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Commentary on Matthew 13 verses 1–23
We have here Christ preaching, and may observe,
1.When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Eccl. xi. 6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee.
2.To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (ch. xii. 9, 14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed.
3.Where he preached this sermon.
(1.)His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Prov. i. 20; John xiii. 20.
(2.)His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh. viii. 4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit.
4.What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos. xii. 10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See John iii. 12. So descending in a cloud. Now,
I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak.
To this question Christ answers largely, v. 11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,
1.This reason is laid down (v. 11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (1 Cor. xv. 51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us from, but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Prov. ii. 6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (John iii. 27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom. xi. 35); the difference must be resolved into God's sovereignty, as before, ch. xi. 25, 26.
2.This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.
(1.)Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts ii.. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Prov. iv. 18. Joseph—he will add, Gen. xxx. 24.
(2.)Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly.
3.This reason is particularly explained, with reference to the two sorts of people Christ had to do with.
(1.)Some were willingly ignorant; and such were amused by the parables (v. 13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples.
Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. vi. 9, 10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,
First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Ps. cxix. 70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deut. xxxii. 15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Ps. lviii. 4, 5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, John iii. 19; 2 Pet. iii. 5.
Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa. lxvi. 4), and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Ps. lxxxi. 11, 12); let them alone (Hos. iv. 17); my Spirit shall not always strive, Gen. vi. 3.
Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them.
Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Acts xxvi. 18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exod. viii. 15, 32), and afterwards God hardened it, ch. ix. 12; x. 20. Let us therefore fear, lest by sinning against the divine grace, we sin it away.
(2.)Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (v. 16, 17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of,
[1.]As a blessing; "Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa. xxxii. 3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Prov. xx. 12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see John xiv. 22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa. lii. 8.
[2.]As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, v. 17. The Old-Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb. xi. 40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old-Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (2 Cor. iii. 7, &c. Heb. xii. 18); and see that our improvements be proportionable to our advantages.
II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Prov. vi. 22.
The parable of the sower is plain enough, v. 3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (v. 10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till v. 36. "Hear ye therefore the parable of the sower (v. 18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phil. iii. 1); "You have heard it, but hear the interpretation of it." Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh. viii. 2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand.
Let us therefore compare the parable and the exposition.
(1.)The seed sown is the word of God, here called the word of the kingdom (v. 19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (1 Pet. i. 23); it is the gospel that brings forth fruit in souls, Col. i. 5, 6.
(2.)The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see v. 37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1 Cor. iii. 9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa. xxi. 10.
(3.)The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Prov. xxiv. 30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis—The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, ch. xx. 16.
Now observe the characters of these four sorts of ground.
[1.]The highway ground, v. 4-10. They had pathways through their corn-fields (ch. xii. 1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground.
Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before Him as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.
Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown.—Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.
[2.]The stony ground. Some fell upon stony places (v. 5, 6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, v. 20, 21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,
First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthys, he is ready to receive it, forthwith it sprung up (v. 5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, 1 Thess. v. 21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb. vi. 5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (ch. x. 22); they did run well, but something hindered them, Gal. v. 7.
Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is,
1.They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.
2.Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev. iii. 10), then is the trial, who keeps it, and who does not, Rev. i. 9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal. v. 11. Observe, Persecution is represented in the parable by the scorching sun, (v. 6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phil. i. 12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go."
[3.]The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, v. 7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit.
Now what are these choking thorns?
First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2 Sam. xxiii. 6, 7); they are entangling, vexing, scratching, and their end is to be burned, Heb. vi. 8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful.
Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they continue hearers of the word, yet are still in a snare (Jer. v. 4, 5); it is hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed.
[4.]The good ground (v. 18); Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are good hearers of the word, v. 23. Note, Though there are many that receive the grace of God, and the word of his grace, in vain, yet God has a remnant by whom it is received to good purpose; for God's word shall not return empty, Isa. lv. 10, 11.
Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, John xv. 8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.
The hearers represented by the good ground are,
First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.
Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.
Thirdly, Not all alike fruitful; some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring forth a hundred-fold, as Isaac's ground did (Gen. xxvi. 12), abounding in the work of the Lord, John xv. 8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for we are under grace, and not under the law.
When Jesus then is with the multitudes, he is not in his house, for the multitudes are outside of the house, and it is an act that springs from his love of humanity to leave the house and to go away to those who are not able to come to him.
There is moreover a reason in the subject of His discourse why the Lord should sit in the ship, and the multitude stand on the shore. For He was about to speak in parables, and by this action signifies that they who were without the Church could have no understanding of the Divine Word. The ship offers a type of the Church, within which the word of life is placed, and is preached to those without, and who as being barren sand cannot understand it.
Having then said these words, "He came out of the house." Seest thou, how He both rebuked them, and did what they desired? Which He did also at the marriage. For there too He at once reproved her asking unseasonably, and nevertheless did not gainsay her; by the former correcting her weakness. by the latter showing His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory, and rendered the due honor to His mother, even though her request was unseasonable. For, "in the same day," it is said, "went Jesus out of the house, and sat by the sea side."
Why, if ye desire, saith He, to see and hear, behold I come forth and discourse. Thus having wrought many miracles, He affords again the benefit of His doctrine. And He "sits by the sea," fishing and getting into His net them that are on the land.
But He "sat by the sea," not without a purpose; and this very thing the evangelist has darkly expressed. For to indicate that the cause of His doing this was a desire to order His auditory with exactness, and to leave no one behind His back, but to have all face to face,
"And great multitudes," saith He, "were gathered together unto Him, so that He went into a ship and sat, and the whole multitude stood on the shore."
And having sat down there, He speaks by parables.
"And He spake," it says, "many things unto them in parables."
And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees.
But do thou mark, I pray thee, what kind of parable He speaks first, and how Matthew puts them in their order. Which then doth He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers' mind first by His parable. Therefore also another evangelist saith that He reproved them, because they do not understand; saying, "How knew ye not the parable?" But not for this cause only doth He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also.
What then is the parable? "Behold," saith He, "a sower went forth to sow." Whence went He forth, who is present everywhere, who fills all things? or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? to destroy the ground teeming with thorns? to take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.
What then comes of this seed? Three parts perish, and one is saved.
"And when He sowed, some seeds fell," He saith, "by the way side; and the fowls came and devoured them up."
He said not, that He cast them, but that "they fell."
A fourth part is saved; and not this all alike, but even here great is the difference.
Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, "What ought I to have done, that I have not done?" And the prophets speak of the people as of a vine; "For my beloved," it is said, "had a vineyard;" and, "He brought a vine out of Egypt;" but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit.
But when thou hearest, "The sower went forth to sow," think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow.
Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken.
And wherefore doth He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers.
And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable.
But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the case even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing.
And how can it be reasonable, saith one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it hath its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man.
But do thou mark this, I pray thee; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.
When He had rebuked him that told Him of His mother and His brethren, He then did according to their request; He departed out of the house, having first corrected His brethren for their weak desire of vainglory; He then paid the honour due to His mother, as it is said, The same day Jesus went forth out of the house, and sat down by the sea side.
The Evangelist did not relate this without a purpose, but that he might show the Lord's will therein, who desired so to place the people that He should have none behind Him, but all should be before His face.
He had not done thus on the mount; He had not framed His discourse by parables. For there were the multitudes only, and a mixed crowd, but here the Scribes and Pharisees. But He speaks in parables not for this reason only, but to make His sayings plainer, and fix them more fully in the memory, by bringing things before the eyes.
He first sets forth a parable to make His hearers more attentive, and because He was about to speak enigmatically, He attracts the attention by this first parable, saying, Behold, a sower went forth to sow his seed.
Whence then went out He who is every where present, and how went He out? Not in place; but by His incarnation being brought nearer to us by the garb of the flesh. Forasmuch as we because of our sins could not enter in unto Him, He therefore came forth to us.
When you hear the words, the sower went out to sow, do not suppose that is a tautology. For the sower goes out oftentimes for other ends; as, to break up the ground, to pluck up noxious weeds, to root up thorns, or perform any other species of industry, but this man went forth to sow. What then becomes of that seed? three parts of it perish, and one is preserved; but not all in the same manner, but with a certain difference, as it follows, And as he sowed, some fell by the wayside.
Next, how is it according to reason to sow seed among thorns, or on stony ground, or by the wayside? Indeed in the material seed and soil of this world it would not be reasonable; for it is impossible that rock should become soil, or that the way should not be the way, or that thorns should not be thorns. But with minds and doctrines it is otherwise; there it is possible that the rock be made rich soil, that the way should be no more trodden upon, and that the thorns should be extirpated. That the most part of the seed then perished, came not of him that sowed, but of the soil that received it, that is the mind. For He that sowed put no difference between rich and poor, wise or foolish, but spoke to all alike; filling up his own part, though foreseeing all things that should come to pass, so that He might say, What ought I to have done that I have not done? (Is. 5:4) He does not pronounce sentence upon them openly and say, this the indolent received and have lost it, this the rich and have choked it, this the careless and have lost it, because He would not harshly reprove them, that He might not alienate them altogether. By this parable also He instructs His disciples, that though the greater part of those that heard them were such as perished, yet that they should not therefore be remiss; for the Lord Himself who foresaw all things, did not on this account desist from sowing.
On that day Jesus went out of the house and sat by the sea. And great crowds gathered around him, so that he got into a boat and sat down. And the whole crowd stood on the beach. The people couldn't enter Jesus' house or be where the apostles were hearing the mysteries. Therefore, the compassionate and merciful Lord goes out of his house and sits by the sea of this world, so that great crowds gather around him and hear on the beach what they do not deserve to hear inside. He got into a boat and sat down, and the whole crowd stood on the beach. Jesus is in the midst of the waves, tossed to and fro by the sea, and in his majesty he approaches his boat to draw near to the land. But the people, not enduring the danger, nor surrounded by temptations that they could not bear, stand firmly on the shore in order to hear what is said.
For it must be considered, that the multitude could not enter into the house to Jesus, nor be there where the Apostles heard mysteries; therefore the Lord in mercy to them departed out of the house, and sat near the sea of this world, that great numbers might be gathered to Him, and that they might hear on the sea shore what they were not worthy to hear within; And great multitudes were gathered unto him, so that he went into a ship, and sat down, and all the people stood on the shore.
Jesus is in the midst of the waves; He is beaten to and fro by the waves, and, secure in His majesty, causes His vessel to come nigh the land, that the people not being in danger, not being surrounded by temptations which they could not endure, might stand on the shore with a firm step, to hear what was said.
And it is to be noted, that He spake not all things to them in parables, but many things, for had He spoken all things in parables, the people would have departed without benefit. He mingles things plain with things dark, that by those things which they understand they may be incited to get knowledge of the things they understand not. The multitude also is not of one opinion, but of divers wills in divers matters, whence He speaks to them in many parables, that each according to their several dispositions may receive some portion of His teaching.
By this sower is typified the Son of God, who sows among the people the word of the Father.
Or, He was within while He was yet in the house, and spake sacraments to His disciples. He went therefore forth from the house, that He might sow seed among the multitudes.
This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground.
Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teachings, that we do not presume to understand any thing either more or less, or any way otherwise than as so expounded by Him.
And we are excited to the understanding of His words, by the advice which follows, He that hath ears to hear, let him hear.
(De Cons. Ev. ii. 41.) By the words, The same day, he sufficiently shows that these things either followed immediately upon what had gone before, or that many things could not have intervened; unless indeed 'day' here after the Scripture manner signifies a period.
These ears to hear, are ears of the mind, to understand namely and do those things which are commanded.
For not only the Lord's words and actions, but His journeyings also, and the places in which He works His mighty works and preaches, are full of heavenly sacraments. After the discourse held in the house, wherein with wicked blasphemy He had been said to have a dæmon, He went out and taught by the sea, to signify that having left Judæa because of their sinful unbelief, He would pass to the salvation of the Gentiles. For the hearts of the Gentiles, long proud and unbelieving, are rightly likened to the swelling and bitter waves of the sea. And who knows not that Judæa was by faith the house of the Lord.
Or, that He went into a ship and sat on the sea, signifies that Christ by faith should enter into the hearts of the Gentiles, and should gather together the Church in the sea, that is in the midst of the nations that spake against Him. And the crowd that stood on the sea shore, neither in the ship nor in the sea, offers a figure of those that receive the word of God, and are by faith separated from the sea, that is from the reprobate, but are not yet imbued with heavenly mysteries. It follows; And he spake many things unto them in parables.
Or, He went forth, when having left Judea, He passed by the Apostles to the Gentiles.
But those things which He silently left to our understanding, should be shortly noticed. The wayside is the mind trodden and hardened by the continual passage of evil thoughts; the rock, the hardness of the self-willed mind; the good soil, the gentleness of the obedient mind, the sun, the heat of a raging persecution. The depth of soil, is the honesty of a mind trained by heavenly discipline. But in thus expounding them we should add, that the same things are not always put in one and the same allegorical signification.
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SUMMARY
Matthew 13:1 marks a crucial turning point in Jesus' Galilean ministry, signaling a strategic shift in His teaching methodology. Following a period of escalating confrontation with religious authorities, Jesus intentionally moves from the confines of a private dwelling to the open, public space of the Sea of Galilee's shore, preparing to deliver a series of parables that would both reveal and conceal the mysteries of the kingdom of heaven to the gathered multitudes.
CONTEXT
Literary Context: The phrase "The same day" directly links this verse to the intense events of Matthew 12, where Jesus faced severe accusations of blasphemy from the Pharisees, performed miracles, and engaged in debates concerning the Sabbath and His identity. This preceding chapter highlights the growing opposition and hardening of hearts among the religious elite. Matthew 13:1 thus introduces a deliberate pedagogical pivot in response to this resistance, as Jesus transitions from direct confrontation and private instruction to teaching through parables, a method that would both illuminate truth for the receptive and obscure it for the resistant, as explained later in Matthew 13:10-17. The immediate follow-up in Matthew 13:2-3 describes Jesus entering a boat to teach the large crowd, reinforcing the public and accessible nature of this new phase of His ministry.
Historical & Cultural Context: Jesus' "house" was likely in Capernaum, which served as His primary base of operations in Galilee. Jewish homes of that era were typically private spaces, suitable for intimate gatherings or teaching a smaller group of disciples. By going "out of the house," Jesus shifts from a more controlled, perhaps intimate, setting to a vast public arena. The "sea side" refers to the shore of the Sea of Galilee, a large freshwater lake surrounded by fertile plains and bustling towns. This location was a natural gathering place, often frequented by fishermen, farmers, and travelers. The gentle slopes of the shore provided a natural amphitheater, allowing large crowds to gather and hear a speaker, especially if the speaker was slightly elevated, as Jesus would soon be from a boat. This public setting underscores Jesus' commitment to reaching the common people, even as religious leaders grew increasingly hostile.
Key Themes:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 13:1 employs several literary devices. The most prominent is Setting as Symbolism. The contrast between the "house" and the "sea side" is highly symbolic. The "house" can represent the more confined, perhaps traditional or private, sphere of teaching and interaction, often associated with the Jewish religious establishment or a smaller group of disciples. Moving to the "sea side," an open, public, and accessible space, symbolizes Jesus' expansion of His ministry beyond traditional boundaries and His commitment to reaching the common people. This shift in setting also serves as Foreshadowing, signaling the imminent transition to parabolic teaching, which would be delivered to large, diverse crowds. Furthermore, there is an element of Contrast between the intense, confrontational atmosphere of Matthew 12 and the seemingly calmer, more expansive teaching environment introduced in Matthew 13:1, highlighting Jesus' strategic adaptability in His ministry.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 13:1 serves as a theological bridge, connecting the growing opposition to Jesus' ministry with His strategic response to reveal the mysteries of the kingdom of heaven. This verse underscores the divine intentionality behind Jesus' actions; He is not merely reacting but purposefully adapting His communication to the spiritual receptivity of His audience. The move from the private house to the public seaside demonstrates God's desire for His truth to be widely accessible, yet also highlights the reality that divine revelation can be veiled to those who refuse to hear. This adaptability in teaching methods reflects God's multifaceted wisdom in communicating with humanity, ensuring that truth is both offered openly and discerned by those with a prepared heart.
REFLECTION AND APPLICATION
Matthew 13:1 offers profound insights for contemporary discipleship and ministry. Jesus, the Master Teacher, demonstrates the importance of adaptability and intentionality in sharing truth. His move from the "house" to the "sea side" reminds us that effective communication of the Gospel often requires us to step out of our comfort zones and traditional settings, meeting people where they are in their daily lives. It challenges us to consider how we can make the message of the kingdom accessible to those outside established spiritual structures. Furthermore, Jesus' deliberate act of "sitting" to teach underscores the authority and purpose behind His ministry; similarly, our witness should be rooted in conviction and a clear understanding of our mission. This verse invites us to reflect on our own willingness to engage a diverse audience, to discern the spiritual climate, and to adjust our methods to effectively sow the seeds of God's word, trusting that the Spirit will bring forth fruit in receptive hearts.
Questions for Reflection
FAQ
Why did Jesus leave the house to teach by the sea?
Answer: Jesus left the house to teach by the sea for several strategic reasons. Primarily, the "house" represented a more private or confined setting, suitable for smaller groups or direct engagement with specific individuals like the Pharisees in Matthew 12. By moving to the "sea side" (the shore of the Sea of Galilee), Jesus sought a public, open space that could accommodate the "great multitudes" that gathered to hear Him (Matthew 13:2). This location served as a natural amphitheater, allowing His voice to carry across the water to a large crowd. This move also signified a shift in His teaching method, as He began to speak extensively in parables, a form of communication designed to engage a broader, more diverse audience while also challenging their spiritual understanding.
What is the significance of "the same day" in this verse?
Answer: The phrase "the same day" (Greek: en tē hēméra ekeinē) is crucial for establishing the immediate chronological link between the events of Matthew 13 and those of Matthew 12. In Matthew 12, Jesus faced intense opposition, accusations of blasphemy, and debates with the Pharisees. The "same day" indicates that Jesus' decision to change His teaching strategy and move to a public setting was not a delayed reaction but an immediate and purposeful response to the spiritual climate and the hardening of hearts among the religious leaders. It highlights His intentionality and divine sovereignty in adapting His ministry to the unfolding circumstances.
CHRIST-CENTERED FULFILLMENT
Matthew 13:1, though seemingly a simple geographical and chronological marker, profoundly points to Christ's redemptive mission. Jesus' deliberate movement "out of the house" and His public teaching "by the sea side" foreshadow the expansive, inclusive nature of the Gospel. Just as He left the confines of a private dwelling to reach the multitudes, so too did He, the eternal Son, leave the glory of heaven to dwell among humanity, taking on flesh to make God accessible (John 1:14). His shift to parabolic teaching, designed to reveal truth to the receptive and veil it from the resistant, reflects His role as the ultimate revealer of God's mysteries, embodying the very wisdom of God (1 Corinthians 1:24). By making Himself available in public spaces, Jesus demonstrates the universal call of the kingdom, inviting all, regardless of their background, to hear and respond to His message. This act of drawing near to the people, meeting them where they were, culminates in His ultimate act of self-giving on the cross, where He fully revealed God's love and provided the way for all to enter His kingdom, fulfilling His mission as the Lamb of God who takes away the sin of the world (John 1:29).