Mateo 13

VBL · Chapter 13/28

1Más tarde, ese día, Jesús se fue de la casa y se sentó a enseñar junto al lago.

2Pero se reunieron a su alrededor tantas personas, que tuvo que subirse a una barca y allí se sentó a enseñar, mientras que todas las multitudes se quedaron de pie en la playa.

3Él les enseñaba muchas cosas, usando relatos para ilustrarlas.

4“Mientras sembraba, algunas de las semillas cayeron por el camino. Entonces las aves vinieron y se las comieron.

5Otras semillas cayeron en suelo rocoso y porque no habia mucha tierra, germinaron pronto”.

6El sol salió y las chamuscó y se murieron porque no tenían raíces.

7Otras semillas cayeron entre espinos que crecieron y las sofocaron.

8No obstante, otras semillas cayeron en buen suelo. Esas semillas produjeron una cosecha—algunas cien, otras sesenta, y otras treinta veces lo que se había plantado.

9¡Todo el que tenga oídos, escuche!

10Los discípulos vinieron a Jesús y le preguntaron, “¿Por qué usas ilustraciones cuando hablas a la gente?”

11“Ustedes son privilegiados porque a ustedes se les han revelado los misterios del reino de los cielos, pero ellos no tienen ese conocimiento”, respondió Jesús.

12“Aquellos que ya tienen recibirán más, más que suficiente. Pero aquellos que no tienen, lo que lleguen a tener se les quitará.

13Esa es la razón por la que les hablo a ellos a través de ilustraciones. Porque aunque ellos pueden ver, no ven; y aunque pueden oír, no oyen; ni entienden tampoco.

14“La profecía de Isaías se cumple en ellos: ‘aunque ustedes oigan, no entenderán, y aunque vean, no percibirán.

15Ellos tienen un corazón duro, no quieren escuchar y han cerrado sus ojos. Si no fuera así, entonces podrían ver con sus ojos, oír con sus oídos y entender con sus mentes. Entonces podrían regresar a mí y yo los sanaría’.

16“Benditos los ojos de ustedes, porque pueden ver. También sus oídos, porque pueden oír.

17Les digo que muchos profetas y personas buenas anhelaron ver lo que ustedes están viendo ahora, pero no lo vieron. Ellos anhelaban escuchar lo que ustedes están escuchando, pero no lo escucharon.

18“Así que escuchen el relato del sembrador:

19Cuando las personas oyen el mensaje del reino, y no lo entienden, el maligno viene y arranca lo que fue sembrado en sus corazones. Esto es lo que ocurre con las semillas que cayeron en el camino.

20Las semillas sembradas en el suelo rocoso son las personas que escuchan el mensaje e inmediatamente lo aceptan con alegría.

21De esta manera permanecen por un tiempo, pero como no tienen raíces, cuando los problemas llegan, se apartan rápidamente.

22Las semillas que fueron sembradas entre los espinos son las personas que escuchan el mensaje, pero luego las preocupaciones de la vida y la tentación por el dinero ahogan el mensaje y éste no produce fruto.

23Las semillas sembradas en buen suelo son las personas que escuchan el mensaje, lo entienden, y producen buena cosecha—algunos cien, otros sesenta, y otros treinta veces lo que fue sembrado”.

24Entonces les contó otro relato ilustrado: “El reino de los cielos es como un granjero que sembró buena semilla en su campo.

25Pero mientras sus trabajadores dormían, llegó un enemigo y sembró maleza encima del trigo. Y se fueron.

26Cuando el trigo creció y produjo espigas, la maleza también creció.

27Los trabajadores del granjero vinieron a preguntarle: ‘Señor, ¿acaso no sembraste buena semilla en tu campo? ¿De dónde salió esta maleza?’

28“‘Algún enemigo hizo esto’, respondió él. ‘¿Quieres que vayamos y arranquemos la maleza?’ le preguntaron.

29‘No,’ respondió él, ‘al arrancar la maleza podrían arrancar de raíz el trigo también.

30Dejen que crezcan juntos hasta la cosecha, y entonces le diré a los segadores: reúnan primero la maleza, átenla en bultos y quémenlos. Luego reúnan el trigo y almacénenlo en mi granero’”.

31Les dio otra ilustración: “El reino de los cielos es como una semilla de mostaza que sembró un granjero en su campo.

32Aunque es la semilla más pequeña de todas, ésta crece y llega a ser mucho más grande que las otras plantas. De hecho, se convierte en un árbol tan grande, que las aves pueden posarse en sus ramas”.

33Y les contó otro relato ilustrado: “El reino de los cielos es como la levadura que una mujer mezcló con una gran cantidad de harina, hasta que toda la masa creció”.

34Y Jesús le enseñaba todas estas cosas a las multitudes por medio de relatos ilustrados—de hecho, él no les hablaba sin usar relatos.

35Esto cumplía las palabras del profeta: “Hablaré por medio de relatos, y enseñaré cosas ocultas desde la creación del mundo”.

36Jesús se fue de donde estaba la multitude a una casa. Sus discípulos vinieron donde él estaba y le dijeron: “Por favor, explícanos el relato de la maleza en el campo”.

37“El que siembra la buena semilla es el Hijo del hombre”, les explicó Jesús.

38“El campo es el mundo. Las semillas buenas son los hijos del reino. Las semillas de maleza son los hijos del maligno.

39El enemigo que sembró las semillas de maleza es el diablo. La cosecha es el fin del mundo. Los segadores son ángeles.

40Así como la maleza se recoge y se quema, así será en el fin del mundo.

41El Hijo del hombre enviará ángeles, y ellos recogerán todo lo que es pecaminoso y a todos los que hacen el mal,

42y los lanzarán en el horno abrasador, donde habrá llanto y crujir de dientes.

43Entonces aquellos que viven justamente brillarán como el sol en el reino de su padre. ¡Todo el que tiene oídos, oiga!

44“El reino de los cielos es como un tesoro escondido en un campo. Un hombre lo encontró, lo volvió a enterrar, y lleno de alegría se fue y vendió todo lo que tenía y entonces compró ese campo.

45El reino de los cielos es también como un mercader que busca perlas preciosas.

46Cuando encontró la perla más costosa que alguna vez conociera, se fue y vendió todo lo que tenía y la compró.

47Una vez más, el reino de los cielos es como una red de pescar que fue lanzada al mar y atrapó todo tipo de peces.

48Cuando estaba llena, fue sacada a la orilla. Los buenos peces fueron colocados en las canastas, mientras que los malos peces fueron echados a la basura.

49“Así serán las cosas cuando llegue el fin del mundo. Los ángeles saldrán y separarán a las personas malas de las personas buenas,

50y las lanzarán en el horno abrasador, donde habrá llanto y crujir de dientes.

51“¿Ahora lo entienden todo?” “Sí”, respondieron ellos.

52“Todo maestro religioso que haya aprendido acerca del reino de los cielos es como el propietario de una casa que saca de su despensa tesoros nuevos y viejos”, respondió Jesús.

53Después que Jesús terminó de contar estos relatos, se fue de allí.

54Entonces regresó a la ciudad donde se había criado y allí enseñaba en la sinagoga. Las personas estaban asombradas, y preguntaban: “¿De dónde obtiene su sabiduría y sus milagros?

55¿No es este el hijo del carpintero? ¿No es este el hijo de María, y hermano de Santiago, José, Simón y Judas?

56¿No viven sus hermanas entre nosotros? ¿De dónde, entonces recibe todo esto?”

57Y por esta razón se negaban a creer en él.

58Como ellos no lograron creer en él, Jesús no hizo muchos milagros allí.

📖 Chapter study

Summary

Jesus tells the crowd several parables about the Kingdom of Heaven, including the sower, the wheat and the tares, the mustard seed, the leaven, the hidden treasure, and the pearl of great price, explaining their meaning privately to the disciples.

Explanation

The parables were simple stories drawn from everyday farming life, used to reveal spiritual truths in a way that was accessible to those who genuinely wanted to understand, while remaining veiled to those who listened without real interest. The parable of the sower describes the different ways people receive an important message, depending on the condition of each person's heart. The mustard seed and the leaven show that the Kingdom of God begins small, almost unnoticeable, but grows and transforms everything around it over time. The hidden treasure and the precious pearl illustrate that finding something of supreme value justifies giving up everything else, an invitation to reflect on our true priorities in life.

Fun facts

  • The mustard seed Jesus mentioned (probably the black mustard plant common in the region) is not literally the smallest seed in the world, but it was the smallest common seed cultivated by farmers in Galilee, which is why the comparison made practical sense to his listeners.
  • The quotation 'hearing ye shall hear, and shall not understand' comes directly from Isaiah 6, a text earlier prophets used to describe the spiritual resistance of the people at different points in Israel's history.

Verse-by-verse explanation

  1. Mateo 13:1The scene of Jesus sitting by the sea, with the crowd on the shore, marks the transition to the gospel’s third major discourse — this time, a collection of parables about the kingdom of heaven.
  2. Mateo 13:2Sitting in a boat, a short distance from shore, was a common practical solution for addressing a large crowd without being pressed by it — the water even helped carry the voice.
  3. Mateo 13:3A ‘parable’ is a comparison or short story used to illustrate a truth, a common teaching device among Jewish teachers of the time — the first in this collection is about a sower scattering seed.
  4. Mateo 13:4The roads in the region were paths of packed dirt, hardened by constant use — seeds that fell there stayed exposed on the surface, too easy for birds to eat before they could sprout.
  5. Mateo 13:5Rocky places were areas with a thin layer of soil over a base of rock — the seed germinates quickly because of the heat retained in the stone, but has nowhere to grow deep roots.
  6. Mateo 13:6With no deep roots to draw water, the plant that sprouted quickly in the rocky ground also dies quickly, as soon as the region’s strong sun bears down.
  7. Mateo 13:7Thorn bushes were resilient weeds that competed for the same nutrients and space as the crop — even with room to grow, the seed ends up choked out by the competition.
  8. Mateo 13:8The ‘good ground’ produces a harvest far above normal for the time — a hundredfold what was planted would already be an exceptional crop, showing the maximum contrast with the three previous cases.
  9. Mateo 13:9It’s an expression Jesus repeats several times in the gospel, a warning that understanding this parable requires attention beyond the surface of the story.
  10. Mateo 13:10The disciples’ question shows they themselves didn’t immediately understand why Jesus preferred telling stories instead of teaching directly — the answer comes in the following verses.
  11. Mateo 13:11The sentence sounds like an injustice — those who already have gain more, those who don’t have lose even the little they had — but the context is about spiritual understanding, not material goods. It describes how those already open to grasping the parables go on to deepen that understanding, while those who arrived closed to the idea keep missing the meaning, even hearing the same story.
  12. Mateo 13:12The sentence sounds like injustice, but the context is spiritual understanding: those already open to grasping it deepen that understanding, while those who arrived closed to the idea lose even the little they had.
  13. Mateo 13:13Jesus explains that He speaks in parables because part of the audience was already resistant to understanding — the story works like a filter, revealing meaning to those who seek and hiding it from those who had already decided not to accept it.
  14. Mateo 13:14The quotation from Isaiah describes a people who hear and see without really processing what they perceive — an old text used here to explain the reaction of part of Jesus’s audience.
  15. Mateo 13:15A ‘hardened heart’ describes voluntary resistance, not a natural inability — the quotation from Isaiah explains that shutting off one’s own senses prevents the turn that would lead to healing.
  16. Mateo 13:16In contrast with the resistant crowd of the previous verses, the disciples are called blessed precisely because they’re able to see and understand what was being revealed.
  17. Mateo 13:17Prophets and righteous people of the Old Testament, according to this sentence, longed to witness the moment the disciples were living — a way of valuing the privilege of seeing Jesus in action.
  18. Mateo 13:18After explaining why He speaks in parables, Jesus returns to the first one, the sower, to explain the meaning of each element of the story.
  19. Mateo 13:19The packed path represents someone who hears the message but doesn’t even get around to really processing it — the ‘wicked one’ acts quickly, before the seed has any chance to take hold.
  20. Mateo 13:20The rocky ground represents an initial enthusiastic response, but a shallow one — the joy comes quickly, but without enough depth to last.
  21. Mateo 13:21‘Short-lived’ describes something that doesn’t last, that withers quickly at the first difficulty — the faith represented here collapses as soon as it faces real persecution or social pressure.
  22. Mateo 13:22The thorns represent everyday worries and the desire for wealth, which compete for the mental and emotional space the message would need to grow, until they choke it out completely.
  23. Mateo 13:23The good ground represents someone who not only hears but processes and applies the message — and even among these, productivity varies, without requiring an identical result from everyone.
  24. Mateo 13:24Second parable in the collection: now about an enemy who deliberately sabotages someone else’s harvest, planting a weed in the middle of the wheat.
  25. Mateo 13:25‘Tares’ are a weed that, in the growing stage, is almost impossible to tell apart from real wheat — only once grown does the difference become clear. An enemy planting tares in the middle of someone else’s wheat, at night, was a recognizable act of agricultural sabotage at the time.
  26. Mateo 13:26‘Tares’ are a weed that, in the early growing stage, is almost impossible to tell apart from real wheat — only when it matures does the difference become clear.
  27. Mateo 13:27The servants are confused because they knew only good seed had been planted — their question sets up the revelation that an outside agent interfered with the planting.
  28. Mateo 13:28The owner quickly recognizes this as sabotage, a recognizable act of agricultural revenge in the culture of the time, not a planting mistake.
  29. Mateo 13:29Pulling up the tares too early would risk pulling up the roots of the real wheat too, already intertwined in the soil — the risk of getting it wrong partway through is too great to act hastily.
  30. Mateo 13:30The decision to wait until harvest to separate the tares from the wheat directly sets up the explanation Jesus gives further on, linking the reaping to the end of the age.
  31. Mateo 13:31The mustard seed was used as a common example of something tiny that grew into a shrub much bigger than the other garden plants, big enough for birds to shelter in its branches. The comparison describes a beginning too small to impress anyone, that ends up disproportionately large.
  32. Mateo 13:32The mustard seed was used as a common example of something tiny that grew into a shrub much bigger than the other garden plants — big enough for birds to shelter in its branches.
  33. Mateo 13:33‘Three measures’ of flour was a large amount, enough to make bread for dozens of people — a deliberate exaggeration in size. The leaven, even in a small amount, spreads through the whole batch until it transforms everything, and it’s that quiet, complete action the parable compares to the effect of the kingdom of heaven.
  34. Mateo 13:34Sums up Jesus’s teaching method with the crowd as being entirely through parables, reserving direct explanations only for the disciples in private.
  35. Mateo 13:35The quotation comes from a psalm attributed to Asaph, which speaks of revealing hidden things through stories — Matthew applies this text to Jesus’s own teaching method.
  36. Mateo 13:36The change of setting, from the crowd on the shore to inside a house with the disciples, marks the shift from public teaching to the private explanation that follows.
  37. Mateo 13:37Begins the verse-by-verse explanation of the parable of the tares: the sower of the good seed is identified directly with Jesus Himself, using the title ‘Son of man.’
  38. Mateo 13:38The field, which in the story was a specific property, is identified here as the entire world — widening the parable’s reach beyond a local farming situation.
  39. Mateo 13:39Each element of the story receives a direct meaning: the enemy is the devil, the harvest is the end of the age, and the reapers are angels — an allegory explained item by item.
  40. Mateo 13:40Compares the fate of the tares, burned after the harvest, to the fate awaiting evil at the end of the age, according to this interpretation.
  41. Mateo 13:41‘Things that offend’ here means causes of stumbling in faith, not gossip in the modern sense of the word — the angels are described gathering both these influences and those who practice evil.
  42. Mateo 13:42The ‘furnace of fire’ and the phrase ‘wailing and gnashing of teeth’ are recurring images in Matthew for describing final judgment, used in several different parables throughout the gospel.
  43. Mateo 13:43‘Shine forth as the sun’ contrasts directly with the image of the furnace in the previous verse — two opposite destinies for two different groups, described side by side.
  44. Mateo 13:44Burying valuables was a common way to store wealth in a time without banks, especially in times of war or instability — and sometimes the owner died or fled without being able to recover what he had hidden. The parable describes someone who stumbles onto one of these forgotten treasures and sells everything he has in order to buy that piece of land and legally keep it.
  45. Mateo 13:45Third short parable in the collection: a merchant specialized in pearls, who recognizes the market value of that kind of jewel better than any ordinary person.
  46. Mateo 13:46Unlike the parable of the hidden treasure, here the merchant was already actively searching — finding the pearl of great price is the result of a deliberate search, not chance.
  47. Mateo 13:47The dragnet, used by fishermen in the region, gathered fish of every kind, edible and inedible, mixed together — only after it was pulled to shore did the sorting happen.
  48. Mateo 13:48Sorting the fish on the shore, a common and necessary practice for fishermen of the time, serves as an image for the final judgment described in the next verse.
  49. Mateo 13:49Repeats the same structure of final judgment already seen in the explanation of the parable of the tares: a separation between the wicked and the righteous carried out by angels at the end of the age.
  50. Mateo 13:50Repeats almost word for word the same image of final punishment used in verse 42, reinforcing this description as a recurring pattern throughout the parables of the chapter.
  51. Mateo 13:51Unlike the crowd, who didn’t understand the parables without explanation, the disciples claim to have understood everything — an answer that sets up the chapter’s final short parable.
  52. Mateo 13:52Compares a scribe who understands Jesus’s teaching to a homeowner who knows how to make use of both what he had already stored up, the Jewish tradition, and what is new, the teaching of the kingdom, without discarding one for the other.
  53. Mateo 13:53Closes the gospel’s third major discourse with a transition formula similar to the one used at the end of the other teaching blocks, turning the focus back to the narrative of Jesus’s actions.
  54. Mateo 13:54‘His own country’ is Nazareth, the town where Jesus grew up — the townspeople’s astonishment reflects the difficulty of accepting authority in someone they had known since childhood.
  55. Mateo 13:55‘The carpenter’s son’ described someone who worked with wood and also stone, a common and respectable manual trade, but without high social status. Jesus’s brothers are named right after, showing that Nazareth’s neighbors knew the whole family well, which made it even harder to accept the authority He displayed.
  56. Mateo 13:56The rhetorical question repeats the astonishment of the previous verse: the whole family, including the sisters mentioned here, was well known in the community, which made it even harder to accept the wisdom Jesus displayed.
  57. Mateo 13:57It’s an observation about how it’s harder to be taken seriously by people who watched you grow up than by strangers — neighbors and relatives tend to see the person as they always were, not as who they became. The sentence works as an explanation, not a complaint, for the disbelief found in His own hometown.
  58. Mateo 13:58According to the text, the disbelief of His own hometown limits how many miracles were performed there — not for lack of power, but as a direct result of people’s resistance to accepting who He was.

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