12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart state to receive a full disclosure of the great truths relating to the new dis 13 Therefore speak I to them in parables; because they, seeing, see not; and hearing, they heaven. See on 3:2. The Saviour intimated, that while the disciples enjoyed better advantages, and re-pensation. ceived more light respecting the new dispensation, the people were not yet in a suitable condition to have all these truths plainly set before them. Many of the great truths of the new religion must be gradually brought to their minds, and for a time be veiled under the cover of illustrations and comparisons. || It is not given; not now given, not yet given. 12. For whosoever hath, &c. For it is a general rule in the government of God, that a person who already has advantages, and makes a good use of them, will find an increase of advantages and of benefit; while, on the contrary, if a person has not advantages, or has very few, it is not easy for him to add to his stores, and he is in great danger of losing even what he bas. To illustrate the thought, it may be observed, that a rich man is in the best condition to become yet richer; a poor man, instead of increasing his means, is more in danger of losing what he has. The disciples were in the condition of men having advantages and having begun to reap benefit from them; so that they might go on and increase; the mass of the people were in the condition of men destitute of advantages, or who, being in the midst of advantages, do not know it, and do not know how to turn them to account, and thus are in danger of losing them. This thought is more fully expressed in the next words. || Because they, secing, see not. These words, and the rest of the verse, explain the word therefore. Though they are in favorable advantages for seeing, yet they see not; they are spiritually blind; and the exhibition of religious truth must be adapted to their intellectual and moral state. The full blaze of truth would overpower them: it must come to them covered with the veil of a parable. || Hearing, &c. Though they hear, they do not understand. They are dull of apprehension. 14. In them; in their case, in respect to them. Is fulfilled the prophecy of Esains; the declaration of Isaiah (6: 9, 10) is strictly applicable to them. The language now quoted was originally used with reference to those to whom Isaiah was sent; but the declarations were equally applicable to the people in the time of Jesus. || By hearing ye shall hear; a form of expression which indicates intensity. Instead of the word shall, the word will would more exactly express the thought; thus, Ye will indeed hear, but ye will not understand. || Seeing ye shall see; ye will indeed see, but you will not perceive. 15. For this people's heart— ears eyes. These various expressions strongly indicate dulness of apprehen13. Therefore; on account of the sion and insensibility in respect to repeople's state, their not being in that ligious truth. || Lest. The original condition of mind necessary for an expression, thus rendered, is frequentimprovement of signal advantages; only used to indicate not the design for account of their not being in a suitable which a thing is done, or permitted, but a result, or consequence of that thing. In order to express correctly the real thought of the original, some modification of the language in this verse is necessary, in conformity to the remark just made; thus, "This people's heart is waxed gross," &c., so that they will not see with their eyes, nor hear with their ears, nor understand with their heart, nor be converted [turned from their evil ways], nor will I heal them [that is, deliver them from their miserable state, and make them happy]. Such being the moral condition of the people, kindness and wisdom required that their Teacher should condescend to their low estate, and adapt his manner of instruction to their capacities. Through the influence of false teachers during many generations, the people had sadly degenerated, and had contracted a multitude of religious errors. The method of instruction by parables was peculiarly adapted to their state. It was interesting, and would excite attention, and many of the similes would be long remembered, and their true meaning would insensibly break forth upon their minds. It would lead 2 them to some correct views before they were aware; for, by the force of an illustration, assent would be almost unconsciously yielded. At the same 3 time, the truths thus delivered were covered by a thin veil, and were not immediately apprehended: thus, while instant rejection might be the result of presenting the naked truth, attention to the truth was secured by the interesting covering under which for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. it was couched; and yet, without reflection, the truth delivered would not be discerned; so that there was need of attention and thought, for want of which many heard as though they heard not. Thus this method of instruction, while it was adapted to their low state of moral and religious perception, still made a demand upon their attention and candor. And though many of the parables might not be thoroughly apprehended at the time they were spoken, their effect would be seen hereafter. An observation in Mark 4:33 sustains this view of the reason why Jesus taught by parables. To the disciples, as they were somewhat enlightened, and were in a comparatively candid state of mind, and were thus prepared for further disclosures, the Saviour spoke more unreservedly, and explained the parables whenever they requested it. Mark (4: 21, &c.) and Luke (8: 16, &c.) present the additional thought that the disciples were in due time to make known clearly the Saviour's instructions. 16. Blessed are your eyes· your ears; happy are ye, for to you the truths are disclosed which are not apprehended by others. 17. Many prophets and righteous men. The religious teachers and the pious men of former days looked with much desire for the coming of the Messiah. For parallel passages, see Mark 4: 1-12. Luke 8: 4-10. NOTE. How great a blessing it is to enjoy the instructions of the Son of God i parable of the sower. 18 Hear ye therefore the of this world and the deceitfulness of riches choke the word, and he becometh fruitful. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way-side. un 23 But he that received seed into the good ground, is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some hundred fold, some sixty, some thirty. a 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it : 21 Yet hath he not root in seed in his field: himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is of fended. 24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good 22 He also that received seed among the thorns, is he that heareth the word; and the care 19. The word of the kingdom; instruction pertaining to the reign of the Messiah; that is, to true religion. Understandeth it not; receives it not into his mind and heart. || The wicked one; Satan, the great adversary of men's souls, whose influence impedes the salvation of men. 20. Anon; immediately. 21. The word; the doctrine taught by the Messiah. || He is offended; he meets with a stumbling-block in the "tribulation or persecution," and is induced to turn away, to renounce the Saviour and commit sin. The word offend in the Bible means to occasion one to sin; thus, in this passage, he is led to commit sin. See on 5: 29, 30. The solemn caution of our Saviour in this parable is always applicable. The instructions of the Bible are received in a great variety of ways; but no real good is done to the soul in respect to salvation unless they be re 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. ceived so as to bring forth fruit in persevering obedience to God. Let us see to it that we are habitually under the influence of religious truth; and that we are bringing forth much fruit; so shall we prove ourselves our Lord's disciples. John 15: 8. Parallel passages, Mark 4: 13-20. Luke 8: 11-15. 24. The kingdom of heaven; the Messiah's dispensation; the state of things under the government of the Messiah on earth. 25. Tares. The weed expressed by the original word is a worthless plant, found in Palestine, which resembles wheat in its stalk. It infests grain fields. 26. Then. The distinction between genuine wheat and the weed mentioned becomes manifest when the fruit is forming. The explanation of this parable is given by our Lord in a subsequent part of this chapter. 36-43. 27 So the servants of the least of all seeds; but when householder came and said it is grown, it is the greatest unto him, Sir, didst not thou among herbs, and becometh a sow good seed in thy field? tree, so that the birds of the from whence then hath it tares? air come and lodge in the 28 He said unto them, An branches thereof. enemy hath done this. The servants said unto him, Wilt thou, then, that we go and gather them up? 29 But he said, Nay: lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them but gather the wheat into my barn. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: 33 Another parable spake he unto them: The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables: and without a parable spake he not unto them; 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude away, and went into the house; and his disciples came unto him, saying, Declare unto us the parable of the tares 32 Which indeed is the of the field. 31, 32. The design of the parable in these verses is, to show the increasing nature of the Messiah's government on earth. Its commencement was exceedingly small; but it was to spread to an indefinite extent. Compare Dan. 2: 44. 7:13, 14. A grain of mustard seed. This is thought by some writers not to mean the common mustard, but the seed of a plant, common in Palestine, having various resemblances to it, and having in common conversation the same name. The seed and the plant answer to the description here given by our Lord. Compare Mark 4: 30 -32. 33. The design of the parable in this verse is the same as that in the two preceding verses. 35. That it might be fulfilled, &c. The language of the psalmist (Ps. 78: 2) might be applied to our Saviour's manner of teaching. As the psalmist proposed to recount God's former dealings with his people not in a plain, prosaic style of declaration, but under the cover of poetical expression, which to some minds has a measure of obscurity as well as of interest, so the Saviour veiled his instructions under the cover of parables. 36. Declare unto us; explain to us. The Saviour then proceeded minutely to explain the parable contained in vs. 24-30. From his explanation, its 37 He answered and said unto them, He that soweth the good seed is the Son of man : 38 The field is the world; the good seed are the children of the kingdom: but the tares are the children of the wicked one. 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. design appears to have been, to correct certain erroneous notions respecting the government of the Messiah. There was a prevalent belief that the Messiah was to act peculiarly in behalf of the Jewish nation; he showed them that his object was far more extensive. v. 38. The opinions of the mass of the people were too much limited to some splendid events in the present life; he directed their attention to another world, as affording the special object which he had in view. v. 43. They indulged the notion, that the descendants of Abraham were of course to be partakers of the Messiah's favor and glory; he showed them that his government had respect to character, and that it was solely by men's being righteous, or wicked, that they would be objects of the Messiah's favor or of his indignation. 41-43. 38. The field is the world; not the world, as we frequently use the term, in distinction from the church; but the whole earth. Children of the kingdom; the subjects of the Messiah, to whom pertain the blessings of his administration. || Children of the wicked one; those who belong to Satan, who are like him in respect to being sinful. 41. All things that offend; literally, all stumbling-blocks; that is, all per 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun, in the kingdom of their Father. Who hath ears to hear, let him hear. 44 Again: The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he sons whose influence is sinful and injurious. 42. Cast them into a furnace of fire; metaphorical language, employed to express the punishment of the wicked, and adapted to the image before employed the tares. See also 25: 41. Rev. 20: 15. 43. Shine forth as the sun; another metaphor, showing the future glory of the righteous. Compare Dan. 12: 3. Rev. 2: 28. NOTICE, 1. The present state of things will have an end. 2. Our destiny hereafter will depend upon our character in the sight of God. 3. The fate of the wicked must be unspeakably awful. v. 42. 4. Glorious will be the state of the righteous. v. 43. 5. Being associated on earth with the people of God will be of no avail to us at the last day, if our characters have not been like theirs. God will sever the wicked from among the righteous. On earth, they are mingled together; but there will be an everlasting separation by him who cannot err. 44. The similitude in this verse shows the inestimable value of the blessings bestowed by the Saviour. |