Matthew 13 27

Matthew 13:27 kjv

So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

Matthew 13:27 nkjv

So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?'

Matthew 13:27 niv

"The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

Matthew 13:27 esv

And the servants of the master of the house came and said to him, 'Master, did you not sow good seed in your field? How then does it have weeds?'

Matthew 13:27 nlt

"The farmer's workers went to him and said, 'Sir, the field where you planted that good seed is full of weeds! Where did they come from?'

Matthew 13 verses

Matthew 13 27 Meaning

Matthew 13:27 is a pivotal question within the Parable of the Weeds (also known as the Parable of the Tares). It captures the perplexity and concern of the servants who observe a disturbing reality: alongside the good crop sown by their master, a harmful weed has appeared in the field. This verse encapsulates their knowledge of the master’s righteous sowing, their bewilderment at the presence of evil, and their plea for an explanation, setting the stage for the master's revelation of an enemy's deliberate sabotage. It highlights the observation of good and evil coexisting where only good was expected.

Matthew 13 27 Context

Matthew chapter 13 focuses on Jesus' teaching about the Kingdom of Heaven through parables, illustrating its nature, growth, opposition, and future culmination. The Parable of the Weeds (Matt 13:24-30) follows the Parable of the Sower, elaborating on the challenges within the 'field' which is the 'world.' While the Parable of the Sower explains the different responses to the seed (Word of God), the Parable of the Weeds addresses the unsettling presence of counterfeit or malignant growth among the true plants. Matthew 13:27 specifically depicts the discovery of this anomaly by the master's vigilant servants. Historically and culturally, in ancient agrarian societies, the deliberate sowing of "zizania" (darnel, a weed resembling young wheat but later distinguishable and poisonous) in an enemy's field was a known malicious act of sabotage aimed at economic ruin, emphasizing the malevolent intent of the enemy. The Jewish audience would have understood the devastating impact of such an act, as well as the implied questioning of God's permission of evil alongside His established good.

Matthew 13 27 Word analysis

• And (καὶ - kai): A common Greek conjunction, here simply connecting the previous narrative about the master sowing the good seed to the servants' subsequent observation.
• the servants (οἱ δοῦλοι - hoi douloi): Refers to bond-servants, not merely hired hands. These individuals had a close relationship with the master, perhaps even living within his household or estate. They are invested in the master's interests and concerned for his property. Theologically, these are typically understood as faithful believers or angels, those actively involved in the work of God's kingdom and keenly aware of its purity.
• of the householder (τοῦ οἰκοδεσπότου - tou oikodespotou): "Master of the house" or "head of the household." In the parable's interpretation (Matt 13:37), this refers to the Son of Man, Jesus Christ Himself, highlighting His authority, ownership, and diligent care over His field (the world).
• came and said (προσελθόντες...εἶπον - proselthontes...eipaon): Implies an intentional approach, suggesting a level of concern and seeking clarification from their master. They don't take matters into their own hands but refer the issue to the one with authority.
• to him (αὐτῷ - auto): To the householder, to Jesus.
• Sir (Κύριε - Kyrie): This address means "Lord" or "Master." It reflects their respectful submission and recognition of the householder's authority and wisdom, seeking guidance from one higher than themselves.
• did you not sow (οὐχὶ...ἔσπειρας - ouchi...espeiras): This is a rhetorical question in Greek expecting a "yes" answer. It conveys the servants' certainty that the master only sows good seed. It implies their trust in his integrity and competence. They are not questioning his work but rather the anomalous situation.
• good (καλὸν - kalon): Signifies something of excellent quality, pure, noble, beneficial. It emphasizes that the original seed was unblemished and wholly beneficial. This contrasts sharply with the "weeds."
• seed (σπέρμα - sperma): The life-bearing kernels planted in the soil. In the parable's explanation, these represent the "children of the kingdom" (Matt 13:38).
• in your field (ἐν τῷ σῷ ἀγρῷ - en tō sō agrō): Refers to the land owned and cultivated by the householder. This indicates that the problem arose within his domain. Theologically, the "field" is the world (Matt 13:38), over which the Son of Man has ultimate proprietorship.
• From where then (πόθεν οὖν - pothen oun): An expression of perplexity and bewilderment. Given their absolute confidence in the master's good sowing, the appearance of weeds is inexplicable to them. It reveals their genuine shock and surprise.
• does it have (ἔχει - echei): "Possesses" or "has come to have."
• weeds (ζιζάνια - zizania): Specifically, "darnel" or "tares" (Lolium temulentum). This weed is notoriously similar to wheat in its early growth stages, making it difficult to distinguish until later. Its seeds, however, are poisonous and contaminate flour. This signifies that the evil in the world often imitates the good, making immediate separation challenging or even damaging to the good crop. In the parable's interpretation, these are "the children of the evil one" (Matt 13:38).

Words-Group by words-group analysis

• "And the servants of the householder came and said to him,": This opening sets the scene, establishing the master-servant relationship and the urgency with which the servants approach their master. Their coming signifies diligence and proper protocol in seeking guidance for a problem impacting the master's domain.
• "‘Sir, did you not sow good seed in your field?": This phrase confirms the servants' deep understanding of and confidence in their master's integrity and quality of work. It is an expression of belief that nothing less than excellent, uncorrupted seed could have originated from him, highlighting His blameless character and original design for the world. This directly mirrors the nature of God, who creates and establishes all things as "good."
• "From where then does it have weeds?’": This is the critical question of the verse, expressing confusion, dismay, and an earnest desire for an explanation for the existence of evil alongside the good that was legitimately planted. It captures the universal human struggle with the problem of evil: if God is good and created good, why does evil persist and thrive within His creation? This question leads directly to the revelation of an external, malicious force – the enemy, the devil. It emphasizes that the weeds were not the master's doing but an alien, intrusive element.

Matthew 13 27 Bonus section

• The Nature of Darnel (Zizania): The Greek word zizania (darnel, specifically Lolium temulentum) is significant. This particular weed is biologically nearly indistinguishable from wheat in its early growth stages. Its roots intertwine with those of the wheat. Attempting to pull it out prematurely would inevitably uproot the valuable wheat, causing irreversible damage. This physical reality vividly illustrates why the master commands patience until the harvest, symbolizing God's forbearance, His comprehensive knowledge of each plant, and His ultimate, precise judgment without harming the innocent. The poisonous nature of darnel, if consumed, also underscores the dangerous, contaminating effect of those who are "children of the evil one" on society and, by extension, on the Church.
• Ancient Legal Precedent of "Supersemination": Roman law, specifically the Lex Aquilia, addressed cases of "supersemination" (sowing harmful seeds in another's field). This act was considered a serious offense and actionable under law. This context confirms that sowing weeds was not an accidental occurrence but a deliberate, malicious act, which was well understood by Jesus' audience and highlights the deliberate nature of the devil's work in planting the "weeds."
• Addressing Human Impatience and Judgment: The servants' question, while innocent, anticipates their desire for immediate action ("Do you want us to go and gather them?" Matt 13:28). The Master's response (Matt 13:29) and the nature of darnel show a limitation on human intervention in rooting out perceived evil prematurely, reinforcing the biblical teaching that ultimate judgment belongs solely to God (Deu 32:35, Rom 12:19). This prevents destructive zealotry and encourages humility and patience within the believing community.

Matthew 13 27 Commentary

Matthew 13:27 is the turning point in the Parable of the Weeds, encapsulating the perplexing reality of good and evil coexisting within the "field"—which Jesus later explains as the world (Matt 13:38). The servants, witnessing the good crop mixed with harmful darnel, pose a question that mirrors a profound theological dilemma: if God (the Householder, or Son of Man) sows only good seed (children of the kingdom), from where do the "weeds" (children of the evil one) come? Their question underscores the pure origins of God's kingdom initiatives versus the unexplainable intrusion of spiritual malevolence. It is an honest inquiry born of perplexity, leading to the Master's revelation of an unseen, malicious enemy—the devil (Matt 13:39)—who deliberately sows disruption. This verse subtly teaches patience and non-retribution, as the master's subsequent instruction is to allow both to grow together until the harvest, signifying a future, decisive separation rather than an immediate human-led purge. The core message is that God permits evil for a time, not for its inherent goodness, but for a greater purpose understood only in the fullness of His plan. For believers, this addresses the mystery of pervasive sin and opposition within the world, and even within the visible Church, calling for reliance on divine wisdom rather than premature, harmful judgment.