And he spoke many things to them in parables, saying, Behold, a sower went forth to sow;
in.
Matthew 13:10-13,34,35,53 And the disciples came, and said unto him, Why speakest thou unto them in parables? …
Matthew 22:1 And Jesus answered and spake unto them again by parables, and said,
Matthew 24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
parables.
a sower.
Mark 4:2-9 And he taught them many things by parables, and said unto them in his doctrine, …
Luke 8:5-8 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it…
saying,
The act of speaking in parables was intentional and authoritative. Jesus, as the divine teacher, used His words to impart wisdom and challenge His audience. His teachings were not just informative but transformative, calling for a response from the hearers.
“A farmer went out to sow his seed.
The imagery of a farmer sowing seed would have been familiar to Jesus' audience, many of whom were from agrarian backgrounds. This setting provides a relatable context for the spiritual lesson. The farmer represents Jesus or anyone who spreads the message of the Kingdom. The act of sowing signifies the dissemination of God's Word. The seed symbolizes the message of the Gospel, which has the potential to bring forth spiritual fruit depending on the condition of the heart, as further explained in the parable. This imagery connects to Old Testament themes where God’s Word is likened to seed (Isaiah 55:10-11) and highlights the importance of receptivity to divine truth.
• Jesus adopts parables as His chief teaching tool, fulfilling Psalm 78:2, “I will open My mouth in parables; I will utter things hidden from the foundation of the world.”
• The method both reveals and conceals truth (Matthew 13:13: “Though seeing, they do not see…”), sifting hearts that genuinely seek Him (Mark 4:33–34).
• By telling “many things,” He unfolds a rich, varied picture of the kingdom, not a single lesson but a tapestry of insights (Matthew 13:34).
• This single word signals that what follows carries direct, authoritative revelation (John 12:49: “I have not spoken on My own…”).
• The simplicity of the introduction underscores that divine wisdom often arrives in everyday language (Luke 4:32).
• Listeners in Galilee instantly connect with the scene; Jesus meets people in familiar experiences (Matthew 7:24–27).
• “Went out” hints at intentional mission—echoing the Father sending the Son (John 3:17) and later the Son sending His disciples (Matthew 28:19).
• The farmer image recalls God’s patient labor with Israel (Isaiah 5:1–2) and His ongoing work in the church (James 5:7).
• The seed belongs to the farmer; the Word originates with God, not humanity (Luke 8:11: “The seed is the word of God.”).
• Sowing pictures generous, widespread proclamation (2 Corinthians 9:10; Ecclesiastes 11:6).
• The act expects fruitfulness; just as rain causes crops to sprout, the Word accomplishes God’s purpose (Isaiah 55:10–11).
• New life springs from incorruptible seed (1 Peter 1:23), grounding assurance that faithful gospel sowing will bear eternal results.
Matthew 13:3 introduces the Parable of the Sower by spotlighting Jesus’ purposeful use of parables, His authoritative voice, and the Father’s missionary heart. The farmer going out to sow pictures God generously scattering His life-giving Word, anticipating varied responses yet confident of a harvest. The verse invites every believer to listen attentively and join the ongoing work of sowing that same seed into a waiting world.
(3) He spake many things unto them in parables.--This is the first occurrence of the word in St. Matthew's Gospel, and it is clear from the question of the disciples in Matthew 13:10 that it was in some sense a new form of teaching to them. There had been illustrations and similitudes before, as in that of the houses built on the sand and on the rock in Matthew 7:24-27, and that of the unclean spirit in Matthew 12:43-45, but now for the first time He speaks to the multitude in a parable, without an explanation. The word, which has passed through its use in the Gospels into most modern European languages (palabras, parole, parabel), means literally, a comparison. It had been employed by the Greek translators of the Old Testament for the Hebrew word mashed, which we commonly render by "proverb," and which, like the Greek parabole, has the sense of similitude. Of many, perhaps of most, Eastern proverbs it was true that they were condensed parables, just as many parables are expanded proverbs. (Comp. John 16:25; John 16:29.) In the later and New Testament use of the word, however, the parable takes the fuller form of a narrative embracing facts natural and probable in themselves, and in this respect differs from the fable which (as in those of 'sop and Phaedrus, or that of the trees choosing a king in Judges 9:8-15) does not keep within the limits even of possibility. The mode of teaching by parables was familiar enough in the schools of the Rabbis, and the Talmud contains many of great beauty and interest. As used by them, however, they were regarded as belonging to those who were receiving a higher education, and the son of Sirach was expressing the current feeling of the schools when he said of the tillers of the soil and the herdsmen of flocks that they "were not found where parables were spoken" (Ecclesiasticus 38:33). With what purpose our Lord now used this mode of instruction will appear in His answer to the question of the disciples. The prominence given in the first three Gospels to the parable that follows, shows how deep an impression it made on the minds of men, and so far justified the choice of this method of teaching by the divine Master. . . . Verse 3. - And he spake many things. Of which but a few are here recorded (cf. vers. 34, 51). Unto them in parables. Taking the expression in the widest sense, "speaking in parables" began in the very earliest ages, when natural or spiritual truths were described under figures taken from everyday life, and continues until the present time, more especially among Eastern nations. Interesting examples of such a method of instruction are to be seen in the Haggadoth (which are frequently parabolic narratives) of the Talmuds and other Jewish works. But both myth (cf. Alford) and parabolic Haggada share the common danger of being misunderstood as narratives which are intended to be taken literally, while in the parable, in the narrower sense of the word, such a confusion is hardly possible. For the narrative then suggests, either by its introduction or its structure, that it is only the mirror by which a truth can be seen, and is not the truth itself. Such parables also, though seldom even approaching in beauty to our Lord's, are very frequent in Jewish writings, though they come but seldom in the Old Testament (Isaiah 28:23-29; 2 Samuel 12:1-6; 2 Samuel 14:6-11; 1 Kings 20:35-40; comp. also Isaiah 5:1-7 and Ezekiel 17:1-10, which are rather allegories; and Judges 9:7-15 and 2 Kings 14:9, which are fables). (On the distinction of parable in the narrower sense from fable, myth, proverb, allegory, see Alford and Trench.) Weiss ('Life,' 2:115) thinks that the most profound reason of all which the Lord had for employing parables was that he wished to show that the same regulations which hold good for the world round us and ourselves in relation to the world and each other, hold good also in the higher ethical and religious life. But at the most this can have been a very subsidiary motive with him. Saying, Behold, a sower. Observe that our Lord enters upon his parable at once (contrast ver. 24). He will attract attention. Mark's "Hear ye" would have forwarded this. A sower; literally, the sower, as the Revised Version; i.e. the sower of whom I am about to speak (cf. Driver on 1 Samuel 19:13; also Matthew 1:23; Matthew 12:43). Went forth. In the Greek this verb comes first, as though our Lord wished to call attention, not so much to the sower himself as to his action. To sow. (For the minute adherence to actual life throughout the whole of this parable, see by all means Thomson's 'Land and the Book,' p. 82, edit. 1887; Stanley's 'Sinai and Palestine,' pp. 425, sqq., edit. 1868.)