Jesus in Mk 3:4 and substitutes one about rescuing a sheep on the sabbath, similar to that in Lk 14:5.
  25. 12:14 See Mk 3:6. Here the plan to bring about Jesus’ death is attributed to the Pharisees only. This is probably due to the situation of Matthew’s church, when the sole opponents were the Pharisees.
  26. 12:15–21 Matthew follows Mk 3:7–12 but summarizes his source in two verses (Mt 12:15, 16) that pick up the withdrawal, the healings, and the command for silence. To this he adds a fulfillment citation from the first Servant Song (Is 42:1–4) that does not correspond exactly to either the Hebrew or the LXX of that passage. It is the longest Old Testament citation in this gospel, emphasizing the meekness of Jesus, the Servant of the Lord, and foretelling the extension of his mission to the Gentiles.
  27. 12:15 Jesus’ knowledge of the Pharisees’ plot and his healing all are peculiar to Matthew.
  28. 12:19 The servant’s not contending is seen as fulfilled in Jesus’ withdrawal from the disputes narrated in Mt 12:1–14.
  29. 12:21 Except for a minor detail, Matthew here follows the LXX, although the meaning of the Hebrew (“the coastlands will wait for his teaching”) is similar.
  30. 12:22–32 For the exorcism, see note on Mt 9:32–34. The long discussion combines Marcan and Q material (Mk 3:22–30; Lk 11:19–20, 23; 12:10). Mk 3:20–21 is omitted, with a consequent lessening of the sharpness of Mt 12:48.
  31. 12:23 See note on Mt 9:27.
  32. 12:24 See note on Mt 10:25.
  33. 12:25–26 Jesus’ first response to the Pharisees’ charge is that if it were true, Satan would be destroying his own kingdom.
  34. 12:27 Besides pointing out the absurdity of the charge, Jesus asks how the work of Jewish exorcists (your own people) is to be interpreted. Are they, too, to be charged with collusion with Beelzebul? For an example of Jewish exorcism see Josephus, Antiquities 8:42–49.
  35. 12:28 The Q parallel (Lk 11:20) speaks of the “finger” rather than of the “spirit” of God. While the difference is probably due to Matthew’s editing, he retains the kingdom of God rather than changing it to his usual “kingdom of heaven.” Has come upon you: see Mt 4:17.
  36. 12:29 A short parable illustrates what Jesus is doing. The strong man is Satan, whom Jesus has tied up and whose house he is plundering. Jewish expectation was that Satan would be chained up in the last days (Rev 20:2); Jesus’ exorcisms indicate that those days have begun.
  37. 12:30 This saying, already attached to the preceding verses in Q (see Lk 11:23), warns that there can be no neutrality where Jesus is concerned. Its pertinence in a context where Jesus is addressing not the neutral but the bitterly opposed is not clear. The accusation of scattering, however, does fit the situation. Jesus is the shepherd of God’s people (Mt 2:6), his mission is to the lost sheep of Israel (Mt 15:24); the Pharisees, who oppose him, are guilty of scattering the sheep.
  38. 12:31 Blasphemy against the Spirit: the sin of attributing to Satan (Mt 12:24) what is the work of the Spirit of God (Mt 12:28).
  39. 12:33 Declare: literally, “make.” The meaning of this verse is obscure. Possibly it is a challenge to the Pharisees either to declare Jesus and his exorcisms good or both of them bad. A tree is known by its fruit; if the fruit is good, so must the tree be. If the driving out of demons is good, so must its source be.
  40. 12:34 The admission of Jesus’ goodness cannot be made by the Pharisees, for they are evil, and the words that proceed from their evil hearts cannot be good.
  41. 12:36–37 If on the day of judgment people will be held accountable for even their careless words, the vicious accusations of the Pharisees will surely lead to their condemnation.
  42. 12:38–42 This section is mainly from Q (see Lk 11:29–32). Mk 8:11–12, which Matthew has followed in Mt 16:1–4, has a similar demand for a sign. The scribes and Pharisees refuse to accept the exorcisms of Jesus as authentication of his claims and demand a sign that will end all possibility of doubt. Jesus’ response is that no such sign will be given. Because his opponents are evil and see him as an agent of Satan, nothing will convince them.
  43. 12:38 Teacher: see note on Mt 8:19. In Mt 16:1 the request is for a sign “from heaven” (Mk 8:11).
  44. 12:39 Unfaithful: literally, “adulterous.” The covenant between God and Israel was portrayed as a marriage bond, and unfaithfulness to the covenant as adultery; cf. Hos 2:4–14; Jer 3:6–10.
  45. 12:40 See Jon 2:1. While in Q the sign was simply Jonah’s preaching to the Ninevites (Lk 11:30, 32), Matthew here adds Jonah’s sojourn in the belly of the whale for three days and three nights, a prefigurement of Jesus’ sojourn in the abode of the dead and, implicitly, of his resurrection.
  46. 12:41–42 The Ninevites who repented (see Jon 3:1–10) and the queen of the south (i.e., of Sheba; see 1 Kgs 10:1–13) were pagans who responded to lesser opportunities than have been offered to Israel in the ministry of Jesus, something greater than Jonah or Solomon. At the final judgment they will condemn the faithless generation that has rejected him.
  47. 12:43–45 Another Q passage; cf. Mt 11:24–26. Jesus’ ministry has broken Satan’s hold over Israel, but the refusal of this evil generation to accept him will lead to a worse situation than what preceded his coming.
  48. 12:46–50 See Mk 3:31–35. Matthew has omitted Mk 3:20–21 which is taken up in Mk 3:31 (see note on Mt 12:22–32), yet the point of the story is the same in both gospels: natural kinship with Jesus counts for nothing; only one who does the will of his heavenly Father belongs to his true family.
  49. 12:47 This verse is omitted in some important textual witnesses, including Codex Sinaiticus (original reading) and Codex Vaticanus.
  50. 13:1–53 The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).
  51. 13:3 In parables: the word “parable” (Greek parabolē) is used in the LXX to translate the Hebrew māshāl, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Mt 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus’ teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.
  52. 13:3–8 Since in Palestine sowing often preceded plowing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.
  53. 13:11 Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Mt 13:13. The mysteries: as in Lk 8:10; Mk 4:11 has “the mystery.” The word is used in Dn 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.
  54. 13:12 In the New Testament use of this axiom of practical “wisdom” (see Mt 25:29; Mk 4:25; Lk 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the “theological passive,” more will be given, what he has will be taken away).
  55. 13:13 Because ‘they look…or understand’: Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mk 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Is 6:9–10 in Mt 13:14 supports the harsher Marcan view.
  56. 13:16–17 Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.
  57. 13:18–23 See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23).
  58. 13:24–30 This parable is peculiar to Matthew. The comparison in Mt 13:24 does not mean that the kingdom of heaven may be likened simply to the person in question but to the situation narrated in the whole story. The refusal of the householder to allow his slaves to separate the wheat from the weeds while they are still growing is a warning to the disciples not to attempt to anticipate the final judgment of God by a definitive exclusion of sinners from the kingdom. In its present stage it is composed of the good and the bad. The judgment of God alone will eliminate the sinful. Until then there must be patience and the preaching of repentance.
  59. 13:25 Weeds: darnel, a poisonous weed that in its first stage of growth resembles wheat.
  60. 13:30 Harvest: a common biblical metaphor for the time of God’s judgment; cf. Jer 51:33; Jl 4:13; Hos 6:11.
  61. 13:31–33 See Mk 4:30–32; Lk 13:18–21. The parables of the mustard seed and the yeast illustrate the same point: the amazing contrast between the small beginnings of the kingdom and its marvelous expansion.
  62. 13:32 See Dn 4:7–9, 17–19 where the birds nesting in the tree represent the people of Nebuchadnezzar’s kingdom. See also Ez 17:23; 31:6.
  63. 13:33 Except in this Q parable and in Mt 16:12, yeast (or “leaven”) is, in New Testament usage, a symbol of corruption (see Mt 16:6, 11–12; Mk 8:15; Lk 12:1; 1 Cor 5:6–8; Gal 5:9). Three measures: an enormous amount, enough to feed a hundred people. The exaggeration of this element of the parable points to the greatness of the kingdom’s effect.
  64. 13:34 Only in parables: see Mt 13:10–15.
  65. 13:35 The prophet: some textual witnesses read “Isaiah the prophet.” The quotation is actually from Ps 78:2; the first line corresponds to the LXX text of the psalm. The psalm’s title ascribes it to Asaph, the founder of one of the guilds of temple musicians. He is called “the prophet” (NAB “the seer”) in 2 Chr 29:30, but it is doubtful that Matthew averted to that; for him, any Old Testament text that could be seen as fulfilled in Jesus was prophetic.
  66. 13:36 Dismissing the crowds: the return of Jesus to the house marks a break with the crowds, who represent unbelieving Israel. From now on his attention is directed more and more to his disciples and to their instruction. The rest of the discourse is addressed to them alone.
  67. 13:37–43 In the explanation of the parable of the weeds emphasis lies on the fearful end of the wicked, whereas the parable itself concentrates on patience with them until judgment time.
  68. 13:38 The field is the world: this presupposes the resurrection of Jesus and the granting to him of “all power in heaven and on earth” (Mt 28:18).
  69. 13:39 The end of the age: this phrase is found only in Matthew (13:40, 49; 24:3; 28:20).
  70. 13:41 His kingdom: the kingdom of the Son of Man is distinguished from that of the Father (Mt 13:43); see 1 Cor 15:24–25. The church is the place where Jesus’ kingdom is manifested, but his royal authority embraces the entire world; see note on Mt 13:38.
  71. 13:43 See Dn 12:3.
  72. 13:44–50 The first two of the last three parables of the discourse have the same point. The person who finds a buried treasure and the merchant who finds a pearl of great price sell all that they have to acquire these finds; similarly, the one who understands the supreme value of the kingdom gives up whatever he must to obtain it. The joy with which this is done is made explicit in the first parable, but it may be presumed in the second also. The concluding parable of the fishnet resembles the explanation of the parable of the weeds with its stress upon the final exclusion of evil persons from the kingdom.
  73. 13:44 In the unsettled conditions of Palestine in Jesus’ time, it was not unusual to guard valuables by burying them in the ground.
  74. 13:51 Matthew typically speaks of the understanding of the disciples.
  75. 13:52 Since Matthew tends to identify the disciples and the Twelve (see note on Mt 10:1), this saying about the Christian scribe cannot be taken as applicable to all who accept the message of Jesus. While the Twelve are in many ways representative of all who believe in him, they are also distinguished from them in certain respects. The church of Matthew has leaders among whom are a group designated as “scribes” (Mt 23:34). Like the scribes of Israel, they are teachers. It is the Twelve and these their later counterparts to whom this verse applies. The scribe…instructed in the kingdom of heaven knows both the teaching of Jesus (the new) and the law and prophets (the old) and provides in his own teaching both the new and the old as interpreted and fulfilled by the new. On the translation head of a household (for the same Greek word translated householder in Mt 13:27), see note on Mt 24:45–51.
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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.