And He spake many things unto them in parables. Matthew 13:3 Christ a moral, painter W. W. Newell. Jesus did not confine Himself to the mere announcement or proof of a doctrine. But by means of words, He often presented to His hearers a moral picture — flashed upon the mind's eye a whole scene of truth with such vividness and power that it could not be well perverted or forgotten. We should imitate His pointed, emotional preaching. I. SOME REASONS FOR THE USE OF MORAL PAINTING IN SERMONS. 1. It imitates the style of Christ's painting, and is part of His gospel. 2. It meets a want in our nature. It appeals to man's perceptive facilities. God has met this want in the natural world. 3. It adds point and force to the argument. Reasoning and illustration are both essential. 4. Men who have deeply moved the human heart have used it. Poets, advocates, orators, etc. And shall the children of this world be wiser, etc.? Inspiration is full of it. II. THE KIND OF MORAL PAINTING TO BE USED. Great condensation, is essential to a good picture of truth. Deep emotion. The vastness of our work is enough to make an angel weep. ( W. W. Newell. )

Benson Commentary Matthew 13:1 The same day went Jesus out of the house, and sat by the sea side. Matthew 13:1-2 . The same day — On which Jesus delivered the discourse, and performed the miracles recorded in the preceding chapter, being unwearied and incessant in the blessed work in which he was engaged, he went out of the house, into which he had retired for a while, and sat by the sea-side — Namely, the sea of Galilee, or lake of Gennesareth, that he might give the people an opportunity of resorting unto him, and being instructed by his blessed doctrine. And great multitudes were gathered unto him — The calumnies of the Pharisees not having had the effect intended. On the contrary, the crowd was now become so great, that neither the house, nor the court before it, could contain the people. So that, for the conveniency of being better heard, and less incommoded by them, he went into a ship, and sat — A small vessel on the lake, which, it seems, constantly waited upon him while he was on the coast. See Mark 3:9 . Here, being conveniently seated, at a little distance from the shore, on which the whole multitude stood, and which probably might be somewhat circular and declining, he could be both easily seen and heard. Matthew 13:2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. Matthew 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; Matthew 13:3 . And he spake many things unto them — “Delivered many doctrines of the highest importance, wisely making choice of such for the subject of his sermons, when he had the greatest number of hearers, because on those occasions there was a probability of doing the most good by them.” In parables — The word parable sometimes signifies a sublime discourse, elevated beyond the common forms of speech, as Numbers 23:7 ; Numbers 24:15 ; Job 27:1 ; Job 29:1 , where see the notes: sometimes a mere proverb, or adage, such as those mentioned Luke 4:23 , Physician, heal thyself; and Luke 6:39 , Can the blind lead the blind? in both which places the word ???????? , parable, is used in the original, and in the former place is rendered proverb in our translation. Sometimes the word means an apologue, or fable, as Ezekiel 17:2 , where also see the note. But here, and generally in the gospels, the word is to be understood, according to its Greek etymology, as signifying a similitude or comparison, namely, taken from the ordinary affairs of men, and used to illustrate the things of God. As this is the first time the term occurs in this history, and as we shall frequently meet with it hereafter, it may not be improper to make the following general observations, applicable, more or less, to all our Lord’s parables. 1st. It is not necessary to a parable that the matter contained, or things related in it, should be true in fact. For parables are not spoken to inform us in matters of fact, but in some spiritual truths, to which they bear some proportion. This we see in Jotham’s parable of the trees going to choose themselves a king, Jdg 9:7 to Jdg 15:2 d. It is not necessary that all the actions of men, mentioned in a parable, should be morally just and good. The actions of the unjust steward, Luke 16:1-8 , were not Song of Solomon 3 dly. For the right understanding of a parable, our great care must be to attend to the main scope of it; or to what our Lord had chiefly in view, and designed to teach by it. 4th. This may be learned, either from his general or more particular explication of it; or from what hath been termed the pro-parabola, or preface to the parable; or the epi-parabola, or conclusion of it. 5th. It is not to be expected that all the particular actions or things represented in a parable, should be answered by something in the explication. Lastly, Though the scope of the parable be the main thing we are to attend to, yet it may collaterally inform us in several other things also. This way of teaching, extremely common in the eastern countries, and much used by our Lord, was particularly calculated to draw and fix the attention of mankind; to excite the inquiry of such as were well disposed, and to lead them to a serious examination and diligent searching after the truth veiled under such emblems; to teach, in a manner the most natural, beautiful, and instructive, by common and familiar objects, the most divine and important doctrines, and give clearer ideas of them than could have been otherwise attained; to cause divine truths to make a more deep and lasting impression on men’s minds, and to be better remembered. Our Lord’s parables were particularly adapted to produce this last-mentioned effect, being generally taken from those objects about which his hearers were daily employed, or which daily came under their observation. Add to this, he taught by parables, that he might convey in a manner the least offensive some very ungrateful and unpalatable truths, such as the rejection of the Jews and the calling of the Gentiles. It must be observed, also, as we learn from Matthew 13:11-15 , that, by an awful mixture of justice and mercy, our Lord intended hereby to throw a veil over some of the mysteries of his kingdom, and to conceal from the proud and careless those truths which, if they understood, he foresaw they would only abuse to their greater condemnation. In this chapter our Lord delivers seven parables, directing the four former, as being of general concern, to all the people; the three latter, to his disciples. He begins with the parable of a sower who cast his seed on four different kinds of ground, only one of which brought forth fruit, not because of any difference in the seed wherewith the others were sown, or any defect in the cultivation of them, but because of other reasons specified in the parable. And these were designed to represent four classes of hearers of the word of God, only one of which bears fruit to his glory; not because a different doctrine is declared to the others, or less labour bestowed upon them, but because of the hinderances of fruitfulness spoken of in the explanation of the parable. How exquisitely proper was this parable to be an introduction to all the rest! inasmuch as in it our Lord shows us why, when the same sower, he himself, or any messenger of his, always sows the same seed, it does not always produce the same effect. Matthew 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Matthew 13:4-9 . When he sowed, some seeds fell by the way-side — By the side of a beaten path which lay through the ground he was sowing. This wayside being neither broken up by the plough nor hedged in, the seed that fell here lay uncovered, and was partly trodden down, and partly devoured by the fowls, Luke 8:5 , so that no fruit could be expected. Some fell upon stony places, ??? ?? ??????? , upon rocky places. Luke says, ??? ??? ?????? , upon the rock; where they had not much earth — Either above them to retard their springing, or under them to nourish their roots; and forthwith, ?????? , speedily, they sprung up, and looked very promising. And when the sun was up, and shone hot upon them, that is, upon the tender blades, they were scorched by the warmth of his beams, and because they had no root — No room for taking root in so shallow a bed of earth, and lacked moisture, (so Luke,) they withered away and perished. Observe, if they had had sufficient depth of earth, wherein to take root, and had not lacked moisture, the heat of the sun, however great, would not have caused them to wither, but rather would have promoted their growth. And some fell among thorns — Under the word thorns is included brambles, thistles, and every other kind of weed which is apt to spring up among corn, and to prevent its growth and fruitfulness. Weeds, of whatever kind, do not usually appear immediately when the corn is sown, nor perhaps till long after. The corn takes root, springs up, and perhaps even covers the ground, and bids fair for a plentiful crop, before they make their appearance: but as they are the natural product of the soil, they thrive better and grow faster than the corn, and soon overtop it. And, if they be suffered to remain, they absorb the moisture, and exhaust the fertilizing virtue of the ground; they also shade the corn from the kindly influences of the sun and rain, and so choke it that it has not room to expand itself. It therefore gradually declines, and at last dies away, and renders the husbandman’s labour, and the seed sown, fruitless. But other, the rest of the seed, fell into good ground, soft and ploughed up, not hard, unbroken, and trodden down, like a way-side; not a rocky place, but a deep soil; not a bed of thorns, brambles, and weeds, but ground purged of all such obstructions to fertility; and brought forth fruit — Being deeply rooted and nourished, it grew, and increased so as not only to produce an ear, but full and ripe corn in the ear, and that in rich abundance; some of it thirty times as much as the seed sown, some sixty, and some even a hundred times as much. Who hath ears to hear, let him — A proverbial expression used by our Lord, when he spake of things of very great importance, and which deserved peculiar attention. Such were the things now declared; they merited, and will merit, the most serious consideration of all who would not be forgetful or unfruitful hearers of the word of God, but would bring forth fruit worthy of their privileges. Matthew 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: Matthew 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away. Matthew 13:7 And some fell among thorns; and the thorns sprung up, and choked them: Matthew 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Matthew 13:9 Who hath ears to hear, let him hear. Matthew 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables? Matthew 13:10-12 . The disciples — Mark says, ?? ???? ????? ??? ???? ?????? , those that were about him, with the twelve, that is, not only the apostles, but such other well-disposed persons as generally attended on Christ’s ministry, and were desirous of learning of him; came to him, namely, when the assembly was broke up, and Christ had delivered many other parables afterward mentioned; for they came when he was alone, Mark 4:10 , and said, Why speakest thou to them in parables? — Although not only the Jewish doctors, but all the wise men of the East taught by parables, yet because this way of teaching had in it somewhat of obscurity, and the doctrine contained under the veil of these allegories was not so easy to be apprehended as if it had been exhibited plainly and openly, without such a cover, therefore the disciples inquire why he used this more obscure, and to many unintelligible, mode of teaching. He said, Because it is given to you — Who have forsaken all to follow me, whose minds are divested of prejudice, and open to receive the truth in the love of it; to know, experimentally and practically, as well as to understand, the mysteries of the kingdom of heaven — That is, the more deep and spiritual matters relating to the Messiah’s kingdom, especially such as respect inward and vital religion. For the truths here alluded to, and explained in the interpretation of this parable, are as far from being mysteries, in the common acceptation of the word, that is, doctrines incomprehensible, as any thing in the world can be. But to them — Who have not been prevailed upon to forsake any thing in order to follow me, and who are obstinate to such a degree that they will not hear any thing contrary to their prejudices and passions, it is not given: For whosoever hath — That is, improves what he has, uses the grace and blessings imparted according to the design of the Giver, to him shall be given — More and more, in proportion to that improvement. But whosoever hath not — Improves it not, from him shall be taken even what he hath — Here is the grand rule of God’s dealing with the children of men: a rule, fixed as the pillars of heaven. This is the key to all his providential dispensations, as will appear to men and angels in that day. Matthew 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew 13:12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Matthew 13:13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. Matthew 13:13-15 . Therefore speak I to them in parables, because they seeing, see not — In pursuance of this general rule, I do not give more knowledge to this people, because they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them; they do not effectually see, or hear, or understand any thing. For instance, seeing my miracles, which are incontestable proofs of my divine mission, they are not convinced thereby that I am their long-expected Messiah: and hearing my discourses, they are not instructed by what they hear in the design of my coming, and the nature of my kingdom. Neither do they understand — My doctrine. And in them is fulfilled the prophecy of Esaias — Which indeed was principally intended of the men of this generation. See note on Isaiah 6:9-10 . Which saith, By hearing ye shall hear, and shall not understand — Or rather, as the words are more properly rendered, ye will hear, but in nowise understand; that is, ye will surely hear; opportunities of hearing, all possible means of instruction, will be given you; yet they will profit you nothing. For this people’s heart is waxed gross — ???????? , is waxed fat, is sensual, stupid, and insensible. And their ears are dull of hearing — ?????? ??????? , they hear heavily, or with heavy ears, like persons half asleep. And their eyes they have closed — Namely, against the light. Observe, they themselves have done it, not God. In other words, They have benumbed or shut up all their spiritual senses, lest at any time they should see with their eyes — That light of divine knowledge which would put them to pain; and should hear with their ears — Those sacred truths which would convince them of sin; and should understand with their heart — Their real condition of guilt and depravity; and should be converted — Effectually turned to God in true repentance, living faith, and new obedience; and I should heal them — Of their spiritual diseases. They are unwilling to understand the things of God, and afraid, not desirous, that he should heal their souls, and save them from their sins. Matthew 13:14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: Matthew 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. Matthew 13:16 But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16-17 . But blessed are your eyes, &c. — For you both see and hear, and understand. You have not only greater opportunities of instruction than others, but you both know how to prize, and are concerned to improve them. For verily I say unto you, That many prophets — Who prophesied of the coming of the Messiah; and righteous men — To whom God familiarly showed himself, and made known his will, as he did to Abraham and the patriarchs; and many kings, Luke 10:24 ; from whose seed the Messiah was to spring, and whose kingdoms and persons were types of him and his kingdom, have desired to see — Before their eyes, those things which ye thus see, and have not seen them, they only seeing them afar off in the promises made to them concerning these days. See Hebrews 11:13 ; and 1 Peter 1:11-12 . Matthew 13:17 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 . Matthew 13:18 Hear ye therefore the parable of the sower. Matthew 13:18-19 . Hear ye therefore the parable of the sower — A parable which our Lord judged to be so important that he introduced it with a double demand of attention, Hearken, behold; Mark 4:3 ; and concluded it with a third, and still more solemn demand thereof, who hath ears to hear, let him hear; and here, proceeding to the explanation of it, he calls for attention the fourth time. And the reason of this is evident: the parable sets before us, in a summary point of view, all the grand hinderances of our bearing fruit, and that in the same order in which they occur. The first danger is, lest the birds should devour the seed, or it should be trodden down. If it escape this, there is then another danger, namely, lest it be scorched, and wither away. It is long after this that the thorns spring up and choke the good seed. A vast number of those who hear the word of God, receive the seed as by the way-side. Of those who do not lose it by the birds, yet many receive it as on stony places. Many of them who receive it on a better soil, yet suffer the thorns to grow up and choke it: so that few even of these endure to the end, and bear fruit unto perfection: yet in all these cases, it is not the will of God that hinders, but their own voluntary perverseness. When any one heareth, &c. — The parable, it must be observed, only concerns the hearers of the gospel. As to those who decline, or neglect to hear it, their portion is frequently given them elsewhere, and their danger and misery declared with sufficient clearness; the word of the kingdom — Namely, of the kingdom of Christ, generally termed in the gospels, the kingdom of God, or of heaven: the word which describes the nature, and shows the excellency and necessity of the kingdom of grace, preparatory to that of glory, and points out the way leading thereto. See notes on Romans 14:17 ; and Mark 1:15 . This is the good seed, which every sower sent by Jesus Christ will be careful to sow. Not the chaff of metaphysical speculations, of human traditions, and empty notions, nor the light corn of mere moral doctrines, much less the tares of superstitious injunctions, or of enthusiastical, or Pharisaic, or antinomian delusions; but the solid and well-bodied grain of the essential truths of the gospel of Christ. And understandeth it not — For the truths that are not understood, how often soever they are heard, are in this parable fitly compared to the seed which lies uncovered on the surface of the ground, exposed to be instantly picked up by the fowls of heaven. But why is not the word of the kingdom understood? Either, 1st, because, while delivered, it is not attended to; or, 2d, because it is not heard in a spirit of prayer for divine illumination, without which divine things are not understood, Luke 24:45 ; 1 Corinthians 2:11 ; 1 Corinthians 2:14 . But the Greek expression, ?? ????????? , may with equal propriety be rendered considereth it not. Considering or meditating upon the word heard, is like harrowing in and covering up the seed sown on the ploughed ground; in consequence whereof, and not otherwise, imbibing moisture from the earth, it vegetates and springs up. When the word is not thus understood and considered, then cometh the wicked one; Satan cometh immediately; (so Mark;) either inwardly filling the mind with thoughts of other things, and exciting earthly and carnal desires and dispositions in the heart; or by his agents, such as all they are that introduce other subjects when people should be considering what they have heard. And catcheth away that which was sown in his heart — Which was intended deeply to impress and sink into it; and to remain, not only in the understanding and memory, but also in the affections, as a seed of true piety and virtue. And now the seed, the truths heard, being taken away, with the good impressions produced thereby, no fruit is to be looked for. It is justly observed here by Dr. Whitby, that this industry of Satan to snatch the word out of our hearts, as it discovers his enmity against the gospel, so doth it highly commend the excellency and efficacy of it: for were it not of great importance to preserve it there, he would not be so industrious to snatch it thence. And were it not, when there, a powerful instrument to work within us that faith which purifies the heart, why doth he do this lest we should believe? See Luke 8:12 . This is he that receiveth seed by the way-side — And a great proportion of most congregations are of this description. Matthew 13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one , and catcheth away that which was sown in his heart. This is he which received seed by the way side. Matthew 13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Matthew 13:20-21 . He that received the seed into stony, rather, rocky, places — Where the bed of earth was very shallow, is he that heareth the word — Hears it with attention, and in a spirit of prayer, sincerely desiring that the eyes of his understanding may be opened; nay, and understands what he hears, and even seriously considers it afterward. For he is said, Luke 8:13 , to believe for a while, and here to receive it with joy; being struck, doubtless, with the beauty of the truth, and drawn by the preventing grace of God. Yet hath he not root in himself — No deep work of grace in his soul; no real change in the ground of his heart. He is not truly regenerated and made a new creature in Christ. The consequence is, he only endureth for a while — Continues to profess an attachment to the truth, as long as the truth is held in esteem, and proceeds on, apparently, in the way of the kingdom, while the way is smooth, and no stumbling-block, or difficulty, occurs therein. But when tribulation or persecution ariseth because of the word — When the truth and its professors are exposed to reproach and infamy, and the disciples of Jesus are called to drink of his cup of suffering, by and by, Greek ????? , immediately, he is offended, ????????????? , he is stumbled. He finds a thousand pretences for leaving so narrow and rugged a way. Luke has it, ?? ????? ????????? ?????????? , In time of temptation, or trial, they fall off, namely, as blossoms from the trees, through a frost in the spring. It has been observed above, that the warmth of the sun’s beams will rather promote than hinder the growth of the corn, if it hath sufficient depth of earth, wherein to take root, and sufficient moisture; in like manner, if a deep work of grace be wrought in a man’s heart, and he be really born from above, tribulation, persecution, and other trials and temptations will be so far from destroying his piety, or even obstructing the growth of grace in his soul, that they will rather promote it, and though not joyous but grievous while they continue, yet will afterward yield the peaceable fruits of righteousness, to those that are exercised thereby; and will tend to perfect their faith and patience, and other graces, and prepare them for heaven, as hot weather before the harvest ripens the corn, when full in the ear, for the sickle. Matthew 13:21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. Matthew 13:22 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. Matthew 13:22 . He that received seed among thorns is he that heareth the word — And proceeds further in the way of duty than either of those mentioned in the former instances. In spite of Satan and his agents, the person here intended considers, marks, learns, and inwardly digests what he hears. Yea, he has root in himself. The word sinks into his mind and heart. He is deeply humbled under a sense of his sinfulness and guilt, and brought to experience repentance toward God, and faith in our Lord Jesus Christ. He is even inwardly changed, so that he does not draw back even when tribulation and persecution ariseth. And yet, even in him, together with the good seed, the thorns, &c., spring up, (perhaps unperceived at first, at least neglected and not rooted up,) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. To thorns among corn our Lord here compares the cares of the world, namely, anxious cares, which most beset the poor, but not them only; for persons in the middling ranks of life, and even the rich, are often no little harassed by them, and greatly obstructed in their Christian progress. By thorns also our Lord intends the deceitfulness of riches; deceitful indeed! for they promise much, but perform little; offer themselves to many, but give themselves to few; and to those few bring care and perplexity, rather than satisfaction and comfort. They promise to abide with us through life, if not to preserve our name in everlasting remembrance: but, alas! frequently take themselves wings and fly away. They engage our dependance, and we lean on them as though they were the staff of life; but quickly find, by sad experience, they are but “a broken reed at best, and oft a spear,” piercing us through with many sorrows. Like Judas, whom they corrupted, “they kiss and betray, they smile and smite into hell. They put out the eyes, harden the heart, steal away all the life of God, fill the soul with pride, anger, and love to the world, and make men enemies to self-denial and the whole cross of Christ.” — Wesley. Luke also mentions the pleasures of life as another weed, choking and rendering unfruitful the good seed. To which pleasures deceitful riches minister, and are a great temptation, putting it into men’s power to gratify their carnal desires and unruly appetites and passions in every excess to which Satan or their own hearts prompt them. But not only are such gross indulgences as these here included in the hurtful pleasures which are represented as choking the good seed, but all the fashionable amusements and gratifications of sense and fancy in which mankind, and especially the young of both sexes, are prone to seek their happiness. There is yet another weed, which too frequently prevents the fruitfulness of the incorruptible seed, and all improvement, if not even perseverance in true piety, and that is, desires after other things, mentioned in the parallel passage by Mark. This equally annoys high and low, rich and poor, young and old; and if not eradicated or suppressed is equally destructive to the life of God in all. God himself is all-sufficient to satisfy the most enlarged desires of all his intelligent creatures. There is enough in him to make them completely happy. All our desire therefore should be unto him, or, at least, nothing should be esteemed, desired, delighted in, or pursued, but in perfect subordination to him and his love: and when this is not the case, but the desire of our heart is turned toward other objects, our intercourse with God is of necessity interrupted, and the influences of his Spirit withheld from us; the consequence of which is, we lose all union with him, and become twice dead, plucked up by the roots. Now when all these, who receive the seed as among thorns, who begin in the Spirit, but end in the flesh; run well for a time, but are afterward hindered; are also, as well as the two preceding classes, excepted, alas! how few yet remain to be compared to the good ground, mentioned in the next verse! Matthew 13:23 But he that received seed into the good ground is he that heareth the word, and understandeth it ; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:23 . He that received seed into the good ground — Described in note on verse eight, is he that heareth the word and understandeth, or, considereth it — Herein he differs from the first class of hearers: he understands what he hears, and makes it the matter of his serious and frequent meditation. And he differs from those of the second class; for, according to Luke, he keeps, or, retains it, as ??????? signifies. Notwithstanding the opposition or persecution he meets with, he holds fast what he has received, namely, both the word of truth itself, and the change it was instrumental in producing in him. So that he not only endureth for a while, but to the end. He is also distinguished from those of the third class: for he receives and retains the truth in an honest and good heart, Luke 8:15 ; a heart, not honest and good by nature, but made such by grace; a new heart given him by God, and a new spirit put within him. Ezekiel 36:26 . Therefore he is not like the ground overrun with thorns, and other weeds, which was dishonest, so to speak; eluding the tiller’s toil, and deceiving the husbandman’s expectations. Which also beareth fruit — Namely, the fruits of the Spirit, internal and external, holy tempers, words, and works, repentance toward God, and fruits meet for repentance, faith in our Lord Jesus Christ, and the proper fruits of faith, godliness and righteousness, piety and virtue, in all their branches: some a hundred-fold, some sixty, some thirty — That is, in various proportions, some abundantly more than others, the situations and circumstances in which some are placed by the providence of God affording them far greater opportunities for receiving and doing good than fall to the lot of others, and the abilities and capacities for usefulness in some far exceeding those of others. Matthew 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: Matthew 13:24-30 . Another parable put he forth unto them — In which he further explains the case of unfruitful hearers, and shows that persons of various characters would profess to receive the gospel, and be accounted members of the Christian Church; but that there should be a final separation between them in the other world, however they might be blended together in this. The kingdom of heaven — This expression, as has been observed before, sometimes signifies the gospel dispensation, sometimes true religion under the gospel; sometimes the Church of Christ, and that as well in its militant as in its triumphant state. The phrase is also often used for a person or thing relating to any of those. Here the meaning seems to be, that Christ, preaching the gospel, may be likened to a man sowing good seed, &c. Or, that the state of things in the gospel Church may be illustrated in the following manner. Which sowed good seed in his field — God formed our first parents upright, and sowed nothing but good in his whole creation. And Christ sowed only the good seed of truth in his Church, and planted it with such as were truly righteous. But while men slept — Who were set to watch, namely, magistrates and ministers, the servants of the husbandman. Observe, reader, Satan hath a power to persuade, allure, seduce; but not to force. If the servants of Christ watched, and did their duty, there would be much less open wickedness in the world, and less secret sin in the Church than there is. His enemy came and sowed tares — Rather darnel, as it seems ??????? ought to be rendered. “It appears,” says Dr. Campbell, “from the parable itself, 1st, That this weed was not only hurtful to the corn, but otherwise of no value, and therefore to be severed and burnt. 2dly, That it resembled corn, especially wheat, since it was only when the wheat was putting forth the ear that these weeds were discovered. Now neither of these characters will suit the tare, which is excellent food for cattle, and sometimes cultivated for their use; and which, being a species of vetch, is distinguished from corn, from the moment it appears above ground. Therefore, as it cannot be the tare that is meant, it is highly probable that it is the darnel, in Latin lolium, namely, that species called by botanists temulentum, w

Expositor's Bible Commentary Matthew 13:1 The same day went Jesus out of the house, and sat by the sea side. Chapter 11 The Parables of the Kingdom - Matthew 13:1-58 "THE same day went Jesus out of the house, and sat by the sea side." We can well imagine that, after such a series of discouragements and mortifications, the weary and heavy-laden Saviour would long to be alone, to get away from the abodes of men, to some lonely place where silent nature around Him would calm His spirit and furnish a temple in which He might lift up His soul to God. How long He was allowed to be alone we cannot tell; but possibly He may have contrived for a time to remain unobserved. How burdened His spirit must have been! What strength of faith it must have needed to look forward with any hope to the future of His work at such a ‘time of crushing disappointment! We must remember that He was true man, and therefore His heart must have been very sore as He dwelt on the painful experiences through which He had just been passing. The obstacles which lay right in His path must have seemed well-nigh insuperable; and it would have been no wonder if at such a time He had despaired of the prospects of the kingdom of righteousness and peace and joy He had come to set up on the earth. He did not despair; but He did most deeply ponder; and the result of His thinking appears in the series of parables recorded in this chapter, which set forth, on the one hand, the nature of the obstacles the kingdom must meet, and the reason why it must meet them, and on the other, its certain prospect, notwithstanding these, of growth and development onward to its final consummation. If He was permitted to enjoy His seclusion, it was only for a short time. "He could not be hid," His quiet retreat was discovered; and presently there came to Him great multitudes, so many that the only convenient way to address them all was to get into a boat, and speak to the people gathered on the shore. It is a lovely picture: the multitudes on the shore with the green fields around and the hills behind, and the Master speaking from the little boat. Viewed apart from the sorrowful experience of the past, it would have been full of cheer and hope. What more encouraging sight than such a throng gathered to hear the words of light and hope He had for them? But how can He view it apart from the sorrowful experience of the past? Have not these crowds been around Him day after day, week after week; and what has come of it all? It is one thing to sow the seed of the kingdom; it is quite another to gather the harvest. The result depends on the soil. Some of it may be hard, so that the seed cannot enter; some of it, though receptive on the surface, yet so rocky underneath, that the fairest shoots will wither in a day; some of it so filled with seeds of thorns and weeds that plants of grace are choked as they attempt to grow; while only a portion, and it may be a small proportion of the whole, can yield a fair or full return. Such were His thoughts as He looked on the field of men before Him, and glanced from it to the fields of the plain of Gennesaret around, in the foreground of which as in a picture the multitudes were set. As He thought, so He spoke, using the one field as a parable of the other, thus veiling, and at the same time beautifully revealing, His. thought in a figure, which, simple as it was, demanded some degree of spiritual understanding for its appreciation; and accordingly after speaking the parable He adds the suggestive word, "Who hath ears to hear, let him hear." There is something very touching in that word. It thrills with the pathos of these precepting chapters of disappointment. He had such a message for them-good tidings of great joy, rest for the weary and heavy laden, words of life and light and hope eternal-if only there were ears to hear. But that sad passage of Isaiah is running in His mind: "By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." That is the great obstacle, the one hindrance. Oh! if only men would hear; if only they would not close the ears of their souls! "Who hath ears to hear, let him hear." I THE PRINCIPLE OF PARABOLIC INSTRUCTION. The parable is a new style of teaching as compared with that of which the "Sermon on the Mount" was so notable an example. That discourse was not by any means lacking in illustration; still its main lines of thought were of the nature of direct spiritual instruction. But here there is no direct spiritual teaching. It is all indirect, it is parabolic through and through. No wonder the disciples noticed the difference, and came to the Master with the question, "Why speakest Thou unto them in parables?" The answer He gives is a revelation of the thoughts which have been passing in His mind. Of this disclosure we have already availed ourselves in our attempt to picture the scene; but it remains to look at this weighty passage as answering the disciples’ question, and so explaining the rise of that form of instruction in which, as in all that He did, He showed himself a perfect Master. The whole thing turns on the distinction between earnest inquirers and careless hearers. There must have been many of the latter in His audience, for this was no selected company, like that which listened to the Sermon on the Mount. The earnest inquirer has ears to hear; the other has not. The difference this makes is most strikingly set forth in the strong declaration: "Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath,"-that is, instead of being the better for what he has heard, he is the worse; not apprehending the truth, he is only perplexed and confused by it, and instead of going away enriched, he is poorer than ever. What, then, is to be done? If, instead of doing the people good, it only does them harm, why try to teach them at all? Why not let them alone, till they come with ears to hear, ready to receive? Happily this sad alternative is not the only resource. The truth may be put in such a way that it has both a shell and kernel of meaning: and the kernel may be so inclosed in the shell that it can be kept safely there, ready for the time when the inner fruit, which is the true food of the soul, can be used. For this purpose the parable is pre-eminently serviceable. The shell of meaning is so simple and familiar, that even a child can understand it; being of the nature of a story, it is very easily remembered; and connected as it is with that which is frequently observed, it will come up again and again to the minds of those in whom the thought has been lodged; so that, even if, on first hearing it, there is no possibility of understanding its deep spiritual significance, the time may come when it will flash upon the spirit the light which has been concealed within and so preserved from waste. Take this parable of "The Sower" as an illustration. The disciples, having ears to hear, were ready to get the good of it at once, so to them He expounds it { Matthew 13:18-23 } on the spot. The rest were not ready to receive and apply it. Having ears (but not ears to hear), they heard not; but did it follow from this that it was useless, even worse than useless, to give it them? Had the teaching been direct, it would have been so; for they would have heard and rejected, and that would have been the last of it. But put as it was in parabolic form, while they were not prepared to understand and apply it then. they could not but carry it away with them; and, as they walked the fields, and observed the birds picking the seeds from the trodden field-paths, or the tiny plants withering on the rocky ledges, or the springing wheat strangled with rank growths of thorns, or the healthy growing wheat plant, or later in the season the rich golden grain on the good soil, they would have opportunity after opportunity of getting a glimpse of the truth, and finding that which at the first they were so unprepared to receive. In this we can see the harmony of the passage before us, with its parallels in the second and third Gospels, where the object of speaking in parables is represented as being "that seeing, they might not see. and hearing they might not understand." { see Mark 4:12 , and Luke 8:10 } It is true that the object of the parable was to veil as well as to reveal; and the effect, which was also an intended effect, was to veil it from the unprepared heart and reveal it to the heart prepared; but inasmuch as the heart which is unprepared to-day may be prepared to-morrow, or next month, or next year, the parable may serve, and was intended to serve, the double purpose of veiling it and revealing it to the same person-veiling it from him as long as his heart was gross, but revealing it to him as soon as he should turn to the Lord and be willing to use his spiritual powers of apprehension for the purpose for which they had been given him. Thus, while this method of instruction was of the nature of judgment on the hardhearted for the moment, it was really in the deepest sense a device of love, to prolong the time of their opportunity, to give them repeated chances instead of only one. It was judgment for the moment, with a view to mercy in the time to come. So we find, as always, that even when our Saviour seems to deal harshly with men, His deepest thoughts are thoughts of love; and in His recourse to the parabolic veil, He is once more illustrating the truth of the prophet’s description of Him cited in the foregoing chapter: "A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory." How many difficulties might have been avoided if expositors had used less of the mere "dry light" of the understanding, and tried more to lay their hearts alongside the beating heart of Christ! "Is not my word like as a fire? saith the Lord." Had this been remembered, and the fire of love in such a passage as this brought to bear upon the heart, before it was used "like a hammer that breaketh the rock in pieces," how different in many cases would have been the result! It is sad to think that this very passage as to the object of the parables has been used as if it simply taught predestination in its hardest sense, dooming the poor misguided soul to hopelessness for ever; whereas, if we enter at all into sympathy with the Saviour’s heart in the sad and trying circumstances in which the words were spoken, we find in it no harshness at all, but the yearning of a patient love, seeking if by any means He may reach and gain the lost. We have, indeed, the evidence on every side that the Saviour’s heart was greatly moved at this time. We have already recognised the pathos of the cry, "Who hath ears to hear, let him hear." We have seen the sorrow of His heart in the sad quotation from the prophet Isaiah. On the ether hand, what joy He has in those who do see and hear!-"But blessed are your eyes, for they see; and your ears, for they hear. 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 bear those things which ye hear, and have not heard them." The same satisfaction appears later, { Matthew 13:51 } when, after finishing the series, He asks His disciples, "Have ye understood all these things?" and they say unto Him, "Yea, Lord." He adds, "Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old." The Saviour evidently rejoices in the thought that these disciples, having ears to hear, are making real progress, -so much so that in due time they will be ready to be teachers of others, each having a treasury of his own; and not only will they be in possession of the old, but will have power to strike out new views of sacred truth, and so be prepared with freshness and variety to set forth the glad tidings of the kingdom of heaven. How fully these hopes were realised we have only to look forward to the epistles to see. There we have things old, the very truths the Master taught in the days of His flesh; and not the old alone, for there are things new as well, fresh settings of the old, new aspects, varied applications of the truth-a treasury indeed for the ages to come. The Saviour, then, had good reason to take comfort that some of the seed He was sowing in tears was falling on good soil, and promising a rich and blessed harvest. But the dark and discouraging side is never long out of sight. Returning to His own country, and teaching in their synagogue, He so impressed the people that they could not but ask certain questions, which, if they had only pondered them, would have led them to the truth: "Whence hath this man this wisdom, and these mighty works?" But the mere outside things that met their eyes so engrossed their attention, that their heads and hearts remained as empty as ever. Instead of pressing the question Whence ? which would have led them up to heaven and to God, they dwelt upon " this man ," this common man, this carpenter’s son, with a mother called Mary, and brothers with the common names, James and Joseph, Simon and Judas; so, proving themselves to be of the earth earthy, they closed their ears and were "offended in Him." It was very evident that the only hope of reaching people of that kind was to speak in parables, which they could remember without understanding in the meantime, with the hope that by-and-by as they thought of the subject without such prejudices as these which now cause them to stumble, they may at last understand, and receive the truth and inherit eternal life. II. THE GROUP OF SEVEN. So far we have dealt with the parabolic method of teaching, and in doing so have glanced at only one of the seven parables the chapter contains, every one of which invites special study; but inasmuch as our plan will not admit of this, we shall attempt nothing more than a general view of the entire group; and to this we restrict ourselves the more willingly that there is a unity in the cluster which is apt to escape notice when they are considered apart, and because by letting go the details we get the prominent features more vividly before our minds. The arrangement seems to be in three pairs, with a single concluding parable. The first pair-"The Sower" and "The Tares"-set forth the manner of the establishment of the kingdom of heaven, and the obstacles it must encounter. The sphere from which both parables are taken is admirably suited to bring out the radical distinction in regard to the manner of its establishment between the new kingdom and those with which the people were already familiar. They were founded by the sword; this kingdom by the Word. Not force, but persuasion, is to be the weapon; and accordingly there is placed before the mind, not a warrior hasting to battle, but a sower sowing seed. "The field is the world," we are told-the world of men, of human hearts; and the seed is "the word of the kingdom." It is "good seed," and therefore it ought to be welcome; but there are serious obstacles in the way. The first parable sets forth the obstacles encountered in the soil itself. Sometimes the seed falls on hard soil, where it cannot penetrate the surface, and presently birds come and carry it away-representing those hearers of the word who, though they remember it for a short time, have their hearts hardened against it, so that it does not enter, but is presently snatched away by trifling worldly thoughts which come fluttering into the mind. Then there is the shallow soil, a little loose earth on the surface, and close under it the hard rock, harder even than the trodden wayside-a kind of soil in which the seed will rapidly take root and spring up, and as rapidly wither away in the noonday heat, and which therefore fitly represents those who are easily impressed, but whose impressions do not last; who make many resolutions indeed, but in so half-hearted and impulsive a way that they are destined to be blighted by the first blast of temptation. Finally, there is the preoccupied soil, where thorns and thistles hold the ground and choke the springing plants of grace, representing those who "are choked with cares, and riches and pleasures of this life, and bring no fruit to maturity." The good soil is marked by characteristics which are simply the negatives of these: it is not hard, so the seed enters; not shallow, so it takes root; not preoccupied, so it holds the ground, and springs up and brings forth fruit, "in some thirty, in some sixty, in some a hundred-fold." There are, however, other obstacles than those found in the nature of the soil. There is the diligence of the enemy, and the impossibility of getting rid of those who have come under his influence, as set forth in the second parable, that of "The Tares of the Field." In this parable the good seed is no longer the word, but "the children of the kingdom"; as if to suggest that Christians themselves are to be to the world what the word has been to them; while the bad seed-sown when men sleep, sown when Christians are asleep-does not remain as mere seed, but embodies itself in "children of the wicked one," who take their places side by side with the true children of the kingdom, and whom it is so difficult to distinguish from them, that the separation may not be attempted till the time of the harvest, when it shall be complete and final, and "the righteous shall shine forth as the sun in the kingdom of their Father." The second pair-"The Mustard Seed" and "The Leaven"-set forth the growth of the kingdom notwithstanding the many obstacles it must encounter, the one indicating its growth as recognisable to the observant eye, the other its pervasive power as permeating society. This twofold view of the development of the kingdom is in the same line of thought as the illustrations of the light and the salt in the Sermon on the Mount. The prophecy these parables infold is most marvellous, spoken as it was in a time of so deep discouragement. There is true pathos in the thought of the grain of mustard seed, "the least of all seeds," and in the little word "hid," which comes in so significantly in the parable of the Leaven; and there is great strength of faith in the readiness of mind to recognise the hopeful thought of the inherent life and energy hidden in the tiny germ, and working all unseen in the little leaven which literally disappeared in the at first unaltered mass. The parables of "The Hid Treasure" and "The Pearl" form a third pair, shadowing forth the unsearchable riches of Christ. The reduplication of the thought adds greatly to its impressiveness, and moreover affords the opportunity of suggested variation in the experience of those who find the treasure. The merchantman we naturally think of as representing the rich, and the man finding the treasure in the field as one of the poor in this world’s goods. Both alike, however, "buy" their prize at the price of all that they possess, on the principle which underlies all our Lord’s teaching as to the way of life: "Whosoever he be of you that forsaketh not all that he hath cannot be My disciple." The one comes upon his treasure unexpectedly; the other finds it in the course of diligent search. Both alike, however, recognise its exceeding value as soon as it is seen; and it is under no constraint, but willingly and gladly-"for joy thereof," as it is put in the case of the man who from his not seeking it might have been thought indifferent to it-that each one sells all that he has and buys it. The last parable, according to the arrangement we have suggested, stands alone. It is the parable of "The Net," and its subject is the consummation of the Kingdom. Its teaching is indeed, to a great extent anticipated in the parable of the tares of the field; but in that parable, though "the end of the world" is pictured in the most impressive imagery, it is not the main thought, as it is here, where the one lesson is, that the present mixed state of things cannot continue for ever, that there must come a time of separation, when those in whose hearts God reigns shall be gathered to a place by themselves, where they shall be satisfied for ever, with their treasure no longer hid, but open in all its immeasurable fulness; while those who refused to allow God to reign in their hearts, and preferred their own selfishness and sin, shall be cast away and consumed, with "wailing and gnashing of teeth." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.