(2) The sower (Mt 13:3-8; Mr 4:3-8; Lu 8:5-8). There are no clues to the interpretation in the illustration itself, but the explanation is plainly given at Matthew 13:18-23; Mark 4:14-20; and Luke 8:11-15. Attention is focused on the circumstances affecting the soil, or heart, and the influences that can hinder the growth of the seed, or the word of the Kingdom.

Various means of sowing seed were used in those days. One common way was for the sower to carry a bag of seed tied across his shoulder and around his waist; others would form a pouch for the seed from a part of their outer garment. They would scatter the seed broadcast by hand as they walked. Seed was covered as soon as possible, before the crows and ravens could get it. But when the plowman left footpaths between fields unplowed, or if some seed fell on hard ground alongside the road, the birds ate up the seed that fell there. “The rocky places” were not spots where rocks were merely scattered in the soil; but, as Luke 8:6 says, the seed fell on “the rock-mass,” or a concealed rock ledge, on which there was very little soil. Plants from these seeds would soon wither in the sun. The soil where the thorns were had evidently been plowed, but it had not been cleaned of weeds, so they grew up and choked out the newly planted seeds. The stated yields of the productive seeds​—a hundredfold, sixtyfold, and thirtyfold—​are well within reason. The sowing of seed and the various types of soil were familiar to Jesus’ hearers.

(3) Weeds among the wheat (Mt 13:24-30). Explanation is provided by Jesus, as recorded at Matthew 13:36-43, contrasting “the wheat” or “the sons of the kingdom” with “the weeds,” “the sons of the wicked one.”

Oversowing a wheat field with weeds is a deed of enmity not unknown in the Middle East. “The weeds” referred to are usually believed to be the poisonous bearded darnel (Lolium temulentum), its poisonous properties generally thought to stem from a fungus growing within these seeds. It has an appearance much like that of wheat until maturity, but then it can be readily identified. If eaten, it can result in dizziness and, under certain circumstances, even death. Since the roots of these weeds readily become intertwined with the roots of the wheat, to uproot them before harvest, even if they could be identified, would result in loss of wheat.

(4) The mustard grain (Mt 13:31, 32; Mr 4:30-32; Lu 13:18, 19). It is stated that the subject is “the kingdom of the heavens.” As shown in other texts, this can refer to some feature in connection with the Kingdom. In this case, the illustration highlights two things: first, the amazing growth of the Kingdom message; second, the protection given to those who accept its message.

The mustard grain was tiny and so it could be used to designate anything extremely small. (Lu 17:6) When fully developed, some mustard plants actually attain a height of 3 to 4.5 m (10 to 15 ft) and have sturdy branches, thus virtually becoming “a tree,” as Jesus said. In a comparable way, the Christian congregation started in a very small way on Pentecost 33 C.E. But in the first century, it grew rapidly, and in modern times, the branches of the mustard “tree” have expanded to beyond expectations.​—Isa. 60:22.

(5) The leaven (Mt 13:33). Again, the subject is “the kingdom of the heavens.” The “three large measures” are three saʹta, that is, three seahs, equaling a total of about 22 L (20 dry qt) of flour. The amount of leaven would be small in comparison, but it affects everything around it. What aspect of the Kingdom is illustrated in this illustration? Like leaven, spiritual growth related to the Kingdom is often unseen to human eyes, but it is constant, and it is pervasive. Like leaven in a large measure of flour, the Kingdom-preaching work that prompts spiritual growth has expanded to the point that the Kingdom is now preached “to the most distant part of the earth.”​—Acts 1:8.

(6) The hidden treasure (Mt 13:44). Spoken by Jesus, not to the crowds, but to his own disciples. (Mt 13:36) As stated in the text, the subject is “the kingdom of the heavens,” which brings joy to the one finding it; it requires that he make changes and adjustments in his life and seek the Kingdom first, giving up everything for it.

(7) The merchant seeking pearls (Mt 13:45, 46). Spoken by Jesus to his disciples. He likens the Kingdom of the heavens to a fine pearl of such value that a man sells all his possessions to acquire it.

Pearls are precious gems found in shells of oysters and certain other mollusks. Not all pearls are “fine,” however; some may be, not a translucent white, but yellow, or they may have a dusky tinge, or they may not be smooth. Among ancients in the Middle East, the pearl was prized and brought delight to its owner. In this illustration, the merchant was seeking pearls; he had the discernment to appreciate the surpassing value of this one and he was willing to take the trouble to make all the arrangements needed and to part with all else to acquire it.​—Compare Lu 14:33; Php 3:8.

(8) The dragnet (Mt 13:47-50). With this illustration Jesus describes a separating, or culling out, of those unfit for the Kingdom of the heavens. Verse 49 points to “the conclusion of the system of things” as the time when the fulfillment culminates.

A dragnet is a net of rope or flax cords designed to be drawn along the bottom of a body of water. By means of it all kinds of fish would be gathered. The illustration was most appropriate for Jesus’ disciples, some of whom were fishermen. They well knew that some fish were unsuitable and had to be discarded because, not having fins and scales, they were unclean and could not be eaten, according to the Mosaic Law.​—Le 11:9-12; De 14:9, 10.

(9) The unmerciful slave (Mt 18:23-35). The situation giving rise to Jesus’ use of the illustration is set out in Matthew 18:21, 22, and the application is stated in verse 35. It emphasizes how small the debts of our fellowmen to us are in comparison with our debt to God. The illustration impresses upon us as sinful humans, for whom God forgives so great a debt by means of Christ’s sacrifice, the need to show forgiveness for the relatively insignificant sins our fellowman commits against us.

A denarius equaled a day’s wages; so 100 denarii, the smaller debt, equaled approximately one third of a year’s wages. Ten thousand silver talents, the larger debt, equaled 60 million denarii, or wages that would require thousands of lifetimes to accumulate. The enormous size of the debt owed the king is indicated in that, according to Josephus, the territories of Judea, Idumea, and Samaria and certain cities together paid taxes in his day amounting to 600 talents a year; Galilee and Perea paid 200. Jesus himself (in verse 35) states the principle expressed in the parable: “In like manner my heavenly Father will also deal with you if you do not forgive each one his brother from your hearts.”

(14) The grand evening meal (Lu 14:16-24). Verses 1-15 give the setting; at a meal the illustration was related to a fellow guest who said: “Happy is he who eats bread in the kingdom of God.”

It was customary to notify those previously invited to a feast when the meal was actually ready. Those who begged off from this grand evening meal preferred to pursue other interests that would normally seem quite reasonable. However, their responses showed that they had no real desire to be present, nor did they have proper regard for the host. Most of the ones later invited, the poor, the crippled, the lame, the blind, and others finally brought in, were persons viewed by the world in general as unworthy.​—Compare vs 13.