A.T. Robertson Commentary Matthew 13

On that day (εν τη ημερα εκεινη). So this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called "the Busy Day," not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain.

Sat by the seaside (εκαθητο παρα την θαλασσαν). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (εκαθητο, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.

And all the multitude stood on the beach (κα πας ο οχλος επ τον αιγιαλον ιστηκε). Past perfect tense of ιστημ with imperfect sense, had taken a stand and so stood. Note accusative also with επ upon the beach where the waves break one after the other (αιγιαλος is from αλς, sea, and αγνυμ, to break, or from αισσω, to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

Many things in parables (πολλα εν παραβολαις). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16), the birds and the lilies (6:26-30), the splinter and the beam in the eye (7:3-5), the two gates (7:13f.), the wolves in sheep's clothing (7:15), the good and bad trees (7:17-19), the wise and foolish builders (7:24-27), the garment and the wineskins (9:16f.), the children in the market places (11:16f.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Luke 8:16), the Parable of the Seed Growing of Itself , making ten of which we know. But both Mark and Matthew (13:34) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew 13:34), on this occasion, we may suppose. The word parable (παραβολη from παραβαλλω, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew 15:15; Luke 4:23; Luke 5:36–39; Luke 6:39), for a figure or type (Heb. 9:9; 11:19); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (αλληγορια) is a speaking parable that is self-explanatory all along like Bunyan's Pilgrim's Progress. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John 15). John does not use the word parable, but only παροιμια, a saying by the way (John 10:6; 16:25,29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8) we have also the careful exposition of the story by Jesus (18-23) as well as the reason for the use of parables on this occasion by Jesus (9-17).

Behold, the sower went forth (ιδου ηλθεν ο σπειρων). Matthew is very fond of this exclamation ιδου. It is "the sower," not "a sower." Jesus expects one to see the man as he stepped forth to begin scattering with his hand. The parables of Jesus are vivid word pictures. To understand them one must see them, with the eyes of Jesus if he can. Christ drew his parables from familiar objects.

As he sowed (εν τω σπειρειν αυτον). Literally, "in the sowing as to him," a neat Greek idiom unlike our English temporal conjunction. Locative case with the articular present infinitive.

By the wayside (παρα την οδον). People will make paths along the edge of a ploughed field or even across it where the seed lies upon the beaten track.

Devoured (κατεφαγεν). "Ate down." We say, "ate up." Second aorist active indicative of κατεσθιω (defective verb).

The rocky places (τα πετρωδη). In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock.

Straightway they sprang up (ευθεως εξανετειλεν). "Shot up at once" (Moffatt). Double compound (εξ, out of the ground, ανα, up). Ingressive aorist of εξανατελλω.