Mark 4 commentary

This parable contained instruction so important, that all capable of hearing were bound to attend to it. There are many things we are concerned to know; and if we understand not the plain truths of the gospel, how shall we learn those more difficult! It will help us to value the privileges we enjoy as disciples of Christ, if we seriously consider the deplorable state of all who have not such privileges. In the great field of the church, the word of God is dispensed to all. Of the many that hear the word of the gospel, but few receive it, so as to bring forth fruit. Many are much affected with the word for the present, who yet receive no abiding benefit. The word does not leave abiding impressions upon the minds of men, because their hearts are not duly disposed to receive it. The devil is very busy about careless hearers, as the fowls of the air go about the seed that lies above ground. Many continue in a barren, false profession, and go down to hell. Impressions that are not deep, will not last. Many do not mind heart-work, without which religion is nothing. Others are hindered from profiting by the word of God, by abundance of the world. And those who have but little of the world, may yet be ruined by indulging the body. God expects and requires fruit from those who enjoy the gospel, a temper of mind and Christian graces daily exercised, Christian duties duly performed. Let us look to the Lord, that by his new-creating grace our hearts may become good ground, and that the good seed of the word may produce in our lives those good words and works which are through Jesus Christ, to the praise and glory of God the Father.

These declarations were intended to call the attention of the disciples to the word of Christ. By his thus instructing them, they were made able to instruct others; as candles are lighted, not to be covered, but to be placed on a candlestick, that they may give light to a room. This parable of the good seed, shows the manner in which the kingdom of God makes progress in the world. Let but the word of Christ have the place it ought to have in a soul, and it will show itself in a good conversation. It grows gradually: first the blade; then the ear; after that the full corn in the ear. When it is sprung up, it will go forward. The work of grace in the soul is, at first, but the day of small things; yet it has mighty products even now, while it is in its growth; but what will there be when it is perfected in heaven!

Christ was asleep in the storm, to try the faith of his disciples, and to stir them up to pray. Their faith appeared weak, and their prayers strong. When our wicked hearts are like the troubled sea which cannot rest, when our passions are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. When without are fightings, and within are fears, and the spirits are in a tumult, if he say, “Peace, be still,” there is a great calm at once. Why are ye so fearful? Though there may be cause for some fear, yet not for such fear as this. Those may suspect their faith, who can have such a thought as that Jesus careth not though his people perish. How imperfect are the best of saints! Faith and fear take their turns while we are in this world; but ere long, fear will be overcome, and faith will be lost in sight.

Mark 4:12. That seeing, they may see, and not perceive. Here it may suffice to state briefly what has already been fully explained, that the doctrine is not, strictly speaking, or by itself, or in its own nature, but by accident, the cause of blindness. When persons of a weak sight come out into sunshine, their eyes become dimmer than before, and that defect is in no way attributed to the sun, but to their eyes. In like manner, when the word of God blinds and hardens the reprobate, as this takes place through their own depravity, it belongs truly and naturally to themselves, but is accidental, as respects the word.

Lest at any time they should be converted. This clause points out the advantage that is gained by seeing and understanding It is, that men, having been converted to God, are restored to his favor, and, being reconciled to him, enjoy prosperity and happiness. The true end for which

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.

Mark 4:26. So is the kingdom of God. Though this comparison has the same object with the two immediately preceding, yet Christ appears to direct his discourse purposely to the ministers of the word, that they may not grow indifferent about the discharge of their duty, because the fruit of their labor does not immediately appear. He holds out for their imitation the example of husbandmen, who throw seed into the ground with the expectation of reaping, and do not torment themselves with uneasiness and anxiety, but go to bed and rise again; or, in other words, pursue their ordinary and daily toil, till the corn arrive at maturity in due season. In like manner, though the seed of the word be concealed and choked for a time, Christ enjoins pious teachers to be of good courage, and not to allow their alacrity to be slackened through distrust.

CHAPTER 4

Mr 4:1-34. Parable of the Sower--Reason for Teaching in Parables--Parables of the Seed Growing We Know Not How, and of the Mustard Seed. ( = Mt 13:1-23, 31, 32; Lu 8:4-18).

1. And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude."

so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mr 3:9. (See on Mt 12:15).

and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on Mt 13:1, 2.)

2. And he taught them many things by parables, and said unto them in his doctrine--or "teaching."

Parable of the Sower (Mr 4:3-9, 13-20).

Mr 4:3, 14. The Sower, the Seed, and the Soil.

3. Hearken; Behold, there went out a sower to sow--What means this? See on Mr 4:14.

First Case: The Wayside. (Mr 4:4, 15).

4. And it came to pass, as he sowed, some fell by the wayside--by the side of the hard path through the field, where the soil was not broken up.

and the fowls of the air came and devoured it up--Not only could the seed not get beneath the surface, but "it was trodden down" (Lu 8:5), and afterwards picked up and devoured by the fowls. What means this? See on Mr 4:15.

Second Case: The Stony or rather, Rocky Ground. (Mr 4:5, 16).

5. And some fell on stony ground, where it had not much earth--"the rocky ground"; in Matthew (Mt 13:5), "the rocky places"; in Luke (Lu 8:6), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on Mr 4:16.

Third Case: The Thorny Ground. (Mr 4:7, 18, 19).

7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit--This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" (Mt 13:22); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on Mr 4:19.

Fourth Case: The Good Ground. (Mr 4:8, 20).

8. And other fell on good ground, and did yield fruit, &c.--The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on Mr 4:20.

9. And he said unto them, He that hath ears to hear, let him hear.

After this parable is recorded the Evangelist says:

10. And when he was alone, they that were about him with the twelve--probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.

asked of him the parable--The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on Mt 13:1).

Reason for Teaching in Parables (Mr 4:11, 12, 21-25).

11-12. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.--See on Mt 13:10-17.

13. Know ye not this parable? and how then will ye know all parables?--Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mt 13., we shall take this parable and the Lord's own exposition of the different parts of it together.

14. The sower soweth the word--or, as in Luke (Lu 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" (Mt 13:37, 38). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on Mr 4:4.

15. And these are they by the wayside, where the word is sown; but, when they have heard, &c.--or, more fully (Mt 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." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not (Mt 13:19) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" (Lu 8:12)--finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!

16. And these are they likewise which are sown on stony ground, &c.--"Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" (Mr 4:6), and "lacks moisture" (Lu 8:6). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy (Lu 8:13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!

18. And these are they which are sown among thorns; such as hear the word,

19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in--or "the pleasures of this life" (Lu 8:14).

choke the word, and it becometh unfruitful--First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a fagged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" (Lu 8:14); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.

20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred--A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" (Lu 8:15), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" (Mr 4:15), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled (Ge 26:12), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.

21. And he said unto them, Is a candle--or "lamp"

brought to be put under a bushel, or under a bed? and not to be set on a candlestick?--"that they which enter in may see the light" (Lu 8:16). See on Mt 5:15, of which this is nearly a repetition.

22. For there is nothing hid which shall not be manifested, &c.--See on Mt 10:26, 27; but the connection there and here is slightly different. Here the idea seems to be this--"I have privately expounded to you these great truths, but only that ye may proclaim them publicly; and if ye will not, others will. For these are not designed for secrecy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light."

23. If any man have ears to hear, let him hear--This for the second time on the same subject (see on Mr 4:9).

24. And he saith unto them, Take heed what ye hear--In Luke (Lu 8:18) it is, "Take heed how ye hear." The one implies the other, but both precepts are very weighty.

with what measure ye mete, it shall be measured to you--See on Mt 7:2.

and unto you that hear--that is, thankfully, teachably, profitably.

shall more be given.

25. For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath--or "seemeth to have," or "thinketh he hath." (See on Mt 13:12). This "having" and "thinking he hath" are not different; for when it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his.

Parable of the Seed Growing We Know Not How (Mr 4:26-29).

This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.

26-27. So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day--go about his other ordinary occupations, leaving it to the well-known laws of vegetation under the genial influences of heaven. This is the sense of "the earth bringing forth fruit of herself," in Mr 4:27.

28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear--beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.

29. But when the fruit is brought forth--to maturity

immediately he putteth in the sickle, because the harvest is come--This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.

Parable of the Mustard Seed (Mr 4:30-32).

For the exposition of this portion, see on Mt 13:31, 32.

33. And with many such parables spake he the word unto them, as they were able to hear it--Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spoken on the same occasion. But Matthew (Mt 13:34) says, "All these things spake Jesus unto the multitude in parables"; and as Mark records only some of the parables which Matthew gives, we are warranted to infer that the "many such parables" alluded to here mean no more than the full complement of them which we find in Matthew.

34. But without a parable spake he not unto them--See on Mt 13:34.

and when they were alone, he expounded all things to his disciples--See on Mr 4:22.

Mr 4:35-5:20. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest--He Cures the Demoniac of Gadara. ( = Mt 8:23-34; Lu 8:22-39).

The time of this section is very definitely marked by our Evangelist, and by him alone, in the opening words.

Jesus Stills a Tempest on the Sea of Galilee (Mr 4:35-41).

35. And the same day--on which He spoke the memorable parables of the Mr 4:1-32, and of Mt 13:1-52.

when the even was come--(See on Mr 6:35). This must have been the earlier evening--what we should call the afternoon--since after all that passed on the other side, when He returned to the west side, the people were waiting for Him in great numbers (Mr 4:21; Lu 8:40).

he saith unto them, Let us pass over unto the other side--to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.

36. And when they had sent away the multitude, they took him even as he was in the ship--that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.

And there were also with him other little ships--with passengers, probably, wishing to accompany Him.

37. And there arose a great storm of wind--"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.

and the waves beat into the ship--kept beating or pitching on the ship.

so that it was now full--rather, "so that it was already filling." In Matthew (Mt 8:24), "insomuch that the ship was covered with the waves"; but this is too strong. It should be, "so that the ship was getting covered by the waves." So we must translate the word used in Luke (Lu 8:23)--not as in our version--"And there came down a storm on the lake, and they were filled [with water]"--but "they were getting filled," that is, those who sailed; meaning, of course, that their ship was so.

38. And he was in the hinder part of the ship--or stern.

asleep on a pillow--either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.

and they awake him, and say unto him, Master--or "Teacher." In Luke (Lu 8:24) this is doubled--in token of their life-and-death earnestness--"Master, Master."

carest thou not that we perish?--Unbelief and fear made them sadly forget their place, to speak so. Matthew (Mt 8:25) has it, "Lord, save us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished; nor think, whether, if He could not perish, it was likely He would let this happen to them; but they hardly knew what they said.

39. And he arose, and rebuked the wind--"and the raging of the water" (Lu 8:24).

and said unto the sea, Peace, be still--two sublime words of command, from a Master to His servants, the elements.

And the wind ceased, and there was a great calm--The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.

40. And he said unto them, Why are ye so fearful?--There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.

how is it that ye have no faith?--next to none, or none in present exercise. In Matthew (Mt 8:26) it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relief: but little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength.

41. And they feared exceedingly--were struck with deep awe.

and said one to another, What manner of man is this, that even the wind and the sea obey him?--"What is this? Israel has all along been singing of Jehovah, 'Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them!' 'The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea!' (Psa 89:9; 93:4). But, lo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to waken Him with the cry of our terror; but rising at our call, His majesty was felt by the raging elements, for they were instantly hushed--'What Manner of Man is this?'"

He taught them many things by parables - See every part of this parable of the sower explained on Mat 13:1 (note), etc.

The fowls - Του ουρανου, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luk 8:5.

And he said - He that hath ears to hear, let him hear - The Codex Bezae, later Syriac in the margin, and seven copies of the Itala, add, και ὁ συνιων συνιετω, and whoso understandeth, let him understand.

They that were about him - None of the other evangelists intimate that there were any besides the twelve with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions.

Unto you it is given to know - Γνωναι, to know, is omitted by ABKL, ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus: - To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on parabolical writing at the end of Mat 13:58.

Know ye not this parable? - The scope and design of which is so very obvious.

How then will ye know all parables? - Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.

These are they - Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.

Where the word is sown - Instead of this clause, four copies of the Itala read the place thus - They who are sown by the way side, are they Who Receive The Word Negligently. There are thousands of this stamp in the Christian world. Reader, art thou one of them?

The deceitfulness of riches - This is variously expressed in different copies of the Itala: the errors - delights of the world - completely alienated (abolienati) by the pleasures of the world. The lusts of other things - which have not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word!

Is a candle - put under a bushel! - The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.

For there is nothing hid, etc. - Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on Mat 5:15 (note); Mat 10:26 (note).

And unto you that hear shall more be given - This clause is wanting in DG, Coptic, and four copies of the Itala; and in others, where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss, Whosoever hath, to him shall be given.

He that hath - See on Mat 13:12 (note).

So is the kingdom of God - This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases is thus: - "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom, received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed.

And should sleep and rise night and day - That is, he should sleep by night, and rise by day; for so the words are obviously to be understood.

He knoweth not how - How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

Bringeth forth - of herself - Αυτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet: -

Namque aliae, Nullis Homlnum Cogentibus, ipsae

Sponte Sua veniunt.

Virg. Geor. l. ii. v. 10 "Some (trees) grow of their own accord, without the labor of man."

All the endlessly varied herbage of the field is produced in this way.

The full corn - Πληρη σιτον, Full wheat; the perfect, full-grown, or ripe corn. Lucian uses κενος καρπος, Empty fruit, for imperfect, or unripe fruit. See Kypke.

The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small; there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom, and that the soil in which it is sown is good also. Then the ear - the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly; it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness; and, having escaped the corruption that is in the world, it is made a partaker of the Divine nature, and is filled with all the fullness of God.

He putteth in the sickle - ΑποϚελλει, he sendeth out the sickle, i.e. the reapers; the instrument, by a metonomy, being put for the persons who use it. This is a common figure. It has been supposed that our Lord intimates here that, as soon as a soul is made completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe: so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the Master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the world and the Church of the manifestation of the glory of his grace. "But the text says, he immediately sendeth out the sickle; and this means that the person dies, and is taken into glory, as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the Church, and for an increase of the life of Christ to the soul. See Phi 1:21, Phi 1:24. Besides, if we attempt to make the parable speak here what seems to be implied in the letter, then we may say, with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it.

On these two parables we may remark: -

1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men.

2. That it is a sin against God to stay in the field and not sow.

3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed.

4. That it is a high offense against God to change the Master's seed, to mix it, or to sow bad seed in the place of it.

5. That he is not a seeds-man of God who desires to sow by the way side, etc., and not on the proper ground, i.e. he who loves to preach only to genteel congregations, to people of sense and fashion, and feels it a pain and a cross to labor among the poor and the ignorant.

6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root; and, notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheaves with him. See Quesnel.

Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men.

How dull and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no instruction to the multitude.

A grain of mustard seed - See on Mat 13:31, Mat 13:32 (note).

With many such parables - Πολλαις, many, is omitted by L, sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopic, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. It is probably an interpolation: the text reads better without it.

As they were able to hear - Ακουειν, or to understand always suiting his teaching to the capacities of his hearers. I have always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech, among the common people, is a more difficult and a more useful work than the study of dead languages. The one a man should do, and the other he need not leave undone.

He expounded all things to his disciples - That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things.

In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain, - for the secret of the Lord is with them who fear him.

Let us pass over unto the other side - Our Lord was now by the sea of Galilee.

They took him even as he was in the ship - That is, the disciples; he was now εν τῳ πλοιῳ, in the boat, i.e. his own boat which usually waited on him, and out of which it appears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult; the meaning appears to be this: - The disciples sailed off with him just as he was in the boat out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman.

A great storm of wind - See on Mat 8:24 (note).

On a pillow - Προσκεφαλαιον probably means a little bed, or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster.

Peace, be still - Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction.

Why are ye so fearful? - Having me with you.

How is it that ye have no faith? - Having already had such proofs of my unlimited power and goodness.

What manner of man is this? - They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succor and support which we receive from God in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered.

Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here.

Mt 13:1; Lu 8:4.

He taught them many things by parables - After the usual manner of the eastern nations, to make his instructions more agreeable to them, and to impress them the more upon attentive hearers. A parable signifies not only a simile or comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural, Prov 1:6. To understand a proverb and the interpretation - The proverb is the literal sense, the interpretation is the spiritual resting in the literal sense killeth, but the spiritual giveth life.

Hearken - This word he probably spoke with a loud voice, to stop the noise and hurry of the people.

When he was alone - That is, retired apart from the multitude.

To them that are without - So the Jews termed the heathens: so our Lord terms all obstinate unbelievers: for they shall not enter into his kingdom: they shall abide in outer darkness.

So that seeing they see and do not perceive - They would not see before now they could not, God having given them up to the blindness which they had chosen.

Know ye not this parable? - Which is as it were the foundation of all those that I shall speak hereafter; and is so easy to be understood?

The desire of other things choke the word - A deep and important truth! The desire of any thing, otherwise than as it leads to happiness in God, directly tends to barrenness of soul. Entering in - Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful - After the fruit had grown almost to perfection.

And he said, Is a candle - As if he had said, I explain these things to you, I give you this light, not to conceal, but to impart it to others. And if I conceal any thing from you now, it is only that it may be more effectually manifested hereafter. Mt 5:15; Lu 8:16; 11:33.

Mt 10:26; Lu 8:17.

Take heed what ye hear - That is, attend to what you hear, that it may have its due influence upon you. With what measure you mete - That is, according to the improvement you make of what you have heard, still farther assistance shall be given. And to you that hear - That is, with improvement.

He that hath - That improves whatever he has received, to the good of others, as well as of his own soul. Mt 13:12; Lu 8:18.

So is the kingdom of God - The inward kingdom is like seed which a man casts into the ground - This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day - That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how - Even he that sowed it cannot explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontaneously bring forth first the blade, then the ear, then the full corn in the ear: so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness: and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil of man, and the benign influence of heaven.

He putteth in the sickle - God cutteth down and gathereth the corn into his garner.

He spake the word as they were able to hear it - Adapting it to the capacity of his hearers; and speaking as plain as he could without offending them. A rule never to be forgotten by those who instruct others.

Mt 8:23; Lu 8:22.

They take him as he was in the vessel - They carried him immediately in the same vessel from which he had been preaching to the people.

On the pillow - So we translate it, for want of a proper English expression, for that particular part of the vessel near the rudder, on which he lay.

Peace - Cease thy tossing: Be still - Cease thy roaring; literally, Be thou gagged.

2 And he taught them many things by parables, and said unto them in his doctrine.

We may observe that our Saviour often preached by the Sea-side, the reason of which was doubtless▪ he had there the Convenience by a Boat, or Ship to quit himself of the inconvenience of the Peoples pre[illegible: 1 letter]sing upon him, he was now in Galilee, which bordered upon the Sea. And he taught them many things by Parables, and said unto them in his Doctrine. Some of those things, which our Lord taught his People by Earthly Similitudes, are afterwards expressed, but probably he taught them many more things then the Evangelists have left us upon Record, And said unto them in his doctrine, that may be understood in a double Sense. Either understanding by Doctrine his way of teaching which he affected, and made much use of viz. by Similitudes, or else thus, That he intermixed with the Doctrine which he taught them, several Parables, some of which here follow.

20 And these are they which are sown on good ground, such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred.

See this Parable largely opened in the Notes, upon Matth. 13.1. The Parable is recorded both by Matthew, Mark and Luke, and is of excellent use. 1. To shew the excellency of the Word of God, which is here (as in other places) called The Word. It is the Seed of God, the good Seed, and the excellency of the Ordinance of Preaching (for that is the Seed sown.) 2. To shew us the different effect of the Word Preached from Moral Discourses, and Philosophical Disputes, from which can be expected no Fruit, but where the Sower soweth the Word, there is yet a very different effect. Some bring forth the Fruit of Faith and Holiness, and the abiding Fruit of it, tho in different Degrees. But many, yea the most of those that hear it, either bring fo[illegible: 1 letter]th no Fruit, or no abiding Fruit, (which is indeed no true Fruit.) The Causes of this are, some Mens perfunctory, and c[illegible: 1 letter]reless hearing, never regarding to meditate on it, apply it to their own So[illegible: 1 letter]ls, or to hide it in their Memories. Others not suffering it to Sink into their Hearts, and to take Root in them, tho it may at present a little affect them, and make them matter of Discourse. Other Mens thoughts being taken up with business, and the care of this world, and their hearts filled with the love of the things of this Life, which they cannot part with when trouble and persecution for the owning, and Profession of the Gospel ariseth. 3. It likewise teacheth us a sure note of unprofitable hearers of the Word, as also of those, whom the Word is likely to profit, and have any good, and saving effect upon, the former hear, but never regard whether they understand what they hear, yea or no. The others are not satisfied with hearing, unless they understand, for those who went to him to know the Parable, were not the twelve only, (who are often called his Disciples emphatically) but those others that were about him, to whom it was given to know the Mysteries of the Kingdom of God. 4. The most of our Saviours hearers, were doubtless Members of the Iewish Church (at least the most of them) yet our Saviour v. 11. stiles the most of them those that are without, which teacheth us, that not only such as are out of the pale of the Church, but those also who are out of the Degree of Election, those to whom it is not given to know the Mysteries of the Kingdom of God, are in Christs account without. For other things concerning this Parable, they are fully spoken to in our Notes on Matth. 13.

21 And he said unto them, Is a candel brought to be put under a bushel, or under a bed? and not to be set on a candlestick?

The import of this verse may be learned from Matth. 5.15, 16. where the words are, and applyed by an Exhortation to holiness, being an Argument drawn from the End, for which Men receive Gifts and Grace from God, which is not only for their own advantage, tho (like the Husbandman) those that have it, reap first of their own fruit, but for the good, and advantage of others also. Some think that Christ here speaketh of himself, who is the Light of the World, and therefore opened this Parable unto them. But the context in Matthew guiding us to the true sense of the Words, I see no reason for us to busy our selves in searching out another, especially when the connexion is so fair with the foregoing Words, where he had been describing the good ground by bringing forth fruit, some thirty, some sixty, some an hundred fold. What therefore the sowing the seed in the good ground, mentioned in the Parable is, that is the lighting up of a Candel in this verse, and the Light shewed by the lighted Candel, not put under a Vessel, or a Bed, but in a Candlestick, is the same thing with the Fruit before mentioned.

Marginal references: Luke 8.16. A Measure [illegible: 2 letters]ntaining sixteen sexta [illegible: 2 letters]. viz. M[illegible: 1 letter]tth. 5.15.

23 If any man have ears to hear let him hear.

Our Saviour Matth. 10.26. sending out his Apostles, saith to them. Fear them not therefore, that is, not your Enemies, and Persecutors, for there is nothing covered, that shall not be revealed, and hid, that shall not be known, the sense of which Words, we there said might be, tho your innocency be now hid, yet it shall be made known, or tho the Gospel be now hid, and Preached in a little corner, and kept secret, it shall be made manifest, and come abroad. Both Mark and Luke, have it immediately after the Parable of the Sower, where it doth not seem to have the same sense as here. But more general Proverbial common sayings, may be variously applyed to things, to which the common sense, and import of them will agree. Some here apply them thus. There is nothing in the Prophesies concerning me, which shall not be manifested, which agrees with the sense of those who interpret the former verse concerning Christ, as if he had been giving a reason, why he opened the Parables to those that asked him of it. But those who interpret it to the sense which it beareth plainly, Matth. 5.15.16. make the sense thus, for tho you may play the Hypocrites, and under a profession of the Gospel, but hide the Hypocrisie, Lusts and Corruptions of your Hearts, yet that Mask will not hold always, there will come a day of Judgment, which will manifest and discover all; and bring to light the hidden things of dishonesty, what we have v. 23. is but an usual conclusion which our Saviour hath often made of any grave, and important discourses.

Marginal references: Matth. 11.1[illegible: 1 letter].

25 For he that hath, to him shall be given, and he that hath not, from him shall be taken, even that which he hath.

Whoso considereth the connexion of these Words. With what measure you Mete, &c. With the first Words in the verse. Take heed what you hear, and compares the former with the Paralel Texts, Matth. 7.2. Luke 6.38. will wonder what the force should be of the Argument. For in both the Paralell Texts, the latter Words in this verse seem to be used as an Argument to perswade them to Iustice, and Charity towards Men, from the Punishments of the Violations of the Law concerning them, by way of Retaliatio[illegible: 1 letter]. Nor are there any Sins so ordinarily as those of that kind, so Punished. But they can have no such force here, following those words, Take heed what you hear. But as I said before, there is nothing more usual then divers applications of the same common saying, or Proverbial expression, the saying is true, whether it be understood of Men, or of God. As we deal with God, so will God deal with us. Take heed what you hear, Luke saith, how you hear. Take heed what you hear, as much as take heed to what you hear, that you may receive the Word not as Seed by the Way side, or in Thorny, or Stony ground, but as in good ground. This seemeth rather to be the sense of our Saviour, then to give a caution by these Words, to Men to examine what they hear, searching the Scriptures, whether what they hear doth agree with them, tho that also be the Duty of all Conscientious Persons, as appeareth from Acts 17.11. For saith our Saviour, God will deal with you as to his Providence, as you deal with him. If you allow the Word of God but a [illegible: 2 letters]ghtly hearing, you shall reap from it heard, a very slightly profit, and advantage, this appeareth to be the sense, from the following Words. And unto you that hear shall more be given, that is, unto you that hear, so as you attend, understand, believe, hearken, and obey. God will give further knowledge of Divine Mysteries. For he that hath, to him shall be given, &c. Another general Proverbial expre[illegible: 1 letter]sion, which the Reader may find opened in the Notes on Matth. 13.12 & 25.29.

29 But when the fruit is brought forth, immediately he putteth in the sickle because the harvest is come.

Our Evangelist alone taketh notice of this Parable, nor hath it any particular explication annexed, if we expound it with relation to what went before, the Scope of it seemeth to be, to let us know that God will have an account of Men for their hearing of his Word, and therefore Men had need to take heed what they hear, (as Mark saith) and how they hear (as Luke phraseth it) thus the 29 verse expoundeth the former with the help of our S[illegible: 1 letter]viours exposition of the Parable of the Tares, on which he had told us, Matth. 13.39. The harvest is the end of the World. The reapers are the Angels. There is another notion of Gods harvest, Matth. 9.37. and Iohn 4.35. where Gods harvest signifies a People inclined, and prepared to hear, and to receive the Gospel. But withal this Parable of our Saviours may be of further use to us. The Kingdom of God is, &c. That is, such is the Providential dispensation of God, in gathering his Church by the Ministry of the Word, as mens casting of seed into the ground; when the Husbandman hath cast his seed into the ground, he is no more sollicitous about it, nor doth he expect to discern the motion of it, but having done what is his part, he sleepeth, and riseth again, leaving the issue to Gods Providence, the Earth brings forth Fruit of it self, yet not without the influence of Heaven, both in the shining of the Sun, and the falling of the Dew, and of the Rain, neither doth its fruit appear presently in its full ripeness and perfection, but gradually is made perfect; first there appears the Blade, the Herb, then the Ear, then the Grain, which by degrees groweth to its full Magnitude, and then hardeneth, and then the Husbandman putteth in his Sickle; so the Ministers of the Gospel ought faithfully to do their Parts, in sowing the seed of the Gospel, then not to be too sollicitous, but to leave the issue unto God; where the seed falls upon good Ground, the Word will not be unfruitful, the Minister of the Gospel doth not presently discern the fruit of his labour, he at first, it may be, seeth nothing of it, but is ready to cry out, I have laboured in vain, but tho the seed lie under the clods, and seems choaked with the corruption of Mans heart, yet if the Soul be one to whom it is given to know the Mysteries of the Kingdom of God, it shall Spring out, the Word will be found not to be lost; but first will Spring the Blade, then will appear the Ear; the Fruit of the Word Preached appears by degrees, sometimes at first only by creating good inclinations in the Souls, and desires to learn the way of the Lord more perfectly, then in acts further tending to perfection, at last in confirmed habits of Grace. It is not thus with all, in some the Word brings forth nothing, but the Blade, a little outward Profession, which dwindleth away and dyes, in some the Profession holds longer, but they never come to confirmed habits of Virtue and holiness. But there will come an Harvest when God will come with his Sickle, to reap the Fruit of his Seed Sown; therefore Men had need take heed what and how they hear. This I take to be the sense of this Parable.

Marginal references: Or, Ripe.

32 But when it is sown, it groweth up and becometh greater then all herbs, and shooteth out great branches, so that the fowls of the air, may lodge under the shadow of it.

We met with this Parable Matth. 13.19. where the Reader will find we have given the sense of it. It is a Prophetical Parable, foretelling the great Success that the Gospel, which at this time was restrained to a little corner of the World, and there met with small accept[illegible: 1 letter]nce, should have, after Christs resurrection from the Dead, which Prophecy we fin[illegible: 1 letter] was fulfilled in the Apostles time, and hath bin [illegible: 1 letter]urther [illegible: 1 letter]ul[illegible: 1 letter]illing in all ages of the World since that time.

34 But without a parable, Spake he not unto them, and when they were alone, he expounded all things to his disciples.

From hence we may gather that all the Parables by which on Saviour instructed his hearers are not recorded by the Evangelists tho many bee, and some mentioned by one, some by two of them, which are not recorded by the other, as they were able to hear it. Christ disdained not to accommodate his stile, and method of Preaching▪ to his hearers capacity, neither will any faithful Minister or Christ do it, he Preacheth in the best stile, Language and Method that Preacheth best to the capacity, understanding and profit of his hearers. Other Preachers do indeed but trif[illegible: 1 letter]le with the greate[illegible: 1 letter]t Work under Heaven, and please themselves with their own noises. That he did not speak without a Parable unto them, was That he might speak with the best advantage, for their Understandings▪ and their Memories, and have the greater influence upo[illegible: 1 letter] their affections. For Similitudes have these three advantages. 2. That he might discern who came to hear him with a desire to learn, and be instructed by him, by their coming to him, to inquire of his Parables. For altho some of his Parables were plain, and easy to be understood, yet others of them were dark sayings, because the Doctrine taught by them was more Mysterious; Consciencious hearers would therefore come to have the Parables expounded to them, these were those Disciples mentioned v. 34. to whom he was wont to expound the Parables, in or by which he taught the Multitude. For other common hearers, their contenting themselves, with a mere hearing a sound of Words, which they did not understand, was a sufficient indication, that they made no Conscience of their Duty, but were such to whom it was not given to know the Mysteries of the Kingdom of God, but such upon whom the Prophecy of the Prophet Isaiah was to be fulfilled, Isaiah 6.9, 10.

41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

This piece of History is related by Matthew and Luke as well as by our Evangelist, and that, with no considerable variations one from another, what in it wanteth Explication, may be found in the Notes on Matth. 8.23. &c. Christ had been Preaching, and being wearied, and tyred with the multitude, still pressing upon him, gave order to cross the Sea, and to go over on the other side, then (to shew us he was truly Man, and took upon him the infirmities of our Nature) he composeth himself to Sleep upon a [illegible: 1 word], in the hinder part of the Ship. There happeneth a great Storm of Wind (not without Christs knowledge and ordering, that he might upon this occasion, both try his Peoples Faith, and also shew, his Divine Power in stilling the raging of the Sea. As Man he slept, but at the same time he was the true Watchman of Israel, who never slumbreth nor sleepeth. The storm increaseth▪ [illegible: 1 letter]ill there was [illegible: 1 letter] great quantity of Water come into the Ship; and they were ready to perish. In the Mount of the Lord it shall be seen. God often forbears from helping his People till [illegible: 1 word] last hour. Then they awake him, he ariseth, rebukes the Wind and the Waves, useth no means, but by the Word of his Power, commandeth the Wind and Waves to be still, and he also rebuketh his D[illegible: 1 letter]sciples for want of Faith, who yet did not discern that he was not Man only but the Almighty God, as appears by their Words, they said one to another. What manner of Man is [illegible: 1 word]?

The Parable of the Sower.

1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred.

The foregoing chapter began with Christ's entering into the synagogue (v. 1); this chapter begins with Christ's teaching again by the sea side. Thus he changed his method, that if possible all might be reached and wrought upon. To gratify the nice and more genteel sort of people that had seats, chief seats, in the synagogue, and did not care for hearing a sermon any where else, he did not preach always by the sea side, but, having liberty, went often into the synagogue, and taught there; yet, to gratify the poor, the mob, that could not get room in the synagogue, he did not always preach there, but began again to teach by the sea side, where they could come within hearing. Thus are we debtors both to the wise and to the unwise, Rom. i. 14.

Here seems to be a new convenience found out, which had not been used before, though he had before preached by the sea side (ch. ii. 13), and that was—his standing in a ship, while his hearers stood upon the land; and that inland sea of Tiberias having no tide, there was no ebbing and flowing of the waters to disturb them. Methinks Christ's carrying his doctrine into a ship, and preaching it thence, was a presage of his sending the gospel to the isles of the Gentiles, and the shipping off of the kingdom of God (that rich cargo) from the Jewish nation, to be sent to a people that would bring forth more of the fruits of it. Now observe here,

I. The way of teaching that Christ used with the multitude (v. 2); He taught them many things, but it was by parables or similitudes, which would tempt them to hear; for people love to be spoken to in their own language, and careless hearers will catch at a plain comparison borrowed from common things, and will retain and repeat that, when they have lost, or perhaps never took, the truth which it was designed to explain and illustrate: but unless they would take pains to search into it, it would but amuse them; seeing they would see, and not perceive (v. 12); and so, while it gratified their curiosity, it was the punishment of their stupidity; they wilfully shut their eyes against the light, and therefore justly did Christ put it into the dark lantern of a parable, which had a bright side toward those who applied it to themselves, and were willing to be guided by it; but to those who were only willing for a season to play with it, it only gave a flash of light now and then, but sent them away in the dark. It is just with God to say of those that will not see, that they shall not see, and to hide from their eyes, who only look about them with a great deal of carelessness, and never look before them with any concern upon the things that belong to their peace.

II. The way of expounding that he used with his disciples; When he was alone by himself, not only the twelve, but others that were about him with the twelve, took the opportunity to ask him the meaning of the parables, v. 10. They found it good to be about Christ; the nearer him the better; good to be with the twelve, to be conversant with those that are intimate with him. And he told them what a distinguishing favour it was to them, that they were made acquainted with the mystery of the kingdom of God, v. 11. The secret of the Lord was with them. That instructed them, which others were only amused with, and they were made to increase in knowledge by every parable, and understood more of the way and method in which Christ designed to set up his kingdom in the world, while others were dismissed, never the wiser. Note, Those who know the mystery of the kingdom of heaven, must acknowledge that it is given to them; they receive both the light and the sight from Jesus Christ, who, after his resurrection, both opened the scriptures, and opened the understanding, Luke xxiv. 27, 45.

In particular, we have here,

1. The parable of the sower, as we had it, Matt. xiii. 3, &c. He begins (v. 3), with, Hearken, and concludes (v. 9) with, He that hath ears to hear, let him hear. Note, The words of Christ demand attention, and those who speak from him, may command it, and should stir it up; even that which as yet we do not thoroughly understand, or not rightly, we must carefully attend to, believing it to be both intelligible and weighty, that at length we may understand it; we shall find more in Christ's sayings than at first there seemed to be.

2. The exposition of it to the disciples. Here is a question Christ put to them before he expounded it, which we had not in Matthew (v. 13); "Know ye not this parable? Know ye not the meaning of it? How then will ye know all parables?" (1.) "If ye know not this, which is so plain, how will ye understand other parables, which will be more dark and obscure? If ye are gravelled and run aground with this, which bespeaks so plainly the different success of the word preached upon those that hear it, which ye yourselves may see easily, how will ye understand the parables which hereafter will speak of the rejection of the Jews, and the calling of the Gentiles, which is a thing ye have no idea of?" Note, This should quicken us both to prayer and pains that we may get knowledge, that there are a great many things which we are concerned to know; and if we understand not the plain truths of the gospel, how shall we master those that are more difficult? Vita brevis, ars longa—Life is short, art is long. If we have run with the footmen, and they have wearied us, and run us down, then how shall we contend with horses? Jer. xii. 5. (2.) "If ye know not this, which is intended for your direction in hearing the word, that ye may profit by it; how shall ye profit by what ye are further to hear? This parable is to teach you to be attentive to the word, and affected with it, that you may understand it. If ye receive not this, ye will not know how to use the key by which ye must be let into all the rest." If we understand not the rules we are to observe in order to our profiting by the word, how shall we profit by any other rule? Observe, Before Christ expounds the parable, [1.] He shows them how sad their case was, who were not let into the meaning of the doctrine of Christ; To you it is given, but not to them. Note, It will help us to put a value upon the privileges we enjoy as disciples of Christ, to consider the deplorable state of those who want such privileges, especially that they are out of the ordinary way of conversion; lest they should be converted, and their sins should be forgiven them. v. 12. Those only who are converted, have their sins forgiven them: and it is the misery of unconverted souls, that they lie under unpardoned guilt. [2.] He shows them what a shame it was, that they needed such particular explanations of the word they heard, and did not apprehend it at first. Those that would improve in knowledge, must be made sensible of their ignorance.

Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here,

First, That in the great field of the church, the word of God is dispensed to all promiscuously; The sower soweth the word (v. 14), sows it at a venture, beside all waters, upon all sorts of ground (Isa. xxxii. 20), not knowing where it will light, or what fruit it will bring forth. He scatters it, in order to the increase of it. Christ was awhile sowing himself, when he went about teaching and preaching; now he sends his ministers, and sows by their hand. Ministers are sowers; they have need of the skill and discretion of the husbandman (Isa. xxviii. 24-26); they must not observe winds and clouds (Eccl. xi. 4, 6), and must look up to God, who gives seed to the sower, 2 Cor. ix. 10.

Secondly, That of the many that hear the word of the gospel, and read it, and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it; here is but one in four, that comes to good. It is sad to think, how much of the precious seed of the word of God is lost, and sown in vain; but there is a day coming when lost sermons must be accounted for. Many that have heard Christ himself preach in their streets, will hereafter be bidden to depart from him; those therefore who place all their religion in hearing, as if that alone would save them, do but deceive themselves, and build their hope upon the sand, Jam. i. 22.

Thirdly, Many are much affected with the word for the present, who yet receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot. We read of hypocrites, that they delight to know God's ways (Isa. lviii. 2); of Herod, that he heard John gladly (ch. vi. 20); of others, that they rejoiced in his light (John v. 35); of those to whom Ezekiel was a lovely song (Ezek. xxxiii. 32); and those represented here by the stony ground, received the word with gladness, and yet came to nothing.

Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it.

Fifthly, The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unploughed, unhumbled, when it lies common, to be trodden on by every passenger, as theirs that are great company-keepers, then the devil is like the fowls; he comes swiftly, and carries away the word ere we are aware. When therefore these fowls come down upon the sacrifices, we should take care, as Abram did, to drive them away (Gen. xv. 11); that, though we cannot keep them from hovering over our heads, we may not let them nestle in our hearts.

Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell.

Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly.

Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears.

Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body.

Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account.

Lastly, No good fruit is to be expected but from good seed. If the seed be sown on good ground, if the heart be humble, and holy, and heavenly, there will be good fruit, and it will abound sometimes even to a hundred fold, such a crop as Isaac reaped, Gen. xxvi. 12.

The Gradual Advance of the Gospel.

21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. 25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.

The lessons which our Saviour designs to teach us here by parables and figurative expressions are these:—

I. That those who are good ought to consider the obligations they are under to do good; that is, as in the parable before, to bring forth fruit. God expects a grateful return of his gifts to us, and a useful improvement of his gifts in us; for (v. 21), Is a candle brought to be put under a bushel, or under a bed? No, but that it may be set on a candlestick. The apostles were ordained, to receive the gospel, not for themselves only, but for the good of others, to communicate it to them. All Christians, as they have received the gift, must minister the same. Note, 1. Gifts and graces make a man as a candle; the candle of the Lord (Prov. xx. 27), lighted by the Father of lights; the most eminent are but candles, poor lights, compared with the Sun of righteousness. A candle gives light but a little way, and but a little while, and is easily blown out, and continually burning down and wasting. 2. Many who are lighted as candles, put themselves under a bed, or under a bushel: they do not manifest grace themselves, nor minister grace to others; they have estates, and do no good with them; have their limbs and senses, wit and learning perhaps, but nobody is the better for them; they have spiritual gifts, but do not use them; like a taper in an urn, they burn to themselves. 3. Those who are lighted as candles, should set themselves on a candlestick; that is, should improve all opportunities of doing good, as those that were made for the glory of God, and the service of the communities they are members of; we are not born for ourselves.

The reason given for this, is, because there is nothing hid, which shall not be manifested, which should not be made manifest (so it might better be read), v. 22. There is no treasure of gifts and graces lodged in any but with design to be communicated; nor was the gospel made a secret to the apostles, to be concealed, but that it should come abroad, and be divulged to all the world. Though Christ expounded the parables to his disciples privately, yet it was with design to make them the more publicly useful; they were taught, that they might teach; and it is a general rule, that the ministration of the Spirit is given to every man to profit withal, not himself only, but others also.

II. It concerns those who hear the word of the gospel, to mark what they hear, and to make a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, v. 23. Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (v. 24), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr. Hammond reads it. Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider,

1. As we deal with God, God will deal with us, so Dr. Hammond explains these words, "With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright."

2. As we improve the talents we are entrusted with, we shall increase them; if we make use of the knowledge we have, for the glory of God and the benefit of others, it shall sensibly grow, as stock in trade doth by being turned; Unto you that hear, shall more be given; to you that have, it shall be given, v. 25. If the disciples deliver that to the church, which they have received of the Lord, they shall be led more into the secret of the Lord. Gifts and graces multiply by being exercised; and God has promised to bless the hand of the diligent.

3. If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing.

III. The good seed of the gospel sown in the world, and sown in the heart, doth by degrees produce wonderful effects, but without noise (v. 26, &c.); So is the kingdom of God; so is the gospel, when it is sown, and received, as seed in good ground.

1. It will come up; though it seem lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring. Let but the word of Christ have the place it ought to have in a soul, and it will show itself, as the wisdom from above doth in a good conversation. After a field is sown with corn, how soon is the surface of it altered! How gay and pleasant doth it look, when it is covered with green!

2. The husbandman cannot describe how it comes up; it is one of the mysteries of nature; It springs and grows up, he knows not how, v. 27. He sees it has grown, but he cannot tell in what manner it grew, or what was the cause and method of its growth. Thus we know not how the Spirit by the word makes a change in the heart, any more than we can account for the blowing of the wind, which we hear the sound of, but cannot tell whence it comes, or whither it goes. Without controversy, great is the mystery of godliness; how God manifested in the flesh came to be believed on in the world, 1 Tim. iii. 16.

3. The husbandman, when he hath sown the seed, doth nothing toward the springing of it up; He sleeps, and rises, night and day; goes to sleep at night, gets up in the morning, and perhaps never so much as thinks of the corn he hath sown, or ever looks upon it, but follows his pleasures or other business, and yet the earth brings forth fruit of itself, according to the ordinary course of nature, and by the concurring power of the God of nature. Thus the word of grace, when it is received in faith, is in the heart a work of grace, and the preachers contribute nothing to it. The Spirit of God is carrying it on when they sleep, and can do no business (Job xxxiii. 15, 16), or when they rise to go about other business. The prophets do not live for ever; but the word which they preached, is doing its work, when they are in their graves, Zech. i. 5, 6. The dew by which the seed is brought up tarrieth not for man, nor waiteth for the sons of men, Mic. v. 7.

4. It grows gradually; first the blade, then the ear, after that the full corn in the ear, v. 28. When it is sprung up, it will go forward; nature will have its course, and so will grace. Christ's interest, both in the world and in the heart, is, and will be, a growing interest; and though the beginning be small, the latter end will greatly increase. Though thou sowest not that body that shall be, but bare grain, yet God will give to every seed its own body; though at first it is but a tender blade, which the frost may nip, or the foot may crush, yet it will increase to the ear, to the full corn in the ear. Natura nil facit per saltum—Nature does nothing abruptly. God carries on his work insensibly and without noise, but insuperably and without fail.

5. It comes to perfection at last (v. 29); When the fruit is brought forth, that is, when it is ripe, and ready to be delivered into the owner's hand; then he puts in the sickle. This intimates, (1.) That Christ now accepts the services which are done to him by an honest heart from a good principle; from the fruit of the gospel taking place and working in the soul, Christ gathers in a harvest of honour to himself. See John iv. 35. (2.) That he will reward them in eternal life. When those that receive the gospel aright, have finished their course, the harvest comes, when they shall be gathered as wheat into God's barn (Matt. xiii. 30), as a shock of corn in his season.

IV. The work of grace is small in its beginnings, but comes to be great and considerable at last (v. 30-32); "Whereunto shall I liken the kingdom of God, as now to be set up by the Messiah? How shall I make you to understand the designed method of it?" Christ speaks as one considering and consulting with himself, how to illustrate it with an apt similitude; With what comparison shall we compare it? Shall we fetch it from the motions of the sun, or the revolutions of the moon? No, the comparison is borrowed from this earth, it is like a grain of mustard-seed; he had compared it before to seed sown, here to that seed, intending thereby to show,

1. That the beginnings of the gospel kingdom would be very small, like that which is one of the least of all seeds. When a Christian church was sown in the earth for God, it was all contained in one room, and the number of the names was but one hundred and twenty (Acts i. 15), as the children of Israel, when they went down into Egypt, were but seventy souls. The work of grace in the soul, is, at first, but the day of small things; a cloud no bigger than a man's hand. Never were there such great things undertaken by such an inconsiderable handful, as that of the discipling of the nations by the ministry of the apostles; nor a work that was to end in such great glory, as the work of grace raised from such weak and unlikely beginnings. Who hath begotten me these?

2. That the perfection of it will be very great; When it grows up, it becomes greater than all herbs. The gospel kingdom in the world, shall increase and spread to the remotest nations of the earth, and shall continue to the latest ages of time. The church hath shot out great branches, strong ones, spreading far, and fruitful. The work of grace in the soul has mighty products, now while it is in its growth; but what will it be, when it is perfected in heaven? The difference between a grain of mustard seed and a great tree, is nothing to that between a young convert on earth and a glorified saint in heaven. See John xii. 24.

After the parables thus specified the historian concludes with this general account of Christ's preaching—that with many such parables he spoke the word unto them (v. 33); probably designing to refer us to the larger account of the parables of this kind, which we had before, Matt. xiii. He spoke in parables, as they were able to hear them; he fetched his comparisons from those things that were familiar to them, and level to their capacity, and delivered them in plain expressions, in condescension to their capacity; though he did not let them into the mystery of the parables, yet his manner of expression was easy, and such as they might hereafter recollect to their edification. But, for the present, without a parable spoke he not unto them, v. 34. The glory of the Lord was covered with a cloud, and God speaks to us in the language of the sons of men, that, though not at first, yet by degrees, we may understand his meaning; the disciples themselves understood those sayings of Christ afterward, which at first they did not rightly take the sense of. But these parables he expounded to them, when they were alone. We cannot but wish we had had that exposition, as we had of the parable of the sower; but it was not so needful; because, when the church should be enlarged, that would expound these parables to us, without any more ado.

Christ and His Disciples in the Storm.

35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

This miracle which Christ wrought for the relief of his disciples, in stilling the storm, we had before (Matt. viii. 23, &c.); but it is here more fully related. Observe,

1. It was the same day that he had preached out of a ship, when the even was come, v. 35. When he had been labouring in the word and doctrine all day, instead of reposing himself, he exposeth himself, to teach us not to think of a constant remaining rest till we come to heaven. The end of a toil may perhaps be but the beginning of a toss. But observe, the ship that Christ made his pulpit is taken under his special protection, and, though in danger, cannot sink. What is used for Christ, he will take particular care of.

2. He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will.

3. They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing.

4. They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body.

5. The storm was so great, that the ship was full of water (v. 37), not by springing a leak, but perhaps partly with the shower, for the word here used signifies a tempest of wind with rain; however, the ship being little, the waves beat into it so that it was full. Note, It is no new thing for that ship to be greatly hurried and endangered, in which Christ and his disciples, Christ and his name and gospel, are embarked.

6. There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm.

7. Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it, When winds and waves assault my keel, He doth preserve it, he doth steer, Ev'n when the boat seems most to reel. Storms are the triumph of his art; Though he may close his eyes, yet not his heart. He had a pillow there, such a one as a fisherman's ship would furnish him with. And he slept, to try the faith of his disciples and to stir up prayer: upon the trial, their faith appeared weak, and their prayers strong. Note, Sometimes when the church is in a storm, Christ seems as if he were asleep, unconcerned in the troubles of his people, and regardless of their prayers, and doth not presently appear for their relief. Verily he is a God that hideth himself, Isa. xlv. 15. But as, when he tarries, he doth not tarry (Hab. ii. 3), so when he sleeps he doth not sleep; the keeper of Israel doth not so much as slumber (Ps. cxxi. 3, 4); he slept, but his heart was awake, as the spouse, Cant. v. 2.

8. His disciples encouraged themselves with their having his presence, and thought it the best way to improve that, and appeal to that, and ply the oar of prayer rather than their other oars. Their confidence lay in this, that they had their Master with them; and the ship that has Christ in it, though it may be tossed, cannot sink; the bush that has God in it, though it may burn, shall not consume. Cæsar encouraged the master of the ship, that had him on board, with this, Cæsarem vehis, et fortunam Cæsaris—Thou hast Cæsar on board, and Cæsar's fortune. They awoke Christ. Had not the necessity of the case called for it, they would not have stirred up or awoke their Master, till he had pleased (Cant. ii. 7); but they knew he would forgive them this wrong. When Christ seems as if he slept in a storm, he is awaked by the prayers of his people; when we know not what to do, our eye must be to him (2 Chron. xx. 12); we may be at our wits' end, but not at our faith's end, while we have such a Saviour to go to. Their address to Christ is here expressed very emphatically; Master, carest thou not that we perish? I confess this sounds somewhat harsh, rather like chiding him for sleeping than begging him to awake. I know no excuse for it, but the great familiarity which he was pleased to admit them into, and the freedom he allowed them; and the present distress they were in, which put them into such a fright, that they knew not what they said. They do Christ a deal of wrong, who suspect him to be careless of his people in distress. The matter is not so; he is not willing that any should perish, much less any of his little ones, Matt. xviii. 14.

9. The word of command with which Christ rebuked the storm, we have here, and had not in Matthew, v. 39. He says, Peace, be still—Siopa, pephimoso—be silent, be dumb. Let not the wind any longer roar, nor the sea rage. Thus he stills the noise of the sea, the noise of her waves; a particular emphasis is laid upon the noisiness of them, Ps. lxv. 7, and xciii. 3, 4. The noise is threatening and terrifying; let us hear no more of it. This is, (1.) A word of command to us; when our wicked hearts are like the troubled sea which cannot rest (Isa. lvii. 20); when our passions are up, and are unruly, let us think we hear the law of Christ, saying, Be silent, be dumb. Think not confusedly, speak not unadvisedly; but be still. (2.) A word of comfort to us, that, be the storm of trouble ever so loud, ever so strong, Jesus Christ can lay it with a word's speaking. When without are fightings, and within are fears, and the spirits are in a tumult, Christ can create the fruit of the lips, peace. If he say, Peace, be still, there is a great calm presently. It is spoken of as God's prerogative to command the seas, Jer. xxxi. 35. By this therefore Christ proves himself to be God. He that made the seas, can make them quiet.

10. The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. "How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?" Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill.

Lastly, The impression this miracle made upon the disciples, is here differently expressed. In Matthew it is said, The men marvelled; here it is said, They feared greatly. They feared a great fear; so the original reads it. Now their fear was rectified by their faith. When they feared the winds and the seas, it was for want of the reverence they ought to have had for Christ. But now that they saw a demonstration of his power over them, they feared them less, and him more. They feared lest they had offended Christ by their unbelieving fears; and therefore studied now to give him honour. They had feared the power and wrath of the Creator in the storm, and that fear had torment and amazement in it; but now they feared the power and grace of the Redeemer in the calm; they feared the Lord and his goodness, and it had pleasure and satisfaction in it, and by it they gave glory to Christ, as Jonah's mariners, who, when the sea ceased from her raging, feared the Lord exceedingly, and offered a sacrifice unto the Lord, Jon. i. 16. This sacrifice they offered to the honour of Christ; they said, What manner of man is this? Surely more than a man, for even the winds and the seas obey him.

CHAP. IV.

Verse 2. He taught them many things by Parables.] MInisters must like wise fetch comparisons from things most familiar, and best known to their hearers: as the Prophets from when they have to deale with the Egyptians, from flocks and herds; when with the Arabians, from Merchandise and Navigation; when with the Tyrians and Sidonians, &c. And as our Saviour from fishing, when he dealeth with fishers: from sowing when with seedsmen, &c.

Verse 3. Hearken, behold] Christ well knew the ficklenesse of mens spirits, and how every small matter calls them off, when most earnestly set to hear: See the Note on Matth. 13. 3.

Verse 4, 5, &c.] See the Notes on Matth. 13. 3, 4, 5, &c.

Verse 8. Fruit that sprang up and increased] This is spoken in [non-Latin text not transcribed]. opposition to the thorny ground, where the thorns grow up together with the corn, and over-top it: Whereas the good ground brings forth fruit increasing, and ascending: and although it have many thorns, yet grace is superiour to corruption, and keeps it under.

Verse 11. Unto them that are without] That are in the Church, but not of the Church. Shee hath her hang-byes, that are as Wens or botches to the body.

Verse 12.] See the Note on Matth. 13, 14, &c. [non-Latin text not transcribed] alias [non-Latin text not transcribed].

Verse 16. Immediatly they receive it with gladnesse] As children run away with sweet-meats. But the new-birth is seldome without pain, and without a flux of mortification. Leap-Christians prove Apostates.

Verse 21. Is a candle brought] Or lighted, q. d. Take the benefit of the light of the Gospel, suffer it not to stand under a bed or bushell: for there is nothing hid, viz. in our hearts but it shall be opened, viz. by the power of the word most plainly. Lex, lux, the word is a curious critick, Heb. 4. 12.

Verse 24. Take heed what you hear] As the husbandman is very curious in the choyce of his seed. Verse Ibid. Shall more be given] sc. If you bring with you a [illegible: 1 word] of your former hearings. He that hears as he ought, every time he hears he grows something more rich: he picks up the Gospels pearls, and presents them to God the next time, that he may have more. The good soul cannot be without some daily comings in from Christ.

Verse 25. For he that hath to him shall be given] Grace grows by exercise, and impairs by idlenesse: As that side of the teethJohn 1. which is least used in chewing, is apt to have more rhume settle uponRom. 1. it. Though both armes grow, yet that which a man useth, is the stronger and bigger: so is it in grace. God giveth grace for grace, and his righteousnesse is revealed from faith to faith: that is, from a lesse measure to a greater. Whereas it is easie to observe an Eclipse and decay of Gods gifts in them that use them not, till at last they may say with Zedekiah, When went the spirit of God from me?

Verse 26. So is the Kingdom of God] God sows and reaps in the Church, though none observes it, and hath his fruit in due season.

Verse 27. And should sleep] Ministers must rest secure of the successe of their endeavours, having diligently done their duties. The Word may work many a year after: as they say of the Elephant, that she brings not forth till thirteen years after shee hath conceived.

Verse 28. First the blade, then the [illegible: 1 word] ] And the husbandman looks upon it with delight, in hope of an harvest: so doth God take in good part our weak beginnings, whiles we strive to better the blessing that is upon our very buds. Esay 44. 3. The first springs in the womb of grace are precious to him, Ephes. 2. 1.

Verse 30. Whereunto shall we liken, &c] The wisdome of God, the great Counsellour, seems to be at a fault for a fit expression low enough for our slow apprehension.

Verse 33. As they were able to hear] Not as he was able to have spoken. A Minister must masticate his matter as Nurses do their childrens meat, and speak to his hearers shallow capacities; or else he shall be a Barbarian to them, and they to him. He's the best Preacher saith Luther, that preacheth vulgarly, trivially, &c.

Verse 34. He expounded] He read them the riddles, as it were, [non-Latin text not transcribed]. or untied the knots. So Judg. 7. 15. We read of a dream and the interpretation, or breaking of it. A metaphor from the breaking of a Nut to get the kernell.

Verse 36. They took him] Viz. out of that part of the Ship where he had taught, into another part more convenient, where he might rest. For he had preached all that day till the evening, without taking either repast or repose, verse 1.

Verse 38. Asleep on a pillow] Neither did the noyse of the sea, nor the hurry of the seamen labouring for life, awake Christ, till his own time was come. Despaire not, if help be not at hand at first; as we desire: but awake Christ, as here, and Esay 51. 9. God hath a mighiy arme, but, it may be asleep; the Church therefore cryes three times in a verse, Awake.

Verse 39. Peace be still] That is, have done quickly: so much the ingemination imports, Gen. 41. 32.

Verse 40. Why are yee so fearfull?] Increpatio cum admiratione: [illegible: 2 words] tempestatem: [illegible: 2 words], & [illegible: 2 words]. Plut. As their, Master, carest thou not, &c. was interrogatio conquerentis & reprehendentis. But if Caesar in a tempest could bid the Barge-man be of good chear, for he carried over the fortune of Caesar, which could not miscarry; how much more might those that were upon the same bottom with Christ, have beene confident of a safe arrivall?

See the parable of the sower Mt 13:1-9.

(w) "And he began again" Mt 13:1, Lk 8:4

Mt 13:10, and Mt 13:11-17, particularly Jn 12:39; Jn 12:40.

When he was alone. That is, separate from the multitude, When he withdrew from the multitude, a few followed him for the purpose of farther instruction.

(f) "And when" Mt 13:10

Know ye not this parable? This which is so plain and obvious.

How then will ye know all parables? Those which are more difficult and obscure. As they were themselves to be teachers, it was important that they should be acquainted with the whole system of religion --of much more importance for them at that time, than for the mass of the people.

See Mt 13:18-23.

(k) "sower" Isa 32:20, 1Pet 1:25

Is a candle brought, etc. A candle is not lit up to be put immediately under a measure, or a bed, where it can give no light. Its design is to give light. So my preaching by parables is not designed to obscure the truth, but to throw light on it. You should understand those parables; and, understanding them, should impart the truth to others also, as a candle throws its beams upon a dark world.

Bushel. In the original, a measure for grain, containing about twelve quarts.

Bed. A couch, either to sleep on at night, or to recline on at their meals. Probably the latter is here meant, and is equivalent to our saying, a candle is not brought to be put under the table, but on it. Mt 23:6.

(1) "bushel" Mt 5:15

There is nothing hid, etc. Mt 10:26.

(v) "For there is" Eccl 12:14, Mt 10:26, Lk 12:2, 1Cor 4:5

Take heed what ye hear. Or, consider well what you hear Make a good improvement of it.

With what measure ye mete, etc. You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improvement of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial expression. Mt 7:1,2.

Mete. Measure. With what measure ye measure.

Unto you that hear. To you who are attentive, and who improve what you hear.

(w) "what ye hear" 1Pet 2:2 (x) "with what measure" Mt 7:2

For he that hath, Mt 13:12. The meaning here seems to be--He that diligently attends to my words, shall increase more and more in the knowledge of the truth; but he that neglects them, and is inattentive, shall become more ignorant; the few things which he had learned he will forget, and his trifling knowledge will be diminished.

Hath not. Does not improve what he possessed; or does not make proper use of his means of learning.

That which he hath. That which he had already learned. By this we are taught the indispensable necessity of giving attention to the means of instruction. The attention must be continued. It is not sufficient that we have learned some things, or appear to have learned much. All will be in vain unless we go forward, and improve every opportunity of learning the will of God, and the way of salvation. So what children are taught will be of little use unless they follow it up, and endeavour to improve themselves.

(b) "from him" Lk 8:18

So is the kingdom of God. The gospel, or religion in the soul, may be compared to this. See Mt 3:2.

(c) "So" Mt 13:24

And should sleep, and rise night and day. Should sleep in the night, and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any influence over the growing grain. By this we are not to infer that men are to use no diligence in the obtainment and growth of piety; but the illustration shows this, and this only, that as we cannot tell how grain grows, so we cannot tell the mode in which piety increases in the heart.

He knoweth not how. This is still true. After all the researches of philosophers, not one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and suns, of care and shelter, but beyond this they cannot go. So in religion. We can mark the change; we can see the need of prayer, and examination, and searching the Scriptures, and the ordinances of religion, but we cannot tell in what way the religious principle is strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen, but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. See Jn 3:8.

For the earth bringeth forth fruit of herself. That is, it is done without the power of man. It is done while man is engaged in other things. The scope of the place does not require us to suppose that our Saviour meant to say that the earth had any productive power of itself, but only that it produced its fruits not by the power of man. God gives it its power. It has no power of its own. So religion in the heart is not by the power of man. It grows he cannot tell how; and of course he cannot, without Divine aid, control it. It is by the power of God. At the same time, as without industry man would have no harvest, so without active effort he would have no religion. Both are connected with his effort; both are to be measured commonly by his effort, (Php 2:12) both grow he cannot tell how; both increase when the proper means are used; and both depend on God for increase.

First the blade. The green, tender shoot, that first starts out of the earth, before the stalk is formed.

Then the ear. The original means, the stalk or spire of wheat or barley, as well as the ear.

The full corn. The ripe wheat. The grain swollen to its proper size. By this is denoted, undoubtedly, that grace or religion in the heart is of gradual growth. It is at first tender, feeble, perhaps almost imperceptible, like the first shootings of the grain in the earth. Perhaps also, like grain, it often lies long in the earth before there are signs of life. Like the tender grain, also, it needs care, kindness, and culture. A light frost, a cold storm, or a burning sun, alike injure it. So tender piety, in the heart of a child, needs care, kindness, culture. It needs shelter from the frosts and storms of a cold, unfeeling world. It needs the genial dews and mild suns of heaven. In other words, it needs instruction, prayer, and friendly counsel from parents, teachers, ministers, and experienced Christians, that it may grow, and bring forth the full fruits of holiness. Like the grain also, in due time, it will grow strong; it will produce its appropriate fruit--a full and rich harvest, to the praise of God.

(d) "fruit of herself" Gen 1:11,12 (e) "first" Eccl 3:1,11

Immediately he putteth in the sickle. This is the way with the husbandman. As soon as the grain is ripe, it is cut down. So it is often with the Christian. As soon as he is prepared for heaven, he is taken there. But we are not to press this part of the parable, as if it meant that all are removed as soon as they are fit for heaven. Every parable contains circumstances thrown in to fill up the story, which cannot be literally interpreted. In this, the circumstance of sleeping and rising cannot be applied to Christ; and in like manner the harvest, I suppose, is not to be literally interpreted. Perhaps the whole parable may be differently interpreted. The seed sown may mean the gospel which he was preaching. In Judea its beginnings were small. Yet he would leave it; commit it to his disciples; and return to his Father. The gospel in the meantime, left by him, would take root, spring up, and produce an abundant harvest. In due time he would return, send forth the angels, and gather in the harvest, and save his people for ever.

(1) "brought forth" or, "ripe" (f) "putteth in the sickle" Rev 14:15

Whereunto shall we liken, etc. This shows the great solicitude which Jesus had to adapt his instructions to the capacity of his disciples, he sought out the most plain and striking illustrations-- an example which should be followed by all the ministers of the gospel. At the same time that the instructions of the pulpit should be dignified--as our Saviour's always were--they should be plain, adapted to the capacity of the audience, and easily understood. To do this, the following things are necessary in a minister:

(1.) Humility. A freedom from a desire to shine, and astonish the world by the splendour of his talents, and by his learning and eloquence.

(2.) Good sense. A satisfaction in being understood.

(3.) Acquaintance with the habits of thought and manner of speaking among the people. To do this, frequent intercourse with them is necessary.

(4.) A good, sound education. It is the men of ignorance, with some smattering of learning, and with a desire to confound and astonish men by the use of unintelligible words, and by the introduction of matter that is wholly unconnected with the subject, that most often shoot over the heads of the people. Preachers of humility; good sense, and education, are content with being understood, and free from the affectation of saying things to amaze and confound their auditors.

The kingdom of God. Mt 3:2.

Mt 13:31,32

(g) "It is like" Mt 13:31,32, Lk 13:18,19

Spake he the word. The word of God. The doctrines of his gospel.

As they were able to hear it. As they could comprehend it. They were like children; and he was obliged to lead them along cautiously, and by degrees, to a full understanding of the plan of salvation.

(h) "greater than all herbs" Prov 4:18, Isa 11:9, Dan 11:44, Mal 1:11 (i) "as they were able" Jn 16:12

Without a parable spake he not unto them. That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to insinuate truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom.

They were alone. His disciples.

He expounded. Explained. Showed them more at length the spiritual meaning of the parables.

Even as he was in the ship. They took him without making any preparation for the voyage; without providing any food or raiment. He was sitting in a ship, or boat, instructing the people. In the same boat, probably ill-fitted to encounter a storm on the lake, they sailed. This would render their danger more imminent, and the miracle more striking.

There were also with him other little ships. Belonging probably to the people, who, seeing him sail, resolved to follow him.

Peace, be still. There is something exceedingly authoritative and majestic in this command of our Lord. Standing amidst the howling tempest, on the heaving sea, and in the darkness of the night, by his own power he stills the waves, and bids the storm subside. None but the God of the storms and the billows could awe, by a word, the troubled elements, and send a universal peace and stillness among the winds and waves. He must, therefore, be Divine.

(m) "And the wind" Ps 89:9, Lam 3:31,32

[He began to teach.] That is, he taught; by a phrase very usual to these holy writers, because very usual to the nation: Rabh Canah began to be tedious in his prayer; that is, he was tedious. That scholar began to weep; that is he wept. "The ox began to low"; that is, he lowed. "When the tyrant's letter was brought to the Rabbins, they began to weep"; that is, they wept.

This our evangelist useth also another word, and that numberless times almost: the others also use it, but not so frequently; namely, the word presently; which answereth to the word out of hand, most common among the Talmudists. We meet with it in this our evangelist seven or eight times in the first chapter, and elsewhere very frequently: and that not seldom according to the custom of the idiom, more than out of the necessity of the thing signified.

[And some fell.] According to what falls. The Gloss there, "According to the measure which one sows." And there the Gemarists speak of seed falling out of the hand: that is, that is cast out of the hand of the sower: and of seed falling from the oxen: that is, "that which is scattered and sown" by the sowing oxen. "For (as the Gloss speaks) sometimes they sow with the hand, and sometimes they put the seed into a cart full of holes, and drive the oxen upon the ploughed earth, and the seed falls through the holes."

[Because it had no depth of earth.] For it was rocky, whose turf nevertheless was thick enough, and very fruitful; but this ground which the parable supposeth wanted that thickness. "You have not a more fruitful land among all lands than the land of Egypt; nor a more fruitful country in Egypt than Zoan. And yet Hebron, which was rocky, exceeded it sevenfold." Note that 'it was rocky, and yet so fruitful.'

[Among thorns.] The parable supposeth, a field not freed from thorns.

[Unto them that are without.] Those without, in Jewish speech, were the Gentiles; a phrase taken hence, that they called all lands and countries besides their own without the land. Would you have an exact instance of this distinction? "A tree, half of which grows within the land of Israel, and half without the land, the fruits of it which are to be tithed, and the common fruits are confounded: they are the words of Rabba. But Rabban Simeon Ben Gamaliel saith, 'That part which grows within the place, that is bound to tithing" [that is, within the land of Israel], "is to be tithed: that which grows in the place free from tithing" (that is, without the land) "is free.'" The Gloss is, "For if the roots of the tree are without the land, it is free, although the tree itself extends itself sixteen cubits within the land."

Hence books that are without, are heathen books: extraneous books of Greek wisdom.

This is the common signification of the phrase. And, certainly it foretells dreadful things, when our blessed Saviour stigmatizeth the Jewish nation with that very name that they were wont to call the heathens by.

The word those without, occurs also in the Talmudists, when it signifies the Jews themselves; that is, some of the Jewish nation. Here the Karaites, who rejected traditions, there those without, are opposed to the wise men: "He that puts his phylacteries on his forehead, or in the palm of his hand, behold! he follows the custom of the Karaites. And he that overlays one of them with gold, and puts it upon his garment which is at his hand, behold! he follows the custom of those that are without." Where the Gloss, "those without are men who follow their own will, and not the judgment of the wise men." They are supposed to wear phylacteries, and to be Jews; but when they do according to their pleasure, and despise the rules of the wise men, they are esteemed as those that are without, or heathens. So was the whole Jewish nation according to Christ's censure, which despised the evangelical wisdom.

[All things are done in parables.] I. How much is the Jewish nation deceived concerning the times of the Messias! They think his forerunner Elias will explain all difficulties, resolve scruples, and will render all things plain; so that when the Messias shall come after him, there shall be nothing obscure or dark in the law and in religion. Hence these expressions, and the like to them: "One found a bill of contracts in his keeping, and knew not what it meant, Let it be laid up till Elias shall come." And more in the same tract, concerning things found, when it is not known to whom they are to be restored, "Let them be laid up till Elias come." "That passage, (Eze 14:18,19 where a burnt offering is called a sacrifice for sin) Elias will unfold." Infinite examples of that sort occur.

II. How those words have wracked interpreters, "Is a candle put under a bushel," &c.; and, "There is nothing hidden," &c.: you may see also without a candle. A very easy sense of them is gathered from the context. When Christ speaks in parables, "A light is put under a bushel": but "the light (saith he) is not come for this end," that it should be so hidden; nor, indeed, were it fit so to hide it, but that the divine justice would have it so, that they who will not see the light should not enjoy the light. But "there is nothing hid" which shall not be made manifest by the brightness of the doctrine of the gospel, so there be eyes that do not refuse the light, nor voluntarily become purblind. Therefore, take you heed how you hear, lest ye be like them, and divine justice mete to you by the same measure as is measured to them; namely, that they shall never hear, because they will not hear.

The foregoing chapter acquainted us with the blasphemous slander which the scribes and Pharisees cast upon our blessed Saviour, accusing him of casting out devils by the help of the devil. This they did, no doubt, to discredit his person, and hinder his ministry; yet for all this the people follow him in great multitudes, more than ever, to hear him and be instructed by him.

Thence learn, 1. That all the power and malice of Satan and wicked men shall not be able to suppress the gospel, or hinder the free course of it; yea, the more it is opposed, the more it shall prevail: the more the scribes and Pharisees disgraced our Saviour, and vilified his doctrine, the more the people followed him in troops, to be partakers of his ministry.

Observe, 2. The place where our Lord now preached; in a ship. Not that he declined the temple, or the synagogue, when he had the opportunity; but in the want of them Christ thought an house, a mountain, a ship, no unmeet place to preach in. It is not the place that sanctifies the ordinance, but the ordinance that sanctifies the place.

Observe, 3. Our Saviour's gestures in preaching; he sat, it being the custom of the Jewish church so to do, The scribes and Pharisees sit in Moses' chair, Matt 23:2

Learn thence, That in indifferent rites and orders, touching the outward worship of God, we are to conform ourselves to the laudable custom and practice of the church in which we live, and whereof we are members. This did our Saviour, and so ought we.

Observe, 4. The manner of our Lord's preaching, it was by parables and similitudes, which was an ancient way of instructing among the Jews, and a very convincing way; working upon men's minds, memories, and affections, all at once, making the mind attentive, the memory retentive, and the auditors inquisitive after the interpretation of the parable. Some are of opinion our Saviour's parables were suited to his hearers' employments: and accordingly many of his hearers being husbandmen, he resembles his doctrine to seed sown in the field. For thus he speaks: See Mr 4:3

1. Several things are to be observable; as,

1. How Christ begins and ends the parable with an admonition to diligent and serious attention. Hearken, says Christ, verse 3. and he that hath ears to hear, let him hear, verse 9. This shows us at once the people's backwardness and negligence in applying their minds to hear and receive the word of God, and also shows the minister's duty to excite and stir up their people's diligence and attention in hearing God's word.

Observe, 2. What is the general scope and design of this parable; namely, to show that there are four several sorts of hearers of God's word, and but one good one, but one sort only who hear to saving advantage.

Now as to the matter of the parable.

Note, 1. The sower is Christ and his apostles; he the principal sower, they the subordinate seedsmen. Christ sows his own field, his ministers sow his field. He sows his own seed, they his seed. Woe unto us if we sow our own seed, not Christ's.

Note, 2. The seed sown, the word of God: fabulous legends and unwritten traditions, which the seedsmen of the church of Rome sow, these are not seed, but chaff, or their own seed, and not Christ's. Our Lord's field must be all sown with his own seed, with no mixt grain.

Learn, 1. That the word preached is like seed sown in the furrows of the field. As seed has a fructifying virtue in it, by which it increases and brings forth more of its own kind, so has the word of God a quickening power to regenerate and make alive dead souls.

Learn, 2. From this parable, that the seed of the word, where it is most plentifully sown, is not alike fruitful. Seed doth not thrive in all ground alike, neither doth the word fructify alike in the souls of men. There is a difference both from the nature of the soil and from the influence of the Spirit. For though no ground be naturally good, yet some is worse than other.

Learn, 3. That the cause of the word's unfruitfulness is very different; not the same in all. In some it is an hard heart to unbelief, in others the distracting cares of the world choke the word: like thorns which hinder the corn's growth, by overshadowing it, by drawing away the moisture and heart of the earth from it, and by hindering the influence of the sun from cherishing it. Unto which may be added the policy of Satan, that bird of prey, which follows God's plough, and steals away the precious seed of the word out of the furrows of their souls.

Learn, 4. That the best ground doth not bring forth increase alike. Some good ground brings forth more, others less; some thirty, some sixty, some an hundred-fold. In like manner, a person may be a profitable hearer of the word, although he doth not bring forth so great a proportion of fruit as others, provided he brings forth as much as he can.

Observe here, The disciples' question, and our Saviour's reply. Their question is about the sense and meaning of the parable. They own their ignorance, and desire better information. It is no shame, for the best of ministers, yea, the best of men, to acknowledge their own ignorance in the mysteries of religion, and to attend upon the means of instruction, in order to their further information. In our Saviour's answer, To you it is given to know the mysteries of the kingdom of God, &c.

Observe, 1. That the doctrines of the gospel are great mysteries.

2. That it is a matchless and invaluable privilege practically to understand gospel-mysteries.

3. That this privilege all are not sharers in, and partakers of, but only those to whom it is given.

4. That it is a righteous thing with God, to give such persons over to farther blindness and ignorance in spiritual things, who wilfully reject the truth, and shut their eyes against the light and evidence of it.

The Pharisees had all along shut their eyes, and said they would not see: and now Christ closes their eyes judicially, and says they shall not see. Seeing ye shall see, and not perceive; and hearing ye shall hear, and not understand.

Here our Saviour applies himself to interpret and explain the foregoing parable: the seed is the word, the sower is the preacher, the soil is the heart and soul of man.

Some hearers Christ compares to the highway ground, in which the seed lies uncovered for the want of the harrow of meditation.

Others to stony ground, in which the word has no root. No root in their understandings, in their memories, wills, and affections: but they are instantly offended, either at the depth and profoundness of the word, or at the sanctity and strictness of the word, or else at the plainness and simplicity of it.

Again, some hearers our Lord compares to thorny ground: worldly and covetous desires are as thorns choking the good seed: they shadow the blade when sprung up, keep off the influences of the sun, and draw away the fatness of the soil from the seed.

All these mischievous effects have thorns among the seed. And the like ill effects have worldly affections and covetous desires in the soul of man, rendering the seed of the word unfruitful and unprofitable. But the good Christian hears the word attentively, keeps it retentively, believes it steadfastly, applies it particularly, practises it universally, and brings forth fruit perseveringly.

Learn, 1. That no hearers are in Christ's account good hearers of the word, but such as bring forth fruit answerable to their hearing.

2. That a person may be a good hearer of the word in Christ's account, if he bring forth the best fruit he can, though it be not in so great a proportion as others do.

As some grounds bring forth thirty, some sixty and some an hundred-fold; in like manner do all sincere hearers of the word. They all bring forth fruit, though not all alike; all in sincerity, though not all equally, and none to perfection.

It is Theophylact's note on the place: "How small is the number of good men, and how few are saved! For only the fourth part of the seed fell upon good ground and was preserved."

Others observe a gradation here: the seed sown in the highway comes not up at all; that on stony ground comes up, but increaseth not; that among thorns increaseth, but bears no fruit; only that seed which fell on good ground brings forth fruit unto perfection.

Observe here, 1. The end and design of Christ in revealing his word and will to his disciples, and in communicating to them the light of spiritual knowledge; namely that they may communicate it to others, and not keep it close unto themselves. Even as the candle in a house diffuses and disperses its light to all that come within the reach of it; in like manner ought all Christians, and particularly Christ's ministers, by the light of life and doctrine, to direct persons in their way towards heaven. Such as are enlightened by God in any measure, with the knowledge and understanding of his word, ought not to conceal and hide this knowledge within themselves, but communicate it to others, and employ it for the good and benefit of others.

Observe, 2. The cautionary direction given by Christ to his disciples, to take heed how they hear the word. Such as would profit by hearing of the word must diligently attend to the matter of the doctrine which they hear, and also to the manner how they hear. Such is the majesty and authority of the Person that speaks to us in the word, such is the sublimity and spirituality of the matter, and so great is our danger, if we miscarry under the word, that it nearly concerns us to take heed, both what we hear, and how we hear.

Observe, 3. The argument which our Saviour makes use of to quicken his disciples to communicate the knowledge, and improve the grace they had received for the good and benefit of others. To him that hath shall be given. That is, such as improve their spiritual gifts shall have them increased; such as improve them not shall have them blasted.

Learn hence, That the best course we can take to increase and thrive in grace is to exercise and improve it. He that hides his talent doth not only forfeit it, but is in danger of being punished severely for the non-improvement of it.

This parable of our Saviour's is an instructive lesson to the ministers of the gospel, faithfully to do their parts in sowing the seed of the word amongst their people, and then not to be over-solicitous about the event, but to leave the issue to God; not to be discouraged, though the fruit of their labour doth not presently appear.

Accordingly Christ propounds the laborious husbandman to his ministers' imitation. As the husbandman, when he has prudently and painfully cast his seed into the ground, is not anxiously disquieted, but goes to bed, and rests in hope, and at length the corn springs up; first the blade, then the ear, then the grain.

In like manner let the ministers of God do their duty without discouragement; in the morning sow their seed, and in the evening not withhold their hand. And although the seed sown doth not appear presently, (it may be in in our days,) but seems rotting among the clods; yet may it appear afterwards with a plentiful increase, when our own heads are laid among the clods; verifying that saying of our Saviour, One soweth, and another reapeth.

Learn hence, 1. That the ministry of the word is the ordinary, the necessary and the principal means which God has appointed for sowing the seed of grace in the hearts of his people: So is the kingdom of God, as if a man should cast seed into the ground.

2. That the virtue and efficacy of the word preached doth not depend upon the parts of a man, but upon the power of God; The seed springeth up, he knoweth not how.

Learn, 3. That the word of God sincerely preached may be successful, though it be not presently successful; the seed sown in one minister's days, may spring up in another's.

Happy we, if as God's husbandmen we be employed in plowing, sowing, or reaping; our Lord will reward us secundum laborem, non fructum; not according to our success, but according to our endeavours. The care and endeavour is ours, but the blessing and success is God's.

The design of our Saviour in this parable is to show how the gospel-church, from small and little, from unlikely and contemptible beginnings, should spread and increase, fructify and grow up, like as mustard-seed, one of the smallest of grains, grows up to a considerable tallness; even so Christ foretells that the gospel should spread and increase, nations and countries becoming Christians.

Hence learn, That how small beginnings so ever the gospel had in its first plantation, yet by the fructifying blessing of God it has had, and shall have a wonderful increase.

Observe here, 1. Our Saviour and his disciples no sooner put forth to see, but dangers attend and difficulties do accompany them; a tempest arose, and the ship was covered with waves, which Christ himself was in, with his disciples.

Learn hence, That the presence of Christ himself does not exempt his disciples and followers from trouble and danger. Here is a great tempest about the disciples' ears, though Christ himself was in their company.

Observe, 2. The posture our Saviour was in when this tempest arose: he being wearied with the labours of the day, was laid down upon a pillow to sleep at night, thereby showing himself to be truly and really man, and that as he took upon him human nature, so he assumed the infirmities of our nature also, as weariness and pain, hunger and thirst.

Observe, 3. The disciples' application made to Christ; they awake him with a sad outcry, Master, carest thou not that we perish? here was faith mixed with human frailty. They believed that he could save them; but being asleep, they concluded he must be awaked before they can be saved by him: whereas, though his human nature was asleep, yet his divine nature neither slumbered nor slept.

Learn hence, That the prevalence of fear in a time of great and imminent danger, though it may argue weakness of faith, yet is no evidence of a total want of faith; in the midst of the disciples' fears they believed Christ's power.

Observe, 4. A double rebuke given by our Saviour, first to the winds, next to the fears of his disciples: He rebukes the winds, and instantly they are calm. When the sea was as furious as a madman, Christ with a single word calms it.

Learn hence, That the most raging winds, and outrageous seas, cannot stand before the rebukes of Christ. Christ, as God, lays a law upon the most lawless creatures, even when they seem to act most lawlessly.

Observe farther, Christ rebukes his disciples' fears, Why are ye fearful? No sooner was the storm up, but their fears were up? they forgot that the Lord High Admiral of the Ocean was on board the ship; and were as much overset with their boisterous passion as the vessel was with the tempestuous winds; and accordingly Christ rebukes the tempest within, before the storm without.

First he calms their hearts, then he quiets the seas. From this instance of the disciples we may gather, that great faith in the habit may appear little in act and exercise: the disciples' faith in forsaking all and following Christ, was great faith; but in this present act their faith was weak, through the prevalency of their fears.

O, the imperfect composition of the best of saints! Faith and fear will take their turns, and act their parts, whilst we are upon the stage of this world; ere long our fear will be vanquished, and our faith swallowed up in vision. Lord, set our souls a longing for that joyful hour.