Greek NT with variants

1ενG1722{PREP} τσβδεG1161{CONJ} τηG3588{T-DSF} ημεραG2250{N-DSF} εκεινηG1565{D-DSF} εξελθωνG1831{V-2AAP-NSM} οG3588{T-NSM} ιησουςG2424{N-NSM} τσβαποG575{PREP} τηςG3588{T-GSF} οικιαςG3614{N-GSF} εκαθητοG2521{V-INI-3S} παραG3844{PREP} τηνG3588{T-ASF} θαλασσανG2281{N-ASF} 2καιG2532{CONJ} συνηχθησανG4863{V-API-3P} προςG4314{PREP} αυτονG846{P-ASM} οχλοιG3793{N-NPM} πολλοιG4183{A-NPM} ωστεG5620{CONJ} αυτονG846{P-ASM} ειςG1519{PREP} τσβτοG3588{T-ASN} πλοιονG4143{N-ASN} εμβανταG1684{V-2AAP-ASM} καθησθαιG2521{V-PNN} καιG2532{CONJ} παςG3956{A-NSM} οG3588{T-NSM} οχλοςG3793{N-NSM} επιG1909{PREP} τονG3588{T-ASM} αιγιαλονG123{N-ASM} ειστηκειG2476{V-LAI-3S} 3καιG2532{CONJ} ελαλησενG2980{V-AAI-3S} αυτοιςG846{P-DPM} πολλαG4183{A-APN} ενG1722{PREP} παραβολαιςG3850{N-DPF} λεγωνG3004{V-PAP-NSM} ιδουG2400{V-2AAM-2S} εξηλθενG1831{V-2AAI-3S} οG3588{T-NSM} σπειρωνG4687{V-PAP-NSM} τουG3588{T-GSM} σπειρεινG4687{V-PAN} 4καιG2532{CONJ} ενG1722{PREP} τωG3588{T-DSN} σπειρεινG4687{V-PAN} αυτονG846{P-ASM} αG3739{R-NPN} μενG3303{PRT} επεσενG4098{V-2AAI-3S} παραG3844{PREP} τηνG3588{T-ASF} οδονG3598{N-ASF} καιG2532{CONJ} αελθονταG2064{V-2AAP-NPN} τσβηλθενG2064{V-2AAI-3S} ταG3588{T-NPN} πετειναG4071{N-NPN} τσβκαιG2532{CONJ} κατεφαγενG2719{V-2AAI-3S} αυταG846{P-APN} 5αλλαG243{A-NPN} δεG1161{CONJ} επεσενG4098{V-2AAI-3S} επιG1909{PREP} ταG3588{T-APN} πετρωδηG4075{A-APN} οπουG3699{ADV} ουκG3756{PRT-N} ειχενG2192{V-IAI-3S} γηνG1093{N-ASF} πολληνG4183{A-ASF} καιG2532{CONJ} ευθεωςG2112{ADV} εξανετειλενG1816{V-AAI-3S} διαG1223{PREP} τοG3588{T-ASN} μηG3361{PRT-N} εχεινG2192{V-PAN} βαθοςG899{N-ASN} γηςG1093{N-GSF} 6ηλιουG2246{N-GSM} δεG1161{CONJ} ανατειλαντοςG393{V-AAP-GSM} εκαυματισθηG2739{V-API-3S} καιG2532{CONJ} διαG1223{PREP} τοG3588{T-ASN} μηG3361{PRT-N} εχεινG2192{V-PAN} ριζανG4491{N-ASF} εξηρανθηG3583{V-API-3S} 7αλλαG243{A-NPN} δεG1161{CONJ} επεσενG4098{V-2AAI-3S} επιG1909{PREP} ταςG3588{T-APF} ακανθαςG173{N-APF} καιG2532{CONJ} ανεβησανG305{V-2AAI-3P} αιG3588{T-NPF} ακανθαιG173{N-NPF} καιG2532{CONJ} αεπνιξανG4155{V-AAI-3P} τσβαπεπνιξανG638{V-AAI-3P} αυταG846{P-APN} 8αλλαG243{A-NPN} δεG1161{CONJ} επεσενG4098{V-2AAI-3S} επιG1909{PREP} τηνG3588{T-ASF} γηνG1093{N-ASF} τηνG3588{T-ASF} καληνG2570{A-ASF} καιG2532{CONJ} εδιδουG1325{V-IAI-3S} καρπονG2590{N-ASM} οG3739{R-ASN} μενG3303{PRT} εκατονG1540{A-NUI} οG3739{R-ASN} δεG1161{CONJ} εξηκονταG1835{A-NUI} οG3739{R-ASN} δεG1161{CONJ} τριακονταG5144{A-NUI} 9οG3588{T-NSM} εχωνG2192{V-PAP-NSM} ωταG3775{N-APN} τσβακουεινG191{V-PAN} ακουετωG191{V-PAM-3S} 10καιG2532{CONJ} προσελθοντεςG4334{V-2AAP-NPM} οιG3588{T-NPM} μαθηταιG3101{N-NPM} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} αυτωG846{P-DSM} αβδιαG1223{PREP} αβτιG5101{I-ASN} τσδιατιG1223{PREP}G5101{I-ASN} ενG1722{PREP} παραβολαιςG3850{N-DPF} λαλειςG2980{V-PAI-2S} αυτοιςG846{P-DPM} 11οG3588{T-NSM} δεG1161{CONJ} αποκριθειςG611{V-AOP-NSM} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} οτιG3754{CONJ} υμινG5213{P-2DP} δεδοταιG1325{V-RPI-3S} γνωναιG1097{V-2AAN} ταG3588{T-APN} μυστηριαG3466{N-APN} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} εκεινοιςG1565{D-DPM} δεG1161{CONJ} ουG3756{PRT-N} δεδοταιG1325{V-RPI-3S} 12οστιςG3748{R-NSM} γαρG1063{CONJ} εχειG2192{V-PAI-3S} δοθησεταιG1325{V-FPI-3S} αυτωG846{P-DSM} καιG2532{CONJ} περισσευθησεταιG4052{V-FPI-3S} οστιςG3748{R-NSM} δεG1161{CONJ} ουκG3756{PRT-N} εχειG2192{V-PAI-3S} καιG2532{CONJ} οG3739{R-ASN} εχειG2192{V-PAI-3S} αρθησεταιG142{V-FPI-3S} απG575{PREP} αυτουG846{P-GSM} 13διαG1223{PREP} τουτοG5124{D-ASN} ενG1722{PREP} παραβολαιςG3850{N-DPF} αυτοιςG846{P-DPM} λαλωG2980{V-PAI-1S} οτιG3754{CONJ} βλεποντεςG991{V-PAP-NPM} ουG3756{PRT-N} βλεπουσινG991{V-PAI-3P} καιG2532{CONJ} ακουοντεςG191{V-PAP-NPM} ουκG3756{PRT-N} ακουουσινG191{V-PAI-3P} ουδεG3761{ADV} συνιουσινG4920{V-PAI-3P} 14καιG2532{CONJ} αναπληρουταιG378{V-PPI-3S} τσεπG1909{PREP} αυτοιςG846{P-DPM} ηG3588{T-NSF} προφητειαG4394{N-NSF} ησαιουG2268{N-GSM} ηG3588{T-NSF} λεγουσαG3004{V-PAP-NSF} ακοηG189{N-DSF} ακουσετεG191{V-FAI-2P} καιG2532{CONJ} ουG3756{PRT-N} μηG3361{PRT-N} συνητεG4920{V-2AXS-2P} καιG2532{CONJ} βλεποντεςG991{V-PAP-NPM} βλεψετεG991{V-FAI-2P} καιG2532{CONJ} ουG3756{PRT-N} μηG3361{PRT-N} ιδητεG1492{V-2AAS-2P} 15επαχυνθηG3975{V-API-3S} γαρG1063{CONJ} ηG3588{T-NSF} καρδιαG2588{N-NSF} τουG3588{T-GSM} λαουG2992{N-GSM} τουτουG5127{D-GSM} καιG2532{CONJ} τοιςG3588{T-DPN} ωσινG3775{N-DPN} βαρεωςG917{ADV} ηκουσανG191{V-AAI-3P} καιG2532{CONJ} τουςG3588{T-APM} οφθαλμουςG3788{N-APM} αυτωνG846{P-GPM} εκαμμυσανG2576{V-AAI-3P} μηποτεG3379{ADV} ιδωσινG1492{V-2AAS-3P} τοιςG3588{T-DPM} οφθαλμοιςG3788{N-DPM} καιG2532{CONJ} τοιςG3588{T-DPN} ωσινG3775{N-DPN} ακουσωσινG191{V-AAS-3P} καιG2532{CONJ} τηG3588{T-DSF} καρδιαG2588{N-DSF} συνωσινG4920{V-2AAS-3P} καιG2532{CONJ} επιστρεψωσινG1994{V-AAS-3P} καιG2532{CONJ} αβιασομαιG2390{V-FDI-1S} τσιασωμαιG2390{V-ADS-1S} αυτουςG846{P-APM} 16υμωνG5216{P-2GP} δεG1161{CONJ} μακαριοιG3107{A-NPM} οιG3588{T-NPM} οφθαλμοιG3788{N-NPM} οτιG3754{CONJ} βλεπουσινG991{V-PAI-3P} καιG2532{CONJ} ταG3588{T-NPN} ωταG3775{N-NPN} υμωνG5216{P-2GP} οτιG3754{CONJ} αακουουσινG191{V-PAI-3P} τσβακουειG191{V-PAI-3S} 17αμηνG281{HEB} γαρG1063{CONJ} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} οτιG3754{CONJ} πολλοιG4183{A-NPM} προφηταιG4396{N-NPM} καιG2532{CONJ} δικαιοιG1342{A-NPM} επεθυμησανG1937{V-AAI-3P} ιδεινG1492{V-2AAN} αG3739{R-APN} βλεπετεG991{V-PAI-2P} καιG2532{CONJ} ουκG3756{PRT-N} αειδανG3708{V-2AAI-3P} τσβειδονG1492{V-2AAI-3P} καιG2532{CONJ} ακουσαιG191{V-AAN} αG3739{R-APN} ακουετεG191{V-PAI-2P} καιG2532{CONJ} ουκG3756{PRT-N} ηκουσανG191{V-AAI-3P} 18υμειςG5210{P-2NP} ουνG3767{CONJ} ακουσατεG191{V-AAM-2P} τηνG3588{T-ASF} παραβοληνG3850{N-ASF} τουG3588{T-GSM} ασπειραντοςG4687{V-AAP-GSM} τσβσπειροντοςG4687{V-PAP-GSM} 19παντοςG3956{A-GSM} ακουοντοςG191{V-PAP-GSM} τονG3588{T-ASM} λογονG3056{N-ASM} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} καιG2532{CONJ} μηG3361{PRT-N} συνιεντοςG4920{V-PAP-GSM} ερχεταιG2064{V-PNI-3S} οG3588{T-NSM} πονηροςG4190{A-NSM} καιG2532{CONJ} αρπαζειG726{V-PAI-3S} τοG3588{T-ASN} εσπαρμενονG4687{V-RPP-ASN} ενG1722{PREP} τηG3588{T-DSF} καρδιαG2588{N-DSF} αυτουG846{P-GSM} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} παραG3844{PREP} τηνG3588{T-ASF} οδονG3598{N-ASF} σπαρειςG4687{V-2APP-NSM} 20οG3588{T-NSM} δεG1161{CONJ} επιG1909{PREP} ταG3588{T-APN} πετρωδηG4075{A-APN} σπαρειςG4687{V-2APP-NSM} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} τονG3588{T-ASM} λογονG3056{N-ASM} ακουωνG191{V-PAP-NSM} καιG2532{CONJ} ευθυςG2117{ADV} μεταG3326{PREP} χαραςG5479{N-GSF} λαμβανωνG2983{V-PAP-NSM} αυτονG846{P-ASM} 21ουκG3756{PRT-N} εχειG2192{V-PAI-3S} δεG1161{CONJ} ριζανG4491{N-ASF} ενG1722{PREP} εαυτωG1438{F-3DSM} αλλαG235{CONJ} προσκαιροςG4340{A-NSM} εστινG2076{V-PXI-3S} γενομενηςG1096{V-2ADP-GSF} δεG1161{CONJ} θλιψεωςG2347{N-GSF} ηG2228{PRT} διωγμουG1375{N-GSM} διαG1223{PREP} τονG3588{T-ASM} λογονG3056{N-ASM} ευθυςG2117{ADV} σκανδαλιζεταιG4624{V-PPI-3S} 22οG3588{T-NSM} δεG1161{CONJ} ειςG1519{PREP} ταςG3588{T-APF} ακανθαςG173{N-APF} σπαρειςG4687{V-2APP-NSM} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} τονG3588{T-ASM} λογονG3056{N-ASM} ακουωνG191{V-PAP-NSM} καιG2532{CONJ} ηG3588{T-NSF} μεριμναG3308{N-NSF} τουG3588{T-GSM} αιωνοςG165{N-GSM} τσβτουτουG5127{D-GSM} καιG2532{CONJ} ηG3588{T-NSF} απατηG539{N-NSF} τουG3588{T-GSM} πλουτουG4149{N-GSM} συμπνιγειG4846{V-PAI-3S} τονG3588{T-ASM} λογονG3056{N-ASM} καιG2532{CONJ} ακαρποςG175{A-NSM} γινεταιG1096{V-PNI-3S} 23οG3588{T-NSM} δεG1161{CONJ} επιG1909{PREP} τηνG3588{T-ASF} τσβγηνG1093{N-ASF} τσβτηνG3588{T-ASF} καληνG2570{A-ASF} αγηνG1093{N-ASF} σπαρειςG4687{V-2APP-NSM} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} τονG3588{T-ASM} λογονG3056{N-ASM} ακουωνG191{V-PAP-NSM} καιG2532{CONJ} ασυνιειςG4920{V-PAP-NSM} τσβσυνιωνG4920{V-PAP-NSM} οςG3739{R-NSM} δηG1211{PRT} καρποφορειG2592{V-PAI-3S} καιG2532{CONJ} ποιειG4160{V-PAI-3S} οG3739{R-NSN} μενG3303{PRT} εκατονG1540{A-NUI} οG3739{R-NSN} δεG1161{CONJ} εξηκονταG1835{A-NUI} οG3739{R-NSN} δεG1161{CONJ} τριακονταG5144{A-NUI} 24αλληνG243{A-ASF} παραβοληνG3850{N-ASF} παρεθηκενG3908{V-AAI-3S} αυτοιςG846{P-DPM} λεγωνG3004{V-PAP-NSM} ωμοιωθηG3666{V-API-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} ανθρωπωG444{N-DSM} ασσπειραντιG4687{V-AAP-DSM} βτσπειροντιG4687{V-PAP-DSM} καλονG2570{A-ASN} σπερμαG4690{N-ASN} ενG1722{PREP} τωG3588{T-DSM} αγρωG68{N-DSM} αυτουG846{P-GSM} 25ενG1722{PREP} δεG1161{CONJ} τωG3588{T-DSM} καθευδεινG2518{V-PAN} τουςG3588{T-APM} ανθρωπουςG444{N-APM} ηλθενG2064{V-2AAI-3S} αυτουG846{P-GSM} οG3588{T-NSM} εχθροςG2190{A-NSM} καιG2532{CONJ} αεπεσπειρενG4687{V-IAI-3S} τσβεσπειρενG4687{V-AAI-3S} ζιζανιαG2215{N-APN} αναG303{PREP} μεσονG3319{A-ASN} τουG3588{T-GSM} σιτουG4621{N-GSM} καιG2532{CONJ} απηλθενG565{V-2AAI-3S} 26οτεG3753{ADV} δεG1161{CONJ} εβλαστησενG985{V-AAI-3S} οG3588{T-NSM} χορτοςG5528{N-NSM} καιG2532{CONJ} καρπονG2590{N-ASM} εποιησενG4160{V-AAI-3S} τοτεG5119{ADV} εφανηG5316{V-2API-3S} καιG2532{CONJ} ταG3588{T-NPN} ζιζανιαG2215{N-NPN} 27προσελθοντεςG4334{V-2AAP-NPM} δεG1161{CONJ} οιG3588{T-NPM} δουλοιG1401{N-NPM} τουG3588{T-GSM} οικοδεσποτουG3617{N-GSM} ειπονG2036{V-2AAI-3P} αυτωG846{P-DSM} κυριεG2962{N-VSM} ουχιG3780{PRT-I} καλονG2570{A-ASN} σπερμαG4690{N-ASN} εσπειραςG4687{V-AAI-2S} ενG1722{PREP} τωG3588{T-DSM} σωG4674{S-2DSM} αγρωG68{N-DSM} ποθενG4159{ADV-I} ουνG3767{CONJ} εχειG2192{V-PAI-3S} τσταG3588{T-APN} ζιζανιαG2215{N-APN} 28οG3588{T-NSM} δεG1161{CONJ} εφηG5346{V-IXI-3S} αυτοιςG846{P-DPM} εχθροςG2190{A-NSM} ανθρωποςG444{N-NSM} τουτοG5124{D-ASN} εποιησενG4160{V-AAI-3S} οιG3588{T-NPM} δεG1161{CONJ} δουλοιG1401{N-NPM} αλεγουσινG3004{V-PAI-3P} τσβειπονG2036{V-2AAI-3P} αυτωG846{P-DSM} θελειςG2309{V-PAI-2S} ουνG3767{CONJ} απελθοντεςG565{V-2AAP-NPM} βσυλλεξομενG4816{V-FAI-1P} ατσσυλλεξωμενG4816{V-AAS-1P} αυταG846{P-APN} 29οG3588{T-NSM} δεG1161{CONJ} αφησινG5346{V-PXI-3S} τσβεφηG5346{V-IXI-3S} ουG3756{PRT-N} μηποτεG3379{ADV} συλλεγοντεςG4816{V-PAP-NPM} ταG3588{T-APN} ζιζανιαG2215{N-APN} εκριζωσητεG1610{V-AAS-2P} αμαG260{ADV} αυτοιςG846{P-DPN} τονG3588{T-ASM} σιτονG4621{N-ASM} 30αφετεG863{V-2AAM-2P} συναυξανεσθαιG4885{V-PPN} αμφοτεραG297{A-APN} αεωςG2193{CONJ} τσβμεχριG3360{ADV} τουG3588{T-GSM} θερισμουG2326{N-GSM} καιG2532{CONJ} ενG1722{PREP} τστωG3588{T-DSM} καιρωG2540{N-DSM} τουG3588{T-GSM} θερισμουG2326{N-GSM} ερωG2046{V-FAI-1S} τοιςG3588{T-DPM} θερισταιςG2327{N-DPM} συλλεξατεG4816{V-AAM-2P} πρωτονG4412{ADV} ταG3588{T-APN} ζιζανιαG2215{N-APN} καιG2532{CONJ} δησατεG1210{V-AAM-2P} αυταG846{P-APN} ειςG1519{PREP} δεσμαςG1197{N-APF} προςG4314{PREP} τοG3588{T-ASN} κατακαυσαιG2618{V-AAN} αυταG846{P-APN} τονG3588{T-ASM} δεG1161{CONJ} σιτονG4621{N-ASM} συναγαγετεG4863{V-2AAM-2P} ειςG1519{PREP} τηνG3588{T-ASF} αποθηκηνG596{N-ASF} μουG3450{P-1GS} 31αλληνG243{A-ASF} παραβοληνG3850{N-ASF} παρεθηκενG3908{V-AAI-3S} αυτοιςG846{P-DPM} λεγωνG3004{V-PAP-NSM} ομοιαG3664{A-NSF} εστινG2076{V-PXI-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} κοκκωG2848{N-DSM} σιναπεωςG4615{N-GSN} ονG3739{R-ASM} λαβωνG2983{V-2AAP-NSM} ανθρωποςG444{N-NSM} εσπειρενG4687{V-AAI-3S} ενG1722{PREP} τωG3588{T-DSM} αγρωG68{N-DSM} αυτουG846{P-GSM} 32οG3739{R-NSN} μικροτερονG3398{A-NSN-C} μενG3303{PRT} εστινG2076{V-PXI-3S} παντωνG3956{A-GPN} τωνG3588{T-GPN} σπερματωνG4690{N-GPN} οτανG3752{CONJ} δεG1161{CONJ} αυξηθηG837{V-APS-3S} μειζονG3173{A-NSN-C} τωνG3588{T-GPN} λαχανωνG3001{N-GPN} εστινG2076{V-PXI-3S} καιG2532{CONJ} γινεταιG1096{V-PNI-3S} δενδρονG1186{N-NSN} ωστεG5620{CONJ} ελθεινG2064{V-2AAN} ταG3588{T-APN} πετειναG4071{N-APN} τουG3588{T-GSM} ουρανουG3772{N-GSM} καιG2532{CONJ} κατασκηνουνG2681{V-PAN} ενG1722{PREP} τοιςG3588{T-DPM} κλαδοιςG2798{N-DPM} αυτουG846{P-GSN} 33αλληνG243{A-ASF} παραβοληνG3850{N-ASF} ελαλησενG2980{V-AAI-3S} αυτοιςG846{P-DPM} ομοιαG3664{A-NSF} εστινG2076{V-PXI-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} ζυμηG2219{N-DSF} ηνG3739{R-ASF} λαβουσαG2983{V-2AAP-NSF} γυνηG1135{N-NSF} βεκρυψενG2928{V-AAI-3S} ατσενεκρυψενG1470{V-AAI-3S} ειςG1519{PREP} αλευρουG224{N-GSN} σαταG4568{N-APN} τριαG5140{A-APN} εωςG2193{CONJ} ουG3739{R-GSM} εζυμωθηG2220{V-API-3S} ολονG3650{A-ASN} 34ταυταG5023{D-APN} πανταG3956{A-APN} ελαλησενG2980{V-AAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} ενG1722{PREP} παραβολαιςG3850{N-DPF} τοιςG3588{T-DPM} οχλοιςG3793{N-DPM} καιG2532{CONJ} χωριςG5565{ADV} παραβοληςG3850{N-GSF} αουδενG3762{A-ASN} τσβουκG3756{PRT-N} ελαλειG2980{V-IAI-3S} αυτοιςG846{P-DPM} 35οπωςG3704{ADV} πληρωθηG4137{V-APS-3S} τοG3588{T-NSN} ρηθενG4483{V-APP-NSN} διαG1223{PREP} τουG3588{T-GSM} προφητουG4396{N-GSM} λεγοντοςG3004{V-PAP-GSN} ανοιξωG455{V-FAI-1S} ενG1722{PREP} παραβολαιςG3850{N-DPF} τοG3588{T-ASN} στομαG4750{N-ASN} μουG3450{P-1GS} ερευξομαιG2044{V-FDI-1S} κεκρυμμεναG2928{V-RPP-APN} αποG575{PREP} καταβοληςG2602{N-GSF} α[κοσμου]G2889{N-GSM} τσβκοσμουG2889{N-GSM} 36τοτεG5119{ADV} αφειςG863{V-2AAP-NSM} τουςG3588{T-APM} οχλουςG3793{N-APM} ηλθενG2064{V-2AAI-3S} ειςG1519{PREP} τηνG3588{T-ASF} οικιανG3614{N-ASF} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} καιG2532{CONJ} προσηλθονG4334{V-AAI-3P} αυτωG846{P-DSM} οιG3588{T-NPM} μαθηταιG3101{N-NPM} αυτουG846{P-GSM} λεγοντεςG3004{V-PAP-NPM} αδιασαφησονG1285{V-AAM-2S} τσβφρασονG5419{V-AAM-2S} ημινG2254{P-1DP} τηνG3588{T-ASF} παραβοληνG3850{N-ASF} τωνG3588{T-GPN} ζιζανιωνG2215{N-GPN} τουG3588{T-GSM} αγρουG68{N-GSM} 37οG3588{T-NSM} δεG1161{CONJ} αποκριθειςG611{V-AOP-NSM} ειπενG2036{V-2AAI-3S} τσβαυτοιςG846{P-DPM} οG3588{T-NSM} σπειρωνG4687{V-PAP-NSM} τοG3588{T-ASN} καλονG2570{A-ASN} σπερμαG4690{N-ASN} εστινG2076{V-PXI-3S} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} 38οG3588{T-NSM} δεG1161{CONJ} αγροςG68{N-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} κοσμοςG2889{N-NSM} τοG3588{T-NSN} δεG1161{CONJ} καλονG2570{A-NSN} σπερμαG4690{N-NSN} ουτοιG3778{D-NPM} εισινG1526{V-PXI-3P} οιG3588{T-NPM} υιοιG5207{N-NPM} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} ταG3588{T-NPN} δεG1161{CONJ} ζιζανιαG2215{N-NPN} εισινG1526{V-PXI-3P} οιG3588{T-NPM} υιοιG5207{N-NPM} τουG3588{T-GSM} πονηρουG4190{A-GSM} 39οG3588{T-NSM} δεG1161{CONJ} εχθροςG2190{A-NSM} οG3588{T-NSM} σπειραςG4687{V-AAP-NSM} αυταG846{P-APN} εστινG2076{V-PXI-3S} οG3588{T-NSM} διαβολοςG1228{A-NSM} οG3588{T-NSM} δεG1161{CONJ} θερισμοςG2326{N-NSM} συντελειαG4930{N-NSF} τσβτουG3588{T-GSM} αιωνοςG165{N-GSM} εστινG2076{V-PXI-3S} οιG3588{T-NPM} δεG1161{CONJ} θερισταιG2327{N-NPM} αγγελοιG32{N-NPM} εισινG1526{V-PXI-3P} 40ωσπερG5618{ADV} ουνG3767{CONJ} συλλεγεταιG4816{V-PPI-3S} ταG3588{T-NPN} ζιζανιαG2215{N-NPN} καιG2532{CONJ} πυριG4442{N-DSN} α{κατακαιεται}G2618{V-PPI-3S} βκαιεταιG2545{V-PPI-3S} τσκατακαιεταιG2618{V-PPI-3S} ουτωςG3779{ADV} εσταιG2071{V-FXI-3S} ενG1722{PREP} τηG3588{T-DSF} συντελειαG4930{N-DSF} τουG3588{T-GSM} αιωνοςG165{N-GSM} τσβτουτουG5127{D-GSM} 41αποστελειG649{V-FAI-3S} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} τουςG3588{T-APM} αγγελουςG32{N-APM} αυτουG846{P-GSM} καιG2532{CONJ} συλλεξουσινG4816{V-FAI-3P} εκG1537{PREP} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} αυτουG846{P-GSM} πανταG3956{A-APN} ταG3588{T-APN} σκανδαλαG4625{N-APN} καιG2532{CONJ} τουςG3588{T-APM} ποιουνταςG4160{V-PAP-APM} τηνG3588{T-ASF} ανομιανG458{N-ASF} 42καιG2532{CONJ} βαλουσινG906{V-FAI-3P} αυτουςG846{P-APM} ειςG1519{PREP} τηνG3588{T-ASF} καμινονG2575{N-ASF} τουG3588{T-GSN} πυροςG4442{N-GSN} εκειG1563{ADV} εσταιG2071{V-FXI-3S} οG3588{T-NSM} κλαυθμοςG2805{N-NSM} καιG2532{CONJ} οG3588{T-NSM} βρυγμοςG1030{N-NSM} τωνG3588{T-GPM} οδοντωνG3599{N-GPM} 43τοτεG5119{ADV} οιG3588{T-NPM} δικαιοιG1342{A-NPM} εκλαμψουσινG1584{V-FAI-3P} ωςG5613{ADV} οG3588{T-NSM} ηλιοςG2246{N-NSM} ενG1722{PREP} τηG3588{T-DSF} βασιλειαG932{N-DSF} τουG3588{T-GSM} πατροςG3962{N-GSM} αυτωνG846{P-GPM} οG3588{T-NSM} εχωνG2192{V-PAP-NSM} ωταG3775{N-APN} τσβακουεινG191{V-PAN} ακουετωG191{V-PAM-3S} 44τσβπαλινG3825{ADV} ομοιαG3664{A-NSF} εστινG2076{V-PXI-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} θησαυρωG2344{N-DSM} κεκρυμμενωG2928{V-RPP-DSM} ενG1722{PREP} τωG3588{T-DSM} αγρωG68{N-DSM} ονG3739{R-ASM} ευρωνG2147{V-2AAP-NSM} ανθρωποςG444{N-NSM} εκρυψενG2928{V-AAI-3S} καιG2532{CONJ} αποG575{PREP} τηςG3588{T-GSF} χαραςG5479{N-GSF} αυτουG846{P-GSM} υπαγειG5217{V-PAI-3S} καιG2532{CONJ} απωλειG4453{V-PAI-3S} πανταG3956{A-APN} οσαG3745{K-APN} εχειG2192{V-PAI-3S} τσβπωλειG4453{V-PAI-3S} καιG2532{CONJ} αγοραζειG59{V-PAI-3S} τονG3588{T-ASM} αγρονG68{N-ASM} εκεινονG1565{D-ASM} 45παλινG3825{ADV} ομοιαG3664{A-NSF} εστινG2076{V-PXI-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} ανθρωπωG444{N-DSM} εμπορωG1713{N-DSM} ζητουντιG2212{V-PAP-DSM} καλουςG2570{A-APM} μαργαριταςG3135{N-APM} 46τσβοςG3739{R-NSM} ευρωνG2147{V-2AAP-NSM} αδεG1161{CONJ} εναG1520{A-ASM} πολυτιμονG4186{A-ASM} μαργαριτηνG3135{N-ASM} απελθωνG565{V-2AAP-NSM} πεπρακενG4097{V-RAI-3S} πανταG3956{A-APN} οσαG3745{K-APN} ειχενG2192{V-IAI-3S} καιG2532{CONJ} ηγορασενG59{V-AAI-3S} αυτονG846{P-ASM} 47παλινG3825{ADV} ομοιαG3664{A-NSF} εστινG2076{V-PXI-3S} ηG3588{T-NSF} βασιλειαG932{N-NSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} σαγηνηG4522{N-DSF} βληθεισηG906{V-APP-DSF} ειςG1519{PREP} τηνG3588{T-ASF} θαλασσανG2281{N-ASF} καιG2532{CONJ} εκG1537{PREP} παντοςG3956{A-GSN} γενουςG1085{N-GSN} συναγαγουσηG4863{V-2AAP-DSF} 48ηνG3739{R-ASF} οτεG3753{ADV} επληρωθηG4137{V-API-3S} αναβιβασαντεςG307{V-AAP-NPM} επιG1909{PREP} τονG3588{T-ASM} αιγιαλονG123{N-ASM} καιG2532{CONJ} καθισαντεςG2523{V-AAP-NPM} συνελεξανG4816{V-AAI-3P} ταG3588{T-APN} καλαG2570{A-APN} ειςG1519{PREP} ααγγηG30{N-APN} τσβαγγειαG30{N-APN} ταG3588{T-APN} δεG1161{CONJ} σαπραG4550{A-APN} εξωG1854{ADV} εβαλονG906{V-2AAI-3P} 49ουτωςG3779{ADV} εσταιG2071{V-FXI-3S} ενG1722{PREP} τηG3588{T-DSF} συντελειαG4930{N-DSF} τουG3588{T-GSM} αιωνοςG165{N-GSM} εξελευσονταιG1831{V-FDI-3P} οιG3588{T-NPM} αγγελοιG32{N-NPM} καιG2532{CONJ} αφοριουσινG873{V-FAI-3P-ATT} τουςG3588{T-APM} πονηρουςG4190{A-APM} εκG1537{PREP} μεσουG3319{A-GSN} τωνG3588{T-GPM} δικαιωνG1342{A-GPM} 50καιG2532{CONJ} βαλουσινG906{V-FAI-3P} αυτουςG846{P-APM} ειςG1519{PREP} τηνG3588{T-ASF} καμινονG2575{N-ASF} τουG3588{T-GSN} πυροςG4442{N-GSN} εκειG1563{ADV} εσταιG2071{V-FXI-3S} οG3588{T-NSM} κλαυθμοςG2805{N-NSM} καιG2532{CONJ} οG3588{T-NSM} βρυγμοςG1030{N-NSM} τωνG3588{T-GPM} οδοντωνG3599{N-GPM} 51τσβλεγειG3004{V-PAI-3S} τσβαυτοιςG846{P-DPM} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} συνηκατεG4920{V-AAI-2P} ταυταG5023{D-APN} πανταG3956{A-APN} λεγουσινG3004{V-PAI-3P} αυτωG846{P-DSM} ναιG3483{PRT} τσβκυριεG2962{N-VSM} 52οG3588{T-NSM} δεG1161{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} διαG1223{PREP} τουτοG5124{D-ASN} παςG3956{A-NSM} γραμματευςG1122{N-NSM} μαθητευθειςG3100{V-APP-NSM} ατηG3588{T-DSF} αβασιλειαG932{N-DSF} τσβειςG1519{PREP} τσβτηνG3588{T-ASF} τσββασιλειανG932{N-ASF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} ομοιοςG3664{A-NSM} εστινG2076{V-PXI-3S} ανθρωπωG444{N-DSM} οικοδεσποτηG3617{N-DSM} οστιςG3748{R-NSM} εκβαλλειG1544{V-PAI-3S} εκG1537{PREP} τουG3588{T-GSM} θησαυρουG2344{N-GSM} αυτουG846{P-GSM} καιναG2537{A-APN} καιG2532{CONJ} παλαιαG3820{A-APN} 53καιG2532{CONJ} εγενετοG1096{V-2ADI-3S} οτεG3753{ADV} ετελεσενG5055{V-AAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} ταςG3588{T-APF} παραβολαςG3850{N-APF} ταυταςG3778{D-APF} μετηρενG3332{V-AAI-3S} εκειθενG1564{ADV} 54καιG2532{CONJ} ελθωνG2064{V-2AAP-NSM} ειςG1519{PREP} τηνG3588{T-ASF} πατριδαG3968{N-ASF} αυτουG846{P-GSM} εδιδασκενG1321{V-IAI-3S} αυτουςG846{P-APM} ενG1722{PREP} τηG3588{T-DSF} συναγωγηG4864{N-DSF} αυτωνG846{P-GPM} ωστεG5620{CONJ} αεκπλησσεσθαιG1605{V-PPN} τσβεκπληττεσθαιG1605{V-PPN} αυτουςG846{P-APM} καιG2532{CONJ} λεγεινG3004{V-PAN} ποθενG4159{ADV-I} τουτωG5129{D-DSM} ηG3588{T-NSF} σοφιαG4678{N-NSF} αυτηG3778{D-NSF} καιG2532{CONJ} αιG3588{T-NPF} δυναμειςG1411{N-NPF} 55ουχG3756{PRT-N} ουτοςG3778{D-NSM} εστινG2076{V-PXI-3S} οG3588{T-NSM} τουG3588{T-GSM} τεκτονοςG5045{N-GSM} υιοςG5207{N-NSM} αουχG3756{PRT-N} τσβουχιG3780{PRT-I} ηG3588{T-NSF} μητηρG3384{N-NSF} αυτουG846{P-GSM} λεγεταιG3004{V-PPI-3S} μαριαμG3137{N-PRI} καιG2532{CONJ} οιG3588{T-NPM} αδελφοιG80{N-NPM} αυτουG846{P-GSM} ιακωβοςG2385{N-NSM} καιG2532{CONJ} αιωσηφG2501{N-PRI} τσβιωσηςG2500{N-NSM} καιG2532{CONJ} σιμωνG4613{N-NSM} καιG2532{CONJ} ιουδαςG2455{N-NSM} 56καιG2532{CONJ} αιG3588{T-NPF} αδελφαιG79{N-NPF} αυτουG846{P-GSM} ουχιG3780{PRT-I} πασαιG3956{A-NPF} προςG4314{PREP} ημαςG2248{P-1AP} εισινG1526{V-PXI-3P} ποθενG4159{ADV-I} ουνG3767{CONJ} τουτωG5129{D-DSM} ταυταG5023{D-NPN} πανταG3956{A-NPN} 57καιG2532{CONJ} εσκανδαλιζοντοG4624{V-IPI-3P} ενG1722{PREP} αυτωG846{P-DSM} οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} προφητηςG4396{N-NSM} ατιμοςG820{A-NSM} ειG1487{COND} μηG3361{PRT-N} ενG1722{PREP} τηG3588{T-DSF} πατριδιG3968{N-DSF} τσβαυτουG846{P-GSM} καιG2532{CONJ} ενG1722{PREP} τηG3588{T-DSF} οικιαG3614{N-DSF} αυτουG846{P-GSM} 58καιG2532{CONJ} ουκG3756{PRT-N} εποιησενG4160{V-AAI-3S} εκειG1563{ADV} δυναμειςG1411{N-APF} πολλαςG4183{A-APF} διαG1223{PREP} τηνG3588{T-ASF} απιστιανG570{N-ASF} αυτωνG846{P-GPM}


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.