Matthew 13:1–23

Matthew 13:1-17 Matthew 13:1-17 Mark 4:1-12, 24-25 Luke 8:1-10, 18 1. And on the same day Jesus went out of the house, and sat down near the sea. 2. And great multitudes were gathered to him, so that he entered into a ship, and sat down, and the whole multitude was standing on the shore. 3. And he said many things to them by parables, saying, Lo, one who was sowing, some seeds fell near the road, and the birds came and devoured them. 5. And some fell on stony places, where they had not much earth, and immediately they sprang up, because they had not depth of earth. 6. But when the sun rose, they were burnt up, and because they had not a root, they withered away. 7. Others again fell on thorns, and the thorns grew up, and choked them. 8. And others fell on good soil, and yielded fruit: some a hundred-fold, some sixty-fold, some thirty-fold. 9. He that hath ears to hear, let him hear. 10. And the disciples approaching said to him, Why dost thou speak to them by parables? 11. But he answering, said to them, To you it is given to know the mysteries [168] of the kingdom of heaven, but to them it is not given, 12. For whosoever hath, it shall be given to him, and he shall be rendered more wealthy; [169] and whosoever hath not, even that which he hath shall be taken from him. 13. For this reason I speak to them in parables, because seeing, they do not see, and hearing, they do not hear nor understand. 14. And in them is fulfilled the prophecy of Isaiah, which saith, With the ears you shall hear, and shall not understand, and seeing, you shall see, and shall not perceive. 15. For the heart of this people hath become gross, and with their ears they have heard heavily, and their eyes they have shut, lest at any time they should see with their eyes, and hear with their ears, and understand with the heart, and be converted, and I should heal them. 16. But your eyes are blessed for they see; and your ears, for they hear. 17. Verily, I say to you, That many prophets and righteous men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them. 1. And again he began to teach near the sea, and a great multitude was gathered to him, so that, entering into a ship, he sat on the sea, and the whole multitude was near the sea on land. 2. And he taught them many things by parables, and said to them in his doctrine: 3. Hear, lo, a sower went out to sow. 4. And it happened while he was sowing, some fell closer to the road; and the fowls of heaven came and ate them up. 5. And some fell on stony places, where it had not much earth, and immediately it sprang up, because it had not depth of earth. 6. And when the sun had risen, it was scorched; and because it had not a root, it withered. 7. And some fell among thorns; and the thorns grew, and choked it, and it did not yield fruit. 8. And some fell on good soil, and yielded fruit springing up and growing, and produced some thirty, and some sixty, and some a hundred. 9. And he said to them, He that hath ears to hear, let him hear. 10. And when he began to be alone, those who were around him, with the twelve, asked him about the parable. 11. And he said to them, To you it is given to know the mystery [170] of the kingdom of God, but to those who are without all things are done by parables: 12. That seeing, they may see and may not perceive, and hearing, they may hear and may not understand, lest at any time they may be converted, and their sins may be forgiven them. -- (A little after,) 24. And he said to them, Observe what you hear: with what measure, the same admeasurement shall be made to you, and it shall be added to you who shall hear. 25. For to him who hath it shall be given; and he that hath not, even that which he hath shall be taken away from him. 1. And it happened afterwards, and he was traveling through each city and village, [171] preaching and proclaiming the glad tidings of the kingdom of God; and the twelve were with him, 2. And likewise some women, who had been cured of evil spirits and diseases, Mary, who is called Magdalene, out of whom had gone seven devils, 3. And Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who assisted him out of their property 4. And while a very great multitude was assembling, and while they were crowding to him out of each city, he said by a parable: 5. One who sowed went out to sow his seed, and while he was sowing, some fell near the road, and the fowls of heaven ate it up. 6. And some fell on a rock, and when it was sprung up, it withered, because it hath not moisture. 7. And some fell among thorns, and the thorns springing up along with it, choked it. 8. And some fell on a good soil, and, springing up, produced fruit a hundred-fold. Saying these things, he exclaimed, He that hath ears to hear, let him hear. 9. And his disciples asked him, saying, What was this parable? [172] 10. But he said, To you it is given to know the mysteries [173] of the kingdom of God, but to the rest by parables; that seeing, they may not see, and hearing, they may not understand. -- (A little after,) 18. Consider then how you hear. For whosoever hath, it shall be given to him; and whosoever hath not, even that which he thinketh that he hath shall be taken from him. Luke 10:23-24. 23. And turning to his disciples, he said to them privately, Blessed are the eyes that see the things which you see. 24. For I say to you, That many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them. What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity for separating what he has placed in immediate connection. First, he says that the twelve apostles preached the kingdom of God along with Christ; from which we infer that, though the ordinary office of teaching had not yet been committed to them, they constantly attended as heralds to procure an audience for their Master; and, therefore, though they held an inferior rank, they are said to have been Christ's assistants. Next, he adds, that among those who accompanied Christ were certain women, who had been cured of evil spirits and diseases, such as Mary Magdalene, who had been tormented by seven devils To be associated with such persons might be thought dishonorable; for what could be more unworthy of the Son of God than to lead about with him women who were marked with infamy? But this enables us more clearly to perceive that the crimes with which we were loaded before we believed, are so far from diminishing the glory of Christ, that they tend rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which he elected was found by him to be without spot and blemish, but that he cleansed it with his blood, and made it pure and fair. The wretched and disgraceful condition of those women, now that they had been delivered from it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding the ridicule of the world. [174] Beyond all question, they were pointed at with the finger on every side, and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their own shame made generally known, provided that the grace of Christ be not concealed. On the contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be illustriously displayed. In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman, who had been possessed by seven devils, and might be said to have been the meanest slave of Satan, was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary, who are mentioned in other passages, (John 11:1; John 19:25.) Luke 8:3. Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement to be applied to those women in the same manner as to Mary To me it appears probable that she is placed first in order, as a person in whom Christ had given a signal display of his power; and that the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ's expenses out of their own property, and, not satisfied with so doing, leave the care of their household affairs, and choose to follow him, attended by reproach and many other inconveniences, through various and uncertain habitations, instead of living quietly and at ease in their own houses. It is even possible, that Chuza, Herod's steward, being too like his master, was strongly opposed to what his wife did in this matter, but that the pious woman overcame this opposition by the ardor and constancy of her zeal. Matthew 13:2. And great multitudes were gathered together to him. It is not without good reason that the Evangelists begin with informing us that, a vast multitude had assembled, and that when Christ beheld them, he was led to compare his doctrine to seed That multitude had been collected from various places: all were held in suspense; all were alike eager to hear, but not equally desirous to receive instruction. The design of the parable was to inform them, that the seed of doctrine, which is scattered far and wide, is not everywhere productive; because it does not always find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated and parched soil, while others resembled a thorny soil; so that the labor and the very seed were thrown away. I forbear to make any farther inquiry into the meaning of the parable, till we come to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord. It may only be necessary, for the present, to remind the reader, that if those who ran from distant places to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish, others hear with indifference, and others are scarcely drawn even to hear. 9. He that hath ears to hear, let him hear. These words were intended partly to show that all were not endued with true understanding to comprehend what he said, and partly to arouse his disciples to consider attentively that doctrine which is not readily and easily understood by all. Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others to be deaf. If it is next inquired, how it comes to pass that the former have ears, Scripture testifies in other passages, that it is the Lord who pierces the ears, (Psalm 40:7,)and that no man obtains or accomplishes this by his own industry. 10. The disciples approaching said to him. From the words of Matthew it is evident, that the disciples did not merely look to themselves, but wished also to consult the benefit of others. Being unable to comprehend the parable, they concluded that it would be as little understood by the people; and, therefore, they complain that Christ employed language from which his hearers could derive no profit. Now though parables are generally found to illustrate the subject of which they treat, yet the uninterrupted course of a metaphor may lead to obscurity. [175] So then Christ, in delivering this parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without a figure. [176] But now that the exposition is added, the figurative dis…

And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental. First Parable: THE SOWER (Mat 13:3-9, Mat 13:18-23). This parable may be entitled, THE EFFECT OF THE WORD DEPENDENT ON THE STATE OF THE HEART. For the exposition of this parable, see on Mar 4:1-9, Mar 4:14-20. Reason for Teaching in Parables (Mat 13:10-17).

The same day Jesus went out of the house,.... Where he had been preaching, and working miracles: where this house was, is not certain; it seems to have been in one of the cities of Galilee, probably Capernaum, since that was by the sea coast: the reason of his going out of the house was, either to converse with his mother and brethren, as they desired; or to withdraw himself from company, and take some refreshment by the sea side; or because it would not hold the people, and therefore he quitted it for a more convenient place. The time he went out of it, was the same day he had cast the devil out of the man blind and dumb, and had delivered himself so freely concerning the Scribes and Pharisees, who had blasphemously ascribed that miracle to the assistance of Satan; and the same day his mother and brethren came to see him, and speak to him. And sat by the sea side; either as weary, and for his refreshment, or in order to preach to the people; for, Mark says, "he began again to teach by the sea side", Mark 4:1. This was the sea of Galilee, sometimes called the sea of Tiberias.

And great multitudes were gathered unto him,.... Some on one account, and some on another; some to see his person, others his miracles; some healing for their bodies, and others for their souls; some for the loaves, and others to hear him preach; and of these there were several sorts, as the following parable shows. So that he went into a ship: both for his own advantage, that he might not be crowded, and pressed by the people, and have more room, and a freer air to speak in, and for theirs, that they might both see and hear him better. And sat, and the whole multitude stood on the shore; as was the then custom of the Jewish doctors and hearers, the one to sit, and the other to stand. See Gill on Matthew 5:1. Christ sat upon the deck of the ship; or perhaps this ship was no other than an open boat, which was put to sea, some little distance from the shore; upon which the people stood in great numbers, with much convenience and attention.

And he spake many things unto them in parables,.... For the parables of the sower, and the different sorts of ground the seed fell in, of the wheat and tares, of the grain of mustard seed, of the leaven in three measures of meal, of the treasure hid in a field, of the pearl of great price, of the net cast into the sea, and of the householder, were all delivered at this time. This way of speaking by parables was much in use among the eastern nations, and particularly the Jews. R. Meir was very famous among them for this way of teaching: they say (a), "that when R. Meir died, , "they that were skilled in, and used parables, ceased".'' The commentators (b) on this passage say, "that he preached a third part tradition, and a third part mystical discourse, , "and a third part parables":'' which method of discoursing was judged both pleasant and profitable, and what served to raise the attention of the hearer, and to fix what was delivered the more firmly in their minds: what was our Lord's reason for using them, may be seen in Matthew 13:13. He begins with the parable of the sower. The design of which is to set forth the nature of the word of God, the work and business of the ministers of it, the different success of the preaching of it, and the fruitfulness of it; and to show when it is truly received, and the various degrees of fruit it produces; that the efficacy of it depends on the grace of God, which makes the heart good, and fit to receive it; and how few they be which hear the word to any spiritual advantage and benefit; and how far persons may go in hearing, and yet fall short of the grace of God; and therefore no dependence is to be had on the external hearing of the word. Behold, a sower went forth to sow; Luke adds, "his seed"; as does also Munster's Hebrew Gospel here; and Mark introduces the parable thus, "hearken, behold!" it being a matter of great importance and concern, which is expressed by this parable, it deserves the most diligent attention. By "the sower" is meant "the son of man", as may be learnt from the explanation of another parable, Matthew 13:37 which is Jesus Christ himself, who is often so called on account of his human nature; and may the rather be thought to be intended here, since the seed he sowed is called "his seed"; meaning the Gospel, of which he is the author, publisher, sum and substance; and since he is, by way of eminency, called , "the sower"; which must be understood of him as a prophet, or preacher of the word, who was eminently sent of God, and richly qualified for such an office, and was most diligent in it, and yet his success was but small. Indeed, every minister of the Gospel may be called a sower, who bears precious seed, sows spiritual things, and though in tears, he shall not return empty, but shall reap in joy, and bring his sheaves with him. This sower "went forth" from his own house to his field; which, as applied to Christ, may intend his incarnation, his coming into this world by the assumption of human nature, his appearance in the public ministry, in the land of Judea, and his going forth still in his ministers, and by his Spirit, in the preaching of the Gospel; and, as applied to the preachers of the word, may be explained of their commission, of their being sent, and of their going forth into the field of the world, preaching the Gospel every where. The end of the sower's going forth is to "sow his seed": by "his seed" is meant the word, the word of God; see Mark 4:14 so called, because of the choiceness and excellency of it in itself, that grain which is reserved for seed being usually the best of the kind; and because of its smallness, it being mean and contemptible in the eyes of those, who know not the nature of it; and because of the generative virtue it has, though not without a divine influence. Nor does it bring forth fruit, unless it is sown in the heart, as seed in the earth; where its operation is secret, its growth and increase gradual, and its fruitfulness different. By "sowing", is meant preaching; which, as sowing, requires knowledge and skill, and an open and liberal hand; keeping back nothing that is profitable, a declaring the same doctrine in one place as another; and designs a constant ministration of it, notwithstanding all discouragements, and a patient waiting for success. (a) Misn. Sota, c. 9. sect. 15. (b) Jarchi & Bartenora in ib. e Talmud. Bab. Sanhedrim, fol. 38. 2.

And when he sowed,.... Or, "as he sowed", as the other evangelists; that is, "whilst he was sowing", some seeds fell; either out of his hand, or out of the cart drawn by oxen; hence the (c) Talmudists distinguish between , "the falling of the hand", or what falls out of the hand; and "the falling of the oxen", or what falls from them; where the gloss is, "in some places they sow the grain with the hand; and in other places they put the seed on a cart full of holes, and oxen draw the cart on the ploughed land, and it falls upon it.'' By the wayside; by the common road, or private paths, which led through corn fields, in which Christ and his disciples walked, Matthew 12:1 and which being beaten and trodden hard, the seed must lie open on it, and so be liable to be trampled upon by men, or devoured by the fowls of the air; and designs such hearers as are careless, negligent, and inattentive, who hear without understanding, judgment, and affection; see Matthew 13:19 and the fowls came and devoured them; the other evangelists say, "the fowls of the air"; and so the Vulgate Latin, and Munster's Hebrew Gospel, and some copies; and mean the devils; so called, because their habitation is in the air; hence they are said to be "the power of the air": and because of their ravenous and devouring nature, their swiftness to do mischief, and their flocking in multitudes, where the word is preached, to hinder its usefulness, as fowls do, where seed is sowing. Satan, and his principalities, and powers, rove about in the air, come down on earth, and seek whom they may devour, and often mix themselves in religious assemblies, to do what mischief they can; see Job 1:6. (c) T. Bab. Bava Metzia, fol. 105. 2.

Some fell upon stony places,.... Such a place as the Jews call a barren, stony place, a place from whence, they say, they take stones, and , and which , "is not fit for sowing" (d); and such were those places and spots of ground, that some of these seeds fell upon; and design such hearers, in whom the natural hardness of their hearts continues, and who remain unbroken by the word, and are without any true sense of sin, and repentance for it. Where they had not much earth, to cover them and take root in: this is expressive of such persons who have slight convictions of sin, and awakenings of the natural conscience; some little, light, and speculative notions of the word, in the understanding and judgment; some flashes of natural affection for it, and outward expressions of delight and pleasure in it; some show of grace, and a form of godliness, but no real heart work. And forthwith they sprung up, because they had no deepness of earth; to strike their roots downwards: and through the reflection of the heat, upon the rocks and stones, they quickly broke through the thin surface of the earth over them, and appeared above ground before the usual time of the springing up of seed: which may not only denote the immediate reception of the word by these hearers, and their quick assent to it; but their sudden and hasty profession of it, without taking due time to consider the nature and importance thereof; and the seeming cheerfulness in which they did both receive and profess it; though it was only outward and hypocritical, and more on account of the manner of preaching it, than the word itself, and through a selfish principle in them; and did not arise from any real experience of the power of it on their souls, or true spiritual pleasure in it: nor could it be otherwise, since their stony hearts were not taken away, nor hearts of flesh given them; wherefore the word had no place in them, and made no real impression on them; they remained dead in trespasses and sins; the word was not the savour of life unto life unto them, or the Spirit that giveth life; they did not become living and lively stones; they continued as insensible as ever of their state and condition by nature, of the exceeding sinfulness of sin, of the danger they were in, and of their need of Christ, and salvation by him; they were as hard, and obdurate, and as inflexible, as ever, without any real contrition for sin, or meltings of soul through the influence of the love and grace of God; and as backward as ever to submit to the righteousness of Christ, being stout hearted, and far from it; and being no more cordially willing to be subject to the sceptre of his kingdom, or to serve him in righteousness and holiness, than they ever were; for the word falling upon them, made no change in them; their hearts were as hard as ever, notwithstanding the seeming and hasty reception of it; though they did not refuse to hearken to the word externally, did not put away the shoulder, or stop their ears, yet their hearts were still like an adamant stone: nothing but the mighty power of God, and his efficacious grace, can break the rocky heart in pieces; or give an heart of flesh, a sensible, soft, and flexible one, with which a man truly repents of sin, believes in Christ, and becomes subject to him. (d) T. Bab. Erachin, fol. 32. 1. & Gloss. in ib. & Bava Bathra, fol. 156. 2. & Gloss. in ib.

And when the sun was up,.... Some time, and its heat was increasing, and it began to shine out hot, and beat with some vehemency and strength; which may denote some sore temptation, or severe affliction, or fiery trial of persecution and tribulation; see Matthew 13:21 for this is not to be understood of the glorious light of the Gospel, which, though very comfortable and refreshing, as well as illuminating to good men, is very distressing and tormenting to carnal minds; they cannot bear its truths and doctrines; this is the fire which comes out of the mouth of God's faithful witnesses, and torments them that dwell on the earth, and devours their enemies, Revelation 11:5. And it, moreover, like the sun, has different effects on different objects; as the sun hardens clay, and melts wax, so the Gospel is to the hardening of some, and softening of others; to the one it is the savour of life unto life, and to the other the savour of death unto death; but this cannot be intended, because the word by these hearers is first received with joy. Nor is Christ the sun of righteousness meant, who arises with healing in his wings, and gives grace and glory to his people; but the sun of persecution and affliction, in which sense the metaphor is used, in Sol 1:6 the heat of which the church patiently bore, though she was made black with it: but these hearers think it strange that such a fiery trial should befall them; wherefore, as they take up their profession in haste, they as quickly drop it; see Revelation 7:16. They were scorched, and because they had not root, they withered away: they were offended with what they met with, for the sake of Christ, and the profession of his word; and therefore, not being rooted in him, nor in the love of God, nor having the root of the matter, true grace, in themselves, or, as Luke says, "lacked moisture", of divine grace, of the dews and waterings of it, fell away finally and totally. This is no instance of the apostasy of real saints, or any proof of true believers falling away finally and totally; since these were not rooted, and grounded in the everlasting and unchangeable love of God, were not interested in it, or were partakers of the effects of it; had they been so, they could never have been separated from it; tribulation, distress, and persecution could never have done it; none of these would ever have moved them; had they had the love of God shed abroad in their hearts, they would have gloried in tribulation: nor were they united to Christ, rooted and built up in him; had they, they would have continued to have derived life and nourishment from him; in him the life of believers is hid, and because he lives they live also; as long as there is life in the root, the branches will not die; he is the root that bears the branches, the root of the righteous that yields fruit, and is never moved: nor had these the truth of grace, which is an incorruptible seed, a well of living water springing up to everlasting life; had they, they could never have withered away; to such God gives more grace, he himself is as the dew unto them, and he waters them every moment.

And some fell among thorns,.... On a spot of ground which was full of the roots of thorns, and briars, which was not cleared of them as it should be. We often read (e) of , "a field cleared of thorns"; but such was not this piece of ground, it was overrun with them, not on the surface of the earth, but within it: for it follows, and the thorns sprung up: naturally, being neither sown nor planted; either before the seed, or, at least, as soon; and however grew faster, and higher, and choked them; so that they came to nothing; hence the advice, "sow not among thorns", Jeremiah 4:3 and a lost kindness, or what is bestowed in vain, is expressed in this proverbial manner (f), , "thy beneficence is taken away, and cast among thorns": these point out such hearers who seemed to be contrite, to have the low ground of their hearts broken up, their consciences tender, and to have a true sense of sin, as well as to be outwardly reformed; and yet inwardly were full of the thorns of sinful lusts, particularly of the cares of the world, the deceitfulness of riches, the lusts of other things, and the pleasures of this life, which rendered the word useless and unfruitful; see Matthew 13:22 all which are comparable to thorns; it is hardly possible to be in the midst of, and meddle with these, without being scratched by them; they pierce, afflict, and wound, even where they have not their greatest power and influence; and where they do prevail, and get the ascendant, as they are fruitless themselves, they make others so too; they choke the word, and make that, and all ordinances, and opportunities, useless, and unserviceable. Thorns are a part of the earth's curse for the sin of man; and such persons in whom thorny cares and lusts prevail, as they are like unto the earth which beareth thorns, so, as that, they are rejected, and nigh to cursing, whose end is to be burned in everlasting flames of divine wrath and fury, Hebrews 6:8. (e) Misn. Sheviith, c. 4. sect. 2. T. Hieros. Sheviith, fol. 34. 3. & 35. 1. T. Bab. Bechorot, fol. 34. 2.((f) T. Bab. Sabbat, fol. 63. 2. Bava Kama, fol. 83. 1. Cetubot, fol. 53. 2. & Betza, fol. 29. 2.

But others fell into good ground,.... Not beaten and trodden by the feet of men, nor stony, nor thorny, but well broke up, manured, and tilled; which designs good, honest hearted hearers who become so by the Spirit and grace of God; who with a spiritual understanding, experience, savour, and relish, what they hear; see Matthew 13:23 and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold: some seeds produced an hundred, others sixty, and others thirty. The first of these especially was a large increase, but what was sometimes had, and which Isaac received in Gerar, in the land of the Philistines, Genesis 26:12 and is what Pliny says (g) of Byzacium, a country of the Lybiphoenicians, that it yielded an hundred fold to its husbandmen; and of such fruitfulness was the land of Israel, of which the Jewish doctors say some things incredible: they tell us a story (h) of "one that sowed a measure of vetches, or pease, , "and it produced three hundred measures"; they say unto him, the Lord hath begun to bless thee, &c.'' Here, in the parable, these various increases intend the different degrees of fruitfulness in gracious souls; for though the fruits of grace, in believers, are of the same quality, yet not of the same quantity. Some believers are grown to a greater maturity than others; some are but little children, some are young men, some are fathers. (g) Nat. Hist. 1. 5. c. 4. (h) T. Hieros. Peah, fol. 20. 2.

Who hath ears to hear, let him hear. Not externally only, but internally; he that has ears given him to hear, so as to understand, let him make use of them, and seriously consider of, and diligently attend to the use and importance of this parable. It is a way of speaking used by Christ, when anything of moment was delivered, and not so easy to be understood, on purpose to quicken the attention of his auditors, and stir up in them a desire of understanding what was said; which effect this had upon his disciples; see Mark 4:10.

We have here Christ preaching, and may observe, 1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Ecc 11:6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee. 2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (Mat 12:9, Mat 12:14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed. 3. Where he preached this sermon. (1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Pro 1:20; Joh 13:20. (2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh 8:4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit. 4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos 12:10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See Joh 3:12. So descending in a cloud. Now, I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak. To this question Christ answers largely, Mat 13:11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now, 1. This reason is laid down (Mat 13:11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (Co1 15:51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us fRom. but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Pro 2:6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (Joh 3:27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom 11:35); the difference must be resolved into God's sovereignty, as before, Mat 11:25, Mat 11:26. 2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness. (1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts 2. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Pro 4:18. Joseph - He will add, Gen 30:24. (2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly. 3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with. (1.) Some were willingly ignorant; and such were amused by the parables (Mat 13:13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples. Now in this the scripture would be fulfilled, Mat 13:14, Mat 13:15. It is quoted from Isa 6:9, Isa 6:10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of ma…

And the disciples came, and said unto him--"they that were with Him, when they were alone" (Mar 4:10). Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.

And the disciples came, and said unto him,.... Not the twelve only, but others that were about him, as Mark says, who also were his disciples, and believed in him: these, when he was alone, came nearer to him, who, whilst he was preaching to the people, were at some little distance from him, either in the ship, or on the shore, though within the hearing of him, and addressed him after this manner; why speakest thou unto them in parables? not that this way of speaking was new and surprising to them; but because it was not easily understood, especially not by the common people, without an explanation, which, as yet, Christ had not given: and indeed the parable was not understood by the disciples themselves; who put this question, not only for the sake of the multitude, but for their own also, hoping to be favoured with the meaning of it.

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (Co1 2:6-10; Eph 3:3-6, Eph 3:8-9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially. but to them it is not given--(See on Mat 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.

For whosoever hath--that is, keeps; as a thing which he values. to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes. but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value. from him shall be taken away even that he hath--or as it is in Luke (Luk 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mat 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan. because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes. and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mar 4:12; Luk 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.

And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment." the prophecy of Esaias, which saith-- (Isa 6:9-10 --here quoted according to the Septuagint). By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.

But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."

For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted." to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Luk 10:23-24, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings. Second and Seventh Parables or First Pair: THE WHEAT AND THE TARES, and THE GOOD AND BAD FISH (Mat 13:24-30, Mat 13:36-43, Mat 13:47-50). The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is: THE MIXED CHARACTER OF THE KINGDOM IN ITS PRESENT STATE, AND THE FINAL ABSOLUTE SEPARATION OF THE TWO CLASSES. The Tares and the Wheat (Mat 13:24-30, Mat 13:36-43).

He answered, and said unto them,.... Christ was always ready to give an answer to his inquiring disciples, concerning his ministry, and his conduct in it; which shows great respect to them, and condescension in him: because it is given to you to know the mysteries of the kingdom of heaven: by the "kingdom of heaven", is meant the Gospel, which treats of the kingdom of heaven, and of things pertaining to it; of the saints' meetness for it, which is the regenerating and sanctifying grace of the Spirit; and of their right to it, which lies in the justifying righteousness of Christ. The "mysteries" of it intend the sublime doctrines thereof; such as relate to the Trinity of persons in the Godhead, to the incarnation of Christ, and the union of the two natures, human and divine, in him, eternal predestination, redemption by Christ, satisfaction by his sacrifice, justification by his righteousness, and pardon through his blood, the resurrection from the dead, &c. things, though clearly revealed, yet may have difficulties attending them, and which are not very easily solved: now to know and understand the great truths of the Gospel, spiritually, savingly, and experimentally, is not from nature, or to be acquired by men's industry, but is the gift of God's grace, flowing from his sovereign will and pleasure; a favour which the disciples of Christ, as a chosen people, receive from the Lord, and which is denied others: but to them it is not given; to the wise and prudent, to the Scribes and Pharisees, to the multitude, to the bulk and generality of the people, to the rest that were blinded. Mark calls them "them that are without"; who are not in the number of God's elect; nor within the covenant of grace, nor among the disciples of Christ; referring to a common way of speaking among the Jews, who used to call the Gentiles, all without their land, "they that are without"; and indeed all within themselves that despised the rules and judgment of the wise men (i): but Christ here calls the wise men themselves such. Now our Lord, who was privy to the secret and sovereign dispensation of God, who, of his own will and pleasure, had determined to give a spiritual and saving knowledge of divine things to some, and deny it to others, made this the rule of his conduct in his ministry; that is to say, he preached in parables to some without an explication, whilst he spoke plainly to others; and, if in parables, yet gave them an interpretation, and an understanding of them. (i) Vid. T. Bab. Megilla, fol. 24. 2. & Gloss. in ib.

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, shall have more grace given him; he shall grow in the knowledge of Christ, and the Spirit of truth shall lead him into all truth: and he shall have more abundance: of grace, light, knowledge, and experience: all grace shall be made to abound towards him; he shall be filled with all the fulness of God, and shall arrive to the measure of the stature of the fulness of Christ; and his light shall shine more and more unto the perfect day. But whosoever hath not: the truth of grace, nor a spiritual knowledge of Christ, nor any experience of the doctrines of the Gospel, from him shall be taken away, even that he hath, or "that which he seemed to have", as Luke expresses it; for everything besides true grace is a mere show, and has no solidity in it; as natural parts, human learning, and a form of knowledge and of truth in the law, the national church state of the Jews, with all the outward privileges appertaining thereunto, all which may be here meant; and even speculative notions of the Gospel, the external gifts of the Spirit, the means of grace, the Gospel of the kingdom of God, and the ministry of it, which in process of time were wholly taken from these people.

Therefore speak I to them in parables,.... Because it was the will and pleasure of his Father to give the knowledge of divine mysteries to some, and not to others; and because even the outward good things they had, being wrongly used or abused by them, would be taken away from them: and because they seeing, see not: they saw Christ with their bodily eyes, but not with an eye of faith; they saw the miracles he did, but did not discern, at least did not acknowledge the evidence of them, proving him to be the true Messiah. And hearing, they hear not, neither do they understand: they heard externally, but not internally; they heard the sound of Christ's voice, but did not understand his words, even when he spake in the plainest and most intelligible manner; nor were they concerned to know the meaning of them: wherefore he spoke to them in this abstruse and parabolical way, that they might be what they really were, seers and not seers, hearers and not hearers, at least not understanding ones; and that what he said might remain sealed and hidden to them, as the things contained in the sealed book were to the Jews of old; the reason of which was, as a writer of their's (k) says, and which agrees with our Lord's reason and conduct here, , "because they were in parable and riddle". (k) Abarbinel in Isaiah 29. 11.

And in them is fulfilled the prophecy of Esaias,.... In Isaiah 6:9 which saith, which runs, or may be read thus, by hearing ye shall hear, and shall not understand, and seeing ye shall see, and not perceive. The words are a prophecy concerning the people of the Jews, which began to be accomplished in the times of Isaiah; and were again fulfilled in the times of some after prophets; and had been in part fulfilled under the more plain and easy ministry of Christ; and was to have a further accomplishment under this parabolical way of preaching; as it also was to have, and had, a yet further completion under the ministry of the apostles; see Acts 28:26 and the judicial blindness here predicted was to go on among them, until the land of Judea was utterly destroyed by the Romans, and the cities and houses thereof left without any inhabitants; all which accordingly came to pass: for that this prophecy refers to the times of the Messiah, and to the people of the Jews, is clear from this one observation made by Christ himself, that Esaias foretold those things when he saw the glory of the Messiah, and spake of him, John 12:40 and because it was to have, and had, its accomplishment over and over again in that people, therefore the word which may be rendered "is fulfilled again", is made use of. The sense of the prophecy is, with respect to the times of the Messiah, that the Jews, whilst hearing the sermons preached by him, whether with, or without parables, should hear his voice, and the sound of it, but not understand his words internally, spiritually, and experimentally; and whilst they saw, with the eyes of their bodies, the miracles he wrought, they should see the facts done, which could not be denied and gainsayed by them, but should not take in the clear evidence, full proof, and certain demonstration given thereby, of his Messiahship. In the prophecy of Isaiah, the words run in the imperative, "hear ye, see ye", &c. but are here rendered in the future, "shall hear, shall see", &c. which rendering of the words is supported and established by the version of the Septuagint, by the Chaldee paraphrase, and by many Jewish commentators (l); who allow, that the words in Isaiah may be so understood, which is sufficient to vindicate the citation of them, by the evangelist, in this form of them. (l) In R. David Kimchi in Isa. vi. 9.

For this people's heart is waxed gross, Or fat, become stupid and sottish, and without understanding; and so incapable of taking in the true sense and meaning of what they saw with their eyes, and heard with their ears; for they had their outward senses of hearing and seeing, and yet their intellectual powers were stupefied. And their ears are dull of hearing, and their eyes they have closed; which is expressive of the blindness and hardness, which were partly brought upon themselves by their own wilfulness and obstinacy, against such clear evidence as arose from the doctrine and miracles of Christ; and partly from the righteous judgment of God, giving them up, for their perverseness, to judicial blindness and obduracy; John 12:40 and are in the prophet ascribed to the ministry of the word; that being despised, was in righteous judgment, the savour of death unto death, unto them; and they under it, as clay, under the influence of the sun, grew harder and harder by it, stopping their ears, and shutting their eyes against it: lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart: which may be understood either of God's intention, and view, in giving them up to judicial blindness, and hardness of heart, under such miracles, and such a ministry, as a punishment for their wilful contempt of them; that so they might never have any true sight, hearing, and understanding of these things, and be turned from the evil of their ways, have repentance unto life, and remission of sins; which seems to be the sense of the other evangelists, Mark 4:12 or, as if these people purposely stupefied themselves, stopped their ears, and pulled away the shoulder, and wilfully shut their eyes; fearing they should receive some conviction, light, and knowledge, and be converted by the power and grace of God: and I should heal them; or, as in Mark, "and their sins should be forgiven them"; for healing of diseases, and forgiveness of sins, are, in Scripture language, one and the same thing; and this sense of the phrase here, is justified by the Chaldee paraphrase, which renders it, , "and they be forgiven", or "it be forgiven them", and by a Jewish commentator on the place; who interprets healing, of the healing of the soul, and adds , "and this is pardon" (m). (m) R. David Kimchi in loc.

But blessed are your eyes, for they see,.... Which is to be understood both of corporal and intellectual sight: it was their happiness to see Christ in the flesh, and converse with him in person, be eyewitnesses of his majesty, and see with their own eyes the miracles performed by him, the proofs and attestations of those doctrines they were to publish to all the world; and it was still their greater happiness, that they saw his glory, as the glory of the only begotten of the Father, full of grace and truth: many saw him in the flesh, as they did, with their bodily eyes, but saw no beauty, nor comeliness in him, nothing amiable and desirable in him; but these saw his personal and transcendent glories, as the Son of God, his fulness as mediator, his suitableness as a Saviour and Redeemer, and all the characters of the Messiah in him; and so believed, and were sure that he was the Christ, the Son of the living God: they saw Christ, not in the promise, as Abraham, and other patriarchs did; nor through types and shadows, as the saints of the Old Testament did; to them it was given to know and understand the mysteries of grace, respecting the person, offices, obedience, sufferings, and death of Christ. And your ears, for they hear. This also must be understood of corporal and intellectual hearing, another branch of their present happiness. They heard the words of truth from the lips of that great prophet Moses said should rise up among them, like unto him, whom they should hear: they heard, with their own ears, a voice from heaven, declaring him to be the beloved Son of God, in whom he was well pleased. They heard the Gospel preached by him, not only so as to be affected with it, and give their assent to it, but also to understand it spiritually, and experimentally, and to bring forth the fruit of it; and so were that sort of hearers, signified by the good ground in the parable Christ had just delivered. The forms of speech, in which the happiness of the disciples is here expressed, seem to be in common use with the Jews, when they would extol the peculiar attainments of a man, especially in matters of wisdom, knowledge, and understanding. Thus, it being told R. Jochanan ben Zaccai of some persons that had expounded the work of Mercavah, that is, the beginning of Ezekiel's prophecy, and the mysterious passages in it, and what befell them, expressed himself thus concerning them (n); "blessed are you, and blessed are your children, , "and blessed are the eyes that so see".'' And elsewhere (o) mention being made of a book of secrets delivered to Solomon, and which he had understanding of, it is said, , "blessed is the eye that sees, and the ear that hears", and the heart that understands, and causes to understand, the wisdom of it.'' (n) T. Bab. Chagiga, fol. 14. 2.((o) Sepher Raziel, fol. 34. 1.

For verily I say unto you,.... This is added for the further confirmation of what is before said, concerning the happiness of the disciples, in seeing and hearing what they did: that many prophets, and righteous men; Luke says, Luke 10:24 "kings" have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. To see Christ in the flesh, and have a clearer insight into the knowledge of the mysteries of grace, were things very desirable to men of the highest class in church and state, and of the best characters, such as Abraham, John 8:56. Jacob, Genesis 49:18. David, Psalm 14:7. Solomon, and the church in his time, Sol 8:1. Isaiah, and the saints with him, Isaiah 25:9 with many others. These indeed had a sight of Christ, but a very distant one; they saw him afar off in the promises and prophecies of him; and not very clearly, but through dark types and cloudy sacrifices; whereas the disciples saw him in person, heard him preach, took in the evidence of his miracles, and felt the power of his doctrines, and spiritually and savingly understood them. A way of speaking, somewhat like this, stands in the Talmud (p); "Many have watched to expound in Mercavah (the beginning of Ezekiel's prophecy), , "and have not seen it all their days".'' (p) T. Bab. Megilla, fol. 24. 2.

Matthew 13:18-23 Matthew 13:18-23 Mark 4:13-20 Luke 8:11-15 18. Hear therefore the parable of the sower. 19. When any one heareth the word of the kingdom, and understandeth not, that wicked one cometh, and taketh away what was sown in the heart. This is he who received seed near the road. 20. But he that received the seed thrown into stony places, is he that heareth the word, and immediately receiveth it with joy: 21. But hath not root in himself, but is of short duration: when affliction or persecution ariseth on account of the word, immediately he is offended. 22. And he that received the seed among thorns is he that heareth the word, and the care of this life, and the deceitfulness of riches, choke the word, and it becometh unfruitful. 23. But he who receiveth seed into a good soil is he that heareth the word and understandeth it, and who afterwards yieldeth and produceth fruit, [193] some a hundred-fold, some sixty-fold, and some thirty-fold. 13. And he said to them, Know you not this parable? and how shall you know all parables? 14. The sower is he that soweth the word. 15. And there are some that (receive the seed) near the road, in whom the word is sown; and when they have heard, immediately Satan cometh, and taketh away the word which was sown in their hearts. 16. And in like manner there are others who receive the seed into stony places, who, when they have heard the word, immediately receive it with joy; 17. And have not root in themselves, but are of short duration: afterwards, when affliction or persecution ariseth on account of the words, immediately they are offended. 18. And there are others who receive the seed among thorns: these are they that hear the word, 19. And the anxieties of this life, and the deceitfulness of riches, and the desires of other things, entering in, choke the word, and it is rendered unfruitful. 20. There are others who have received the seed into a good soil, who hear the word, and receive it, and bear fruit, some thirty, some sixty, some a hundred. 11. Now the parable is this: The seed is the word of God. 12. And they that (received the seed) near the road are those who hear: afterwards cometh the devil, and taketh the word out of their heart, that they may not believe and be saved. 13. For they that are on the rock are those who, when they have heard, receive the word with joy: but these have not roots, who for a time believe, and in the time of temptation fall away. 14. And what fell among thorns are those who have heard, and, going away, are choked by the anxieties, and riches, and pleasures of life, and do not yield fruit. 15. And what fell into a good soil are those who, with a good and upright heart, keep it, and yield fruit with patience. According to Matthew and Luke, Christ explains the parable to his disciples simply, and unaccompanied by a reproof; but according to Mark, he indirectly blames them for being slow of apprehension, because those who were to be the teachers of all did not run before others. [194] The general truth conveyed is, that the doctrine of the Gospel, when it is scattered like seed, [195] is not everywhere fruitful; because it does not always meet with a fertile and well cultivated soil. He enumerates four kinds of hearers: the first of which do not receive the seed; [196] the second appear, indeed, to receive it, [197] but in such a manner that it does not take deep root; in the third, the corn is choked; [198] and so there remains a fourth part, which produces fruit. Not that one hearer only out of four, or ten out of forty, embrace the doctrine, and yield fruit; for Christ did not intend here to fix down an exact number, or to arrange the persons, of whom he speaks, in equal divisions; and, indeed, where the word is sown, the produce of faith is not always alike, but is sometimes more abundant, and at other times more scanty. He only intended to warn us, that, in many persons, the seed of life is lost on account of various defects, in consequence of which it is either destroyed immediately, or it withers, or it gradually degenerates. That we may derive the greater advantage from this warning, we ought to bear in mind, that he makes no mention of despisers who openly reject the word of God, but describes those only in whom there is some appearance of docility. But if the greater part of such men perish, what shall become of the rest of the world, by whom the doctrine of salvation is openly rejected? I now come down to each class. Matthew 13:19. When any one heareth the word of the kingdom, and understandeth it not. He mentions, in the first place, the barren and uncultivated, who do not receive the seed within, because there is no preparation in their hearts. Such persons he compares to a stiff and dry soil, like what we find on a public road, which is trodden down, and becomes hard, like a pavement. I wish that we had not occasion to see so many of this class at the present day, who come forward to hear, but remain in a state of amazement, and acquire no relish for the word, and in the end differ little from blocks or stones. Need we wonder that they utterly vanish away? That which was sown in their heart. This expression, which Christ employs, is not strictly accurate, and yet it is not without meaning; for the wickedness and depravity of men do not make the word to lose its own nature, or to cease to have the character of seed. This must be carefully observed, that we may not suppose the favors of God to cease to be what they are, though the good effect of them does not reach us. With respect to God, the word is sown in the hearts, but it is far from being true, that the hearts of all receive with meekness what is planted in them, as James (1:21) exhorts us to receive the word. So then the Gospel is always a fruitful seed as to its power, but not as to its produce. [199] Luke adds, that the devil [200] taketh away the seed out of their heart, that they may not believe and be saved Hence we infer that, as hungry birds are wont to do at the time of sowing, this enemy of our salvation, as soon as the doctrine is delivered, watches and rushes forth to seize it, before it acquires moisture and springs up. It is no ordinary praise of the word, when it is pronounced to be the cause of our salvation. 20. But he that received the seed thrown into stony places. This class differs from the former; for temporary faith, being a sort of vegetation of the seed, [201] promises at first some fruit; but their hearts are not so properly and thoroughly subdued, as to have the softness necessary for their continued nourishment. [202] We see too many of this class in our own day, who eagerly embrace the Gospel, and shortly afterwards fall off; for they have not the lively affection that is necessary to give them firmness and perseverance. Let every one then examine himself thoroughly, that the alacrity which gives out a bright flame may not quickly go out, as the saying is, like a fire of tow; [203] for if the word does not fully penetrate the whole heart, and strike its roots deep, faith will want the supply of moisture that is necessary for perseverance. Great commendation is due, no doubt, to that promptitude, which receives the word of God with joy, and without delay, as soon as it is published; but let us learn, that nothing has been done, till faith acquires true firmness, that it may not wither in the first blade. 21. When affliction or persecution ariseth on account of the word. By way of example, Christ says that such persons are made uneasy by the offense of the cross. And certainly, as the heat of the sun discovers the barrenness of the soil, so persecution and the cross lay open the vanity of those, who are slightly influenced by I know not what desire, but are not actually moved by earnest feelings of piety. Such persons, according to Matthew and Mark, are temporary, [204] not only because, having professed, for a time, that they are the disciples of Christ, they afterwards fall away through temptation, but because they imagine that they have true faith. According to Luke, Christ says that they believe for a time; because that honor which they render to the Gospel resembles faith. [205] At the same time we ought to learn, that they are not truly regenerated by the incorruptible seed, which never fadeth, as Peter tells us, (1 Peter 1:4;) for he says that these words of Isaiah, The word of God endureth for ever, (Isaiah 40:8; 1 Peter 1:25,) are fulfilled in the hearts of believers, in whom the truth of God, once fixed, never passes away, but retains its vigor to the end. Still, those persons who take delight in the word of God, and cherish some reverence for it, do in some manner believe; for they are widely different from unbelievers, who give no credit to God when he speaks, or who reject his word. In a word, let us learn that none are partakers of true faith, except those who are scaled with the Spirit of adoption, and who sincerely call on God as their Father; and as that Spirit is never extinguished, so it is impossible that the faith, which he has once engraven on the hearts of the godly, shall pass away or be destroyed. 22. And he who received the seed among thorns. He places in the third class, those who would have been disposed to receive the seed within, if they had not permitted other things to corrupt and render it degenerate. Christ compares to thorns the pleasures of this life, or wicked desires, and covetousness, and the other anxieties of the flesh. Matthew mentions only the care of this life, along with covetousness, but the meaning is the same; for under that term he includes the allurements of pleasures, which Luke mentions, and every kind of desire. As corn, which otherwise might have been productive, no sooner rises into the stalk than it is choked by thorns and other matters injurious to its growth; so the sinful affections of the flesh prevail over the hearts of men, and overcome faith, and thus destroy the force of the heavenly doctrine, before it has reached maturity. Now though sinful desires exert their power on the hearts of men, before the word of the Lord springs up into the blade, yet, at first, their influence is not perceived, and it is only when the corn has grown up, and given promise of fruit, that they gradually make their appearance. Each of us ought to endeavor to tear the thorns out of his heart, if we do not choose that the word of God should be choked; for there is not one of us whose heart is not filled with a vast quantity, and, as I may say, a thick forest, of thorns. And, indeed, we perceive how few there are that reach maturity; for there is scarcely one individual out of ten that labors, I do not say to root out, but even to cut down the thorns. Nay more, the very number of the thorns, which is so prodigious that it ought to shake off our sloth, is the reason why most people give themselves no trouble about them. The deceitfulness of riches. Christ employs this phrase to denote covetousness He expressly says, that riches are imposing or deceitful, in order that men may be more desirous to guard against falling into their snares. Let us remember that the affections of our flesh, the number and variety of which are incalculable, are so many injurious influences to corrupt the seed of life. 23. But he that received the seed into a good soil. None are compared by Christ to a good and fertile soil, but those in whom the word of God not only strikes its roots deep and solid, but overcomes every obstacle that would prevent it from yielding fruit. Is it objected that it is impossible to find any one who is pure and free from thorns? It is easy to reply, that Christ does not now speak of the perfection of faith, but only points out those in whom the word of God yields fruit. Though the produce may not be great, yet every one who does not fall off from the sincere worship of God is reckoned a good and fertile soil We ought to labor, no doubt, to pull out the thorns; b…

Sermon XXIII. [LXXIII. Ben.] On the words of the Gospel, Matt. xiii. 19, etc., where the Lord Jesus explaineth the parables of the sower. 1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, “some fell by the way side,” Matt. xiii. 3–8. Matt. xiii. 24, 25. Matt. xiii. 30. 2. Now ye know that those three places mentioned yesterday where the seed did not grow, “the way side,” “the stony ground,” and “the thorny places,” are the same as these “tares.” They received only a different name under a different similitude. For when similitudes are used, or the literal meaning of a term is not expressed, not the truth but a similitude of the truth is conveyed by them. I see that but few have understood my meaning; yet it is for the benefit of all that I speak. In things visible, a way side is a way side, stony ground is stony ground, thorny places are thorny places; they are simply what they are, because the names are used in their literal sense. But in parables and similitudes one thing may be called by many names; therefore there is nothing inconsistent in my telling you that that “way side,” that “stony ground,” those “thorny places,” are bad Christians, and that they too are the “tares.” Is not Christ called “the Lamb”? Is not Christ “the Lion” too? Among wild beasts, and cattle, a lamb is simply a lamb, and a lion, a lion: but Christ is both. The first are respectively what they are in propriety of expression; the Latter both together in a figurative sense. Per similitudinem. Rev. v. 5. 1 Pet. v. 8. Rev. xii. 9. Matt. x. 16.

3. Accordingly I yesterday addressed “the way side,” I addressed the “stony ground,” I addressed the “thorny places;” and I said, Be ye changed whilst ye may: turn up with the plough the hard ground, cast the stones out of the field, pluck up the thorns out of it. Be loth to retain that hard heart, from which the word of God may quickly pass away and be lost. Be loth to have that lightness of soil, where the root of charity can take no deep hold. Be loth to choke the good seed which is sown in you by my labours, with the lusts and the cares of this world. For it is the Lord who sows; and we are only His labourers. But be ye the “good ground.” I said yesterday, and I say again today to all, Let one bring forth “a hundred, another sixty, another thirty fold.” In one the fruit is more, in another less; but all will have a place in the barn. Yesterday I said all this, to-day I am addressing the tares; but the sheep themselves are the tares. O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. “Say not, I have sinned, and what hath befallen me?” Ecclus. v. 4. 4. O ye Christians, whose lives are good, ye sigh and groan as being few among many, few among very many. The winter will pass away, the summer will come; lo! the harvest will soon be here. The angels will come who can make the separation, and who cannot make mistakes. We in this time present are like those servants of whom it was said, “Wilt Thou that we go and gather them up?” Matt. xiii. 28. Matt. xiii. 30. Matt. xiii. 29. Matt. xiii. 39. 1 Cor. x. 12. Apsidas. Apsis the higher semicircular or arched part of the chancel, where the bishop had his throne with the presbyters. See Bing. Antiq. B. viii. c. vi. §§ 9, 10. 1 Cor. iv. 3.

Hear ye therefore the parable of the sower. That is, the interpretation of the parable; for they had heard the parable before, and had desired an explanation of it; which, though not mentioned by Matthew, is, by the other evangelists, Mark 4:10, Luke 8:9 and since it was given to them to know the mysteries of the kingdom of heaven, therefore Christ calls upon them to attend unto, and hear, so as to understand the spiritual meaning of this parable. Mark relates, that he moreover said to his disciples at this time, "know ye not this parable?" Do ye not understand the meaning of it, so easy to be taken in? them as it were reproving for their dulness of hearing, notwithstanding the grace given them, and the advantages they enjoyed: "how then will ye know all parables?" all that he had delivered, or was about to deliver at this time, or should hereafter; which were of more difficult interpretation, and not so easy to be understood as this.

When anyone heareth the word of the kingdom,.... Hence it appears, that by the "seed" in the parable is meant the Gospel, called the "word of the kingdom": because it treats of the king Messiah, of his person, office, and grace; and of his kingdom, and the administration of it by him, under the present dispensation; of the kingdom of grace saints enjoy now, and of the kingdom of heaven they shall enter into hereafter, through the grace and righteousness of Christ. Now such a hearer of this word is here described, who hears it accidentally, and only externally; hears the sound of it with his ears, and understandeth it not with his heart. He is one that is careless and inattentive, negligent and forgetful; has some slight notions of things as he hears, but these pass away as they come; his affections are not at all touched, nor his judgment informed by them, but remains as stupid, and as unconcerned as ever; his heart is not opened to attend to, and receive the word, but continues hard and obdurate; and is like the common and beaten road, that is trodden down by everyone, and is not susceptible of the seed, that falls upon it. Then cometh the wicked one, Satan, the devil, Mark 4:15 who is, by way of eminency, so called, being the first creature that became wicked, and the worst that is so; who is entirely and immutably wicked; whose whole work and employment lies in wickedness; and who, was the original cause of the wickedness that is among men, and which he is continually instigating and promoting: so the Jews frequently call (q) Samael, by whom they mean the devil, Samael, "the wicked". This evil spirit, as soon as ever he observes one hearing the word, especially that has not been used to attend, comes immediately, and, as he is hearing, catcheth away that which is sown in his heart: not the grace of God, which being once implanted in the heart, can never be taken away by Satan; but the word which was sown, not in his understanding, in a spiritual sense, nor even in his affections, so as to love it, delight, and take pleasure in it; much less in his heart, so as to become the engrafted word able to save, or so as to believe in it, and in Christ revealed by it; but in his memory, and that but very slightly neither; for the heart sometimes means the memory; see Luke 2:51. Besides, the word only fell "upon", not "into" his heart, as into the good ground, as the metaphor in the parable shows; and it made no impression, nor was it inwardly received, but as soon as ever dropped, was "catched" away by the enemy; not by frightening him out of it, by persecution, as the stony ground hearer; nor by filling the mind with worldly cares, as the thorny ground hearer; but by various suggestions and temptations, darting in thoughts, presenting objects, and so diverted his mind from the word, and fixed his attention elsewhere; which is done at once, at an unawares, secretly, and without any notice of the person himself; so that the word is entirely lost to him, and he does not so much as remember the least thing he has been hearing: this is he which receiveth the seed by the way side; such an hearer is comparable to such ground, on whom the word has no more effect, than seed sown upon a common beaten path. (q) Sepher Bahir apud Zohar in Gen. fol. 27. 2. Debarim Rabba, fol. 145. 3.

But he that receiveth the seed into stony places,.... Such a hearer, who is like to the stony ground on which the seed fell, is one that is not an accidental hearer of the word, as the former, but a settled constant hearer of it; and not one that is careless and negligent, but diligent and attentive, and has some understanding of what he hears; the same is he that heareth the word, and anon with joy receiveth it: he is one that not only constantly attends upon it, but he receives it; he gives an assent to it, he believes in it historically, makes a profession of his faith in it, and holds it for a while, being under some convictions of the truth of it: and having some speculative notions of it, and light in his understanding and judgment in it, he has some flashes of natural affection for it, and delivers some outward expressions of pleasure and delight in it, like Herod, and the hearers of John the Baptist; but has no heart work, and so is like to the rock in stony ground; the natural hardness of his heart continues, it remains unbroken by the word, without any true sense of sin, and repentance for it, and destitute of spiritual life, and of true faith, love, and joy: hence, as his profession is taken up in haste, immediately, upon a flash of affection, and a little head knowledge, it does not last long, nor prove honourable.

Yet hath he not root in himself,.... Nor in Christ; the word is not rooted in him, nor has he the root of the matter, or the truth of grace in him: but dureth for a while; a hearer of the word, a professor of religion, showing some outward respect to the word, and to the preachers of it: for when tribulation or persecution ariseth, because of the word; which is often the case, and must be expected by those who embrace the Gospel, profess the name of Christ, and are willing to live godly in him. Tribulation may intend some lesser and lighter troubles for the sake of Christ, and his Gospel; such as the revilings and reproaches of men, loss of character, and trade, &c. and persecution may design something more public and vehement; such as confiscation of goods, imprisonment, and danger of life, the most exquisite tortures, and death in the most cruel form and shape; things very disagreeable to flesh and blood, and which cannot be endured, and submitted to, by persons without a principle of grace, by one that has no root in himself. Luke calls this a time "of temptation", or trial, as it is either way, both by private troubles, and more public persecutions: these try men's principles and professions, and whether the truth of grace is in them or not; and where it is not in any person, by and by he is offended; at the cross; he shrinks back from it, does not care to take it up, and follow Christ; but drops his religion, and the profession of it; apostatises, falls away, and comes to nothing.

He also that receiveth seed among the thorns,.... The hearer that is like to the thorny ground, on which the seed fell, is he that heareth the word; not a profane sinner, nor a reviler of religion, or a persecutor of the saints; but one that not only shows a love to the word, but who seems to have his heart broken under it, and by it, his conscience tender, and his life outwardly reformed; one, who besides his being a settled, diligent, understanding, and affectionate hearer of the word, and a believing receiver and professor of it, seems to have a thorough work of grace upon him, to have the fallow ground of his heart ploughed up, and to be truly contrite; the thorns being under ground, and not yet to be seen, but afterwards appear: and the care of this world; not the care of another world, nor a care about spiritual things in this world, nor even a proper, laudable care of the things of this present life, but an anxious and immoderate care of them; which, as thorns, is very perplexing and distressing to the persons themselves, and is what is vain and fruitless. And the deceitfulness of riches: in opposition to some riches, the riches of grace and glory, which have no deceit in them; and not riches themselves, bare worldly riches but the deceitfulness of them, is here taken notice of; for riches often delude, and lead persons out of the right way, out of God's way; cause them to err from the faith; they do not give the satisfaction they promise, and often do not continue, as is expected: and are as thorns, pungent to the owners of them, who pierce themselves through with many sorrows in acquiring and keeping them; and are frequently injurious to others, their fellow creatures; and in the issue are useless and unprofitable, especially with respect to the concerns of another world. Mark adds, "and the lusts of other things"; besides riches; and Luke adds, and "pleasures of this life"; meaning divers other worldly lusts and pleasures, such as the lust of the flesh, the lust of the eyes, and the pride of life: which also, like thorns, are distracting and afflicting, sooner or later; are vain, and unprofitable, and lead to destruction: and these are called "the pleasures of this life", in opposition to, and distinction from the pleasures of that which is to come, which are real and lasting: the phrase is Jewish (r); "says R. Judah, the prince, whoever takes upon him, , "the pleasures of this world", to him are denied the pleasures of the world to come: and whoever does not take upon him "the pleasures of this world", to him are given the pleasures of the world to come.'' Now these, all, and each of them, choke the word: by overspreading all the powers and faculties of the soul, as thorns do a field; by overtopping the seed of the word, and by hiding it from the influences of the sun of righteousness, and rain of grace; and by attracting everything in the heart to themselves; and by bearing and pressing down all thought, concern, and care for the use, fruitfulness, and increase of the word. And he becometh unfruitful: as in such circumstances he must needs be; or if there be any show of fruit in outward respect to the word, in an historical faith of it, in an external profession, and outward reformation, "yet brings not fruit to perfection", as Luke says; these in process of time shrivel up, wither away, and come to nothing. (r) Abot R. Nathan, c. 28. Vid. Kimchi & Ben Melech in Psal. xvi 5. & Eben Ezra in Psal. xix. 10.

But he that received seed into the good ground,.... The hearer compared to good ground into which the seed fell, is he that heareth the word and understandeth it; has a new and spiritual understanding given him, feels the power of it on his heart, enlightening and quickening him; has an application of it made to him by the Spirit of God, and can discern the worth and excellency of it, and distinguish it from all others; and, as Mark says, "receives it"; as the word of God in faith, and with the love of it, and with all readiness and meekness; and, as Luke observes, "keeps it"; holds it fast against all opposition with great struggling; will not part with it at any rate, nor depart from it in the least, nor entertain any doubt about it; but abides by it, stands fast in it, and is valiant for it: and this he does in and with "an honest and good heart"; which no man naturally has; nor can any man make his heart so: this is the work of God, and is owing to his efficacious grace. This is an heart of flesh, a new and right heart, and spirit; an heart to fear God, to love him, and to trust in him; in which Christ dwells by faith; in which the Spirit of God has his temple; and in which every grace is implanted: and such an one, as he hears with a strict, and an honest intention, and in the exercise of grace; so he holds fast the word he hears, understands and receives, with all faithfulness and honesty: which also beareth fruit and bringeth forth, some an hundred fold, some sixty, and some thirty: the fruit bore, and brought forth by such an hearer, is the true fruit of grace and righteousness, and is all from Christ, under the influences of the Spirit, through the word and ordinances, as means, and issues in the glory of God; and though not brought forth in the same quantity in all, yet is of the same quality; and is brought forth, as Luke says, "with patience": constantly, and continually, in all seasons, in old age, and even unto death; and is at last brought "to perfection", holds, and remains unto the end.