Christ teaches the CHAP. XIII. multitudes by parables. CHAPTER XIII. Christ teaches the multitudes out of a ship, they standing on the shore, 1, 2. The parable of the sower, 3—9. He gives his reasons for speaking in parables, 10-17. Explains the parable of the sower, 18-23. Parable of the tares and the wheat, 24-30. Of the grain of mustard seed, 31, 32. Of the leaven, 33. The prophecy fulfilled by this mode of teaching, 34, 35. He explains the parable of the tares and the wheat, 36-43. Parable of the treasure hid in a field, 44. Of the pearl-merchant, 45, 46. Of the drag net, 47-50. His application of the whole, 51, 52. He teaches in his own country, and his neighbours take offence, 53-56. Our Lord's observations on this, 57. He works no miracle among them because of their unbelief, 58. A. D. 27. Tthe house, and sat by the sea a A. M. 4031. HE same day went Jesus out of || gether unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. An. Olymp. CCI. 3. b side. 2 And great multitudes were gathered to 3 And he spake many things unto them in Verse 1. The same day] Our Lord scarcely ever appears to take any rest-he is incessant in his labours; and instant in season and out of season: and in this he has left all his successors in the ministry an example, that they should follow his steps: for he who wishes to save souls, will find few opportunities to rest. As Satan is going about as a roaring lion seeking whom he may devour, the messenger of God should imitate his diligence, that he may counteract his work. of similitude, to the real subject, in order to delincate it with the greater force and perspicuity. See more on this subject at the conclusion of this chapter. No scheme, says Dr. Lightfoot, of Jewish rhetoric was more familiarly used, than that of parables; which, perhaps, creeping in from thence, among the heathens, ended in fables. It is said in the tract Sotah, chap. ix. "From the time that Rabbi Meri died, those that spake in parables ceased." Not that this figure of rhetoric perished in the nation from that time; but because he surpassed all others in these flowers, as the gloss there from the tract Sanhedrin speaks. third part of his discourses was tradition; a third part alleSat by the sea side.] The sea of Galilee, on the borders of gory; and a third part parable." The Jewish books every which the city of Capernaum was situated. Went Jesus out of the house] This was the house of Peter. See chap. xvii. 24. Verse 2. Into a ship.] To hotov, THE vessel or boat. Mr. Wakefield supposes (which is very likely) that a particular vessel is uniformly specified, which seems to have been kept on the lake for the use of Christ and his Apostles: it probably belonged to some of the fishermen: (see chap. iv. 22.) who, he thinks, occasionally, at least, followed their former occupation. See John xxi. 3. The thought of pious Quesnel on this verse should not be neglected. We see here a representation of the church, which consists of the people united to their pastors. These being more exposed to violent tossings and storms, are, as it were, in a ship, while those continue at ease on the shore. Verse 3. He spake many things unto them in parables] Parable, from waga, near, and Barλw, I cast, or put. A comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on an attentive mind. Or, a parable is a representation of any matter accommodated, in the way "A where abound with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. Their very religion might be called parabolical, folded up within the coverings of ceremonies; and their oratory in their sermons was like to it. But is it not indeed a wonder, that they who were so much given to and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremonies, and should not have brought out the parabolical and spiritual sense of them? Our Saviour, who always spoke with the common people, uses the same kind of speech, and very often, the same preface which they used, To what is it likened? See Lightfoot in loco. Though we find the basis of many of our Lord's parables in the Jewish writings, yet not one of them comes through his hands, without being astonishingly improved. In this respect also, Surely never man spake like this man. Under the parable of the sower, our Lord intimates, 1. That of all the multitudes then attending his ministry, few would bring forth fruit to perfection. And 2. That this would be a general case in preaching the Gospel among men. Of the parable A. M. 4031. A. D 27. a ST. MATTHEW. b of the sower. parables, saying, Behold, a sower || forth fruit, some "a hundredfold, some An. Olymp. went forth to sow; CCI. 3. 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. A. M.4031. An. Olymp. 12 For whosoever hath, to him shall be given, 7 And some fell among thorns; and the thorns and he shall have more abundance: but whososprung up, and choked them: ever hath not, from him shall be taken away 8 But other fell into good ground, and brought even that he hath. a Luke 8. 5. ———b Gen. 26. 12 — ch. 11. 15. Mark 4. 9. ch. 11. 25. e Ch. 25. 29. Mark 4. 25. Luke 8. 18. & 19. 26. cause God designed to exclude them from salvation, but because He who knew all things, knew, either that they were Verse 4.. Some seeds fell by the way side] The hard beaten path where no plough had broken up the ground. Verse 5. Stony places] Where there was a thin surface of not proper persons, or that that was not the proper time: earth, and a rock at the bottom. Verse 7. Among thorns] Where the earth was ploughed up, but the brambles and weeds had not been cleared away. Verse 8. Good ground] Where the earth was deep, the field well ploughed, and the brambles and weeds all removed. See more on ver. 18, &c. and see on Luke viii. 15. for the choice of the PERSONS by whom, and the choice of the TIME in which it is most proper to reveal divine things, must ever rest with the all-wise God. Verse 12. Whosoever hath, to him shall be given] This is an allusion to a common custom in all countries: he who possesses much, or is rich, to such a person, presents are ordinarily given. Verse 9. Who hath ears to hear, &c.] Let every person Whosoever hath not, from him shall be taken away even that who feels the necessity of being instructed in the things he hath.] That is, the poor man: he that has little may be which concern his soul's welfare, pay attention to what is easily made a prey of, and so lose his little. This is a proper spoken, and he shall become wise unto salvation. sense of the word Ex in sacred and profane writers. In Verse 11. It is given unto you to know the mysteries, &c.]|| 1 Cor. xi. 22. Tous un exortas, those who have not, means simBy mysteries here, we may understand not only things con-ply THE POOR and Aristophanes uses TOUS Exorras, those that cerning the scheme of salvation, which had not yet been re- have, for the RICH Or OPULENT. See a variety of pertinent vealed; but also the prophetic declarations concerning the examples in Kypke on Luke viii. 18. There is one example future state of the Christian church, expressed in the ensuing in Juvenal, Sat. iii. 1. 208, 209. that expresses the whole of parables. It is not given to them to know the purport and our Lord's meaning, and is a beautiful illustration of this design of these things-they are gross of heart, earthly and apparently difficult passage. sensual, and do not improve the light they have received: but to you it is given, because I have appointed you not only to be the first preachers of my gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few; but when these faith-had fully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From ver. 17. we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege-to them it was not given; not be NIL habuit Codrus: quis enim negat? et tamen illud Dryden. ""Tis true, poor Codius NOTHING had to boast, Lectus erat Codro Proculâ minor, urceoli sex, Et divina Opici rodebant carmina mures. The disciples require A. M.4031. 13 Therefore speak I to them in pa- || and should be converted, and I should A. M. 4051. An. Olymp. rables: because they seeing, see not; heal them. A. D. 27. CCI. S. and hearing, they hear not, neither do they understand. C A. D. 27. An. Olymp. CCI. 3. 16 But blessed are your eyes, for they see and your ears, for they hear. 17 For verily I say unto you, "That many prophets and righteous men 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. 18¶Hear ye therefore the parable of the sower. f 19 When any one heareth the word of the kingdom, and understandeth it not, then com Ch. 16. 17. Luke 10. 23, 24. John 20. 29.-d Hebr. 11. 13. 1 Pet. 1. 10, 11. Mark 4. 14. Luke 8. 11.- -fch. 4. 23. generally overlooked. The Evangelist means, that as these words were fulfilled in the Jews in the time of the prophet Isaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers' example. These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient people have suffered. He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them, to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first Verse 15. Heart is waxed gross] Eraxuen, is become fat operations of grace, howsoever small, is in danger of losing-inattentive, stupid, insensible. They hear heavily with their not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on Luke viii. 18. Verse 13. Therefore speak I to them in parables] On this account, viz. to lead them into a proper knowledge of God. I speak to them in parables, natural representations of spiritual truths, that they may be allured to enquire, and to find out the spirit, which is hidden under the letter; because seeing the miracles which I have wrought, they see not, i. e. the end for which I have wrought them and hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, ovde σunovo, they do not lay their hearts to it. Is not this obviously our Lord's meaning? Who can suppose that he would employ his time in speaking enigmatically to them, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed to act otherwise, he might have saved his time and labour, and not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance. By hearing ye shall hear] Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear, but God will not force you to receive the salvation which is offered. ears-are half asleep while the salvation of God is preached unto them. Their eyes they have closed] Totally and obstinately resisted the truth of God, and shut their eyes against the light. Lest-they should see, &c.] Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who is sick unto death, and yet is afraid of being cured. The fault is here totally in the people, and not at all in that God, whose name is mercy and whose nature is love. Verse 16. But blessed are your eyes] Ye improve the light which God has given you; and you receive an increase of heavenly wisdom by every miracle and by every sermon. Verse 17. Many prophets and righteous men] These lived. by, and died in the faith of the promised Messiah: the fulness of the time was not then come for his manifestation in the flesh. See also on ver. 11. Verse 19. When any one heareth the word of the kingdom] Viz. the preaching of the gospel of Christ. And understandeth it not] Mn GULENTOS, perhaps more pro Verse 14. In them is fulfilled] Avatλngoutai, Is AGAIN ful-perly, regardeth it not, does not lay liis heart to it. filled this proper meaning of the Greek word has been The wicked one] O Tongos, from ovos, labour, toil, he who Explanation of the A. D. 27. A. M. 4051. eth the wicked one, and catcheth away || ariseth because of the word, by and CCI. 3. way side. This is he which received seed by the d 22 He also that received seed among the thorns, is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground, is he that heareth the word, and under 3 Isai. 58. 2. Ezek. 33. 31, 32. John 5. 35. Ch. 11. 6. 2 Tim. 1. 15.— ch. 19. 23. Mark 10. 23. Luke 18. 24. 1 Tim. 6. 9. 2 Tim. 4. 10.—————a Jer. 4. 3. Thus a distresses and torments the soul. Mark, chap. iv. 15. calls land ploughed, but not properly cleared and weeded. Is hehim caravas, the adversary or opposer, because he resists represents that person who heareth the word, but the cares, men in all their purposes of amendment, and to the utmost rather, the anxiety, nμegia, the whole system of anxious of his power, opposes, in order to frustrate, the influences of carking cares. Lexicographers derive the word μερίμνα from divine grace upon the heart. In the parallel place in Luke, TOY YOU, dividing, or distracting the mind. || μgiv chap. viii. 12. he is called daßoros, the devil, from daßax-poet, Xay, to shoot, or dart through. In allusion to this meaning of Tot me impediunt curæ, quæ meum animum divorsè trahunt. the name, St. Paul, Eph. vi. 16. speaks of the fiery DARTS of" So many cares hinder me, which draw my mind different the wicked one. It is worthy of remark, that the three Evan-ways." Terence. gelists should use each a different appellative of this mortal enemy of mankind; probably to shew, that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul. The deceitfulness of riches] Which promise peace and pleasure, but can never give them. Choke the word] Or, together choke the word, oupanya, meaning, either that these grow up together with the word, Catcheth away] Makes the utmost haste to pick up the overtop, and choke it; or that these united together, viz. good seed, lest it should take root in the heart. Verse 20. But he that received the seed into stony places-is ke] That is, is a fit emblem of that man, who hearing the gospel, is affected with its beauty and excellency, and immediately receiveth it with joy—is glad to hear what God has done to make man happy. Verse 21. Yet hath he not root in himself] His soul is not deeply convinced of its guilt and depravity; the fallow ground is not properly ploughed up, nor the rock broken. When persecution, &c. ariseth, which he did not expect, he is soon stumbled-seeks some pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that this salvation is the only remedy for his soul-thus he has no motive in his heart, strong enough to counteract the outward scandal of the cross-so he endureth only for the time, in which there is no difficulty to encounter, no cross to bear. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good-a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it is, and fool asle kalmé-ra khubé kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, &c. choked it in the root, before even the blade could shew itself. Verse 23. Good ground] That which had depth of mould, was well ploughed, and well weeded. Is he that heareth] Who diligently attends the ministry of the word. And understandeth it] Lays the subject to heart, deeply weighing its nature, design, and importance. Which also beareth fruit] His fruitfulness being an almost necessary consequence of his thus laying the divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He who does not hear the word of Verse 22. He also that received seed among the thorns] In wisdom, cannot understand what makes for his peace; and whose hearts are not right with God. He who sows this bastard wheat among God's people, is here stiled God's enemy : and he may be considered also as a sower of them, who permits them to be sown and to spring up through his negligence. Woe to the indolent pastors, who permit the souls under their care, to be corrupted by error or sin! From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn, that all The word ana zizania, which is here translated tares, sound believers are not equally fruitful-all hear, understand, || and which should rather be translated bastard or degenerate and bring forth fruit, but not in the same degrees-occasion- wheat, is found in no Greek writer: even those who have ed partly, by their situation and circumstances not allowing them such extensive opportunities of receiving and doing good; and partly, by lack of mental capacity-for every mind is not equally improvable. Let it be farther observed, that the unfruitfulness of the different lands was not owing to bad seed or an unskilful sower-the same sower sows the same seed in all, and with the same gracious design-but it is unfruitful in many, because they are careless, inattentive, and worldly minded. But is not the ground naturally bad in every heart? Undoubtedly. And can any but God make it good? None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not cry to God to change it; who gave him his Holy Spirit for this very purpose; and which he, by his worldly mindedness and impiety, quenched. Whoso hath ears to hear, let him hear: and may the Lord save the Reader from an impenitent and unfruitful heart! written expressly on botany and agriculture, have neither it, nor any thing like it. It is a Chaldee word, and its meaning must be sought in the Rabbinical writers. In a treatise in the Mishna called Kelayim, which treats expressly on different kinds of seeds, the word zunim, or 1 zunin, is used for bastard or degenerated wheat: that which was wholly a right seed in the beginning, but afterwards became degenerate-the car not being so large, nor the grains in such quantity as formerly, nor the corn so good in quality. In Psal. cxliv. 13. the words 9 mizzan al zan, are translated, all manner of store; but they properly signify, from species to species: might not the Chaldee word zunin, and the 1 Greek word ana zizania, come from the Psalmist's ¡11. zANzan, which might have signified a mixture of grain of any kind, and be here used to point out the mixing bastard or degenerate wheat, among good seed wheat? The Persic translator renders it is telki daneh, bitter grain, but it seems to signify merely degenerate wheat. This interpretation throws much light on the scope and design of the whole sage. Christ seems to refer first, to the origin of evil-God sowed good seed in his field; made man in his own image, and likeness :-but the enemy, the devil, (ver. 39.) corrupted this good seed, and caused it to degenerate. Secondly, he seems to refer to the state of the Jewish people: God had sowed them at first, wholly a right seed, but now they were become utterly degenerate, and about to be plucked up and destroyed by the Roman armies, which were the angels or messengers of God's justice, whom he had commissioned to Verse 25. But while men slept] When the professors were sweep these rebellious people from the face of the land. lukewarm, and the pastors indolent; his enemy came and sow- Thirdly, he seems to refer also to the state in which the ed tares, degenerate or bastard wheat. The righteous and the world shall be found, when he comes to judge it. The rightwicked are often mingled in the visible church. Every Chris-eous and the wicked shall be permitted to grow together, tian society, how pure soever its principles may be, has its till God comes to make a full and final separation. bastard wheat-those who bear a resemblance to the good, but Verse 26. When the blade was sprung up-then appeared the Verse 24. The kingdom of heaven] God's method of managing the affairs of the world, and the concerns of his church. Is likened unto a man which sowed good seed in his field] In general, the world may be termed the field of God; and in particular, those who profess to believe in God through Christ, are his field or farm; among whom God sows nothing but the pure unadulterated word of his truth. pas |