Matthew 13:1–58 is a series of parables about the kingdom. Until now, Jesus speaks clearly, without imagery, but now this changes—yet, although he uses images, he still teaches the same truth. The contrast between the masses who reject Jesus and the disciples who follow him is now also shown in how he taught, as seen in his beginning this type of teaching on the day when the people’s opposition (even from his own family) reaches a climax (Matthew 12:38–50; Matthew 13:1).
The parable of the sower (Matthew 13:3–9) shows that the kingdom of God has two contrasting phases: sowing (the present time) with few true followers, much futile preaching (Matthew 11:16–24), bitter opposition (Matthew 12:2; Matthew 12:10; Matthew 12:14; Matthew 12:24; Matthew 12:38), and much falling away (John 6:60; John 6:66); and harvest (compare Matthew 13:30; Matthew 13:39) at Jesus’ return. Note in this regard also the parables of the good and the bad seed (Matthew 13:24–30), the mustard seed (Matthew 13:31–32), and the leaven (Matthew 13:33).
The explanation gives two lessons: comfort and an explanation for preachers of the Word of God with regard to the small (quantitative) result of their work (Matthew 13:11–15); and admonition to the hearer to receive the Word of God rightly (Matthew 13:18–24)—so both lessons focus on the sowing, more than in the parable, due to the explanation’s distinct audience (Matthew 13:10).
We often call this parable the Parable of the Sower, which Jesus calls it in Matthew 13:18, but we could call it The Parable of the Fourfold Soil,
to show that it is not an allegory but a genuine parable, in which only the main point is relevant, compared to clear allegories, in which each detail has meaning (John 10:1–42 and John 15:1–27). In this parable all the action proceeds from the sower, implying that the first parable in Matthew 13:1–58 develops the same argument as the ones that follow.
This parable is a realistic depiction of what actually occurred in the fields in Palestine. The main point is that the seed is always the same, but the yield depends on the soil.
In Matthew 13:10–17, Jesus says why he speaks to the crowd in parables. Direct preaching has failed, so the preaching is given in a form that allows nature itself to speak. This proclamation shows the kingdom in a less direct and clear way—mysterious at first even to the disciples—but in a form that can provoke self-reflection (see Matthew 13:9). The parables’ aim is to reveal (Mark 4:34) and to call people to repentance, but Jesus knows that this reflection and repentance will not arise among the crowd. Not seeing who Jesus is, they cannot understand the parables.
Jesus thus fulfills God’s counsel: the hardening of Israel, when the people fail to recognize that the parables speak of the kingdom. Yet all excuses are taken away. After all, the preaching in parables did still bear fruit for some, or Jesus would not have given it (see Romans 1:1–32)—but the relationship between God’s counsel and human responsibility must be accepted in faith. One may point, for example, to the repeated warnings given to Judas, who nevertheless would still betray Jesus.
Jesus ends this lesson to the disciples by explaining the parable of the sower (Matthew 13:18–23). Matthew stresses the link between this parable and the situation of that moment, which demands teaching in a parable. He stresses this by repeating the verb understand,
which we already heard in Matthew 13:13–14, and now hear in Jesus’ explanation (Matthew 13:19, Matthew 13:23). Those who hear and understand (Matthew 13:16, Matthew 13:23) are contrasted to those who hear but do not understand (Matthew 13:14, Matthew 13:19). Not understanding means that people let what they hear pass them by, not in neutrality or indecision but in apostasy and denial. The evil one (Matthew 13:19) seeks to snatch them away, making use of oppression and persecution (Matthew 13:21), the obsessions of this life, and the vanity of riches (Matthew 13:22)—so the parable of the sower shows that, with Jesus’ coming, Israel is faced with either opting for Satan’s rule by ignoring Jesus or accepting the kingdom by receiving Jesus. There is still time for conversion—for Jesus’ healing (Matthew 13:15).
The parable’s explanation shows that the rejection of the gospel is the fault of the hearers. While Jesus notes, in this chapter (Matthew 13:11), that in the end the outcome depends on what God gives, this thought is not the focus of the parable of the sower. Scripture as a whole does not show preaching as a call to wait until we know God’s intention; rather it commands us to repent and believe. Jesus wished to show something of God’s counsel to the disciples, but to the crowd he preaches that they must repent. Everyone who hears the word with understanding will bear fruit. Jesus’ explanation shows that we are dealing with a true parable and not with an allegory. Jesus does not speak about the origin of the thorns (which he does in the parable of the weeds in the field), nor does he stress that the word of the kingdom is essentially stronger than the thorns—he simply depicts the natural occurrence as it is, and uses it to convey his message.
Matthew 13:1–58 consists of a series of parables about the kingdom of heaven. Whether there are seven or eight parables in this chapter depends on whether one considers Matthew 13:52 to be a parable or not. Up to this point Jesus had spoken clearly and without imagery, but here all of this changes. Nonetheless, even though he used images, he still continued to proclaim the same truth. The distinction between the masses, who rejected Jesus, and the disciples who followed him now also came to expression in the manner of teaching. This is evident from the fact that Jesus began this type of teaching on the day when the opposition of the people (including from his own family) reached a climax (Matthew 12:38–50; Matthew 13:1).1
The parable of the sower (Matthew 13:3–9) contains a contrast between the beginning (the time of sowing) and the end (the time of harvest). Jesus teaches that the kingdom of God has two phases, namely a time of sowing (the present time) with few true followers, much preaching in vain (Matthew 11:16–24), bitter opposition (Matthew 12:2; Matthew 12:10; Matthew 12:14; Matthew 12:24; Matthew 12:38), and much falling away (John 6:60; John 6:66); and a time of harvest (compare Matthew 13:30; Matthew 13:39) at the coming of Jesus in glory, when the kingdom of God will take on a scope surpassing all boundaries, both quantitative and qualitative. Compare in this regard also the parables of the good seed and the bad seed (Matthew 13:24–30), the mustard seed (Matthew 13:31–32, and the leaven (Matthew 13:33).2
In what follows, the two lessons that Jesus wanted to convey in the parable become clear, namely to provide comfort and an explanation for preachers of the Word of God with regard to the small (quantitative) result of their work (Matthew 13:11–15), as well as to admonish the hearer to receive the Word of God in the right way (Matthew 13:18–24). These two lessons are therefore entirely focused on the time of sowing. The difference in emphasis compared with the parable itself is quite natural in view of the distinct audience (Matthew 13:10).3
We are accustomed to calling this introductory parable, the Parable of the Sower, and we have followed that usage. The parable is also expressly called that in Matthew 13:18. However, much can be said in favor of the title: The Parable of the Fourfold Soil.
Such a title is to be preferred because it clarifies that we are not here dealing with an allegory but with a genuine parable, in which only the main point needs to be conveyed.
Nevertheless, in the parable the sower is the most important figure; all the action proceeds from him. Seen this way, the first parable in Matthew 13:1–58 stands on the same level as the ones that follow, which is certainly an advantage for understanding Matthew’s overall argument. Indeed, if one compares our parable with clear allegories—in which generally those features are mentioned that can and must be carried over (John 10:1–42 and John 15:1–27)—the difference is evident, and one sees that it is better to speak of a parable.
What strikes us in this parable is the very faithful depiction of an actual occurrence: the condition of the fields in Palestine is exactly as described here. What also stands out is that the seed is everywhere the same, while the yield differs according to the soil—that is the decisive point.4
In Matthew 13:10–17 Jesus explains why he speaks to the crowd in parables. Ordinary preaching has not helped, and therefore the preaching is given in another form. This new form allows nature itself to speak. This proclamation, therefore, in itself reveals the mysteries of the kingdom of heaven in a less direct and clear way—so much so that even the disciples do not at first understand it—but on the other hand, it is precisely through its special form that self-reflection is stimulated (see Matthew 13:9). The purpose of the parables is to reveal (Mark 4:34) and to call people to repentance. Jesus, however, knows full well that this reflection, this repentance, will not arise among the crowd. Because they do not see who Jesus is, they cannot understand the parables (Mark 4:11).
Jesus here also fulfills God’s counsel: Israel is destined to be hardened, and this will happen when the people fail to recognize that the parables speak of the kingdom of heaven. Yet it is also clear that at the same time all excuses are taken away. After all, the preaching in parables did still bear fruit for some; otherwise Jesus would no longer have given it (see Romans 1:1–32). By its very nature, however, the relationship between God’s counsel and human responsibility can never be precisely defined, and it must be accepted in faith, which allows that which has been revealed to stand as revealed. For the sake of comparison one may point to the repeated warnings given to Judas, who nevertheless would still betray Jesus.5
Jesus concludes his lesson to the disciples with an explanation of the parable of the sower (Matthew 13:18–23). Matthew emphasizes the inherent connection between this parable and the situation of that moment, which demands teaching in the form of a parable. He highlights this by repeating the verb understand,
which already appeared in Matthew 13:13–14, and now reappears in his account of Jesus’ explanation (Matthew 13:19, Matthew 13:23). Those who hear and understand (Matthew 13:16, Matthew 13:23) stand in contrast to those who hear but do not understand (Matthew 13:14, Matthew 13:19). Not understanding means that people do not absorb what they hear and let it pass them by. This does not lead to neutrality or indecision but rather to apostasy and denial, for the parable of the sower is very controversial. The evil one (Matthew 13:19) seeks to snatch them away, making use of oppression and persecution (Matthew 13:21), of the countless preoccupations of this life, and of the deceitfulness of riches (Matthew 13:22). As such the parable of the sower reveals that, with the coming of Jesus, Israel stands at the crossroads: either they opt for Satan’s sphere of influence by ignoring Jesus, or they accept the heavenly sphere of influence by receiving him. Even now there is still time for conversion, for Jesus offers healing (Matthew 13:15).6
The explanation of the parable is given in such a way that it becomes evident that the rejection of the gospel never depends on the Word of God itself. The Word can indeed overcome persecution, the cares of life, and so on—which will certainly come—but if it does not, then the fault lies with the hearers. Although Jesus also, in this chapter (Matthew 13:11), points out that in the end the outcome depends on what God gives, this thought does not come to the fore in the parable of the sower itself.
According to Scripture as a whole, the preaching does not call us to wait until you know what God will do; rather it commands us to repent and believe the gospel. Jesus wished to reveal something of God’s counsel to the disciples, but to the crowd he preaches that they must repent. Everyone who hears the word and understands it will bear fruit.
In Jesus’ explanation it becomes even clearer that we are dealing with a true parable and not with an allegory. Jesus does not here speak about the origin of the thorns (which he does in the parable of the weeds in the field), nor does he highlight that the word of the kingdom in its essence is stronger than the thorns—he simply depicts the natural occurrence as it is, and strategically employs it to convey his message.7
1 That same day Jesus went out of the house and sat beside the sea.