Matthew 13:1-17; Mark 4:1-25; Luke 8:1-18; 10:23-24
What I have here introduced from Luke belongs, perhaps, to another time;
but I saw no necessity for separating what he has placed in immediate connection.
First, he says that the twelve apostles preached the kingdom of God along
with Christ; from which we infer that, though the ordinary office of teaching
had not yet been committed to them, they constantly attended as heralds
to procure an audience for their Master; and, therefore, though they held
an inferior rank, they are said to have been Christ’s assistants. Next,
he adds, that among those who accompanied Christ were certain women, who
had been cured of evil spirits and diseases, such as Mary Magdalene, who
had been tormented by seven devils. To be associated with such persons
might be thought dishonorable; for what could be more unworthy of the Son
of God than to lead about with him women who were marked with infamy? But
this enables us more clearly to perceive that the crimes with which we
were loaded before we believed, are so far from diminishing the glory of
Christ, that they tend rather to raise it to a higher pitch. And, certainly,
it is not said, that the Church which he elected was found by him to be
without spot and blemish, but that he cleansed it with his blood, and made
it pure and fair.
The wretched and disgraceful condition of those women, now that they
had been delivered from it, redounded greatly to the glory of Christ, by
holding out public manifestations of his power and grace. At the same time,
Luke applauds their gratitude in following their Deliverer, and disregarding
the ridicule of the world. Beyond all question, they were pointed at with
the finger on every side, and the presence of Christ served for a platform
to exhibit them; but they do not refuse to have their own shame made generally
known, provided that the grace of Christ be not concealed. On the contrary,
they willingly endure to be humbled, in order to become a mirror, by which
he may be illustriously displayed.
In Mary, the boundless goodness of Christ was displayed in an astonishing
manner. A woman, who had been possessed by seven devils, and might be said
to have been the meanest slave of Satan, was not merely honored to be his
disciple, but admitted to enjoy his society. Luke adds the surname Magdalene,
to distinguish her from the sister of Martha, and other persons of the
name of Mary, who are mentioned in other passages, (John 11:1; 19:25.)
Luke 8:3. Joanna, the wife of Chuza. It is uncertain whether or not
Luke intended his statement to be applied to those women in the same manner
as to Mary. To me it appears probable that she is placed first in order,
as a person in whom Christ had given a signal display of his power; and
that the wife of Chuza, and Susanna, matrons of respectability and of spotless
reputation, are mentioned afterwards, because they had only been cured
of ordinary diseases. Those matrons being wealthy and of high rank, it
reflects higher commendation on their pious zeal, that they supply Christ’s
expenses out of their own property, and, not satisfied with so doing, leave
the care of their household affairs, and choose to follow him, attended
by reproach and many other inconveniences, through various and uncertain
habitations, instead of living quietly and at ease in their own houses.
It is even possible, that Chuza, Herod’s steward, being too like his master,
was strongly opposed to what his wife did in this matter, but that the
pious woman overcame this opposition by the ardor and constancy of her
zeal.
Matthew 13:2. And great multitudes were gathered together to him. It
is not without good reason that the Evangelists begin with informing us
that, a vast multitude had assembled, and that when Christ beheld them,
he was led to compare his doctrine to seed. That multitude had been collected
from various places: all were held in suspense; all were alike eager to
hear, but not equally desirous to receive instruction. The design of the
parable was to inform them, that the seed of doctrine, which is scattered
far and wide, is not everywhere productive; because it does not always
find a fertile and well cultivated soil. Christ declared that he was there
in the capacity of a husbandman, who was going out to sow seed, but that
many of his hearers resembled an uncultivated and parched soil, while others
resembled a thorny soil; so that the labor and the very seed were thrown
away. I forbear to make any farther inquiry into the meaning of the parable,
till we come to the explanation of it; which, as we shall find, is shortly
afterwards given by our Lord. It may only be necessary, for the present,
to remind the reader, that if those who ran from distant places to Christ,
like hungry persons, are compared to an unproductive and barren soil, we
need not wonder if, in our own day, the Gospel does not yield fruit in
many, of whom some are lazy and sluggish, others hear with indifference,
and others are scarcely drawn even to hear.
9. He that hath ears to hear, let him hear. These words were intended
partly to show that all were not endued with true understanding to comprehend
what he said, and partly to arouse his disciples to consider attentively
that doctrine which is not readily and easily understood by all. Indeed,
he makes a distinction among the hearers, by pronouncing some to have ears,
and others to be deaf. If it is next inquired, how it comes to pass that
the former have ears, Scripture testifies in other passages, that it is
the Lord who pierces the ears, (Psalm 40:7,)and that no man obtains or
accomplishes this by his own industry.
10. The disciples approaching said to him. From the words of Matthew
it is evident, that the disciples did not merely look to themselves, but
wished also to consult the benefit of others. Being unable to comprehend
the parable, they concluded that it would be as little understood by the
people; and, therefore, they complain that Christ employed language from
which his hearers could derive no profit. Now though parables are generally
found to illustrate the subject of which they treat, yet the uninterrupted
course of a metaphor may lead to obscurity. So then Christ, in delivering
this parable, intended to wrap up, in an allegory, what he might have said
more plainly and fully, without a figure. But now that the exposition is
added, the figurative discourse has greater energy and force than if it
had been simple: by which is meant, that it is not only fitted to produce
a more powerful impression on the mind, but is also more clear. So highly
important is the manner in which any thing is said.
11. To you it is given to know the mysteries of the kingdom of
heaven. From this reply of Christ we learn, that the doctrine of salvation
is proclaimed by God to men for various purposes; for Christ declares that
he intentionally spoke obscurely, in order that his discourse might be
a riddle to many, and might only strike their ears with a confused and
doubtful sound. It will perhaps be objected, that this is inconsistent
with that prophecy,
I have not spoken in secret, nor in a dark corner: I said not in vain
to the seed of Jacob, Seek me, (Isaiah 45:19;)
or with the commendations which David pronounces on the Law, that it
is a lamp to the feet, and that it giveth wisdom to little children
(<19B9105>Psalm 119:105,130.)
But the answer is easy: the word of God, in its own nature, is always
bright, but its light is choked by the darkness of men. Though the Law
was concealed, as it were, by a kind of veil, yet the truth, of God shone
brightly in it, if the eyes of many had not been blinded. With respect
to the Gospel, Paul affirms with truth, that it is hidden to none but to
the reprobate, and to those who are devoted to destruction, whose minds
Satan hath blinded, (2 Corinthians 4:3,4.) Besides, it ought to be understood,
that the power of enlightening which David mentions, and the familiar manner
of teaching which Isaiah predicts, refer exclusively to the elect people.
Still it remains a fixed principle, that the word of God is not obscure,
except so far as the world darkens it by its own blindness. And yet the
Lord conceals its mysteries, so that the perception of them may not reach
the reprobate. There are two ways in which he deprives them of the light
of his doctrine. Sometimes he states, in a dark manner, what might be more
clearly expressed; and sometimes he explains his mind fully, without ambiguity
and without metaphor, but strikes their senses with dulness and their minds
with stupidity, so that they are blind amidst bright sunshine.
Such is the import of those dreadful threatenings, in which Isaiah forewarns,
that he will be to the people a barbarian, speaking in a foreign and unknown
language; that the prophetical visions will be to the learned a shut and
sealed book, in which they cannot read; and that when the book shall be
opened, all will be unlearned, and will remain in amazement, through inability
to read, (Isaiah 28:11; 29:11.) Now since Christ has purposely dispensed
his doctrine in such a manner, that it might be profitable only to a small
number, being firmly seated in their minds, and might hold others in suspense
and perplexity, it follows that, by divine appointment, the doctrine of
salvation is not proclaimed to all for the same end, but is so regulated
by his wonderful purpose, that it is not less a savor of death to death
to the reprobate than a life-giving savor to the elect, (2 Corinthians
2:15,16.) And that no one may dare to murmur, Paul declares, in that passage
that whatever may be the effect of the Gospel, its savor, though deadly,
is always a sweet savor to God.
To ascertain fully the meaning of the present passage, we must examine
more closely the design of Christ, the reason why, and the purpose for
which, these words were spoken. First, the comparison is undoubtedly intended
by Christ to exhibit the magnitude of the grace bestowed on his disciples,
in having specially received what was not given indiscriminately to all.
If it is asked, why this privilege was peculiar to the apostles, the reason
certainly will not be found in themselves, and Christ, by declaring that
it was given to them, excludes all merit. Christ declares that there are
certain and elect men, on whom God specially bestows this honor of revealing
to them his secrets, and that others are deprived of this grace. No other
reason will be found for this distinction, except that God calls to himself
those whom he has gratuitously elected.
12. For whosoever hath, it shall be given to him. Christ pursues the
subject which I have just mentioned; for he reminds his disciples how kindly
God acts towards them, that they may more highly prize his grace, and may
acknowledge themselves to be under deeper obligations to his kindness.
The same words he afterwards repeats, but in a different sense, (Matthew
25:29;) for on that occasion the discourse relates to the lawful use of
gifts. But here he simply teaches, that more is given to the apostles than
to the generality of men, because the heavenly Father is pleased to display
in perfection his kindness towards them.
He does not forsake the work of his own hand,
(Psalm 138:8.)
Those whom he has once begun to form are continually polished more and
more, till they are at length brought to the highest perfection. The multiplied
favors which are continually flowing from him to us, and the joyful progress
which we make, spring from God’s contemplation of his own liberality, which
prompts him to an uninterrupted course of bounty. And as his riches are
inexhaustible, so he is never wearied with enriching his children. Whenever
he advances us to a higher degree, let us remember that every increase
of the favors which we daily receive from him flows from this source, that
it is his purpose to complete the work, of our salvation already commenced.
On the other hand, Christ declares that the reprobate are continually proceeding
from bad to worse, till, at length exhausted, they waste away in their
own poverty.
And he that hath not, even that which he hath shall be taken from him.
This may appear to be a harsh expression; but instead of saying, that what
the ungodly have not is taken from them, Luke softens the harshness and
removes the ambiguity by a slight change of the words: and whosoever hath
not, even that which he thinketh that he hath shall be taken from him.
And indeed it frequently happens, that the reprobate are endued with eminent
gifts, and appear to resemble the children of God: but there is nothing
of real value about them; for their mind is destitute of piety, and has
only the glitter of an empty show. Matthew is therefore justified in saying
that they have nothing; for what they have is of no value in the sight
of God, and has no permanency within. Equally appropriate is the statement
of Luke, that the gifts, with which they have been endued, are corrupted
by them, so that they shine only in the eyes of men, but have nothing more
than splendor and empty display. Hence, also let us learn to aim at progress
throughout our whole life; for God grants to us the taste of his heavenly
doctrine on the express condition, that we feed on it abundantly from day
to day, till we come to be fully satiated with it.
The manner in which Mark introduces this sentence has some appearance
of confusion. Consider, says our Lord, what you hear; and then, if they
make due progress, he holds out the expectation of more plentiful grace:
it shall be added to you that hear. Lastly, follows the clause which agrees
with the words of Matthew, but is inserted in the middle of a sentence
which I expounded under the seventh chapter of Matthew; for it is not probable
that they are here placed in their proper order. The Evangelists, as we
have remarked on former occasions, were not very exact in arranging Christ’s
discourses, but frequently throw together a variety of sayings uttered
by him. Luke mixes this sentence with other discourses of Christ spoken
at different times, and likewise points out a different purpose for which
Christ used these words. It was that they might be attentive to his doctrine,
and not permit the seed of life to pass away unimproved, which ought to
be cordially received, and take root in their minds. “Beware,” he says,
“lest what has been given be taken away from you, if it yield no fruit.”
13. For this reason I speak by parables. He says that he speaks to the
multitude in an obscure manner, because they are not partakers of the true
light. And yet, while he declares that a veil is spread over the blind,
that they may remain in their darkness, he does not ascribe the blame of
this to themselves, but takes occasion to commend more highly the grace
bestowed on the Apostles, because it is not equally communicated to all.
He assigns no cause for it, except the secret purpose of God; for which,
as we shall afterwards see more fully, there is a good reason, though it
has been concealed from us. It is not the only design of a parable to state,
in an obscure manner, what God is not pleased to reveal clearly; but we
have said that the parable now under our consideration was delivered by
Christ, in order that the form of an allegory might present a doubtful
riddle.
14. And in them is fulfilled the prophecy of Isaiah. He confirms his
statement by a prediction of Isaiah, that it is far from being a new thing,
if many persons derive no advantage from the word of God, which was formerly
appointed to the ancient people, for the purpose of inducing greater blindness.
This passage of the Prophet is quoted, in a variety of ways, in the New
Testament. Paul quotes it (Acts 28:26) to charge the Jews with obstinate
malice, and says that they were blinded by the light of the Gospel, because
they were bitter and rebellious against God. There he points out the immediate
cause which appeared in the men themselves. But in the Epistle to the Romans
(11:7) he draws the distinction from a deeper and more hidden source; for
he tells us, that the remnant was saved according to the election of grace,
and that the rest were blinded, according as it is written. The contrast
must there be observed; for if it is the election of God, and an undeserved
election, which alone saves any remnant of the people, it follows that
all others perish by a hidden, though just, judgment of God. Who are the
rest, whom Paul contrasts with the elect remnant, but those on whom God
has not bestowed a special salvation?
Similar reasoning may be applied to the passage in John, (12:38;) for
he says that many believed not, because no man believes, except he to whom
God reveals his arm, and immediately adds, that they could not believe,
because it is again written, Blind the heart of this people. Such, too
is the object which Christ has in view, when he ascribes it to the secret
purpose of God, that the truth of the Gospel is not revealed indiscriminately
to all, but is exhibited at a distance under obscure forms, so as to have
no other effect than to overspread the minds of the people with grosser
darkness. In all cases, I admit, those whom God blinds will be found to
deserve this condemnation; but as the immediate cause is not always obvious
in the persons of men, let it be held as a fixed principle, that God enlightens
to salvation, and that by a peculiar gift, those whom He has freely chosen;
and that all the reprobate are deprived of the light of life, whether God
withholds his word from them, or keeps their eyes and ears closed, that
they do not hear or see.
Hearing you shall hear. We now perceive the manner in which Christ applies
the prediction of the prophet to the present occasion. He does not quote
the prophet’s words, nor was it necessary; for Christ reckoned it enough
to show, that it was no new or uncommon occurrence, if many were hardened
by the word of God. The words of the prophet were,
Go, blind their minds, and harden their hearts, (Isaiah 6:10.)
Matthew ascribes this to the hearers, that they may endure the blame
of their own blindness and hardness; for the one cannot be separated from
the other. All who have been given over to a reprobate mind (Romans 1:28)
do voluntarily, and from inward malice, blind and harden themselves. Nor
can it be otherwise, wherever the Spirit of God does not reign, by whom
the elect alone are governed. Let us, therefore, attend to this connection,
that all whom God does not enlighten with the Spirit of adoption are men
of unsound mind; and that, while they are more and more blinded by the
word of God, the blame rests wholly on themselves, because this blindness
is voluntary. Again, the ministers of the word ought to seek consolation
from this passage, if the success of their labors does not always correspond
to their wish. Many are so far from profiting by their instruction, that
they are rendered worse by it. What has befallen them was experienced by
a Prophet, to whom they are not superior. It were, indeed, to be wished,
that they should bring all under subjection to God; and they ought to labor
and strive for that end. But let them not wonder if that judgment, which
God anciently displayed through the ministration of the Prophet, is likewise
fulfilled at the present day. At the same time, we ought to be extremely
careful, that the fruit of the Gospel be not lost through our negligence.
Mark 4:12. 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.
Matthew 13:15. Lest I should heal them. In the word healing, Matthew,
as well as the Prophet, includes deliverance from every evil; for a people
afflicted by the hand of God is metaphorically compared by them to a sick
man. They say that healing is bestowed, when the Lord releases from punishment.
But as this healing depends on the pardon of sins, Mark describes appropriately
and justly its cause and source, lest they should be converted, and their
sins should be forgiven them. For whence comes the mitigation of chastisements,
but because God has been reconciled to us, and makes us the objects of
his blessing? Sometimes, no doubt, after removing our guilt, he continues
to punish us, either with the view of humbling us the more, or of making
us more cautious for the future. And yet, not only does he show evidences
of his favor by restoring us to life and health; but as punishments usually
terminate when the guilt is removed, healing and forgiveness are properly
introduced together. It must not, however, be concluded, that repentance
is the cause of pardon, as if God received into his favor converted men,
because they deserved it; for conversion itself is a mark of God’s free
favor. Nothing more is expressed than such an order and connection, that
God does not forgive the sins of any but those who are dissatisfied with
themselves.
Matthew 13:16. But blessed are your eyes. Luke appears to represent
this statement as having been spoken at another time; but this is easily
explained, for in that passage he throws together a variety of our Lord’s
sayings, without attending to the order of dates. We shall, therefore,
follow the text of Matthew, who explains more clearly the circumstances
from which Christ took occasion to utter these words. Having formerly reminded
them of the extraordinary favor which they had received, in being separated
by our Lord from the common people, and familiarly admitted to the mysteries
of his kingdom, he now magnifies that grace by another comparison, which
is, that they excel ancient Prophets and holy Kings. This is a far loftier
distinction than to be preferred to an unbelieving multitude. Christ does
not mean any kind of hearing, or the mere beholding of the flesh, but pronounces
their eyes to be blessed, because they perceive in him a glory which is
worthy of the only-begotten Son of God, so as to acknowledge him as the
Redeemer; because they perceive shining in him the lively image of God,
by which they obtain salvation and perfect happiness; and because in them
is fulfilled what had been spoken by the Prophets, that those who have
been truly and perfectly taught by the Lord (Isaiah 54:13) do not need
to learn every man from his neighbor, (Jeremiah 31:34.)
This furnishes a reply to an objection that might be drawn from another
saying of Christ, that
blessed are they who have not seen, and yet have believed,
(John 20:29;)
for there he describes that kind of seeing which Thomas desired in consequence
of his gross apprehension. But that seeing, of which Christ now speaks,
has been enjoyed by believers in every age in common with the Apostles.
We do not see Christ, and yet we see him; we do not hear Christ, and yet
we hear him: for in the Gospel we behold him, as Paul says,
face to face, so as to be transformed into his image,
(2 Corinthians 3:18;)
and the perfection of wisdom, righteousness, and life, which was formerly
exhibited in him, shines there continually.
Luke 10:24. Many Prophets and Kings have desired to see. The condition
of the Church, at the present day, is justly pronounced to be preferable
to that of the holy fathers, who lived under the Law; because to them was
exhibited, under shadows and figures only, what is now openly manifested
in the shining face of Christ. The vail of the temple being rent, (Matthew
27:51,) we enter by faith into the heavenly sanctuary, and are freely permitted
to approach to God. Although the fathers were satisfied with their lot,
and enjoyed a blessed peace in their own minds, yet this did not prevent
their desires from extending farther. Thus, Abraham saw the day of Christ
afar off, and rejoice, (John 8:56,) and yet longed to enjoy a nearer view,
but did not obtain his wish. Simeon spoke the sentiments of all, when he
said, Now thou sendest thy servant away in peace, (Luke 2:29.) And indeed
it was impossible that, under the burden of that curse by which the human
race is crushed, they should be otherwise than altogether inflamed with
the desire of a promised deliverance. Let us therefore learn, that they
breathed after Christ, like hungry persons, and yet possessed a serene
faith; so that they did not murmur against God, but kept their minds in
patient expectation till the full time of revelation.
MATTHEW 13:18-23; Mark 4:13-20; Luke 8:11-15
TABLE 19
According to Matthew and Luke, Christ explains the parable to his disciples
simply, and unaccompanied by a reproof; but according to Mark, he indirectly
blames them for being slow of apprehension, because those who were to be
the teachers of all did not run before others. The general truth conveyed
is, that the doctrine of the Gospel, when it is scattered like seed, is
not everywhere fruitful; because it does not always meet with a fertile
and well cultivated soil. He enumerates four kinds of hearers: the first
of which do not receive the seed; the second appear, indeed, to receive
it, but in such a manner that it does not take deep root; in the third,
the corn is choked; and so there remains a fourth part, which produces
fruit. Not that one hearer only out of four, or ten out of forty, embrace
the doctrine, and yield fruit; for Christ did not intend here to fix down
an exact number, or to arrange the persons, of whom he speaks, in equal
divisions; and, indeed, where the word is sown, the produce of faith is
not always alike, but is sometimes more abundant, and at other times more
scanty. He only intended to warn us, that, in many persons, the seed of
life is lost on account of various defects, in consequence of which it
is either destroyed immediately, or it withers, or it gradually degenerates.
That we may derive the greater advantage from this warning, we ought to
bear in mind, that he makes no mention of despisers who openly reject the
word of God, but describes those only in whom there is some appearance
of docility. But if the greater part of such men perish, what shall become
of the rest of the world, by whom the doctrine of salvation is openly rejected?
I now come down to each class.
Matthew 13:19. When any one heareth the word of the kingdom, and understandeth
it not. He mentions, in the first place, the barren and uncultivated, who
do not receive the seed within, because there is no preparation in their
hearts. Such persons he compares to a stiff and dry soil, like what we
find on a public road, which is trodden down, and becomes hard, like a
pavement. I wish that we had not occasion to see so many of this class
at the present day, who come forward to hear, but remain in a state of
amazement, and acquire no relish for the word, and in the end differ little
from blocks or stones. Need we wonder that they utterly vanish away?
That which was sown in their heart. This expression, which Christ employs,
is not strictly accurate, and yet it is not without meaning; for the wickedness
and depravity of men do not make the word to lose its own nature, or to
cease to have the character of seed. This must be carefully observed, that
we may not suppose the favors of God to cease to be what they are, though
the good effect of them does not reach us. With respect to God, the word
is sown in the hearts, but it is far from being true, that the hearts of
all receive with meekness what is planted in them, as James (1:21) exhorts
us to receive the word. So then the Gospel is always a fruitful seed as
to its power, but not as to its produce.
Luke adds, that the devil taketh away the seed out of their heart,
that they may not believe and be saved. Hence we infer that, as hungry
birds are wont to do at the time of sowing, this enemy of our salvation,
as soon as the doctrine is delivered, watches and rushes forth to seize
it, before it acquires moisture and springs up. It is no ordinary praise
of the word, when it is pronounced to be the cause of our salvation.
20. But he that received the seed thrown into stony places. This class
differs from the former; for temporary faith, being a sort of vegetation
of the seed, promises at first some fruit; but their hearts are not
so properly and thoroughly subdued, as to have the softness necessary for
their continued nourishment. We see too many of this class in our own day,
who eagerly embrace the Gospel, and shortly afterwards fall off; for they
have not the lively affection that is necessary to give them firmness and
perseverance. Let every one then examine himself thoroughly, that the alacrity
which gives out a bright flame may not quickly go out, as the saying is,
like a fire of tow; for if the word does not fully penetrate the whole
heart, and strike its roots deep, faith will want the supply of moisture
that is necessary for perseverance. Great commendation is due, no doubt,
to that promptitude, which receives the word of God with joy, and without
delay, as soon as it is published; but let us learn, that nothing has been
done, till faith acquires true firmness, that it may not wither in the
first blade.
21. When affliction or persecution ariseth on account of the word. By
way of example, Christ says that such persons are made uneasy by the offense
of the cross. And certainly, as the heat of the sun discovers the barrenness
of the soil, so persecution and the cross lay open the vanity of those,
who are slightly influenced by I know not what desire, but are not actually
moved by earnest feelings of piety. Such persons, according to Matthew
and Mark, are temporary, not only because, having professed, for a time,
that they are the disciples of Christ, they afterwards fall away through
temptation, but because they imagine that they have true faith. According
to Luke, Christ says that they believe for a time; because that honor which
they render to the Gospel resembles faith. At the same time we ought to
learn, that they are not truly regenerated by the incorruptible seed, which
never fadeth, as Peter tells us, (1 Peter 1:4;) for he says that these
words of Isaiah, The word of God endureth for ever, (Isaiah 40:8; 1 Peter
1:25,) are fulfilled in the hearts of believers, in whom the truth of God,
once fixed, never passes away, but retains its vigor to the end. Still,
those persons who take delight in the word of God, and cherish some reverence
for it, do in some manner believe; for they are widely different from unbelievers,
who give no credit to God when he speaks, or who reject his word. In a
word, let us learn that none are partakers of true faith, except those
who are scaled with the Spirit of adoption, and who sincerely call on God
as their Father; and as that Spirit is never extinguished, so it is impossible
that the faith, which he has once engraven on the hearts of the godly,
shall pass away or be destroyed.
22. And he who received the seed among thorns. He places in the third
class, those who would have been disposed to receive the seed within, if
they had not permitted other things to corrupt and render it degenerate.
Christ compares to thorns the pleasures of this life, or wicked desires,
and covetousness, and the other anxieties of the flesh. Matthew mentions
only the care of this life, along with covetousness, but the meaning is
the same; for under that term he includes the allurements of pleasures,
which Luke mentions, and every kind of desire. As corn, which otherwise
might have been productive, no sooner rises into the stalk than it is choked
by thorns and other matters injurious to its growth; so the sinful affections
of the flesh prevail over the hearts of men, and overcome faith, and thus
destroy the force of the heavenly doctrine, before it has reached maturity.
Now though sinful desires exert their power on the hearts of men, before
the word of the Lord springs up into the blade, yet, at first, their influence
is not perceived, and it is only when the corn has grown up, and given
promise of fruit, that they gradually make their appearance. Each of us
ought to endeavor to tear the thorns out of his heart, if we do not choose
that the word of God should be choked; for there is not one of us whose
heart is not filled with a vast quantity, and, as I may say, a thick forest,
of thorns. And, indeed, we perceive how few there are that reach maturity;
for there is scarcely one individual out of ten that labors, I do not say
to root out, but even to cut down the thorns. Nay more, the very number
of the thorns, which is so prodigious that it ought to shake off our sloth,
is the reason why most people give themselves no trouble about them.
The deceitfulness of riches. Christ employs this phrase to denote covetousness.
He expressly says, that riches are imposing or deceitful, in order that
men may be more desirous to guard against falling into their snares. Let
us remember that the affections of our flesh, the number and variety of
which are incalculable, are so many injurious influences to corrupt the
seed of life.
23. But he that received the seed into a good soil. None are compared
by Christ to a good and fertile soil, but those in whom the word of God
not only strikes its roots deep and solid, but overcomes every obstacle
that would prevent it from yielding fruit. Is it objected that it is impossible
to find any one who is pure and free from thorns? It is easy to reply,
that Christ does not now speak of the perfection of faith, but only points
out those in whom the word of God yields fruit. Though the produce may
not be great, yet every one who does not fall off from the sincere worship
of God is reckoned a good and fertile soil. We ought to labor, no doubt,
to pull out the thorns; but as our utmost exertion will never succeed so
well, but that there will always be some remaining behind, let each of
us endeavor, at least, to deaden them, that they may not hinder the fruit
of the word. This statement is confirmed by what immediately follows, when
Christ informs us that all do not yield fruit in an equal degree.
Some a hundred-fold, and some sixty-fold, and some thirty-fold. Though
the fertility of that soil, which yields a thirty-fold produce, is small,
compared with that which yields a hundred-fold, yet we perceive that our
Lord classes together all kinds of soil which do not entirely disappoint
the labors and expectation of the husbandman. Hence too we learn, that
we have no right to despise those who occupy a lower degree of excellence;
for the master of the house himself, though he gives to one the preference
above another on account of more abundant produce, yet bestows the general
designation, good, even on inferior soils. Those three gradations are absurdly
tortured by Jerome, to denote virgins, widows, and married persons; as
if that produce which the Lord demands from us belonged to celibacy alone,
and as if the piety of married persons did not, in many cases, yield more
abundantly every fruit of virtue. It must also be observed, in passing,
that what Christ says about a hundred-fold produce is not hyperbolical;
for such was at that time the fertility of some countries, as we learn
from many historians, who give their report as eye-witnesses.
