Matthew 13:1-17; Mark 4:1-12, 24-25;
Luke 8:1-10, 18; 10:23-24
Matthew 13:1-17 | Mark 4:1-12, 24-25 | Luke 8:1-10, 18 |
1. And on the same day Jesus went out of the house, and sat down near the sea. 2. And great multitudes were gathered to him, so that he entered into a ship, and sat down, and the whole multitude was standing on the shore. 3. And he said many things to them by parables, saying, Lo, one who was sowing, some seeds fell near the road, and the birds came and devoured them. 5. And some fell on stony places, where they had not much earth, and immediately they sprang up, because they had not depth of earth. 6. But when the sun rose, they were burnt up, and because they had not a root, they withered away. 7. Others again fell on thorns, and the thorns grew up, and choked them. 8. And others fell on good soil, and yielded fruit: some a hundred-fold, some sixty-fold, some thirty-fold. 9. He that hath ears to hear, let him hear. 10. And the disciples approaching said to him, Why dost thou speak to them by parables? 11. But he answering, said to them, To you it is given to know the mysteries 1 of the kingdom of heaven, but to them it is not given, 12. For whosoever hath, it shall be given to him, and he shall be rendered more wealthy; 2 and whosoever hath not, even that which he hath shall be taken from him. 13. For this reason I speak to them in parables, because seeing, they do not see, and hearing, they do not hear nor understand. 14. And in them is fulfilled the prophecy of Isaiah, which saith, With the ears you shall hear, and shall not understand, and seeing, you shall see, and shall not perceive. 15. For the heart of this people hath become gross, and with their ears they have heard heavily, and their eyes they have shut, lest at any time they should see with their eyes, and hear with their ears, and understand with the heart, and be converted, and I should heal them. 16. But your eyes are blessed for they see; and your ears, for they hear. 17. Verily, I say to you, That many prophets and righteous men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them. | 1. And again he began to teach near the sea, and a great multitude was gathered to him, so that, entering into a ship, he sat on the sea, and the whole multitude was near the sea on land. 2. And he taught them many things by parables, and said to them in his doctrine: 3. Hear, lo, a sower went out to sow. 4. And it happened while he was sowing, some fell closer to the road; and the fowls of heaven came and ate them up. 5. And some fell on stony places, where it had not much earth, and immediately it sprang up, because it had not depth of earth. 6. And when the sun had risen, it was scorched; and because it had not a root, it withered. 7. And some fell among thorns; and the thorns grew, and choked it, and it did not yield fruit. 8. And some fell on good soil, and yielded fruit springing up and growing, and produced some thirty, and some sixty, and some a hundred. 9. And he said to them, He that hath ears to hear, let him hear. 10. And when he began to be alone, those who were around him, with the twelve, asked him about the parable. 11. And he said to them, To you it is given to know the mystery 3 of the kingdom of God, but to those who are without all things are done by parables: 12. That seeing, they may see and may not perceive, and hearing, they may hear and may not understand, lest at any time they may be converted, and their sins may be forgiven them. -- (A little after,) 24. And he said to them, Observe what you hear: with what measure, the same admeasurement shall be made to you, and it shall be added to you who shall hear. 25. For to him who hath it shall be given; and he that hath not, even that which he hath shall be taken away from him.
| 1. And it happened afterwards, and he was traveling through each city and village, 4 preaching and proclaiming the glad tidings of the kingdom of God; and the twelve were with him, 2. And likewise some women, who had been cured of evil spirits and diseases, Mary, who is called Magdalene, out of whom had gone seven devils, 3. And Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who assisted him out of their property 4. And while a very great multitude was assembling, and while they were crowding to him out of each city, he said by a parable: 5. One who sowed went out to sow his seed, and while he was sowing, some fell near the road, and the fowls of heaven ate it up. 6. And some fell on a rock, and when it was sprung up, it withered, because it hath not moisture. 7. And some fell among thorns, and the thorns springing up along with it, choked it. 8. And some fell on a good soil, and, springing up, produced fruit a hundred-fold. Saying these things, he exclaimed, He that hath ears to hear, let him hear. 9. And his disciples asked him, saying, What was this parable? 5 10. But he said, To you it is given to know the mysteries 6 of the kingdom of God, but to the rest by parables; that seeing, they may not see, and hearing, they may not understand. -- (A little after,) 18. Consider then how you hear. For whosoever hath, it shall be given to him; and whosoever hath not, even that which he thinketh that he hath shall be taken from him. Luke 10:23-24. 23. And turning to his disciples, he said to them privately, Blessed are the eyes that see the things which you see. 24. For I say to you, That many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them.
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What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity for separating what he has placed in immediate connection. First, he says that the tw
The wretched and disgraceful condition of those women, now that they had been delivered from it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding the ridicule of the world. 7 Beyond all question, they were pointed at with the finger on every side, and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their own shame made generally known, provided that the grace of Christ be not concealed. On the contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be illustriously displayed.
In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman, who had been possessed by seven devils, and might be said to have been the meanest slave of Satan, was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary, who are mentioned in other passages, (John 11:1; 19:25.)
Luke 8:3.
Matthew 13:2.
9.
10.
11.
I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me, (Isaiah 45:19;)
or with the commendations which David pronounces on the Law, that it
is a lamp to the feet, and that it giveth wisdom to little children
(Psalm 119:105,130.)
But the answer is easy: the word of God, in its own nature, is always bright, 12 but its light is choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet the truth, of God shone brightly in it, if the eyes of many had not been blinded. With respect to the Gospel, Paul affirms with truth, that it is hidden to none but to the reprobate, and to those who are devoted to destruction, whose minds Satan hath blinded, (2 Corinthians 4:3,4.) Besides, it ought to be understood, that the power of enlightening which David mentions, and the familiar manner of teaching which Isaiah predicts, refer exclusively to the elect people.
Still it remains a fixed principle, that the word of God is not obscure, except so far as the world darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of them may not reach the reprobate. 13 There are two ways in which he deprives them of the light of his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and sometimes he explains his mind fully, without ambiguity and without metaphor, but strikes their senses with dulness and their minds with stupidity, so that they are blind amidst bright sunshine.
Such is the import of those dreadful threatenings, in which Isaiah forewarns, that he will be to the people a barbarian, speaking in a foreign and unknown language; that the prophetical visions will be to the learned a shut and sealed book, in which they cannot read; and that when the book shall be opened, all will be unlearned, and will remain in amazement, through inability to read, (Isaiah 28:11; 29:11.) Now since Christ has purposely dispensed his doctrine in such a manner, that it might be profitable only to a small number, being firmly seated in their minds, and might hold others in suspense and perplexity, it follows that, by divine appointment, the doctrine of salvation is not proclaimed to all for the same end, but is so regulated by his wonderful purpose, that it is not less a savor of death to death to the reprobate than a life-giving savor to the elect, (2 Corinthians 2:15,16.) And that no one may dare to murmur, Paul declares, in that passage that whatever may be the effect of the Gospel, its savor, though deadly, is always a sweet savor to God.
To ascertain fully the meaning of the present passage, we must examine more closely the design of Christ, the reason why, and the purpose for which, these words were spoken. First, the comparison is undoubtedly intended by Christ to exhibit the magnitude of the grace bestowed on his disciples, in having specially received what was not given indiscriminately to all. If it is asked, why this privilege was peculiar to the apostles, 14 the reason certainly will not be found in themselves, and Christ, by declaring that it was given to them, excludes all merit. 15 Christ declares that there are certain and elect men, on whom God specially bestows this honor of revealing to them his secrets, and that others are deprived of this grace. No other reason will be found for this distinction, except that God calls to himself those whom he has gratuitously elected.
12.
He does not forsake the work of his own hand,
(Psalm 138:8.)
Those whom he has once begun to form are continually polished more and more, till they are at length brought to the highest perfection. The multiplied favors which are continually flowing from him to us, and the joyful progress which we make, spring from God's contemplation of his own liberality, which prompts him to an uninterrupted course of bounty. And as his riches are inexhaustible, 17 so he is never wearied with enriching his children. Whenever he advances us to a higher degree, let us remember that every increase of the favors which we daily receive from him flows from this source, that it is his purpose to complete the work, of our salvation already commenced. On the other hand, Christ declares that the reprobate are continually proceeding from bad to worse, till, at length exhausted, they waste away in their own poverty.
The manner in which Mark introduces this sentence has some appearance of confusion. Consider, says our Lord, what you hear; and then, if they make due progress, he holds out the expectation of more plentiful grace:
13.
14.
Similar reasoning may be applied to the passage in John, (12:38;) for he says that many believed not, because no man believes, except he to whom God reveals his arm, and immediately adds, that they could not believe, because it is again written, Blind the heart of this people. Such, too is the object which Christ has in view, when he ascribes it to the secret purpose of God, that the truth of the Gospel is not revealed indiscriminately to all, but is exhibited at a distance under obscure forms, so as to have no other effect than to overspread the minds of the people with grosser darkness. 19 In all cases, I admit, those whom God blinds will be found to deserve this condemnation; but as the immediate cause is not always obvious in the persons of men, let it be held as a fixed principle, that God enlightens to salvation, and that by a peculiar gift, those whom He has freely chosen; and that all the reprobate are deprived of the light of life, whether God withholds his word from them, or keeps their eyes and ears closed, that they do not hear or see.
Go, blind their minds, and harden their hearts, (Isaiah 6:10.)
Matthew ascribes this to the hearers, that they may endure the blame of their own blindness and hardness; for the one cannot be separated from the other. All who have been given over to a reprobate mind (Romans 1:28) do voluntarily, and from inward malice, blind and harden themselves. Nor can it be otherwise, wherever the Spirit of God does not reign, by whom the elect alone are governed. Let us, therefore, attend to this connection, that all whom God does not enlighten with the Spirit of adoption are men of unsound mind; and that, while they are more and more blinded by the word of God, the blame rests wholly on themselves, because this blindness is voluntary. Again, the ministers of the word ought to seek consolation from this passage, if the success of their labors does not always correspond to their wish. Many are so far from profiting by their instruction, that they are rendered worse by it. What has befallen them was experienced by a Prophet, 20 to whom they are not superior. It were, indeed, to be wished, that they should bring all under subjection to God; and they ought to labor and strive for that end. But let them not wonder if that judgment, which God anciently displayed through the ministration of the Prophet, is likewise fulfilled at the present day. At the same time, we ought to be extremely careful, that the fruit of the Gospel be not lost through our negligence.
Mark 4:12.
God desires that his word should be preached is, to reconcile men to himself by renewing their minds and hearts. With respect to the reprobate, on the other hand, Isaiah here declares that the stony hardness remains in them, so that they do not obtain mercy, and that the word fails to produce its effect upon them, so as to soften their minds to repentance.
Matthew 13:15.
Matthew 13:16.
This furnishes a reply to an objection that might be drawn from another saying of Christ, that
blessed are they who have not seen, and yet have believed,
(John 20:29;)
for there he describes that kind of seeing which Thomas desired in consequence of his gross apprehension. 23 But that
face to face, so as to be transformed into his image,
(2 Corinthians 3:18;)
and the perfection of wisdom, righteousness, and life, which was formerly exhibited in him, shines there continually.
Luke 10:24.
1 "De cognoistre les secrets;"--"to know the secrets."
2 "Et en aura tant plus;"--"and he shall have so much the more of it."
3 "De cognoistre le secret;"--"to know the secret."
4 "Il alloit de ville en ville, et de village en village;"--"he was going from town to town, and from village to village."
5 "Et ses disciples l'interroguerent, dema, dans quelle estoit ceste similitude;"--"and his disciples interrogated him, asking what was this parable."
6 "De cognoistre les secrets;"--"to know the secrets."
7 "D'autant qu'elles ont suyvi leur Liberateur, nonobstant l'ignominie du monde qu'il leur faloit endurer en ce faisant;"--"because they followed their Deliverer, notwithstanding the ignominy of the world which they must endure by so doing."
8 "Si est-ce toutesfois qu'elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;"--"yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it."
9 "En usant de termes communs;"--"by using ordinary terms."
10 "Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;"--"this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed."
11 "De cognoistre les secrets;"--"to know the secrets."
12 "La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;"--"the word of God in its own nature is always full of light and brightness."
13 "Cependant neantmoins il ne laisse point d'estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition d'iceux ne parviene aux reprouvez;"--"yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate."
14 "Si on demande d'ou venoit un tel privilege et honneur aux Apostres plustost aux autres;"--"if it is asked, whence came such a privilege and honor to the Apostles rather than to the others."
15 "Exclud toute merite de sa part;"--"excludes all merit on their part."
16 "Car la le propos sera touchant le droict et legitime usage des dons de Dieu;"--"for there the discourse will relate to the right and lawful use of the gifts of God."
17 "Et comme ses richesses sont infinies, et ne se peuvent espuiser;"-- "and as his riches are infinite, and cannot be exhausted."
18 Harmony, volume 1:p. 315.
19 "En sorte que c'estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple;"--"so that it was always to dazzle more and more the eyes of the understanding of the people."
20 "Il leur advient ce que le Prophete Isaie a experimente;"--"it happens to them what the Prophet Isaiah experienced."
21 "Ils disent qu'il guarit, et remet en sante;"--"they say that he heals, and restores to health."
22 "Il ne faut pas conclurre par cela que la repentance, ou conversion, soit cause de nous faire avoir remission et pardon de nos pechez; comme si Dieu prenoit a merci ceux qui se convertissent, pource qu'ils en sont dignes, et le meritent;"--"we must not therefore conclude, that repentance, or conversion, is the cause of making us have forgiveness and pardon of our sins; as if God exercised mercy towards those who are converted, because they are worthy of it, and deserve it."
23 "Selon son apprehension carnale et grossiere;"--"according to his carnal and gross apprehension."
24 "Simeon disoit selon l'affection de tours les Peres;"--"Simeon spoke according to the feeling of all the Fathers."
25 "Et de faict, il ne se pouvoit faire que ces bons personnages ne fussent tous ravis, et comme enflambez d'un grand desir de la delivrance promise."--"And indeed it was impossible that those good men should not be altogether transported, and as it were inflamed with a great desire of the promised deliverance."