[And He Walks With Me] Matthew 13
2 Getting into a boat served two purposes. First, it gave Jesus a bit of space. Whether or not this passage is a parallel of Mark 3:7-12 is unclear, but Mark 3:10 provides some insight into why this was so important: Since he had healed many, all who had diseases were pressing toward him to touch him. Second, it enabled more people to hear. Because there were no people around him, his voice was not blocked or absorbed by them. Additionally, sound travels exceptionally well over the surface of water because the the temperature difference between air and water both pulls the sound wave downward[192] and reflects it upward.[193] The combined result of these effects is that the sound wave is more focused, enabling sound to travel farther and and seem louder than across land. This effect becomes evident if you sit on the shore of a smooth lake or river, especially near evening. The sound of boat motors, voices, and animals (e.g., birdsong) can be heard from incredible distances across water!
3-9 This parable is a bit tricky for modern Westerners to understand because of the differences in farming between today and the first century. Modern farms typically have well-defined fields with roads along one or more boundary, and farmers invest a great deal of time and energy into cultivating those fields, including removing large rocks, tilling, and conditioning the soil before a seed is ever planted. Ancient farmers, however, did not have such things. They owned a field, but because people typically walked most places, it was not uncommon for a path to form where people walked across the field. Further, soil conditions in Israel vary greatly, but much of the region features terrain that is uneven, rocky, and has very little topsoil. Typically, a field was plowed in one direction before the seed was sown, and then in a perpendicular direction after the seed was sown to cover the seed.[194] The result was that the farmer often did not know how rocky the soil was or where the path would be. Therefore, they simply cast the seed everywhere knowing that some would be wasted, but the rest would grow and produce a crop that more than offset the loss. For Jesus’ explanation of this parable, see vss 18-23.
9 Let anyone who has ears listen suggested that there was a deeper meaning to the story that could be discerned by someone who was truly interested in doing so. This is a theme throughout the gospels and Revelation. We must pay attention and use critical thinking skills to connect dots in order to learn many of the less obvious lessons of life and faith.
11 The word translated secrets is mystēria. Literally translated, it means “mysteries,” which has its roots in the Semitic notion of a cosmic secret given to God’s chosen people in a cryptic form. [195]
13-15 The crowd following Jesus in many ways reflected Isaiah’s audience. Both wanted the benefits of God on their side, but they were unwilling to see what he was really doing and repent so they could be healed. Indeed, many today are the same way.
17 Every prophet and righteous person of the Old Testament knew that something was missing. Many of them were given a premonition that there was a better solution than the animal sacrifices of the temple, as evidenced in the myriad messianic prophecies, but that solution was not yet forthcoming. They longed to see the things Jesus’ disciples were living. Do not take for granted the spiritual blessings that we have in the revelation of the Messiah, the availability of Scriptures, etc.
18-23 Jesus finally circles back to answer what the disciples were really asking. They asked in vs 10 why he spoke in parables, but they really wanted an explanation of the parable of the sower from vss 3-9.
19 The word translated understand (CSB) conveys the idea of putting things together to comprehend and then acting upon that understanding. In fact, the word became an idiom for someone who acts in a good and upright manner, akin to wisdom in the Old Testament. The ability to understand in this way hangs on two things. First, the person must be willing. There are many people who are perfectly intelligent and able to understand, but they are unwilling to commit the mental energy to put things together and/or act upon that understanding. Second, there must be people willing to explain. This is why teachers and preachers are so important. It is also why it is absolutely essential that those teachers and preachers explain things in ways the current generation can understand. Without both of these factors in place, the seed will never have a chance to take root.
20-21 The rocky soil represents a person who embraces the gospel but does not do what is necessary to allow their faith to become deeply rooted. This would include failing to practice spiritual disciplines such as studying Scriptures daily, praying, fasting, fellowshipping with other believers, etc. It should be noted that this person may not completely abandon their faith when trouble comes. Indeed, they may continue to claim faith, attend church, etc., but they will resort to the world’s methods for handling that trouble rather than godly methods. Consider Richard Foster’s classic Celebration of Discipline and Adele Calhoun’s Spiritual Disciplines Handbook for more information on ways you can cultivate the soil of your life to become deep so the distress or persecution of life does not lead you to immediately fall away.
22 The thorny soil represents the person who hears and understands the gospel, but they are so distracted by worldly matters that the gospel never has a chance to flourish. Whereas the rocky person was derailed by the troubles of life, this one is detoured by the temptations of life. The things they pursue may be sinful, but more likely, they are good and admirable. They are just not the best.
23 After hearing that at least three out of four people will ultimately reject faith, it is tempting to be discouraged. However, Jesus points out that those who [hear] and [understand] the word, who [do] produce fruit and [yield], few as they may be, will more than offset the losses. Rather than focusing on those who walk away from the faith, it is important that we celebrate those who embrace the faith, thrive, and lead lives of impact.
24-30 Passages such as 1 Corinthians 5:1-5 make clear that it is necessary to remove from fellowship self-professed Christians who are acting in an immoral way, but Jesus’ parable here speaks of a field that has not yet ripened for harvest. That is, the gospel is still growing and maturing in them, and they have not yet placed their faith in Jesus. In this context, attacking a person who is clearly not developing in the right direction will only be counterproductive. Just as a weed stands out in a field, those who are growing in spite of the gospel are apparent to everyone. They rarely stop others from growing toward the gospel, but attacking them may turn off those who are watching. See vss 36-43 for a more complete interpretation.
31-32 The typical mustard seed is between 1/32 and 3/32 of an inch (1-2 mm) in diameter and has a mass of 2 milligrams. In comparison, a typical corn kernel is between 12/32 and 19/32 of an inch (10 -15 mm) in length and 9/32 and 12/32 of an inch (7 – 10 mm) in width and has a mass of 270 and 397 milligrams. In first century Palestine, the mustard seed was the smallest known seed.[196] Despite its relatively small beginnings, though, mature mustard plants vary in size from a large bush to a small tree. Using the mustard seed as an illustration for the kingdom of God, then, presented several challenges for Jesus’ disciples. First, it was commonly assumed that God’s kingdom would result in the sudden and decisive overthrow of earthly rulers. The disciples were not expecting an insignificant beginning.[197] This further suggested that the kingdom was already present and growing despite the fact it was not yet dominant, and the disciples should not dismiss it or grow frustrated by the kingdom’s small manifestation.[198] Finally, it presents the image of a kingdom that, once fully developed, provides shelter and sustenance for many creatures. The kingdom of God manifested in us should have a positive, constructive effect on people and things around us.
33 Leaven (CSB, KJV) or yeast (NRSV, NIV) is typically between 1/10,000 and 2/10,000 of an inch (3 – 5 micrometers) in diameter. When added to flour, this microorganism will metabolize the sugars in the flour into carbon dioxide and alcohol, causing the dough to expand in volume or rise. When baked, the alcohol evaporates, resulting in a bread with a light, airy texture. Generally, bakers will add yeast to dough at a ratio of 1.1-1.5%. Thus, to raise 50 pounds of flour, the baker will add between 0.55 and 0.75 pounds of yeast. Just as a small amount of yeast mixed into a large amount of flour can leaven all of it, even a small number of Christians can make a significant, revolutionizing difference in a community.
36-43 The disciples asked Jesus to explain the parable of the weeds (see vss 24-29). It is important to recognize that, while God may allow the children of the evil one to grow up alongside the children of the kingdom, the two will be sorted out in the end. The children of the evil one may cause havoc while they are still in the field, but eventually, they will be thrown into the blazing furnace where there will be weeping and gnashing of teeth. This suggests that hell is a real place, where there will be real suffering for all eternity. In contrast, the children of the kingdom will shine like the sun in their Father’s kingdom. The sun’s radiance was often used as a metaphor for goodness and God’s glory. These will finally be glorified, and they will spend eternity relishing in God’s lordship.
44-46 The parables of hidden treasure and the priceless pearl both have the same point: the kingdom of heaven is of matchless worth. In the first case, a man sold everything he has to secure the treasure, and in the second case, a merchant… sold everything he had to purchase the pearl. From these parables, three things can be observed. First, salvation ultimately requires complete surrender. We must be willing to give up everything we have in order to obtain it. Second, the two characters’ eagerness to exchange everything they had for the kingdom of heaven implies that eternal life is worth far more than anything we could ever offer in exchange. That is, we cannot truly earn it by our own merit, and we will always receive more than we sacrifice. In the end, we will know that, whatever it cost us to follow Jesus, it was a good deal. Finally, observe the eagerness and joy of both characters. Following God should not be a drudgery or pity party because of all that we gave up. If we are constantly lamenting what we gave up, then did we really give it up? Rather, we must focus on all that we gain in Christ.
47-50 Jesus here used a large dragnet to illustrate the kingdom of heaven. Shaped like a wall, 750-1,000 ft (228 – 305 m) in length, the net tapered from 25 ft (7.6 m) tall at the center to 5 ft (1.5 m) at both ends. The bottom of the wall was weighted, while the top of the wall had corks attached so that it floated. The fisherman would deploy the net in a circular pattern with the ends in shallow water near the shore. They would then drag the net and any fish caught in it to shore by both ends. Once ashore, the fish were sorted, and the undesirable species (see Leviticus 11:9-12) were discarded. This parable, then, is similar to the parable of the wheat and weeds (see vss 24-30) in that it depicts the final judgment. However, while the parable of the weeds emphasized Jesus’ decision to allow the weeds to continue until harvest, this parable of the dragnet emphasizes that there will eventually be a reckoning. Everyone will face judgment, and the wicked will be separated from the righteous. Instead of being returned to the water, though, those who are rejected will be thrown into the blazing furnace, where there will be weeping and gnashing of teeth. See note on vs 36-43.[199]
51-52 Having delivered and explained this series of parables, Jesus now pointed out the distinction between the disciples and the crowd: the disciples endeavor to understand Jesus’ parables and obey Jesus’ teaching. This is not to say that their understanding or obedience is perfect, but that the real disciple is deliberately growing in his/her understanding and obedience. Faith, then, is about trajectory. If one is growing in his/her understanding of and conformity to Christ’s character and command, then he/she is saved. Conversely, one who makes no effort to grow in understanding and obedience is in trouble.
The disciple who is growing in understanding and obedience is compared to the Jewish rabbis of the day. These are then described as a homeowner who distributes his wealth to benefit others. The difference between the disciples and rabbis is that the rabbis pulled wealth from the laws and traditions of old, but Jesus’ disciples can filter those teachings and everything else through the lens of Christ’s character and command.
53-58 Directly on the heels of the disciples’ understanding and acceptance of Jesus’ teachings, the people of his hometown were offended by him. It is interesting, though, that they did not really reject the substance of the teaching. Rather, their rejection was based on their familiarity with Jesus and, consequently, their rejection of his authority. Indeed, many people never consider the substance of Jesus teaching because they refuse to acknowledge his authority over their lives. Instead, they jump directly to offense.
The connection between the lack of miracles and the people’s unbelief has significant ramifications for modern churches. If we believe Jesus is omnipotent, then his capacity to perform miracles is not diminished by the audience’s unbelief. However, Jesus is not a circus act. He does not perform miracles merely to entertain the resolute agnostic. If a person is determined to not believe, then there is no purpose for performing miracles, and Jesus has no interest in doing them. Whenever we notice a lack of miracles in our churches, then, we must ask ourselves if we are using miracles as a test which Jesus can never finally pass.
[192] “No secrets by the lakeside: how water affects sound” 2013
[193] “Underwater acoustics”, n.d.
[194] Arnold 2011, Matthew 13:4
[195] Wilkins 2004, Matthew 13:11
[196] Wilkins 2004, Matthew 13:31-32
[197] Wilkins 2004, Matthew 13:31-32
[198] Wilkins 2004, Matthew 13:31-32
[199] Wilkins 2004, Matthew 13:47-48