Matthew 13

Chap. XIII. Ver. 1—23. The parable of the sower and its explanation.—On the same day on which he had held his preceding discourse, “went Jesus out of the house,” into which he had probably retired at noon, as is common in hot countries; and in the afternoon sat by the sea side, until the multitude came crowding around him, when he found it convenient to go into a small ship, or fishing vessel, which probably lay in a creek of the lake of Galilee, and sitting on its edge, the people might nearly surround him, in a semicircle, “the sower,” intending thereby himself, in the first place, (ver. 37,) and in the next, his apostles and their successors. The seed is his doctrine, “the word of the kingdom,”

which was differently received, according to the soil on which it fell. First, That which fell by the way side, or in the public paths, which were trodden hard, not entering the ground, the sparrows and other birds picked it up, and carried it away. So there are minds on which the word of God makes no impression, for want of due attention to understand it: but the temptations of Satan divert them from all serious regard, either to its truth or its importance.—In the second instance, the seed fell upon a stony (or rocky) soil, with a thin layer of earth, in which it immediately vegetated; but no sooner did the sun attain the zenith of his power, than it withered, having no depth of root. These, we are told, represent persons who receive the word joyfully at first, but when trouble or persecution arises, they stumble at this “rock of offence,” and utterly fall away.—In the third case, the seed fell among thorns, or thistles, which generally grow round the boundary of a field; and these thorns represent the cares of the world, and the deceitfulness of riches, whereby the word is choked, and therefore produces no fruit.—Lastly, there is a fourth sort of hearers, represented by the good and fruitful soil, who not only hear, but understand; who not only understand, but practise it; these bring forth abundantly, some even an hundred fold; for there is a vast difference in the improvement and fruitfulness even of sincere and good Christians.

Ver. 3. A parable.—[A parable has been justly defined to be a comparison inquired of their Master privately, in the ship, why it was that he instructed the people by parables; and his answer merits our particular attention: “To you it is given to know the mysteries of the kingdom of heaven; but to them it is not given.” Hereby we are taught, that all spiritual knowledge is the gift of God; the hearing ear and the understanding heart; a doctrine on which we shall have farther occasion to remark hereafter. In the mean time we may consider the aera here quoted from Isaiah, ((Matthew 6:8-9),) and its fulfilment. The prophet had predicted the gross stupidity of the great body of this people, and the evangelist records the fact.

‘Their hearts were fattened with luxuries, which rendered them deaf to the divine eloquence of our Saviour, and blind to the miraculous evidence of his mission; notwithstanding curiosity, or a worse motive, led them to attend upon his ministry. The late ingenious Editor of Calmet has remarked, that this is not a new nor a singular case. “‘God, by giving plenty and abundance, affords the means of people’s abusing his goodness, and getting both over fat with food, and intoxicated with drink; and thus, by his very beneficence, he may be said to make their heart fat and their eyes heavy.” (Fragments, No. CXC.) Happy, however, were those whose hearts had been circumcised, and their eyes enlightened into the mysteries of the gospel: for they saw what “many prophets and righteous men had desired to see,”

but were not so highly favoured. They saw Messiah in human flesh, witnessed the benevolence of privileges granted him, shall have them taken from him.—But whosoever hath his miracles, and heard “the gracious words which proceeded out of his mouth.” Privileges in which we also, by means of the Scriptures, happily partake. “‘How happy are our ears, That hear this joyful sound, Which kings and prophets waited for, And sought, but never found! How blessed are our eyes That see this heavenly light Prophets and kings desired it long, But died without the sight!” — Watts. Ver. 24—43. The parables of the tares, of the mustard tree, and others.—The former has some analogy with the preceding, and is, in like manner, explained by its author.

The purport of it is, to show that the visible church must be expected in every age to contain, more or less, an admixture of false professors, which cannot be wholly eradicated till the day of judgment. Much injury has, however, been done, by the injudicious conduct of some “servants” of the divine “Householder,” who have made rash attempts. In some instances, as was the case with the Novatians, they refused to admit those returning penitents who had apostatized in time of persecution; thereby rooting out from the church those whom their indulgent Master would have retained. More frequently this has been effected by religious zealots, who knew not “what spirit they were of.” Even some of our Lord’s apostles before they became inspired from above, would have called down fire from heaven to destroy those who assorted not with them; so, many, pretending to be their successors, kindled fires upon earth, to burn those whom they considered heretics.

In other cases, where their zeal was more guarded, they pursued them with pains and penalties to the grave. He only who can search the heart, is qualified to punish errors of the mind: and he will do it only when his justice shall demand it. We owe no indulgence to error; but we owe personal toleration, or rather liberty of conscience, to every human being. Before we proceed, however, we must notice two short parables, which intervene between this parable of the tares and our Lord’s explication of it. 1. “The kingdom of heaven is like unto a grain of mustard-seed,” which, though one of the smallest seeds then known, being sowed in the earth, produced a tree, on which the birds of the air found a lodgement.

This was evidently designed to intimate, that though Christ’s kingdom was at that time very inconsiderable, it should eventually spread, till it became like the tree in Nebuchadnezzar’s dream, so large “that the fowls of the heaven should dwell in the boughs thereof.” ((Daniel 4:12).) A prediction which, in great measure, we have happily seen fulfilled. 2. The other parable here alluded to, is designed to show the manner in which the spirit of Christianity operates secretly and unobserved, spreading from one individual to another, and from family to family, till a whole village, town, or county, is imbued with it; or, speaking figuratively, leavened. All these things Jesus spake in parables to the multitudes, and thus was fulfilled the expression of the Psalmist Asaph ((Psalms 78:2).) “I will open my mouth in parables: I will utter things kept secret from the foundation of the world;” that is, never before revealed. But though these things were clothed in parables to the promiscuous multitude, our Lord privately explained them to the meanest and poorest of his disciples, to whom grace was also given to understand the mysteries of his heavenly kingdom. It is well known, that the Greek philosophers bade secret and a popular doctrine, the former of which was taught only to their private disciples, from whom they often received large premiums; but the instructions of Jesus were all gratuitous, and his disciples were mostly from the lower classes: and though he spake in figures to the multitude, and explained those figures to his disciples, yet his doctrine was but one, and none who desired instruction were refused.

Whereas there is reason to believe that many of the philosophers, while they taught idolatry to the world, taught atheism to their private pupils! In the above abstract of the parable of the tares, we omitted to notice the concluding paragraph, which briefly places before our eyes the solemn consequences of the day of judgment; when the Son of man shall send forth his angels to gather out of his kingdom all scandals and offences, all hypocrites and unbelievers, and cast them in bundles into the furnace of perdition: “Then shall the righteous shine forth as the sun in the kingdom of their Father.” We are ready to pity those who suffer losses for Christ, and we feel aright; but let us never suppose that any one loses by his attachment to the Saviour.

Such persons not only enjoy heaven in common with their fellow Christians, but every item of loss and suffering will meet with its own especial remuneration in heaven. God is not unfaithful, to forget the labours or sufferings of his people.” (Ward’s Reflections on the Word of God.) The importance of divine truth is then placed in another point of light, in being compared to a goodly pearl that must be drawn up from the bottom of the sea; and when found, is of so “great value that it costs a merchant’s all to purchase it; but all is little, for that which is infinite in value and duration. “Whatever stands in opposition to Christ, (says Henry,) or in competition with him, for our love and service, we must cheerfully quit it, though never so dear to us.

A man may buy gold too dear, but not this pearl of great price.” A third simile, or parable, represents “the kingdom of heaven” in a different point of view. This comprehends all the professors of the gospel, and plainly tells us that all are not he crossed the lake, and returned to Nazareth, where his presence excited a temporary astonishment, but no permanent good effect. “Is not this the carpenter’s son, and are not his mother and her family with us?…. Whence then hath this man all these things?” Hence, instead of inquiring into his doctrine, or the evidences of his mission, they were offended (or scandalized) at the meanness of his origin, and paid little or no attention to either his miracles or preaching; and here Jesus himself bare witness, that a prophet is not wholly without honour, save in his own country, and his own family.

Notes on the verses

In a parable, a resemblance in the principal incidents is all that is required; smaller matters being considered as a sort of drapery. Maimonides gives an excellent rule on this head: “Fix it as a principle to attach yourself to the grand object of the parable, without attempting to make a particular application of all the circumstances and terms which it comprehends.”*|—Bagster. The parable of the sower is designed to show what are the hinderances which prevent the [reception] of the gospel, and to demonstrate that the salvation of three classes of [hearers] is impossible. Ver. 4. The fowls (i.e. birds) came and devoured them.—Thevenot (the traveller) says, “There are so many sparrows in Persia, that they destroy all things; and scare-crows are so far from frightening them, that they will perch upon them.”

He adds, that when they see flocks of birds coming, the peasants run, and shout, and smack their whips, to drive them farther. Orient. Cust. No. 1188. Ver. 8. Some a hundred-fold.—The sower was one, and the seed the same; but even in good ground some spots will be far more productive than others. Ver. 12. For whosoever hath, &c.—He that hath improved the talents and privileges granted him to acquire divine knowledge, shall have given him more talents and greater [privileges]; he that hath not improved the talents hath not, from him shall be taken away even that he hath.—To those who cavil at this seeming contradiction, we recommend the following lines from Juvenal; “’Tis true, poor Codrus nothing had to boast; And yet poor Codrus all that nothing lost.”

See Orient. Lit. No. 1193. Ver. 14. Is fulfilled.—Dr. Campbell remarks, that the Greek word is here emphatic, implying that this was the proper fulfilment of the prediction, which (he adds) is oftener quoted in the New Testament than any other. Ver. 19. Understandeth it not.—Campbell, “Mindeth me not.” He adds, “that the word frequently means, both in the Septuagint and New Testament to mind, to regard, to attend to, is unquestionable.” The same word is used in the close of ver. 13, “Neither do they mind.”——The wicked (or evil) one —That is, Satan; see ver. 38.—And catcheth.—Campbell, “Snatcheth;” a more happy rendering, the original word implying violence.—Hammond. Ver. 21. Dureth—That is, endureth—He is offended—or “stumbleth.”—See note on (Matthew 11:6). Ver. 22. The deceitfulness.—Doddridge and Campbell, “Delusion.”—Choke—Campbell, “Stifle.” Plants may properly be said to be choked (or stifled) by thorns, which do not leave them room to grow; and the word of itself is supposed as choked, when thus pressed with secular cares, prevailing in the mind. Ver. 23. Understandeth—Or “mindeth” it as ver. 19. Ver. 24. Parable of tares.—The design of this parable is to illustrate the divine government, showing this world as a place of probation, where men form their characters, and eternity as the place of retribution, where men are treated according to their characters in this life. The field is the world, and not the [church]. See Saviour’s exposition, ver.

38—45. Ver. 25. Tares.—Greek, Zizania.—“It appears from the parable itself, (says Campbell,) 1. That this weed was not only hurtful to the corn, but otherwise of no value, and therefore to be severed and burnt. 2. That it resembles 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 distinguished from corn the moment it comes above ground.” Dr. Clarke therefore concludes it must mean the darnel, (Latin, Lolium,) which Shakspeare mentions as “an idle weed,” which grows among our corn. (See Johnson’s Dictionary.) The Talmud calls it zonim; the Turks, zizvan; the Arabs, zitvan; and the Spaniards, zisanium.

Its seeds, if mingled with corn, produce inebriety, vertigo, and lethargy. In some parts of Syria travellers mention that it is drawn up by the band, in time of harvest, and tied in bundles, to be burnt. See Taylor’s Expos. Index, and Harris’s Nat. Hist. of the Bible, in Tares. Ver. 32. The least of all seeds.—Not absolutely, but one of the smallest, and therefore used proverbially, (Matthew 17:20). And, according to Sir Thos. Brown the smallest of such as are apt to grow to a ligneous (or woody) substance, to which Dr. Taylor refers to a specimen in the collection of Sir Jos. Banks. The Talmud speaks of a mustard tree, one of whose branches covered a potter’s hovel; and a certain Rabbi boasts of possessing one which he could climb up, like a fig tree: but for these we cannot vouch.

See Taylor’s Expos. Index, and Harris’s Nat. Hist. A traveller in Chili says, “I have travelled many leagues through groves (of mustard seed) which were taller than horse and man; and the birds build their nests in them.” Pinkerton’s Voy.: Ver. 39. The devil (diabolos.)—A plain answer to the great question concerning the origin of evil. God made man (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but, he implanted no evil in the human soul; an enemy (with man’s concurrence) hath done this, —J Wesley. Ver. 46. One pearl of great price.—The parable of the pearl of great price, shows the earnestness with which we must seek religion, and the sacrifices we must be willing to make for its acquirement.

See (Matthew 19:21). Ver. 47. A Net.—[A drag net, which the Latins call verriculum, a sweepnet, which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom.” As this is dragged along, it gathers good and bad, great and small, which are separated when brought ashore.] —B. Ver. 52. Things new and old.—As the Orientals never change their fashions, they are remarkable for hoarding large stocks of raiment, as well as provisions. Ver. 1. Herod the tetrarch.—This was Herod Antipas, the son of Herod the Great by Malthace, and tetrarch of Galilee and Perea, these produced a revenue of 200 talents a year. He married the daughter of Aretas, king of Arabia, whom he divorced in order to marry Herodias, the wife of his brother Philip, who was still living.

Aretas, to revenge the affront which Herod had offered his daughter, declared war against him; and vanquished him after an obstinate engagement. This defeat Josephus assures us the Jews considered as a punishment for the death of John the Baptist—Having gone to Rome to solicit the title of king, he was accused by Agrippa with carrying on a correspondence with Artabanus king of Parthia, against the Romans, and was banished by the emperor Caius to Lyons, and thence to Spain, where he and Herodias died in exile.—Bagster. Ver. 2. He is risen.—Josephus represents Herod as a Sadducee, which sect denied the resurrection, &c. (See Doddridge.) But “Conscience makes cowards of us all;” and infidels who deny a future state, will yet tremble at the sight of a supposed spectre.