Elberfelder Bible - unrevised version (ca. 1900)

1AnG1722 jenemG1565 TageG2250 aberG1161 gingG1831 JesusG2424 ausG575 dem HauseG3614 hinausG1831 und setzteG2521 sich anG3844 den SeeG2281. 2UndG2532 es versammelteG4863 sich eine großeG4183 VolksmengeG3793 zuG4314 ihmG846, so daßG5620 er inG1519 ein SchiffG4143 stiegG1684 und sich setzteG2521; undG2532 die ganzeG3956 VolksmengeG3793 standG2476 amG1909 UferG123. 3UndG2532 er redeteG2980 vielesG4183 inG1722 GleichnissenG3850 zu ihnenG846 und sprachG3004: SieheG2400, der SämannG4687 gingG1831 aus zu säenG4687; 4undG2532 indemG1722 erG846 säteG4687, fielG4098 etlichesG3739 G3303 anG3844 den WegG3598, undG2532 die VögelG4071 kamenG2064 undG2532 fraßenG2719 esG846 aufG2719. 5AnderesG243 aberG1161 fielG4098 aufG1909 das SteinichteG4075, woG3699 es nichtG3756 vielG4183 ErdeG1093 hatteG2192; undG2532 alsbaldG2112 gingG1816 es auf, weilG1223 es nichtG3361 tiefeG899 ErdeG1093 hatteG2192. 6Als aberG1161 die SonneG2246 aufgingG393, wurde es verbranntG2739, undG2532 weilG1223 es keineG3361 WurzelG4491 hatteG2192, verdorrteG3583 es. 7AnderesG243 aberG1161 fielG4098 unterG1909 die DornenG173; undG2532 die DornenG173 schossenG305 auf undG2532 ersticktenG638 esG846. 8AnderesG243 aberG1161 fielG4098 aufG1909 die guteG2570 ErdeG1093 undG2532 gabG1325 FruchtG2590: das eineG3303 hundert-G1540, das andereG1161 sechzig-G1835, das andereG1161 dreißigfältigG5144. 9WerG3588 OhrenG3775 hatG2192 [zu hören]G191, der höreG191! 10UndG2532 die JüngerG3101 tratenG4334 herzu und sprachenG2036 zu ihmG846: WarumG1302 redestG2980 du inG1722 GleichnissenG3850 zu ihnenG846 ? 11Er aber antworteteG611 undG1161 sprachG2036 zu ihnenG846: WeilG3754 euchG5213 gegebenG1325 ist, die GeheimnisseG3466 des ReichesG932 der HimmelG3772 zu wissenG1097, jenenG1565 aberG1161 istG1325 es nichtG3756 gegebenG1325; 12dennG1063 werG3748 da hatG2192, demG846 wird gegebenG1325 werden, undG2532 er wird ÜberflußG4052 haben; werG3748 aberG1161 nichtG3756 hatG2192, vonG575 demG846 wirdG142 selbst, wasG2532 er hatG2192, genommenG142 werden. 13DarumG1223 G5124 rede ichG2980 inG1722 GleichnissenG3850 zu ihnenG846, weilG3754 sie sehendG991 nichtG3756 sehenG991 undG2532 hörendG191 nichtG3756 hörenG191, nochG3761 verstehenG4920; 14undG2532 es wird anG1909 ihnenG846 die WeissagungG4394 Jesaias'G2268 erfülltG378, welcheG3588 sagtG3004: "Mit GehörG189 werdetG4920 ihr hörenG191 undG2532 doch nichtG3364 verstehenG4920, undG2532 sehendG991 werdetG1492 ihr sehenG991 undG2532 doch nichtG3364 wahrnehmenG1492; 15dennG1063 das HerzG2588 diesesG5127 VolkesG2992 ist dickG3975 geworden, undG2532 mit den OhrenG3775 haben sie schwerG917 gehörtG191, undG2532 ihreG846 AugenG3788 haben sie geschlossenG2576, damit sie nicht etwaG3379 mit den AugenG3788 sehenG1492 undG2532 mit den OhrenG3775 hörenG191 undG2532 mit dem HerzenG2588 verstehenG4920 undG2532 sich bekehrenG1994, undG2532 ich sieG846 heileG2390 ".   16GlückseligG3107 aberG1161 eureG5216 AugenG3788, daßG3754 sie sehenG991, undG2532 eureG5216 OhrenG3775, daßG3754 sie hörenG191; 17dennG1063 wahrlichG281, ich sageG3004 euchG5213 G3754: VieleG4183 ProphetenG4396 undG2532 GerechteG1342 haben begehrtG1937 zu sehenG1492, wasG3739 ihr anschauetG991, undG2532 habenG1492 es nichtG3756 gesehenG1492; undG2532 zu hörenG191, wasG3739 ihr höretG191, undG2532 habenG191 es nichtG3756 gehörtG191. 18HöretG191 ihrG5210 nunG3767 das GleichnisG3850 vom SämannG4687. 19So oft jemandG3956 das WortG3056 vom ReicheG932 hörtG191 undG2532 nichtG3361 verstehtG4920, kommtG2064 der BöseG4190 undG2532 reißtG726 weg, wasG3588 inG1722 seinG846 HerzG2588 gesätG4687 war; dieserG3778 istG2076 es, der anG3844 den WegG3598 gesätG4687 ist. 20Der aberG1161 aufG1909 das SteinichteG4075 gesätG4687 ist, dieserG3778 istG2076 es, der das WortG3056 hörtG191 undG2532 esG846 alsbaldG2117 mitG3326 FreudenG5479 aufnimmtG2983; 21er hatG2192 aberG1161 keineG3756 WurzelG4491 inG1722 sichG1438, sondernG235 istG2076 nur für eine ZeitG4340; und wennG1161 DrangsalG2347 entstehtG1096 oderG2228 VerfolgungG1375 umG1223 des WortesG3056 willenG1223, alsbaldG2117 ärgertG4624 er sich.   22Der aberG1161 unterG1519 die DornenG173 gesätG4687 ist, dieser istG2076 es, derG3778 das WortG3056 hörtG191, undG2532 die SorgeG3308 diesesG5127 LebensG165 undG2532 der BetrugG539 des ReichtumsG4149 erstickenG4846 das WortG3056, undG2532 er bringtG1096 keine FruchtG175. 23Der aberG1161 aufG1909 die guteG2570 ErdeG1093 gesätG4687 ist, dieserG3778 istG2076 es, der das WortG3056 hörtG191 undG2532 verstehtG4920, welcherG3739 wirklichG1211 FruchtG2592 bringt; undG2532 der eineG3303 trägtG4160 hundert-G1540, der andereG1161 sechzig-G1835, der andereG1161 dreißigfältigG5144. 24Ein anderesG243 GleichnisG3850 legteG3908 er ihnenG846 vorG3908 und sprachG3004: Das ReichG932 der HimmelG3772 ist einem MenschenG444 gleichG3666 geworden, der gutenG2570 SamenG4690 aufG1722 seinenG846 AckerG68 säteG4687 G4687. 25WährendG1722 aberG1161 die MenschenG444 schliefenG2518, kamG2064 seinG846 FeindG2190 undG2532 säteG4687 UnkrautG2215 mitten unterG303 G3319 den WeizenG4621 undG2532 ging hinwegG565. 26AlsG3753 aberG1161 die SaatG5528 aufsproßteG985 undG2532 FruchtG2590 brachteG4160, daG5119 erschienG5316 auchG2532 das UnkrautG2215. 27Es kamenG4334 aberG1161 die KnechteG1401 des HausherrnG3617 hinzu und sprachenG2036 zu ihmG846: HerrG2962, hastG4687 du nichtG3780 gutenG2570 SamenG4690 aufG1722 deinenG4674 AckerG68 gesätG4687 ? woherG4159 hatG2192 er dennG3767 UnkrautG2215 ? 28Er aberG1161 sprachG5346 zu ihnenG846: Ein feindseligerG2190 MenschG444 hatG4160 diesG5124 getanG4160. Die KnechteG1401 aberG1161 sprachenG2036 zu ihmG846: WillstG2309 du dennG3767, daß wir hingehenG565 und esG846 zusammenlesenG4816 ? 29Er aberG1161 sprachG5346: NeinG3756, damit ihr nichtG3379 etwa beim ZusammenlesenG4816 des UnkrautsG2215 zugleich mitG260 demselbenG846 den WeizenG4621 ausraufetG1610. 30LaßtG863 es beidesG297 zusammenG4885 wachsen bisG3360 zur ErnteG2326, undG2532 zurG1722 ZeitG2540 der ErnteG2326 werde ich den SchnitternG2327 sagenG2046: LesetG4816 zuerstG4412 das UnkrautG2215 zusammenG4816 undG2532 bindetG1210 esG846 inG1519 BündelG1197, umG4314 esG846 zu verbrennenG2618; den WeizenG4621 aberG1161 sammeltG4863 inG1519 meineG3450 ScheuneG596. 31Ein anderesG243 GleichnisG3850 legteG3908 er ihnenG846 vorG3908 und sprachG3004: Das ReichG932 der HimmelG3772 istG2076 gleichG3664 einem SenfkornG2848 G4615, welchesG3739 ein MenschG444 nahmG2983 und aufG1722 seinenG846 AckerG68 säteG4687; 32dasG3739 zwarG3303 kleinerG3398 istG2076 als alleG3956 SamenG4690, wennG3752 es aberG1161 gewachsenG837 ist, so istG2076 es größerG3187 als die KräuterG3001 undG2532 wirdG1096 ein BaumG1186, so daßG5620 die VögelG4071 des HimmelsG3772 kommenG2064 undG2532 sich niederlassenG2681 inG1722 seinenG846 ZweigenG2798. 33Ein anderesG243 GleichnisG3850 redeteG2980 er zu ihnenG846: Das ReichG932 der HimmelG3772 istG2076 gleichG3664 einem SauerteigG2219, welchenG3739 ein WeibG1135 nahmG2983 und unterG1519 dreiG5140 MaßG4568 MehlG224 verbargG1470, bisG2193 esG3739 ganzG3650 durchsäuertG2220 war. 34DiesG5023 allesG3956 redeteG2980 JesusG2424 inG1722 GleichnissenG3850 zu den VolksmengenG3793, undG2532 ohneG5565 GleichnisG3850 redeteG2980 er nichtG3756 zu ihnenG846, 35damitG3704 erfülltG4137 würde, wasG3588 durchG1223 den ProphetenG4396 geredetG4483 ist, welcher sprichtG3004: "Ich werde meinenG3450 MundG4750 auftunG455 inG1722 GleichnissenG3850; ich werde aussprechenG2044, was vonG575 GrundlegungG2602 der WeltG2889 an verborgenG2928 war".   36DannG5119 entließG863 erG2424 die VolksmengeG3793 und kamG2064 inG1519 das HausG3614; undG2532 seineG846 JüngerG3101 tratenG4334 zu ihmG846 und sprachenG3004: DeuteG5419 unsG2254 das GleichnisG3850 vom UnkrautG2215 des AckersG68. 37Er aber antworteteG611 undG1161 sprachG2036: Der den gutenG2570 SamenG4690 sätG4687, istG2076 der SohnG5207 des MenschenG444, 38der AckerG68 aberG1161 istG2076 die WeltG2889; der guteG2570 SameG4690 aberG1161, diesG3778 sindG1526 die SöhneG5207 des ReichesG932, das UnkrautG2215 aberG1161 sindG1526 die SöhneG5207 des BösenG4190; 39der FeindG2190 aberG1161, der esG846 gesätG4687 hat, istG2076 der TeufelG1228; die ErnteG2326 aberG1161 istG2076 die VollendungG4930 des ZeitaltersG165, die SchnitterG2327 aberG1161 sindG1526 EngelG32. 40GleichwieG5618 nunG3767 das UnkrautG2215 zusammengelesenG4816 undG2532 im FeuerG4442 verbranntG2618 wird, alsoG3779 wirdG2071 es inG1722 der VollendungG4930 desG5127 ZeitaltersG165 seinG2071. 41Der SohnG5207 des MenschenG444 wird seineG846 EngelG32 aussendenG649, undG2532 sie werdenG4816 ausG1537 seinem ReicheG932 alleG3956 ÄrgernisseG4625 zusammenlesenG4816 undG2532 die das GesetzloseG458 tunG4160; 42undG2532 sie werden sieG846 inG1519 den FeuerofenG2575 G4442 werfenG906: daG1563 wird seinG2071 das WeinenG2805 undG2532 das ZähneknirschenG1030 G3599. 43DannG5119 werden die GerechtenG1342 leuchtenG1584 wieG5613 die SonneG2246 inG1722 dem ReicheG932 ihresG846 VatersG3962. WerG3588 OhrenG3775 hatG2192 [zu hören]G191, der höreG191! 44DasG3825 ReichG932 der HimmelG3772 istG2076 gleichG3664 einem imG1722 AckerG68 verborgenenG2928 SchatzG2344, welchenG3739 ein MenschG444 fandG2147 und verbargG2928; undG2532 vorG575 FreudeG5479 darüberG846 gehtG5217 er hin undG2532 verkauftG4453 allesG3956, wasG3745 er hatG2192, undG2532 kauftG59 jenenG1565 AckerG68. 45WiederumG3825 istG2076 das ReichG932 der HimmelG3772 gleichG3664 einem KaufmannG1713 G444, der schöneG2570 PerlenG3135 suchtG2212; 46als erG3739 aber eineG1520 sehr kostbareG4186 PerleG3135 gefundenG2147 hatte, gingG565 er hin und verkaufteG4097 allesG3956, wasG3745 er hatteG2192, undG2532 kaufteG59 sieG846. 47WiederumG3825 istG2076 das ReichG932 der HimmelG3772 gleichG3664 einem NetzeG4522, das insG1519 MeerG2281 geworfenG906 wurde undG2532 vonG1537 jederG3956 GattungG1085 zusammenbrachteG4863, 48welchesG3739 sie, alsG3753 es vollG4137 war, ansG1909 UferG123 heraufgezogenG307 hatten; undG2532 sie setztenG2523 sich nieder und lasenG4816 die GutenG2570 inG1519 GefäßeG30 zusammenG4816, aberG1161 die FaulenG4550 warfenG906 sie ausG1854. 49AlsoG3779 wird es inG1722 der VollendungG4930 des ZeitaltersG165 seinG2071: die EngelG32 werden ausgehenG1831 undG2532 die BösenG4190 ausG1537 der MitteG3319 der GerechtenG1342 aussondernG873, 50undG2532 sieG846 inG1519 den FeuerofenG2575 G4442 werfenG906: daG1563 wird seinG2071 das WeinenG2805 undG2532 das ZähneknirschenG1030 G3599. 51[JesusG2424 sprichtG3004 zu ihnenG846:] Habt ihr diesG5023 allesG3956 verstandenG4920 ? Sie sagenG3004 zu ihmG846: JaG3483, [Herr]G2962. 52Er aberG1161 sprachG2036 zu ihnenG846: DarumG1223 G5124 ist jederG3956 SchriftgelehrteG1122, der imG1519 ReicheG932 der HimmelG3772 unterrichtetG3100 istG2076, gleichG3664 einem HausherrnG444 G3617, derG3748 ausG1537 seinemG846 SchatzeG2344 NeuesG2537 undG2532 AltesG3820 hervorbringtG1544. 53UndG2532 es geschahG1096, alsG3753 JesusG2424 dieseG5025 GleichnisseG3850 vollendetG5055 hatte, gingG3332 er von dannenG1564 hinweg. 54UndG2532 er kamG2064 inG1519 seineG846 VaterstadtG3968 und lehrteG1321 sieG846 inG1722 ihrerG846 SynagogeG4864, so daßG5620 sie sehr erstauntenG1605 undG2532 sprachenG3004: WoherG4159 diesemG5129 dieseG3778 WeisheitG4678 undG2532 die WunderwerkeG1411 ? 55IstG2076 dieserG3778 nichtG3756 der SohnG5207 des ZimmermannsG5045 ? HeißtG3004 nichtG3780 seineG846 MutterG3384 MariaG3137, undG2532 seineG846 BrüderG80 JakobusG2385 undG2532 JosephG2500 undG2532 SimonG4613 undG2532 JudasG2455 ? 56UndG2532 seineG846 SchwesternG79, sind sieG1526 nichtG3780 alleG3956 beiG4314 unsG2248 ? WoherG4159 nunG3767 diesemG5129 diesG5023 allesG3956 ? 57UndG2532 sie ärgertenG4624 sich anG1722 ihmG846. JesusG2424 aberG1161 sprachG2036 zu ihnenG846: Ein ProphetG4396 istG2076 nichtG3756 ohne EhreG820, außerG1508 inG1722 seinerG846 VaterstadtG3968 undG2532 inG1722 seinemG846 HauseG3614. 58UndG2532 er tatG4160 daselbstG1563 nichtG3756 vieleG4183 WunderwerkeG1411 wegenG1223 ihresG846 UnglaubensG570.


Jamieson Fausset Brown Bible Commentary
 1   JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luke 8:4-Luke 8:18; Luke 13:18-Luke 13:20). (Mat. 13:1-52)
The same day went Jesus out of the house, and sat by the seaside.

 2   And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority
and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

 3   And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: THE SOWER (Matt 13:3-Matt 13:9, Matt 13:18-Matt 13:23).
This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART. For the exposition of this parable, see on Mark 4:1-Mark 4:9, Mark 4:14-Mark 4:20.
Reason for Teaching in Parables (Matt 13:10-Matt 13:17).

 10   And the disciples came, and said unto him--"they that were with Him, when they were alone" (Mark 4:10).
Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.

 11   He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (1Cor 2:6-10; Eph 3:3-Eph 3:6, Eph 3:8-Eph 3:9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.
but to them it is not given--(See on Matt 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.

 12   For whosoever hath--that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes.
but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he hath--or as it is in Luke (Luke 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Matt 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

 13   Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mark 4:12; Luke 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.

 14   And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which saith-- (Isa 6:9-Isa 6:10 --here quoted according to the Septuagint).
By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.

 16   But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."

 17   For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted."
to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Luke 10:23-Luke 10:24, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.
Second and Seventh Parables or First Pair:
THE WHEAT AND THE TARES, and THE GOOD AND BAD FISH (Matt 13:24-Matt 13:30, Matt 13:36-Matt 13:43, Matt 13:47-Matt 13:50).
The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is: THE MIXED CHARACTER OF THE KINGDOM IN ITS PRESENT STATE, AND THE FINAL ABSOLUTE SEPARATION OF THE TWO CLASSES.
The Tares and the Wheat (Matt 13:24-Matt 13:30, Matt 13:36-Matt 13:43).

 24   Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: Matt 13:36-Matt 13:38. See on Matt 13:36; Matt 13:38

 25   But while men slept, his enemy came and sowed tares among the wheat, and went his way--(See on Matt 13:38-Matt 13:39).

 26   But when the blade was sprung up, and brought forth fruit, then appeared the tares also--the growth in both cases running parallel, as antagonistic principles are seen to do.

 27   So the servants of the householder came--that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.

 28   He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John (Luke 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jas 1:20).

 29   But he said, Nay--"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.

 30   Let both grow together--that is, in the visible Church.
until the harvest--till the one have ripened for full salvation, the other for destruction. (See on Matt 13:39).
and in the time of harvest I will say to the reapers--(See on Matt 13:39).
Gather ye together first the tares, and bind them in bundles to burn them--"in the fire" (Matt 13:40).
but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in Matt 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Matt 13:41, Matt 13:43) the same order is observed: and the same in Matt 25:46 --as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Ps 91:8).
Third and Fourth Parables or Second Pair:
THE MUSTARD SEED and THE LEAVEN (Matt 13:31-Matt 13:33).
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--
THE GROWTH OF THE KINGDOM FROM THE SMALLEST BEGINNINGS TO ULTIMATE UNIVERSALITY.
The Mustard Seed (Matt 13:31-Matt 13:32).

 31   Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;

 32   Which indeed is the least of all seeds--not absolutely, but popularly and proverbially, as in Luke 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."
but when it is grown, it is the greatest among herbs--not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof--This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks TRENCH, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
The Leaven (Matt 13:33).

 33   Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened--This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in 1Thess 5:23, or of the threefold partition of the world among the three sons of Noah (Gen 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."

 34   All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them--that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.

 35   That it might be fulfilled which was spoken by the prophet, saying-- (Ps 78:2, nearly as in the Septuagint).
I will open my mouth in parables, &c.--Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"--as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.

 36   Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.--In the parable of the Sower, "the seed is the word of God" (Luke 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James (Jas 1:18), "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own--"His field," says the parable. (See Ps 2:8).

 38   The tares are the children of the wicked one--As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.

 39   The enemy that sowed them is the devil--emphatically "His enemy" (Matt 13:25). (See Gen 3:15; 1John 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"--the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"--his dark work soon done, but taking time to develop its true character.
The harvest is the end of the world--the period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1Co. 5).
And the reapers are the angels--But whose angels are they? "The Son of man shall send forth His angels" (Matt 13:41). Compare 1Pet 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."

 41   The Son of man shall send forth his angels, and they shall gather out of his kingdom--to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Ps 1:5).
all things that offend--all those who have proved a stumbling-block to others
and them which do iniquity--The former class, as the worst, are mentioned first.

 42   And shall cast them into a furnace of fire--rather, "the furnace of fire":
there shall be wailing and gnashing of teeth--What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Ps 9:17; Dan 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Matt 8:12)!

 43   Then shall the righteous shine forth as the sun in the kingdom of their Father--as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
Who hath ears to hear, let him hear--(See Mark 4:9).
Fifth and Sixth Parables or Third Pair: THE HIDDEN TREASURE and THE PEARL OF GREAT PRICE (Matt 13:44-Matt 13:46).
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--
THE PRICELESS VALUE OF THE BLESSINGS OF THE KINGDOM. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure (Matt 13:44).

 44   Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jer 41:8; Job 3:21; Pro 2:4).
the which when a man hath found--that is, unexpectedly found.
he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.
The Pearl of Great Price (Matt 13:45-Matt 13:46).

 45   Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.

 46   Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
The Good and Bad Fish (Matt 13:47-Matt 13:50).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.

 47   Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mark 1:16, Mark 1:18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.

 48   Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.
and sat down--expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.

 49   So shall it be at the end of the world, &c.--(See on Matt 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.

 51   Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Matt 13:36, &c.).
Have ye understood all these things? They say unto him, Yea, Lord.

 52   Then said he unto them, Therefore--or as we should say, "Well, then."
every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See Matt 23:34).
which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."
out of his treasure--his store of divine truth.
things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.

 53   HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mark 6:1-Mark 6:6; Luke 4:16-Luke 4:30). (Matt 13:53-Matt 13:58)
And it came to pass, that, when Jesus had finished these parables, he departed thence.

 54   And when he was come into his own country--that is, Nazareth; as is plain from Mark 6:1. See on John 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Matt 4:13; and for the reasons, see Luke 4:16-Luke 4:30.
Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Luke 4:16, &c.

 55   Is not this the carpenter's son?--In Mark (Mark 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
is not his mother called Mary?--"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?

 56   And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Matt 12:46; and its parallels, Mark 3:31; Luke 8:19; our present passage, and its parallels, Mark 6:3; John 2:12; John 7:3, John 7:5, John 7:10; Acts 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on Gal 1:19), but is perhaps not to be confounded with "James the son of Alphćus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Acts 1:23); and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on Matt 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.

 58   And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them" (Mark 6:5). See on Luke 4:16-Luke 4:30.