Matthew 13:12

Matthew 13:12 in Multiple Translations

Berean Standard Bible BSB

Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken away from him.

King James Version KJV

For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

American Standard Version ASV

For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath.

Bible in Basic English BBE

Because whoever has, to him will be given, and he will have more; but from him who has not, even what he has will be taken away.

Free Bible Version FBV

“Those who already have will have more given to them, more than enough. But those who don't have, whatever they have will be taken away from them.

Geneva Bible 1599 GNV

For whosoeuer hath, to him shalbe giuen, and he shall haue abundance: but whosoeuer hath not, from him shalbe taken away, euen that he hath.

Young's Literal Translation YLT

for whoever hath, it shall be given to him, and he shall have overabundance, and whoever hath not, even that which he hath shall be taken from him.

World English Bible WEB

For whoever has, to him will be given, and he will have abundance; but whoever doesn’t have, from him will be taken away even that which he has.

Noah Webster Bible WBS

For whoever hath, to him shall be given, and he shall have more abundance: but whoever hath not, from him shall be taken away even that which he hath.

Douay-Rheims 1899 DRV

For he that hath, to him shall be given, and he shall abound: but he that hath not, from him shall be taken away that also which he hath.

Translation for Translators T4T

Those who think about what I say and understand it, God will enable them to understand more. But those who do not think carefully about what I say will forget even what they already know.

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Berean Amplified Bible — Matthew 13:12

BAB

Word Study

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Matthew 13:12 Interlinear (Deep Study)

BIB

GRK οστις γαρ εχει δοθησεται αυτω και περισσευθησεται οστις δε ουκ εχει και ο εχει αρθησεται απ αυτου

οστις hostis, hētis G3748 who/which Rel-NSM

γαρ gar G1063 for Conj

εχει echō G2192 to have/be Verb-PAI-3S

δοθησεται didōmi G1325 to give Verb-FPI-3S

αυτω autos G846 it/s/he Pron-DSM

και kai G2532 and Conj

περισσευθησεται perisseuō G4052 to exceed Verb-FPI-3S

οστις hostis, hētis G3748 who/which Rel-NSM

δε de G1161 then Conj

ουκ ou G3756 no Particle-N

εχει echō G2192 to have/be Verb-PAI-3S

και kai G2532 and Conj

ο hos, hē G3739 which Rel-ASN

εχει echō G2192 to have/be Verb-PAI-3S

αρθησεται airō G142 to take up Verb-FPI-3S

απ apo G575 away from Prep

αυτου autos G846 it/s/he Pron-GSM

Greek Word Study

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Greek Word Reference — Matthew 13:12

οστις hostis, hētis G3748 "who/which" Rel-NSM

This word means 'who' or 'which' and is used to ask about someone or something's identity, like in Matthew 5:39. It's often used to make general statements.

Definition: ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; see LS, see word; WH, §411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (see: ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui), whoever, anyone who; __(a) of an indef. person or thing: in general statements, Mat.5:39, 41 13:12, and freq., Luk.14:27, Gal.5:4, al.; in relative sentences, Mat.7:26, Luk.15:7, Php.3:7, al.; πᾶς, with indic., Mat.7:24 10:32; ὅ ἄν (ἐάν), with subjc., Mat.12:50 13:12, Jhn.14:13, 1Co.16:2, Gal.5:10, al.; __(b) of a definite person or thing, indicating quality, "either generic, which, as other like things, or essential, which by its very nature" (Hort on 1Pe.2:11), who is such as: Mat.2:6 7:26, Luk.2:10 7:37, Jhn.8:53, Act.7:53, Rom.6:2, 1Co.3:17, Gal.4:24, Eph.1:23, al.; __(with) where the relative sentence expresses a reason, consequence, etc. (M, Pr., 92), seeing that he (it, they), and he (it, they): Luk.8:3 10:42, Act.10:47 11:28, Php.4:3, al.; __(d) as in Ionic and late Greek (Bl., §50, 1; M, Pr., l.with), differing but little from ὅς: Luk.2:4 9:30, Act.17:10, Rev.12:13. (AS)

Usage: Occurs in 136 NT verses. KJV: X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever) See also: 1 Corinthians 3:17; Luke 2:4; 1 Peter 2:11.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εχει echō G2192 "to have/be" Verb-PAI-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

δοθησεται didōmi G1325 "to give" Verb-FPI-3S

To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16

Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)

Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περισσευθησεται perisseuō G4052 "to exceed" Verb-FPI-3S

To exceed or superabound means to have more than enough of something. In the Bible, it is used to describe God's abundant love and provision, as seen in Matthew 14:20 and Romans 5:15. It can also mean to cause someone to have more than enough.

Definition: περισσεύω (περισσός), [in LXX: 1Ki.2:33 (מַרְבִּית), 1Ki.2:36 Ecc.3:19 (יָתַר ni., יוׄתֵר), Tob.4:16, Sir.10:27 11:12 19:24, Sir 30:38 (Sir.33:29), 1Ma.3:30 * ;] __I. Prop., intrans., __1. of things, to be over and above the number (Hes.), hence, __(a) to be or remain over: Mat.14:20 15:37, Luk.9:17, Jhn.6:12-13; __(b) to abound, be in abundance: Mrk.12:44, Luk.12:15 21:4, Act.16:5, Rom.3:7 5:15, 2Co.1:5 8:2 9:12, Php.1:26. __2. Of persons, __(a) to abound in, have in abundance: 1Co.14:12 15:58, Php.4:12, 18; with genitive, Luk.15:17 T; __(b) to be superior or better, to excel: absol., 1Co.3:9 8:8; with dative ref., 2Co.3:9; before ἐν, Rom.15:13, 1Co.15:58, 2Co.3:9 8:7, Col.2:7; μᾶλλον, 1Th.4:1 4:10; μ καὶ μ., Php.1:9; πλεῖον, Mat.5:20. __II. In late writers (Lft., Notes, 48 f.), trans., __(a) to make to abound: with accusative before εἰς, 2Co.4:15 9:8, Eph.1:8; pass., Mat.13:12 25:29; with genitive of thing(s), Luk.15:17, WH; __(b) to make to excel: with accusative of person(s), dative of thing(s), 1Th.3:12 (cf. ὑπερ-περισσεύω).† SYN.: πλεονάζω (AS)

Usage: Occurs in 35 NT verses. KJV: (make, more) abound, (have, have more) abundance (be more) abundant, be the better, enough and to spare, exceed, excel, increase, be left, redound, remain (over and above) See also: 1 Corinthians 8:8; John 6:13; Romans 3:7.

οστις hostis, hētis G3748 "who/which" Rel-NSM

This word means 'who' or 'which' and is used to ask about someone or something's identity, like in Matthew 5:39. It's often used to make general statements.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εχει echō G2192 "to have/be" Verb-PAI-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο hos, hē G3739 "which" Rel-ASN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εχει echō G2192 "to have/be" Verb-PAI-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

αρθησεται airō G142 "to take up" Verb-FPI-3S

Means to lift up or take away, used in John 8:59 to describe Jesus escaping, and in John 1:29 to describe Jesus taking away sin.

Definition: αἴρω, [in LXX chiefly for נשׂא, also for לקח, etc. ;] __1. to raise, take up, lift or draw up: Jhn.8:59 11:41, Act.27:17, al. __2. to bear, carry: Mat.4:6 16:24, al. __3. to bear or take away, carry off, remove: Mat.21:21, Jhn.19:31, 1Co.5:12 6:15 (see Lft., Notes, 216), al.; of the taking away sin by Christ, Jhn.1:29, 1Jn.3:5. (Cf. ἀπ᾽, ἐξ-, ἐπ-, μετ-, συν-, ὑπερ-αίρω). For exx. from π., see MM, VGT, see word) (AS)

Usage: Occurs in 98 NT verses. KJV: away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up) See also: 1 Corinthians 6:15; Luke 19:21; Revelation 10:5.

απ apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Matthew 13:12

Show Verse Quote Highlights

Context
Cross References
Matthew 13:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 13:12
Jamieson-Fausset-Brown on Matthew 13:12
Matthew Poole's Commentary on Matthew 13:12
Trapp's Commentary on Matthew 13:12
Ellicott's Commentary on Matthew 13:12
Adam Clarke's Commentary on Matthew 13:12
Cambridge Bible on Matthew 13:12
Whedon's Commentary on Matthew 13:12
Sermons on Matthew 13:12

Context — The Purpose of Jesus’ Parables

10Then the disciples came to Jesus and asked, “Why do You speak to the people in parables?” 11He replied, “The knowledge of the mysteries of the kingdom of heaven has been given to you, but not to them.

12Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken away from him.

13This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand.’ 14In them the prophecy of Isaiah is fulfilled: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving.

Cross References

	Reference	Text (BSB)
1	Matthew 25:29	For everyone who has will be given more, and he will have an abundance. But the one who does not have, even what he has will be taken away from him.
2	Mark 4:24–25	He went on to say, “Pay attention to what you hear. With the measure you use, it will be measured to you, and even more will be added to you. For whoever has will be given more. But whoever does not have, even what he has will be taken away from him.”
3	Luke 8:18	Pay attention, therefore, to how you listen. Whoever has will be given more, but whoever does not have, even what he thinks he has will be taken away from him.”
4	John 15:2–5	He cuts off every branch in Me that bears no fruit, and every branch that does bear fruit, He prunes to make it even more fruitful. You are already clean because of the word I have spoken to you. Remain in Me, and I will remain in you. Just as no branch can bear fruit by itself unless it remains in the vine, neither can you bear fruit unless you remain in Me. I am the vine and you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing.
5	Luke 19:24–26	Then he told those standing by, ‘Take the mina from him and give it to the one who has ten minas.’ ‘Master,’ they said, ‘he already has ten!’ He replied, ‘I tell you that everyone who has will be given more; but the one who does not have, even what he has will be taken away from him.
6	Revelation 2:5	Therefore, keep in mind how far you have fallen. Repent and perform the deeds you did at first. But if you do not repent, I will come to you and remove your lampstand from its place.
7	Matthew 21:43	Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
8	Isaiah 5:4–7	What more could I have done for My vineyard than I already did for it? Why, when I expected sweet grapes, did it bring forth sour fruit? Now I will tell you what I am about to do to My vineyard: I will take away its hedge, and it will be consumed; I will tear down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and thorns and briers will grow up. I will command the clouds that rain shall not fall on it.” For the vineyard of the LORD of Hosts is the house of Israel, and the men of Judah are the plant of His delight. He looked for justice, but saw bloodshed; for righteousness, but heard a cry of distress.
9	Luke 16:25	But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony.
10	Mark 12:9	What then will the owner of the vineyard do? He will come and kill those tenants, and will give the vineyard to others.

Matthew 13:12 Summary

[This verse means that if we are willing to learn and grow in our understanding of God's truth, He will give us more, and we will have an abundance of spiritual knowledge and wisdom, as seen in Proverbs 9:10, where it says that the fear of the Lord is the beginning of wisdom. On the other hand, if we are not receptive to God's truth, we will lose even what little we have, and that can lead to spiritual darkness and confusion, as warned in Isaiah 5:20-21. So, it's essential to be open to God's Word and willing to learn and grow, like a child who is eager to learn new things, as Jesus says in Matthew 18:3-4, that we must become like little children to enter the kingdom of heaven.]

Frequently Asked Questions

What does it mean to 'have' in Matthew 13:12?

In this context, 'having' refers to spiritual understanding and a willingness to receive God's truth, as seen in Matthew 13:11 where Jesus says the knowledge of the mysteries of the kingdom of heaven has been given to the disciples.

Is this verse saying that God is unfair, giving more to those who already have?

No, this verse is actually highlighting the principle that those who are receptive to God's truth will be given more, while those who are not will lose even what little they have, as also seen in the parable of the talents in Matthew 25:14-30.

How does this verse relate to our spiritual growth?

This verse emphasizes the importance of being receptive to God's Word and willing to learn and grow, as seen in 2 Timothy 2:15, where it says to 'be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth'.

What happens to those who do not have spiritual understanding?

According to Matthew 13:12, even what little they have will be taken away, emphasizing the importance of seeking God's truth and being receptive to His Word, as also warned in 2 Peter 1:9, where it says that those who lack these qualities are nearsighted and have forgotten that they were cleansed from their past sins.

Reflection Questions

What are some areas in my life where I am receptive to God's truth, and how can I nurture that receptivity?
In what ways can I be more diligent in seeking spiritual growth and understanding, like the Bereans in Acts 17:11?
How can I apply the principle of Matthew 13:12 to my daily life, being mindful of the importance of being receptive to God's Word?
What are some things that I may be 'losing' in my spiritual life because I am not being receptive to God's truth, and how can I turn that around?

Gill's Exposition on Matthew 13:12

For whosoever hath, to him shall be given,.... Whoever has the true grace of God implanted in him, has a saving knowledge of Christ, and a spiritual acquaintance with the doctrines of the Gospel,

Jamieson-Fausset-Brown on Matthew 13:12

For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

Matthew Poole's Commentary on Matthew 13:12

Ver. 11,12. Mark saith, , Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables. Luke saith no more than, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables. Only, , he saith, Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because it is given to you, &c; given by my Father: God, according to the good pleasure of his will, hath given to some persons to know the mysteries of the kingdom of God, more than to others. Some here distinguish concerning the things which concern the kingdom of God. The laws of his kingdom, they say, are delivered plainly viz. those things which are necessary to be known in order to our salvation are delivered plainly, so as we may understand them. But there are other things that belong to his kingdom not so necessary to be known in order to salvation, these God giveth to some only to know. I cannot agree to this notion. God manifested in the flesh is the great mystery of the gospel, the mystery hid from ages, yet I am sure the knowledge of Christ as such is necessary to salvation. I therefore think the emphasis lieth upon know. 1. There is a more general and confused knowledge of a thing; and there is a more distinct, clear, particular knowledge. 2. There is a mere notional knowledge, and there is a more effective, experimental knowledge. To you my Father hath given eternal life, and, as means in order to it, to know more clearly, particularly, and distinctly the things that concern the kingdom of God; to know and to believe in me, who am the Saviour of the world: my Father hath no such special and particular kindness for the generality of this people, and therefore he hath not given to them the same aids and assistance. For whosoever hath, to him shall be given, and he shall have more abundance: by him that hath, some understand, he that hath and maketh use of what he hath, and that is plainly the sense of it , where it is the epiparabola, or conclusion of the parable about the talents. But though the preceding parable plainly leadeth to such a sense there, yet the preceding words seem as directly to lead to another sense here, and what is the more natural and proper signification of the word hath, which most naturally signifies to have a thing in our possession. He that hath, therefore, in all reason signifies, he that hath that which, , is said to be given. He that hath the saving knowledge of the mysteries of the kingdom of God.

Trapp's Commentary on Matthew 13:12

12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Ver. 12. For whosoever hath, to him shall be given] sc. If he have it for practice, not else, Zechariah 11:17. Men, to the hearing of the word, must bring with them the loan and advantage of former doctrine communicated to them, if they mean to do any good of it. And then, as Manoah believed (before the angel vanished in the sacrifice) and sought no such sign to confirm him, yet had it; so God will heap favours upon them, and every former shall be a pledge of a future. God gives grace for grace, that is, say some, where he finds one grace he gives another. From him shall be taken away even that he hath] That he seems to have, saith St Luke, for indeed all that he hath is but a seeming, a semblance, he walketh in a vain show, he hath only the varnish of virtue, which God shall wash off with rivers of brimstone. Albeit hypocrites are commonly detected even in this life: how else should their names rot, as every wicked man’ s must?

Ellicott's Commentary on Matthew 13:12

(12) Whosoever hath, to him shall be given.—The words have the ring of a proverb applicable, in its literal meaning, to the conditions of worldly prosperity. There fortune smiles on the fortunate, and nothing succeeds like success. Something like that law, our Lord tells His disciples, is to be found in the conditions of spiritual growth in wisdom. They had some elements of that wisdom, and therefore, using their knowledge rightly, could pass on to more. The people, including even scribes and Pharisees, were as those that had few or none, and not using even the little that they had, were in danger of losing even that. The faithless Jew was sinking down to the level of a superstitious heathen. The proverb accordingly teaches the same lesson as that which we afterwards find developed in the parables of the Talents and the Pounds.

Adam Clarke's Commentary on Matthew 13:12

Verse 12. Whosoever hath, to him shall be given] This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given. Whosoever hath not, from him shall be taken away even that he hath.] That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word εχειν in sacred and profane writers. In 1 Corinthians 11:22, τουςμηεχοντας, those who have not, means simply THE POOR: and Aristophanes uses τουςεξοντας, those that have, for the RICH or OPULENT. See a variety of pertinent examples in Kypke on Lu 8:18. There is one example in Juvenal, Sat. iii. l. 208, 209, that expresses the whole of our Lords meaning, and is a beautiful illustration of this apparently difficult passage. NIL habuit Codrus: quis enim negat? et tamen illud Perdidit infelix TOTUM NIL. "'Tis true, poor Codrus NOTHING had to boast, And yet poor Codrus ALL that NOTHING lost." Dryden. Now what was this NOTHING which, the poet said, Codrus had and lost? The five preceding lines tell you. Lectus erat Codro Procula minor, urceoli sex, Ornamentum abaci; necnon et parvulus infra Cantharus, et recubans sub eodem marmore Chiron; Jamque vetus Graecos servabat cista libellos, Et divina Opici rodebant carmina mures. He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See Clarke on Lu 8:18.

Cambridge Bible on Matthew 13:12

12. Cp. ch. Matthew 25:29.

Whedon's Commentary on Matthew 13:12

12. Whosoever hath — That is, hath a willing and receptive disposition and purpose. Shall be given — Namely, the truth which he is willing to receive. Hath not — Hath not the receptivity.

Sermons on Matthew 13:12

	Sermon	Description
	When Darkness Turns to Light by Dennis Kinlaw	In this sermon, the speaker emphasizes the importance of understanding and obeying the stories in the Bible. He explains that these stories can either harden our hearts if we don't
	I Came to Kindle a Fire on the Earth by Hans R. Waldvogel	In this sermon, the preacher emphasizes the importance of presenting one's body as a living sacrifice to God. He highlights the need for transformation and renewal of the mind, as
	Mark - the Responsibility of Hearing by J. Glyn Owen	In this sermon, the speaker focuses on the parable of the sower, the seed, and the soils. The main theme is the responsibility of listening to the word of God. The speaker emphasiz
	Are We Laying Hold of What God Says by Alan Martin	In this sermon, the speaker emphasizes the importance of laying hold of God's word and not letting it slip away. They compare this to the act of pinning down a wriggling animal to
	Jesus Tells a Story About Different Soils Matthew 13:1-23 by David Servant	David Servant emphasizes the importance of understanding spiritual truths through Jesus' parables, which were designed to reveal these truths to His followers while hiding them fro
	Possess, Not Only Profess by C.H. Spurgeon	C.H. Spurgeon emphasizes the importance of possessing genuine faith rather than merely professing it, highlighting that true faith leads to an abundance of grace from God. He warns
	Matthew 13:1-18. Christ Relates the Parable of the Sower, and Explains Why He Spoke in Parables. by Favell Lee Mortimer	Favell Lee Mortimer preaches about the parable of the Sower, emphasizing the importance of Jesus' explanation to fix the meaning and avoid differing opinions. Jesus reveals heavenl