HarperCollins Study Bible

by Harold W. Attridge

  The Parable of the Mustard Seed

  31He put before them another parable: “The kingdom of heaven is like a mustard seed that someone took and sowed in his field; 32it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”

  The Parable of the Yeast

  33He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed in withd three measures of flour until all of it was leavened.”

  The Use of Parables

  34Jesus told the crowds all these things in parables; without a parable he told them nothing. 35This was to fulfill what had been spoken through the prophet:e

  “I will open my mouth to speak in parables;

  I will proclaim what has been hidden from the foundation of the world.”f

  Jesus Explains the Parable of the Weeds

  36Then he left the crowds and went into the house. And his disciples approached him, saying, “Explain to us the parable of the weeds of the field.” 37He answered, “The one who sows the good seed is the Son of Man; 38the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with earsg listen!

  Three Parables

  44“The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field.

  45“Again, the kingdom of heaven is like a merchant in search of fine pearls; 46on finding one pearl of great value, he went and sold all that he had and bought it.

  47“Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. 49So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50and throw them into the furnace of fire, where there will be weeping and gnashing of teeth.

  Treasures New and Old

  51“Have you understood all this?” They answered, “Yes.” 52And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.” 53When Jesus had finished these parables, he left that place.

  The Rejection of Jesus at Nazareth

  54He came to his hometown and began to teach the peopleh in their synagogue, so that they were astounded and said, “Where did this man get this wisdom and these deeds of power? 55Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? 56And are not all his sisters with us? Where then did this man get all this?” 57And they took offense at him. But Jesus said to them, “Prophets are not without honor except in their own country and in their own house.” 58And he did not do many deeds of power there, because of their unbelief.

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  a Other ancient authorities add to hear

  b Or mysteries

  c Gk stumbles

  d Gk hid in

  e Other ancient authorities read the prophet Isaiah

  f Other ancient authorities lack of the world

  g Other ancient authorities add to hear

  h Gk them

  13.1–53 Jesus’ third discourse (see Introduction), expanded from Mark’s four parables (Mk 4.1–34) to seven (cf. note on 12.45), establishes the special position of the disciples, who, in contrast to their portrayal in Mark’s Gospel, understand Jesus’ words.

  13.1–9 Cf. Mk 4.1–9; Lk 8.4–8. See Gospel of Thomas 9.

  13.1 Sat, i.e., for teaching (see note on 5.1). The sea, of Galilee.

  13.2 Crowds. See note on 4.25.

  13.3 Parables, brief comparison stories, drawn from nature or everyday life, that tease the imagination, challenge accepted values, or illustrate a point.

  13.8 Grain, lit. “fruit,” a metaphor for deeds (see note on 3.8).

  13.9 Anyone with ears. See note on 11.15.

  13.10–17 Cf. Mk 4.10–12, 25; Lk 8.9–10, 18. Private teaching to disciples.

  13.11 The secrets of the kingdom concern Jesus’ words and deeds; see 4.17; 10.1, 6–7; 11.25; 16.17; see also Dan 2.27–28.

  13.12 See 25.29 (doublet); Gospel of Thomas 41. The reference here is to those who have knowledge about the kingdom.

  13.13 The description of the crowds’ faulty seeing, hearing, and ability to understand paraphrases Isa 6.9–10; Mk 4.11–12. See notes on 4.25; 11.15.

  13.14–15 The tenth formula quotation (see note on 1.22–23) introduces Isa 6.9–10; see also Jn 12.40; Acts 28.26–27; Rom 11.8. Their heart. See note on 5.8.

  13.16–17 Cf. Lk 10.23–24.

  13.16 Blessed. See note on 5.3. Your eyes…see. See v. 51; see also 11.4–5, 14–15.

  13.17 See Gospel of Thomas 17; 38; 1 Cor 2.9; 1 Clement 34.8. Truly I tell you. See note on 5.18. Prophets, here probably the OT prophets; cf. 10.41. Righteous people. See note on 1.19.

  13.18–23 Cf. Mk 4.13–20; Lk 8.11–15. The allegorical interpretation explains why most of Israel does not accept Jesus.

  13.18 Hear then. Cf. Mk 4.13.

  13.19 The evil one, Satan or the devil (see note on 4.1; 6.13). The heart. See note on 5.8.

  13.21 On persecution, see 5.10–12; 10.17–20. Falls away. The same Greek word (skandalizein) can be translated take offense (see 11.6; 13.57; 15.12), stumble (see 18.6), or desert (see 26.31, 33). See also 24.10.

  13.22 The lure of wealth. See 6.19–21, 24.

  13.23 Fruit. See notes on 3.8; 13.8.

  13.24–30 This parable is explained in vv. 36–43. See also Gospel of Thomas 57.

  13.24 May be compared, i.e., to all that follows. A typical parable introduction; see 18.23; 22.2.

  13.30 Harvest. See v. 39.

  13.31–32 Cf. Mk 4.30–32; Lk 13.18–19. See Gospel of Thomas 20. Though small, the mustard seed is not actually the smallest of all the seeds (cf. 17.20). The point of the parable is the contrast between small beginnings and great endings.

  13.32 Nests in its branches. See Ezek 17.22–23; Dan 4.10–12.

  13.33 Cf. Lk 13.20–21. See Gospel of Thomas 96. Yeast, a leavening agent, a small amount of which causes dough to rise and expand. Three. See note on 1.2–6a. Three measures, about 50 pounds of flour, enough for over a hundred loaves of bread.

  13.34–35 Cf. Mk 4.33–34.

  13.34 In parables. See vv. 10–13.

  13.35 The eleventh formula quotation (see note on 1.22–23) introduces Ps 78.2. David, the presumed author of the Psalms, was thought to have written them while inspired by the Spirit, thus as the prophet; see Mt 22.43; Acts 2.30–31; 4.25–26.

  13.36–43 The allegorical interpretation of the parable of the weeds (vv. 24–30).

  13.36 He…went into the house. The interpretation is given as private instruction.

  13.37 Son of Man. See note on 8.20.

  13.38 Children of the kingdom, here those destined to inherit the kingdom of heaven (see 5.3, 10;25.34; cf. 8.12). The evil one. See v. 19; note on 4.1.

  13.39 Harvest. See note on 9.37. The end of the age. See 24.3; 28.20. On angels as end-time reapers and participants in the final judgment, see v. 49; 16.27; 24.31;25.31–46; Rev 14.17.

  13.40 Fire. See notes on 3.10;5.22.

  13.41 The concept of a kingdom of the Son of Man (see also 16.28; 20.21; 25.31–34), containing both good and evil, is found only in Matthew. It could refer to the world (see v. 38) o
r perhaps to the church (see vv. 47–50; 22.10–14). Causes of sin, lit. “stumbling blocks.” See notes on 13.21; 18.6; see also 16.23; 18.6–7.

  13.42 See v. 50. Weeping and gnashing of teeth. See note on 8.12.

  13.43 The righteous. See notes on 1.19;3.15; see also 10.41. Shine like the sun. See 17.2; Dan 12.3. Anyone with ears. See note on 11.15.

  13.44–46 Twin parables liken the kingdom to a great treasure, worth risking all one has; see also Gospel of Thomas 76;109.

  13.47–50 See Gospel of Thomas 8.

  13.48 On separating good and bad, see note on 3.12.

  13.49–50 See notes on 13.39; 13.40; 13.41; 13.42.

  13.51–53 The climax of the parable chapter.

  13.51 Have you understood? See vv. 11, 13–16, 23; cf. vv. 13, 19. Yes. Cf. Mk 4.13; note on 13.1–53.

  13.52 Scribe, here a reference to the disciples as well as to scribes in the Matthean groups (cf. note on 2.4). Trained, lit. “discipled.” Both the old scriptures and their new fulfillment in Jesus’ ministry are valued; see 5.17–20; 9.16–17.

  13.53 See note on 7.28; Introduction.

  13.54–17.27 The author rejoins the Markan outline. Rejection of Jesus in his hometown, misunderstanding by “Israel,” and growing opposition by Pharisees lead Jesus to stress teaching to the disciples.

  13.54–58 Cf. Mk 6.1–6; Lk 4.16–30.

  13.54 Hometown, Nazareth (see 2.23). Their synagogue. See note on 4.23. Wisdom…deeds of power. See 11.19; 12.42.

  13.55 Calling Jesus a carpenter’s son may be more honorable than “son of Mary” (cf. Mk 6.3), but is still probably an implied insult. His brothers, though interpreted in various ways (e.g., as stepbrothers or cousins), probably refers to Jesus’ natural siblings; see 1.25; 12.46; Jn 2.12;7.5; Acts 1.14; 1 Cor 9.5. James became a leader of the Jerusalem church; see Acts 12.17; 15.13; 21.18; 1 Cor 15.7; Gal 1.19; 2.9, 12; Jas 1.1. Joseph and Simon are otherwise unattested (see note on 27.56). Judas. See Jude 1.

  13.56 All his sisters. Cf. Mk 6.3 (“his sisters”). They are not mentioned by name. The Markan view suggests at least two; the Matthean view perhaps more (all).

  13.57 Took offense. See 11.6; 15.12; note on 13.21. Prophets…in their own house, a widespread proverb (see Lk 4.24; Jn 4.44; Gospel of Thomas 31; note on Mt 11.9).

  MATTHEW 14

  The Death of John the Baptist

  1At that time Herod the rulera heard reports about Jesus; 2and he said to his servants, “This is John the Baptist; he has been raised from the dead, and for this reason these powers are at work in him.” 3For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife,b 4because John had been telling him, “It is not lawful for you to have her.” 5Though Herodc wanted to put him to death, he feared the crowd, because they regarded him as a prophet. 6But when Herod’s birthday came, the daughter of Herodias danced before the company, and she pleased Herod 7so much that he promised on oath to grant her whatever she might ask. 8Prompted by her mother, she said, “Give me the head of John the Baptist here on a platter.” 9The king was grieved, yet out of regard for his oaths and for the guests, he commanded it to be given; 10he sent and had John beheaded in the prison. 11The head was brought on a platter and given to the girl, who brought it to her mother. 12His disciples came and took the body and buried it; then they went and told Jesus.

  Feeding the Five Thousand

  13Now when Jesus heard this, he withdrew from there in a boat to a deserted place by himself. But when the crowds heard it, they followed him on foot from the towns. 14When he went ashore, he saw a great crowd; and he had compassion for them and cured their sick. 15When it was evening, the disciples came to him and said, “This is a deserted place, and the hour is now late; send the crowds away so that they may go into the villages and buy food for themselves.” 16Jesus said to them, “They need not go away; you give them something to eat.” 17They replied, “We have nothing here but five loaves and two fish.” 18And he said, “Bring them here to me.” 19Then he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to the disciples, and the disciples gave them to the crowds. 20And all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full. 21And those who ate were about five thousand men, besides women and children.

  Jesus Walks on the Water

  22Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24but by this time the boat, battered by the waves, was far from the land,d for the wind was against them. 25And early in the morning he came walking toward them on the sea. 26But when the disciples saw him walking on the sea, they were terrified, saying, “It is a ghost!” And they cried out in fear. 27But immediately Jesus spoke to them and said, “Take heart, it is I; do not be afraid.”

  28Peter answered him, “Lord, if it is you, command me to come to you on the water.” 29He said, “Come.” So Peter got out of the boat, started walking on the water, and came toward Jesus. 30But when he noticed the strong wind,e he became frightened, and beginning to sink, he cried out, “Lord, save me!” 31Jesus immediately reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 32When they got into the boat, the wind ceased. 33And those in the boat worshiped him, saying, “Truly you are the Son of God.”

  Jesus Heals the Sick in Gennesaret

  34When they had crossed over, they came to land at Gennesaret. 35After the people of that place recognized him, they sent word throughout the region and brought all who were sick to him, 36and begged him that they might touch even the fringe of his cloak; and all who touched it were healed.

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  a Gk tetrarch

  b Other ancient authorities read his brother’s wife

  c Gk he

  d Other ancient authorities read was out on the sea

  e Other ancient authorities read the wind

  14.1–12 Cf. Mk 6.14–29; Lk 9.7–9. The death of John the Baptist serves as a portent of Jesus’ death.

  14.1 Herod Antipas, a son of Herod the Great, ruled Galilee and Perea and built capitals at Sepphoris near Nazareth and Tiberias on the Sea of Galilee. See note on 2.22. Ruler, lit. tetrarch (text note a), Antipas’s actual rank, which was considerably below that of king (cf. v. 9).

  14.2 This is John the Baptist. See also 16.13–14. A different interpretation of the source of Jesus’ powers is given by the Pharisees (see 12.24).

  14.3–4 Herodias was never Philip’s wife (see text note b), but her second husband, Herod Antipas, was her half uncle, and therefore the marriage was not lawful (see Lev 18.6–16; 20.21).

  14.5 He feared the crowd. According to Josephus, John was executed because Herod feared that John’s popularity might lead to rebellion (Antiquities 18.118–19). Prophet. See 11.9; 17.12–13; 21.26, 46; note on 3.4. See also 5.12; 23.29–36.

  14.12 His disciples. See 11.2; cf. 27.57–60.

  14.13–21 Cf. Mk 6.32–44; Lk 9.10–17; Jn 6.1–13. The first of two scenes (see 15.32–39) in which the compassionate Jesus addresses physical hunger. Both contain echoes of the early sacred meal (26.26–29) and of the stories of Elijah and Elisha (see 1 Kings 17.8–16; 2 Kings 4.42–44).

  14.13 Withdrew. Jesus increasingly withdraws from the crowds (see also v. 23), although they continue to follow.

  14.14 Compassion. See notes on 9.36; 4.23.

  14.16 Give them something to eat. See 2 Kings 4.42–43.

  14.17 Two. See note on 4.18–22.

  14.19 Up to heaven. See note on 3.16; Ps 123.1; Jn 11.41; 17.1. Blessed and broke the loaves. These actions were common to Israelite meals, but also echoed the sacred meal in the early church; see 26.26; Acts 27.35; 1 Cor 11.23–24.

  14.20 See 2 Kings 4.42–44; see
also Deut 8.10. Twelve probably symbolizes Israel (see 10.1, 2; 19.28).

  14.21 Women and children were not normally counted (cf. Mk 6.44); see Introduction.

  14.22–33 Cf. Mk 6.45–52; Jn 6.16–21.

  14.22 Other side, i.e., of the Sea of Galilee.

  14.23 Mountain. See note on 4.8. Alone. See note on 14.13.

  14.24 Battered…waves. See note on 8.24.

  14.25 Early in the morning, lit. “the fourth watch,” from 3:00 to 6:00 A.M. Walking…on the sea. See Job 9.8; Ps 77.19.

  14.27 It is I, lit., “I am.” Jesus’ words suggest the name of God or his mysterious divine presence (see Ex 3.14; Isa 43.10; Jn 18.2–9). Israelite literature mentions magical clubs engraved with “I am” to beat back storms.

  14.28 Peter increasingly represents the disciples (see also 15.15; 16.16). Lord. See note on 7.21.

  14.30 Save me! See Ps 69.1–3; note on 1.21.

  14.31 Reached out his hand. See Ps 18.15–16. You of little faith. See note on 6.30. Their doubt is apparently reversed in v. 33; see 28.17.

  14.33 Worshiped him. See note on 2.2; cf. Mk 6.51. The Son of God. See notes on 3.17; 16.16.

  14.34–36 Cf. Mk 6.53–56; Jn 6.22–25.

  14.34 Gennesaret, a region or town on the northwest shore of the Sea of Galilee.

  14.35–36 See note on 4.23–25.

  14.36 Touch…fringe of his cloak. See notes on 9.20; 9.21.

  MATTHEW 15

  The Tradition of the Elders

  1Then Pharisees and scribes came to Jesus from Jerusalem and said, 2“Why do your disciples break the tradition of the elders? For they do not wash their hands before they eat.” 3He answered them, “And why do you break the commandment of God for the sake of your tradition? 4For God said,a ‘Honor your father and your mother,’ and, ‘Whoever speaks evil of father or mother must surely die.’ 5But you say that whoever tells father or mother, ‘Whatever support you might have had from me is given to God,’b then that person need not honor the father.c 6So, for the sake of your tradition, you make void the wordd of God. 7You hypocrites! Isaiah prophesied rightly about you when he said: