Wednesday of the 16th week in Ordinary Time

Sin, after they had encamped on the Red Sea, Numbers xxxiii. 10. The 33d station was also in the desert of Sin, or Cades. But that is far remote from this desert, Numbers xx. 1. (Calmet) --- Month of May, Jiar. Their provisions lasted a whole month. On their failure, they presently have recourse to murmurs.

Over, greedily feasting on the most nutritive meats. (Haydock)

Prove. Show by experience. Therefore he orders the Hebrews to gather manna only for one day, except on Friday. Many suppose that this bread of angels began to fall on Sunday, (ver. 22; Origen, hom. 7.) or on Friday. (Calmet)

Provide. Hence, this day was called Parasceve, or the day of preparation.

Before, to the place appointed for public worship, chap. xxxii. 7. (Calmet)

Say. Similar promises are often repeated, to appease the seditious mob. (Haydock)

Quails. All the Oriental languages express these birds by solaem, though some have asserted, that pheasants or locusts are here meant. Josephus (Antiquities iii. 1) informs us, that great flocks of quails are found about the gulf of Arabia. They return to Europe from the warmer regions, about the beginning of May, at which time God directed the course of vast multitudes to the camp of Israel. Hesychius says, the chennion, a smaller species of quails, was salted and dried, as the Hebrews did theirs, Numbers xi. 32. See Psalm lxxvii. 26. (Calmet) --- Dew, upon which lay the miraculous bread, around the camp. None fell within, as the place was not sufficiently clean. (Menochius)

Manhu. St. Jerome adds the explanation, (Du Hamel) which is almost universally adopted, though some pretend that man, even in Chaldean, means who, and not what? Calmet refers them to Psalm lx. 7, for a proof of the contrary. Manna is found in various parts of the world, the best in Arabia. But this was of a different nature, and wholly miraculous, falling every day, except Saturday, throughout the 40 years that the Hebrews dwelt in the desert. It melted with the heat of the sun, (ver. 21,) though it would bear the fire, and might be made into cakes, which cannot be done with the Arabian manna. It filled the mouth of God's servants with the most delightful tastes, (Wisdom xvi. 20,) while the wicked were disgusted with it, Numbers xi. 6. --- Our soul is dry, &c. It is called the bread of angels, being made or brought by their ministry, and of such a quality, that they would desire nothing better, if they stood in need of food. (Calmet) --- Whatever a man gathered, he had only a gomor full, and this sufficed for young and old, sick and healthy; if any was kept over the night it became corrupt, except that which was reserved for Saturday, and that which was preserved in the ark for a memorial for several hundred years. (Worthington) --- Yet this wonderful bread was only a figure of that which Jesus Christ promised to give, (St. John vi.) and as the figure must come beneath the reality, (Colossians. ii.) what we receive in the blessed Eucharist, must undoubtedly be something better than manna. Would Zuinglius and Calvin attempt then to persuade us, that Christ appointed their mere sacramental bread, to supersede and excel the favour of manna granted to the fathers, who are dead? Mere bread cannot stand in competition with this miraculous food. But the truth which it foreshewed, according to all the doctors of the Church, I mean the body and blood, soul and divinity of Jesus Christ, in the blessed sacrament, under the appearances of bread and wine, are surely more excellent than manna itself. It is miraculously brought upon our altars by the words of Jesus Christ, spoken by his priests at Mass, and dispensed to infinite multitudes, in the most distant places from each other, and even in the smallest particle. (Haydock) --- It giveth grace in this life, and glory in the next, and this in proportion to each one's disposition. To the wicked it may appear contemptible, but to the servants of God it is the most delightful and supersubstantial. (Worthington) --- Button allows that the Protestant version of this verse "seems to make Moses guilty of a contradiction. It is manna, for they wist not what it was. But the Septuagint (he might add the Vulgate also) translate it according to the original." (Haydock)

1 And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. 2 And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: 3 And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. 4 Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. 5 And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. 6 And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Lord hath brought you out from the land of Egypt: 7 And in the morning, then ye shall see the glory of the Lord ; for that he heareth your murmurings against the Lord : and what are we, that ye murmur against us? 8 And Moses said, This shall be, when the Lord shall give you in the evening flesh to eat, and in the morning bread to the full; for that the Lord heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the Lord . 9 And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the Lord : for he hath heard your murmurings. 10 And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud. 11 And the Lord spake unto Moses, saying, 12 I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the Lord your God.

The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,

I. Their discontent and murmuring upon that occasion, v. 2, 3 . The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's vicegerents among them. 1. They count upon being killed in the wilderness—nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God," as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Ps. cvi. 7-13 . Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.

II. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;" but, quite contrary, he promises to rain bread upon them. Observe,

1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, v. 12 . As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, v. 4 . Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Ps. civ. 14 . But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies to-morrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isa. xxvi. 10 .

2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel ( v. 9 ); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord ( v. 10 ) was in answer to his prayer. They are called to come near, as Isa. i. 18 , Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job xxxi. 13 . (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on ( v. 7, 8 ): " Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we." Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, v. 8 , 12 . Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him ( Deut. xxxii. 10 ); and, as to this instance, see Deut. viii. 3 , He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna:—[1.] By this you shall know that the Lord hath brought you out from the land of Egypt, v. 6 . That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, v. 3 . Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, John vi. 32 . [2.] By this you shall know that I am the Lord your God, v. 12 . This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.

13 And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. 14 And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. 15 And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat. 16 This is the thing which the Lord hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. 17 And the children of Israel did so, and gathered, some more, some less. 18 And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. 19 And Moses said, Let no man leave of it till the morning. 20 Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. 21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.

Now they begin to be provided for by the immediate hand of God.

I. He makes them a feast, at night, of delicate fowl, feathered fowl ( Ps. lxxviii. 27 ), therefore not locusts, as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully.

1. they took their journey from Elim-- where they had remained several days.

came unto the wilderness of Sin-- It appears from Nu 32:1-42 , that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremity of the peninsula. In its broadest part northward of Tur it is called El-Kaa, which is probably the desert of Sin [Robinson].

2. the whole congregation ... murmured against Moses and Aaron-- Modern travellers through the desert of Sinai are accustomed to take as much as is sufficient for the sustenance of men and beasts during forty days. The Israelites having been rather more than a month on their journey, their store of corn or other provisions was altogether or nearly exhausted; and there being no prospect of procuring any means of subsistence in the desert, except some wild olives and wild honey ( De 32:13 ), loud complaints were made against the leaders.

3. Would to God we had died by the hand of the Lord in the land of Egypt-- How unreasonable and absurd the charge against Moses and Aaron! how ungrateful and impious against God! After all their experience of the divine wisdom, goodness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But the expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present-- that the Comforter was not then given--and that they were destitute of all visible means of sustenance and cut off from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness and freely admit their sin in so doing, we can be at no loss for a reason why those who had all their lives been accustomed to walk by sight should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by faith. Do not even we find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [Fisk]. (See 1Co 10:11 , 12 ).

4. Then said the Lord unto Moses-- Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance.

I will rain bread from heaven-- Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also ( Psa 78:24 ).

that I may prove them, whether they will walk in my law, or no-- The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.

13-31. at even the quails came up, and covered the camp-- This bird is of the gallinaceous kind [that is, relating to the order of heavy-bodied, largely terrestrial birds], resembling the red partridge, but not larger than the turtledove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion ( Nu 11:31 ).

and in the morning ... a small round thing ... manna-- There is a gum of the same name distilled in this desert region from the tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste it is as sweet as honey, and has been supposed by distinguished travellers, from its whitish color, time, and place of its appearance, to be the manna on which the Israelites were fed: so that, according to the views of some, it was a production indigenous to the desert; according to others, there was a miracle, which consisted, however, only in the preternatural arrangements regarding its supply. But more recent and accurate examination has proved this gum of the tarfa-tree to be wanting in all the principal characteristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked ( Nu 11:8 ) or boiled ( Ex 16:23 ). Though it may be exhaled by the heat and afterwards fall with the dew, it is a medicine, not food--it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in the appearance of double quantity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna furnished to the Israelites.

(ver. 18). It is one thing to ask in believing, another thing in tempting. Lastly there followeth, "And they slandered God, and said, Shall God be able to prepare a table in the desert?"

(ver. 19). "For He smote the rock, and the waters flowed, and torrents gushed forth: will He be able to give bread also, or to prepare a table for His people?"

(ver. 23). "And He rained upon them manna to eat, and gave them bread of Heaven"

(ver. 24). "Bread of angels man did eat: dainties He sent them in abundance"

(ver. 25). He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind"

(ver. 26). "And He rained upon them fleshes like dust, and winged fowls like the sand of the sea"

(ver. 27). "And they fell in the midst of their camp, around their tabernacles"

(ver. 28). "And they ate and were filled exceedingly; and their desire He brought to them: they were not deprived of their desire"

Desires. Literally, "souls," as if they were dying for hunger, though they had plenty of manna, Numbers xi. 4. (Calmet)

Ill. Hebrew, "against," (Numbers xi.; Calmet) still distrusting in God's power. (Menochius)

And. Or "though he had." Berthier has mandavit. "He commanded," would be better rendered, this order being given before the complaints. God had supplied them abundantly with manna from the clouds, as from his granaries. (Calmet) --- Therefore they ought to have trusted in his power and goodness. (Menochius)

Angels. Hebrew also, "of the strong ones." (Aquila) --- Such is the blessed Eucharist, of which manna was only a figure, John vi. The angels prepared this food. (Calmet) --- It was an effect of the divine bounty, not of the power of Moses, John xi. 32. How it could be inferior (Berthier) to the bread which Christ would give, was a riddle to the Jews, as it must be still to all who do not admit the real presence. If both were figures, surely manna was better than common bread. (Haydock)

West wind. Literally, Africum, which blows "from Africa," in this direction, with respect to Jerusalem. (Haydock) --- The same wind may be styled the south wind. Hebrew Kadim, "strong, eastern," &c. (Berthier) --- These quails came from the banks of the southern ocean, or from the Red Sea, as the Israelites were still in Arabia, when they were furnished with them a second time, (Numbers xi. 31.) for a whole month, (Calmet) though there were about three million people. (Berthier) --- God changed the wind, so as to bring them into the camp, Exodus xvi. (Worthington) --- It was before blowing from the south-east. (Menochius)

9 The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. 10 They kept not the covenant of God, and refused to walk in his law; 11 And forgat his works, and his wonders that he had showed them. 12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. 13 He divided the sea, and caused them to pass through; and he made the waters to stand as a heap. 14 In the daytime also he led them with a cloud, and all the night with a light of fire. 15 He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16 He brought streams also out of the rock, and caused waters to run down like rivers. 17 And they sinned yet more against him by provoking the most High in the wilderness. 18 And they tempted God in their heart by asking meat for their lust. 19 Yea, they spake against God; they said, Can God furnish a table in the wilderness? 20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? 21 Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; 22 Because they believed not in God, and trusted not in his salvation: 23 Though he had commanded the clouds from above, and opened the doors of heaven, 24 And had rained down manna upon them to eat, and had given them of the corn of heaven. 25 Man did eat angels' food: he sent them meat to the full. 26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind. 27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: 28 And he let it fall in the midst of their camp, round about their habitations. 29 So they did eat, and were well filled: for he gave them their own desire; 30 They were not estranged from their lust. But while their meat was yet in their mouths, 31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. 32 For all this they sinned still, and believed not for his wondrous works. 33 Therefore their days did he consume in vanity, and their years in trouble. 34 When he slew them, then they sought him: and they returned and enquired early after God. 35 And they remembered that God was their rock, and the high God their redeemer. 36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. 37 For their heart was not right with him, neither were they stedfast in his covenant. 38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. 39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.

In these verses,

I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon themselves by their dealing treacherously with God, v. 9-11 . The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, 1 Sam. iv. 10, 11 . Of this the psalmist here begins to speak, and, after a long digression, returns to it again, v. 61 . Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him ( v. 10 ); they were basely treacherous and perfidious, for they kept not the covenant of God, and basely stubborn and rebellious (as they were described, v. 8 ), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They forgot his works and his wonders, his works of wonder which they ought to have admired, v. 11 . Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws.

II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment.

1. God did great things for his people Israel when he first incorporated them and formed them into a people: Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here ( v. 12 ), but afterwards resumed, v. 43 . He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, v. 13 . See Isa. lxiii. 12, 13 , where God is said to lead them by the hand, as it were, through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness ( v. 14 ); he led them step by step, in the day time by a cloud, which also sheltered them from the heat, and all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zech. ii. 5 . (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock ( v. 15, 16 ): He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink. And that rock was Christ.

2. When God began thus to bless them they began to affront him ( v. 17 ): They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Ezek. xx. 8 . They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were delivered to do all these abominations, Jer. vii. 10 . As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful. They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him: They tempted God in their heart, v. 18 . Their sin began in their heart, and thence it took its malignity. They do always err in their heart, Heb. iii. 10 . Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him:—(1.) By desiring, or rather demanding, that which he had not thought fit to give them: They asked meat for their lust. God had given them meat for their hunger, in the manna, wholesome pleasant food and in abundance; he had given them meat for their faith out of the heads of leviathan which he broke in pieces, Ps. lxxiv. 14 . But all this would not serve; they must have meat for their lust, dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God than our quarrelling with our allotment and indulging the desires of the flesh. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them ( v. 19 ): They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say, Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too ( Exod. xvi. 3 , Num. xi. 5 ), dishes of meat and salvers of fruit. What an unreasonable insatiable thing is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the beasts of the forest, and all the fowls of the mountains, are his, Ps. l. 10, 11 . Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to ( v. 20 ): Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?" Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own, Lord, if thou wilt, thou canst.

3. God justly resented the provocation and was much displeased with them ( v. 21 ): The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them. A fire was kindled for this against Jacob; the fire of the Lord burnt among them, Num. xi. 1 . Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation ( v. 22 ): Because by this it appeared that they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him: They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, v. 23-25 . He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows, which yet is spoken of as a great blessing, Mal. iii. 10 . To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Exod. xvi. 18 . The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, v. 26 . He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the quails from that quarter and then a south wind to bring in more from that quarter; so that he rained flesh upon them, and that of the most delicate sort, not butchers' meat, but wild-fowl, and abundance of it, as dust, as the sand of the sea ( v. 27 ), so that the meanest Israelite might have sufficient; and it cost them nothing, no, not the pains of fetching it from the mountains, for he let it fall in the midst of their camp, round about their habitation, v. 28 . We have the account Num. xi. 31, 32 . See how good God is even to the evil and unthankful, and wonder that his goodness does not overcome their badness. See what little reason we have to judge of God's love by such gifts of his bounty as these; dainty bits are no tokens of his peculiar favour. Christ gave dry bread to the disciples that he loved, but a sop dipped in the sauce to Judas that betrayed him. [2.] Did they defy his justice and boast that they had gained their point? He made them pay dearly for their quails; for, though he gave them their own desire, they were not estranged from their lust ( v. 29, 30 ); their appetite was insatiable; they were well filled and yet they were not satisfied; for they knew not what they would have. Such is the nature of lust; it is content with nothing, and the more it is humoured the more humoursome it grows. Those that indulge their lust will never be estranged from it. Or it intimates that God's liberality did not make them ashamed of their ungrateful lustings, as it would have done if they had had any sense of honour. But what came of it? While the meat was yet in their mouth, rolled under the tongue as a sweet morsel, the wrath of God came upon them and slew the fattest of them ( v. 31 ), those that were most luxurious and most daring. See Num. xi. 33, 34 . They were fed as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a god of their belly is destruction, Phil. iii. 19 . The prosperity of fools shall destroy them, and their ruin will be the greater.

4. The judgments of God upon them did not reform them, nor attain the end, any more than his mercies ( v. 32 ): For all this, they sinned still; they murmured and quarrelled with God and Moses as much as ever. Though God was wroth and smote them, yet they went on frowardly in the way of their heart ( Isa. lvii. 17 ); they believed not for his wondrous works. Though his works of justice were as wondrous and as great proofs of his power as his works of mercy, yet they were not wrought upon by them to fear God, nor convinced how much it was their interest to make him their friend. Those hearts are hard indeed that will neither be melted by the mercies of God nor broken by his judgments.

5. They persisting in their sins, God proceeded in his judgments, but they were judgments of another nature, which wrought not suddenly, but slowly. He punished them not now with such acute diseases as that was which slew the fattest of them, but a lingering chronical distemper ( v. 33 ): Therefore their days did he consume in vanity in the wilderness and their years in trouble. By an irreversible doom they were condemned to wear out thirty-eight tedious years in the wilderness, which indeed were consumed in vanity; for in all those years there was not a step taken nearer Canaan, but they were turned back again, and wandered to and fro as in a labyrinth, not one stroke struck towards the conquest of it: and not only in vanity, but in trouble, for their carcases were condemned to fall in the wilderness and there they all perished but Caleb and Joshua. Note, Those that sin still must expect to be in trouble still. And the reason why we spend our days in so much vanity and trouble, why we live with so little comfort and to so little purpose, is because we do not live by faith.

6. Under these rebukes they professed repentance, but they were not cordial and sincere in this profession. (1.) Their profession was plausible enough ( v. 34, 35 ): When he slew them, or condemned them to be slain, then they sought him; they confessed their fault, and begged his pardon. When some were slain others in a fright cried to God for mercy, and promised they would reform and be very good; then they returned to God, and enquired early after him. So one would have taken them to be such as desired to find him. And they pretended to do this because, however they had forgotten it formerly, now they remembered that God was their rock and therefore now that they needed him they would fly to him and take shelter in him, and that the high God was their Redeemer, who brought them out of Egypt and to whom therefore they might come with boldness. Afflictions are sent to put us in mind of God as our rock and our redeemer; for, in prosperity, we are apt to forget him. (2.) They were not sincere in this profession ( v. 36, 37 ): They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not return to God with their whole heart, but feignedly, Jer. iii. 10 . All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for they were not stedfast in his covenant. They were not sincere in their reformation, for they were not constant; and, by thinking thus to impose upon a heart-searching God, they really put as great an affront upon him as by any of their reflections.

17-20. yet more-- literally, "added to sin," instead of being led to repentance ( Ro 2:4 ).

23-29. (Compare Ex 16:11-15 ; Nu 11:4-9 ).

The same day went Jesus out of the house, and sat by the seaside.2. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.3. And he spake many things unto them in parables, saying, "Behold, a sower went forth to sow;4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:5. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:6. And when the sun was up, they were scorched; and because they had no root, they withered away.7. And some fell among thorns; and the thorns sprung up, and choked them:8. But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirty fold.9. Who hath ears to hear, let him hear.

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 not down by the sea aide.

By the words, "The same day," he sufficiently shews 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.

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 daemon, He went out and taught by the sea, to signify that having left Judaea 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 Judaea was by faith the house of the Lord.

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."

The Evangelist did not relate this without a purpose, but that he might shew 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.

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.

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.

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."

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.

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.

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."

By this sower is typified the Son of God, who sows among the people the word of the Father.

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.

Or, He event forth, when having left Judaea, He passed by the Apostles to the Gentiles.

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.

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."

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.

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? [ Isa 5:4 ]

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.

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.

And we are excited to the understanding of His words, by the advice which follows, "He that hath ears to hear, let him hear."

These care to hear, are ears of the mind, to understand namely and do those things which are commanded.

On the same day Jesus left the house, in which he had performed the miracle, and delivered the preceding discourse, and sat himself down on the shore of the sea of Galilee, were multitudes crowded unto him.

To them he spoke many things, from a ship, in parables; probably many more than are here recorded. By familiar and well-known objects, Jesus Christ would thus convey more pleasingly his divine instructions, and teach them to spiritualize their daily labours, and by natural things, which meet the senses, lead them to knowledge of things divine, which we cannot naturally comprehend. (Haydock) --- Several reasons may be assigned why our Lord made use of parables: 1st. The lively imagination of the Orientals made them relish these figurative expressions, which awaken the attention, and exercise the understanding. 2d. The indisposition of his hearers made him frequently veil his instructions under similitudes or parables; but in private, he expounded the meaning to his disciples, who were better disposed, and was ever ready to give every necessary and satisfactory explanation to as many as sincerely wished for it. --- A third motive, given by St. Matthew, was the accomplishment of the prophecies; for one of the characteristics of the Messias was, that he would express himself in this parabolical manner; and Jesus Christ was pleased that the most minute circumstances should be fulfilled in his person, in order that the resemblance between him and the ancient prophets, in the mode of instructing, might induce the Jews to consider him as the great prophet, foretold by Moses. There are few Christians that do not dwell with delight and improvement on our Lord's parables. Their imagination, warmed with the singular beauty of the imagery, more easily retains them; and the greatest geniuses have ever esteemed them as very superior and striking lessons of morality and religion. --- In his sermon on the mount, Jesus Christ does not make use of parables to convey his instructions to the Jews, for then his auditors were composed of a mixed multitude, and the major part of them illiterate people; but here, on the contrary, they are the Scribes and Pharisees, the doctors of the law. (St. John Chrysostom) --- Jesus Christ speaks sometimes in plain, and sometimes in obscure terms, that, by what they understand, they may be led to the search of what they do not understand. (St. Jerome)

And whilst he soweth. St. Matthew and St. Mark subjoin the following parables to what goes before, but St. Luke places the parable of the sower immediately after the second journey through Galilee, which he anticipates. Jesus Christ successively proposed four parables to the people, and then dismissed them; and being now retired with his disciples, he unfolded to them the meaning of the parables when in the house. (ver. 36) St. Matthew, however, interrupts the course of the parables, and after the first, anticipates the request of the disciples to have it explained; but from St. Mark, we learn that this did not take place till Christ was alone in the house. Of the eight parables, all spoken by Jesus on the same day, the first five were addressed to the people assembled on the sea-shore, the other three were added by him when alone with the apostles in the house, and are in some measure explanations of the former. In the first, we see the different success of the word of God from the different dispositions of the hearers. And as we find that only one-fourth part of the seed produced fruit, we may thence infer how many and great are the obstacles in the way of salvation, and how few will be the number of the elect. (Haydock)

Had no deepness of earth; and therefore the seed, not able to shoot downwards, shot upwards, and for want of necessary moisture and nutriment, was burned by the scorching heat of the sun.

Some a hundred-fold. This difference of fruits is the difference of merit here, and of the rewards hereafter, according to the diversity of states, &c. St. Augustine, in his work, (de Virginitate, chap. xliv, and seq.) saith, that the hundred-fold agreeth with professed virgins; the sixty-fold with religious widows; the thirty-fold with married persons. This old heretic, Jovinian, and many of modern date, deny, affirming that there is no difference of merits or rewards. (St. Jerome, lib. ii. adv. Jovin. St. Ambrose, ep. lxxxii. St. Augustine, ep. lxxxii.) (Bristow)

He that hath ears to hear. By these words, we are exhorted to examine the meaning of the parables. (St. Jerome) See Chap. xi. 15. --- We are also taught that not all, but only such as have had the sense of the Scriptures opened to their understanding from above, can properly understand them. The apostles themselves were in ignorance till Jesus Christ gave them the true meaning: aperuit illis sensum, ut intelligerent Scripturas: "he opened their understanding, that they might understand the Scriptures." (St. Luke xxiv. 45.) It is God who speaketh in the Scripture, and it is God who giveth us to understand what is therein delivered. His truths he conceals from the proud, while he reveals them to the little and humble. How can any persons pretend that the most mysterious, as well as the most sacred book in the world, is open to every understanding? St. Paul (Acts xiii. 26.) tells the Jews, that although the Scriptures were read to them every sabbath-day, their very rulers did not understand them; and St. Peter, in his 2d Epistle (iii. 17.) assures us, that there are many passages hard to be understood. --- all comes from God. It is He who openeth our ears to hear, our heart to believe, and our mind to understand. Agar was near a well, and yet she wept, because she had no water to give her son to drink, God opened her eyes, and she saw the well that was close to her. Thus, says Origen, we may read the Scripture, and find no nourishment for the soul, unless God opens our mind, to see therein on what we are to nourish it. It contains salutary waters, but only those can be benefited by them, who see how to drink of the heavenly source. It is the Holy Ghost alone who can effectually open our eyes, to see these waters that spring up to life eternal; and this special grace we are to obtain by humble and fervent prayer. Knock, and it shall be opened to you.

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CHAPTER 13

At that time, &c. Syriac, by the sea shore: When Christ, after His manner, had preached in the house, which He had hired for His dwelling in Capernaum, as I have said on c. iv. 13, He sent away the multitudes to attend to themselves and their affairs, and that He might refresh Himself and His disciples with rest and food. Bye and bye, since He knew that the multitudes were about to come to Him in such numbers that the house could not contain them, He went out to the wide, open shore of the Sea of Galilee; and there uttered the following parables.

He went up into a ship: from whence, as from a pulpit, He preached to the people assembled on the shore.

A sower went out to sow: Gr. ό σπείρων, i.e., sowing, Observe: Appositely are gospel doctrine and preaching compared to seed, and the harvest proceeding from it. For, as for the natural harvest there is need of seed, earth, sun, rain and wind, so also is there need of such things for the spiritual harvest. The seed is the word of God, or the gospel, and the preaching of it. The earth is the free will of all who hear. The sun is preventing grace, illuminating and inflaming the free will, that it may receive the Word of God so as from it to produce the fruits of charity and all virtues. The rain is grace, watering and promoting these good acts and motions of the free will. The winds are temptations which, by agitating them, cause them to take deeper root, and strengthen them. Lastly, there is need of patience, Gr. ύπομονὴ, i.e., endurance in the labours and troubles of ploughing, sowing, &c., and long waiting for the reward and fruit of the harvest.

Observe: the end and scope of this parable is, that Christ would teach that He Himself is the Sower, the preacher of the gospel upon earth, that is to say, among men, but with different results among different people. For, first, not all who hear the gospel accept it; as seed, although sown in the earth, does not everywhere strike root in the earth. 2. Not all who believe persevere in faith, but some fall away under temptation; like seed which sprouts in stony ground, quickly withers by the sun's heat. 3. Not all, who persevere in faith, bring forth the fruit of good works; just as thorns choke seed springing up well in otherwise good ground, and prevent it from bearing fruit. 4. These things happen, not through the fault of the seed, i.e., of the doctrine, but of the earth. It is the fault of the hearers, and that in various ways. It is partly on account of the rocks, partly on account of the thorns. The rock is the flesh, the thorns are the world, the highway is the habit of a worldly and licentious life, where the birds of the air, that is the devils, like most eager and voracious devourers of souls, snatch away the doctrine that has been preached, from the mind and memory, whilst they draw off those who are by the wayside, i.e., men who are given up to the customs and business of the world, as well as those who are wandering, who are slothful and curious, from considering and penetrating into the doctrine heard, to their accustomed vanities. 5. The seed in the good ground is that which those receive in a good heart, who begin to ruminate upon it, and profit by it; they are in the best way, who apply themselves with all their might, to arrive at perfection in virtue. 6. Some seed bears less fruit, some greater, some the greatest. That is on account either of the greater sowing, i.e., preaching and illumination of spiritual things, and the assistance of grace, or on account of greater efforts and co-operation of free will with grace. This is the sum of the whole parable, from which it is easy to understand it in all its parts. I will handle them briefly, one by one.

Moraliter: Let the preacher with Christ, who came forth from the house, even from heaven, impelled by the force of love, to the earth, go forth from the house of contemplation into the field of preaching, that what he has drank from God in prayer, he may pour forth upon the people, and preach, not so much by words, as by the example of a holy life. Again, he invokes God that what he speaks in the ear, God may speak in the heart.

And as he sowed, some fell by the wayside, namely, on the path or boundary, conterminous with the field, which is constantly worn and trodden down by the feet of passengers, and is therefore unsuitable for the reception of seed, and exposes it naked, to be carried off by the birds. We see a gradation here, for from the unsuitable ground for seed, He rises gradually to the less unsuitable, to the more suitable, and the most suitable. The most unsuitable earth for seed is that by the wayside. The less suitable is the rocky ground. The more fit is the good ground which produces thorns. The most fit is that which is entirely good, rich, moist earth. Moreover, the way is a mind worn, and dried up by evil thoughts. Such a mind does not receive the doctrine of the gospel, which is contrary to its lusts; it does not perceive, nor understand it, because it is wholly intent upon fleshly allurements. Whence, says the Gloss, such are those, who neither are pricked by preaching, nor begin to do well.

But other fell on stony ground, &c. This seed could not strike deep root, therefore it began to germinate and spring up before the proper time. For that which is quickly produced, quickly perishes. He adds the cause.

When the sun was risen, they were scorched, Gr. ε̉καυματίσθη, i.e., were burnt up, both seeds and germs, by the burning heat of the sun. And because they had no root, they withered away. They had but a little earth, which was succeeded by the rock. Hence, partly from want of moisture, partly by the burning rays of the sun, they were dried up. The rock in this place, says Rabanus, means the hardness of an insolent mind, in which there is no deep mildness of an obedient soul. Whence, such are only pleased by the sweetness of the word, which they hear, and of heavenly promises for a short time; but they strike not the root of desire unto salvation. Therefore by the heat of the sun i.e., the fury of persecution, are they burnt up, through impatience, because their mind does not firmly cleave to the word of God, and they lose the greenness of faith, says the Interlinear. S. Chrysostom says, "With regard to souls, that which is rock, may become good ground, that which is wayside, not trodden down; and the thorns may be destroyed. Christ was speaking to all, even as if He were providing for the future, how He might declare what I ought to do, and have not done. Hereby He teaches His disciples not to be slothful."

But other fell among thorns, &c., i.e., in land producing thorns. And they grew, Gr. α̉νέβησαν, i.e., they ascended, i.e., they grew more quickly than the good seed, which rises slowly, and by degrees. For tares sprig up easily, wheat with difficulty. Therefore the tares choked the wheat just as it was coming into ear. The tares did this, both because they drew away the moisture and nourishment to their own roots: as well as because they deprived them of air and room to grow.

But other fell on good ground, &c. (Arab.) For one a hundred, for one sixty, and for another thirty. Good ground, if it be well cultivated, for one grain produces a hundred; other ground, less rich, sixty; other, more sterile, thirty. The good ground is a faithful and devoted conscience.

Observe, only the fourth part of the seed, namely, that which fell on the good ground, produced fruit; the three other divisions of the seed perished. Thus, but few profit by the word of preaching. By far the greater number who hear the word bring forth no fruit.

He that hath ears of hearing (Greek) let him hear. Christ makes use of this expression when the subject is obscure and symbolical, or when he would arouse the attention of his hearers. Ears to hear: He speaks of one who hears diligently the words of Christ, in order that he may receive them, and ruminate upon them, and obey them. For many heard Christ out of curiosity, for the sake of listening to something new. Such had not ears for hearing. So, even now, there are many who hear sermons for the sake of their eloquencenot that they may amend their lives.

And the disciples, &c. They meant to say, the uninstructed multitudes do not receive parabolic and symbolic discourses. Why, then, dost thou not speak to them in plain words, that they may understand them?

He answered and said, &c. (Arab), ye have been endowed with the knowledge of the mysteries of the kingdom of Heaven, and they have not been endowed. The reason why Christ spake to the multitude in parables was, because many among them were as yet unfitted for receiving the heavenly doctrine of the Gospel; and some, indeed, did not believeyea, some derided. The scribes also reviled Christ, and accounted Him for a false prophet. Wherefore they had not ears of hearing such as Christ required. Christ, therefore, urges them to take hearing ears, and examine carefully His parables, and ask from Him the meaning of them, that thus they may make themselves fitted to receive the preaching of the Gospel. This if they would do, He promises clearly to expound what He speaks in parables.

Moreover, Christ indicates that this capability of receiving the Word cannot be obtained by our own power, but must be humbly asked of God. For this is the gift of God, which He gave to the disciples of Christ, and did not give to the rest, but left them in their blindness. It is as though He said, "Yours, 0 ye Apostles, is this grace and happiness, that God has given you faith in Me, and that, for this reason, I clearly tell you of mysteries, whilst I speak to others only in parables. For faith is the gift of God. Do ye, therefore, render perpetual thanks to God for this, and pray for others, that God would give them ears of hearing, as He has given you. For then will I explain My parables to them, as I shall explain them to you." Whence Mark has (Mar_4:11.), To them which are without, all things are done in parables. That is, to the unbelieving who are outside of faith and of the Church, all things are spoken and done by Me, parabolically, i.e., obscurely, by symbols and enigmas, that they may not despise and cavil at them, for as Bede says, "Not only the things which the Lord spoke, but also the things which He did, were parables," i.e., signs of mysteries, hidden from the unbelieving Jews, according to the words, "Give not that which is holy unto the dogs, neither cast your pearls before swine." Mark adds, that seeing they may see, and not perceive, &c. He means, they are blinded and obstinate, and thus they persevere in their blindness, and will not accept the light of truth, which I offer them. For this blindness is the punishment of past sins, which they have committed. All this will be more plain from what follows.

Observe: the word that, as Mark says, that seeing they way see, and not perceive, does not signify cause and intention, but consequence and effect. For Christ, in speaking parabolically, did not intend absolutely to blind them, but only to permit what was the consequence of His parablesnamely, that the Jews, being blinded with envy and lust, although they saw so many miracles of Christ, and heard His heavenly wisdom, yet would not believe, nor understand what they saw and heard, but would be as though they had neither seen nor heard.

For he that hath, &c.; Arabic, And he who has anything, it shalt be given and added, &c. The sentence is a species of proverb, as Salmeron and others say. It is most true: for to the rich things are given, from the poor there is always taking away. Similarly, God heaps upon His faithful and elect people (such as the Apostles were) new graces and benefits day by day, so that they abound in virtue and holiness: but from the unbelieving, the ungrateful, and the unworthy, He gradually takes away His gifts, both of nature and grace.

The meaning is: 1. He who has faith, to Him shall be given the knowledge of the mysteries of God's kingdom; for these cannot be known without faith. He, therefore, who hath not faith, from him shall be taken away the good which he hath. As though He said, To you, 0 ye Apostles, because ye believe in Me as the Messiah, it is given to hear the mysteries of God and of Heaven, by means ot which ye are every day advanced more and more in hope and the love of God. But from the Scribes, who will not believe in Me, God will take away the little knowledge which they do possess of heavenly things. Yea, he will deprive them of Church, kingdom, priesthood, and country; and, as profane and perfidious, they will wander in misery over the whole earth. Thus SS. Jerome and Hilary and Euthym. explain.

2. They who have ears of hearing, who come to Me with sincere affection, with a pure desire of faith and truth, to them I will clearly reveal celestial verities ; and I will assist them in the path of virtue, by which they may arrive at the kingdom of God. But they who have not this pure desire of the truth, but indulge in their own lusts and errorsas ye do, 0 ye Jews and Scribesfrom them shall be taken away, by degrees, that little knowledge of Divine things which they do possess, and they shall become wholly blinded. Therefore, to you, 0 ye Jews, I, Christ, speak not clearly, but darkly in parables. As Theophylact says, "For he who hath a small spark of goodness, and does not stir it up by means of the Spirit and spiritual things must of necessity have it extinguished."

3. S. Augustine (lib. 1, de Doctr. Christ. c. 1) explains the word have to mean use, and applies it to preachers. Thus, the preacher who has doctrinei.e., who uses the doctrine given him by God, and diligently preaches it, and communicates it to others;doctrine and words, which he may speak and preach, will never fail him, for God will suggest them. But if anyone does not make use of doctrine, he will gradually forget it and lose it. In the same manner, the word have means to use in c. xxv. 29. Thus we find by experience that zealous preachers, the more they preach, the more they abound in word and spirit; like fountains, from which however much water flows, just as much do they always receive.

Therefore I speak unto them, &c. Behold how Christ here plainly declares the reasons why He spoke to the Jews and Pharisees in parables. It was because they had been previously unwilling to hear, i.e., to understand, obey, and believe Christ when He spake plainly of repentance and the way to the kingdom of Heaven. They deserved, therefore, that Christ should speak to them obscurely and by parables. For He taught at Capernaumwhere were rich merchants, who trusted in their riches; where also were Scribes and Pharisees; these men despised, yea even derided and blasphemed, Christ's heavenly doctrine concerning contempt of riches, humility, poverty, and penance. Wherefore, Christ purposely betook Himself to parables, which (forasmuch as they did not understand them) they could not deride. Therefore He spake unto them in parables; not because they were absolutely reprobate, but because they were unworthy and ungrateful. Thus SS. Hilary, Chrysostom, and Bede. Nevertheless, I confess there were intermingled with this multitude of unbelieving Jews many who were desirous of hearing Christ for the sake of salvation; but because they were mixed up with the unbelieving, who were Christ's enemies, it was given to them to hear only in parables; that by them, even when they did not understand them, they might at least conceive admiration and reverence for Christ, which would at length lead them on to a better position. Yea, as S. Chrysostom says, to all the Scribes and Pharisees, unworthy and obstinate as they were, Christ spake in parables, with this intention and this end in viewthat He might instil into them a sincere desire of searching and believing in Christ, and that having suffered a temporary obscurity in parables which they did not comprehend, they might the more eagerly desire Christ, the true light, and ask of Him the explanation of the parables. This is hinted at in Mark (iv. 33).

And with many parables He spake the word unto them, as they were able to bear it, that (namely) they who were able to understand and receive them, might receive them; but they who could not, might be stimulated to search out the meaning.

For this people's heart is waxed gross, &c. He cites Isaiah (Isa_6:9-10), where instead of make fat, our translation has, blind thoui.e., thou shalt blind (Chaldean, infatuate) the heart of this people. The Hebrew is השמן, hashmen, i.e., make gross, or fat their heart, and make heavy their ears. Where observe that this blinding, making gross and hardening, is spoken of God deserting and leaving in his blindness the man who is made blind and hardened; as well as of the man who, of his own free will, blinds, makes gross, and hardens himself, by cleaving to his darkness and his sins, and shutting his eyes to the Divine light and the doctrine of Christ. Where the LXX (which the Vulgate follows) reads with different points, huscheman, and translate with a clearer meaningthe heart of this people has been made gross, namely, directly by themselves, indirectly by God; especially because the preceding words signify that they had not been so much blinded by God as by their own covetousness, pride, malice, hatred and envy against Christ. See what I have said on Isaiah vi., where I have expounded the passage at length.

But blessed are your eyes, for they see (Arabic, see through), &c. Eyes and ears of the mind as well as of the body. Blessed are ye, 0 ye Apostles, because ye receive the mysteries of the kingdom of heaven, both with the exterior eyes and ears of the body, and the interior ears and eyes of the soul. With the eyes of the body ye behold My sacred actions and miracles: but, what is of far more consequence, with the eyes and ears of your minds, enlightened by God, ye believe and understand the same. This do not the Jews: for the soul, equally with the body, has its own eyes and earsyea, the soul is all eye or ear.

Verily, I say unto you, that many prophels, &c. For, as Christ said (Joh_8:56), "Abraham rejoiced to see My day; he saw it and was glad." Here is the voice and prayer of Jacob: "I have waited for Thy salvation, 0 Lord." (Gen. xlix. 18). Then also Isa_45:8. "Drop down dew, ye heavens from above, and let the clouds rain the righteous one. Let the earth open and bring forth the Saviour." (Vulg.) There was the same feeling and desire to all the patriarchs, all the prophets, all the saints of the Old Testamentnamely, to see and hear Messiah, the Redeemer, Teacher, and Saviour of the world.

It is said that S. Augustine had three wishes: the first to see Christ speaking in the flesh; the second to behold Rome in the splendour of an imperial triumph; the third, to hear Paul thundering forth in his preaching. Many have the same wish at this present time.

Hear ye therefore, &c. Cometh the evil one, Gr. ό πονηρός, that is, the devil. S. Luke (Luk_8:12) gives this more clearly, The seed is the Word of God. Those by the wayside are they that hear: then cometh the devil, and taketh away the word out of their hearts, lest they should believe aid be saved.

Appositely is the word of God, or the gospel, and the preaching of it compared to the sowing of seed. 1. Because as the word from the mouth of the preacher, so is seed scattered by the hand of the sower. 2. As the word is received by the ear and the heart of the hearer, so is seed received into the bosom of the earth, that it may produce fruit. 3. As seed is the parent and origin of all corn, so is the word of God the parent of all good works. 4. As the earth without seed produces only nettles, tares and thorns, so also does the mind of man without the word of God produce nothing but what is vain and noxious. 5. As seed, in order that it may fructify, must be sown in ground neither hard nor stony, dry or thorny, but in moist or good earth, so also the word of God ought to be received in tender, pure hearts, and inclined to piety, that it may bring forth spiritual fruit: this is what James says (Jam_1:21), "receive with meekness the engrafted word."

Again, Palladius (l 1 de re Rust. Tit. 35) suggests a remedy to prevent seeds being destroyed by moles, mice, ants, &c., that the seeds should be previously steeped in bitter substances. So also Pliny says that chick-peas keep caterpillars from herbs, and adds, "if the seed of herbs be steeped in the juice of wormwood, it will keep the herbs from all noxious animals." In like manner, in order that we may keep the seed of God's word in our hearts, untouched by the gnawing of pleasures, it must be macerated by sobriety, fasting, and other austerities, for these preserve the mind from the corruption of fleshly delights.

6. As the earth ought to be ploughed, manured, harrowed, that the seed may germinate, so also ought the heart of man to be cleared, and cultivated by laborious acts of penance, mortification and other virtues, that the word of God may produce fruit in it. This is what Isaiah says (xxxii. 20.) "Blessed are ye which sow beside all waters, sending forth thither the feet of the ox and the ass." See what is there said. 7. In order that seed may germinate, it requires the rain and the sun; so also that the word of God may strike root in the soul, it ought to be watered by grace, and warmed by heavenly love. This is what Isaiah says ( Isa l61:11), "For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth: so the LORD GOD will cause righteousness and praise to spring forth before all the nations." This is effected by the word of the Gospel scattered by Christ and His Apostles. 8. As seed that is sown in the earth must decay, burst and die, that it may be fruitful: so also that the word may fructify in the heart it must be, as it were, resolved, bruised, and die by meditation; and it must likewise bruise and mortify the heart itself, according to that saying of Christ (Joh_12:24.) "Verily, verily, I say unto, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." Thus likewise must the faithful soul suffer many adversities before it can bring forth fruit unto God. 9. The seed must first strike root in the earth, then spring up in stalks and branches, next bud into flowers, and lastly, produce fruit from them; so also must the word of God first be rooted in the soul, then bring forth the germs of good thoughts, and the flowers of good desires, that it may at length produce the fruit of good works. 10. The entire power of a tree or plant is in the seed: for from it the plant and all its parts and members, which it possesses in an analogous manner to the limbs of men and animals, proceed. Wherefore many think that seeds have souls, as Aristotle hints (l. 2. de gener. anim. c. 1.) For when seed is cast into the earth, by and bye, as though it were living, it produces living germs. In like manner the whole force of virtue and perfection, whereby a man becomes spiritual, holy, and perfect, is contained in the word of God, as it were in seed. And this, unfolding itself and germinating in the mind produces all virtuous actions. 11. Different seeds produce different fruits; as the seed of a pear tree produces pears; the seed of wheat, wheat; the seed of barley produces barley, and so on. Thus different sentences of the Gospel bring forth different affections in the soul. The precepts of humility bring forth humility, the precepts of repentance, repentance. 12. As there is a father and a mother of every child, as for the production of fruit, there must be the earth and the seed; so in like manner, for good works there must be the concurrence of the word of God with that which is internal, i.e., the free will of man, which must co-operate with the word of God. But this must be in such manner that the will must derive all its power of producing spiritual works from the word and grace of God, in order that they may be pleasing unto God, and may merit eternal life. (Conr. Trident. sess. 6.) In like manner the fruit derives liberty, or that it should be a free work and not compulsory nor done of necessity, from free will. For the interior word, which God speaks in the soul, stirring it up and strengthening it for acts of penance, charity, religion, &c., is nothing else but the grace of God itself, illuminating the understanding, and strengthening the affection, or the will, and inflaming it to the Divine works of virtue. This interior word, or grace, God is wont to add to the external word of preaching, What therefore the preacher speaks outwardly in the ear, God must speak inwardly in the heart if it is to bear fruit.

In fine, as from the better seed, and the more excellent land is produced better fruit, for example, better wheat, better barley, so in like manner from the more powerful preaching, and the grace of God, and the more fervent co-operation of free will are produced more excellent acts of virtue, and more heroic works. Hear what Pliny says (1. 24. 18.) He prescribes the following rules for sowing. 1. Let the sowing in moist places be performed quickly, the reason is that the seed may not putrefy with the wet: more slowly in dry ground, that the rain may follow, lest it should lie too long, and not be able to germinate. 2. It is part of the art of sowing to scatter the seed evenly. The hand ought to correspond with the step, and always with the right foot. 3. The seed must not be transferred from cold places to warm, not from ground where it ripens quickly to ground where it ripens late. 4. Sow abundantly in rich soil, more sparingly in poor soil. 5. This precept should be observed, do not exhaust your crops; for as Columella says, it is evident that crops will become exhausted by sowing the land too frequently with them. All these things are mystically adapted by preachers for sowing the Gospel.

And understandeth it not, does not perceive the meaning of the Word of God; because some other occupation, desire, or care, or the devil himself, distracts the mind to think of other things. This is he who is sown by the wayside. The heart of such a man is signified by that portion of the ground which is by the wayside, or the path itself. For as seed failing in the way, or by the side of the way, is rejected by the hard and trodden ground, and is snatched up by the birds; so, in like manner, the seed of the Word of God is not received into a heart which has become hardened by a habit of sin, but is immediately carried away by the devil impelling the heart to its accustomed sins. Such an one, therefore, cannot really be compared to ground at all, but to a way; he has the name and character, not of a hearer, but of a despiser of the Word of God.

Now the inaptitude for seed of land trodden down in a way may be removed, if it be cultivated by the plough and the mattock; and if a hedge be placed so as to exclude those who tread it down. Thus, likewise, the unfitness of a heart that is hardened by habits of vice may be taken away by compunction, which may cut and mollify the hardness of the heart: and if it be broken by the mattock of continence which weakens vicious desires, and brings them into subjection to right reason and the law of God.

But hath no root in himself, &c. This is the second condition of those who receive the Word. It is better than that condition of ground which preceded; for this is ground sufficiently soft for the seed to be received, and to sprout, though it is only for a short time. The meaning therefore is, The heart of that hearer who hears the Word of God, and with joy receives it in his mind, meditates upon it, and approves of itaccording to those words of the Psalmist, "The statutes of the Lord are right, and rejoice the heart"is like the seed sown on stony ground. This seed quickly springs up, that is, in pious affection for the faith, and other works of religion. But because there is only little earth in the heart, and much rockthat is, because there is more of a depraved habit in a heart that has become hardened by pleasures than of a disposition to pietythis seed of God's Word is unable to take deep root in such a heart. It is temporary, i.e., it is not constant in the faith, but only believes for a little time, as the Arabic translates. It perceives the Word of God to be opposed to its lusts and vices; so that, like hard and rocky ground, it rejects it. Whence Luke says (viii. 14), These are they who for a time believe, and in time of temptation fall away; i.e., from the Word and faith of God, or, certainly, from His law, which faith declares is to be followed. Wherefore, when tribulation arises from private persons, or public persecutions which tend to deprive them of fife, or the riches and pleasures which they love; and when this is in consequence of the Word and faith of God, immediately they are scandalized, or as the Syriac translates, they are offended, and fall away, or apostatize from the profession of the faith. S. Gregory gives an example (Hom. 15 in Evang.): "The rocky ground had no moisture, because it did not bring what it had caused to sprout to the fruit of perseverance. For many persons, when they hear the Word against avarice, hate the same avarice, and praise contempt of all things; but by-and-by, when the mind sees what it desires, it forgets what it praised. Many, when they hear the Word against luxury, not only do not desire to perpetrate fleshly pollutions, but are even ashamed of what they have perpetrated; but as soon as the fair appearance of the flesh is present to their eyes, the mind is carried away, and they are as though they had never made resolutions against those desires. For often we have compunction for our faults, and yet, after weeping, return to the same faults."

But that which is sown among thorns, &c. This is the third sort or condition of ground receiving seed, far better than the second condition, in as much as thorns offer less hindrance than rocks to seeds to germinate. This ground then denotes the heart of a hearer, which is beset with riches and worldly cares, as it were thorns. These destroy and choke the growing, seed of the word of God, before it can bring forth the ripe fruit of virtue. Observe: riches are aptly compared to thorns, because like thorns they distract, prick, and torment the mind so that it is not pleasing to a rich man to think often of Divine things.

Hear S. Jerome: "To me it seems that the words spoken literally to Adam, Among thorns and thistles thou shalt eat thy bread, signify mystically, that whosoever shall give himself up to the pleasures and cares of this world, shall eat heavenly bread and the true food, among thorns."

And S. Gregory (Hom. 15. in Evang.): "Who would ever believe me if I wished to interpret thorns to mean riches, especially since the former prick, the latter give pleasure? And yet riches are thorns, because they lacerate the mind with the punctures of their thoughts, and when they draw to sin they inflict as it were a bloody wound."

Care of the world, i.e., of things temporal, such as the care of a wife or family. Such things tear the mind, i.e., distract, trouble, and wound it. But on the other hand the care of salvation and of things divine causes the mind to be collected, calm, sound and flourishing. Hear S. Gregory, The cares of the world choke, because they strangle the throat of the mind with importunate thoughts: and because they will not suffer good desires to enter the mind, they as it were cut off the breath of life. We must observe also that there are two things which Christ joins to riches, namely cares and pleasures: because in truth the mind is oppressed by care, and by abundance it becomes dissolute.

Deceitfulness, i.e. the seduction of riches. Riches are deceitful, because they draw away the mind from God and salvation, to vain and hurtful wealth, which is often a cause of many sins and of damnation, when it is acquired by all sorts of means. They are deceitful therefore, because they promise and perform not. They promise joy and pleasure, but instead they often hurry men into the eternal pains of hell.

Hear what S. Gregory says, "riches are deceitful because they cannot long abide with us, and because they do not drive out the poverty of our souls. Those only are the true riches which enrich us with virtues. If therefore, brethren beloved, ye desire to be rich, strive for the heavenly kingdom. If ye love the glory of dignities, hasten to be enrolled in the senate of the Angels, which is above."

That which is sown in the good ground, &c. "The good ground," says S. Thomas (in Catena ex Remigio): "The good ground is the faithful conscience of the elect, or the mind of the saints, which receives the Word of God with joy and desire and devotion of heart, and manfully keeps it in prosperity and adversity, and leads it on to the future, whence it follows, 'and brings forth fruit, some an hundredfold, some sixty, and some thirtyfold.'"

Understandeth it, &c. i.e., considers it in his mind, ruminates upon it, penetrates it, proves, tastes, retains it. The fruit is that both of good works as well as of their corresponding reward and glory in Heaven. Whence Luke adds, with patience, Gr. ε̉ν ύπομονη̃, i.e, with long-suffering, after the manner of a husbandman patiently awaiting, after his sowing, the fruit and heavenly harvest of his labours and good works. "The good ground," says S. Gregory, "brings forth fruit through patience. The grapes are trodden by the heels of men, and flow into wine-juice; olives are expressed by beatings, and leave their lees, and produce the fatness of olive oil; by the threshing of the floor the grain is separated from the chaff, and when winnowed is carried into the granary, and so on." Hence S. Bonaventura says, that a good hearer of God's Word gives himself up entirely to it, together with all the faculties of his soul namely, his understanding, his wiill or affection, and his memory. He serves the Word of God with his understanding and will, because he receives it in an honest and good heart: with his memory, because he retains the word: with his powers of working and endurance, because he brings forth fruit with patience.

And brings forth some an hundredfold, &c. "We must observe," says S. Jerome, "that like as in the bad ground there were three different sortsnamely, by the wayside, the rocky, and the thorny placesso in the good ground there is a threefold diversity. And in the one as well as in the other, it is not the substance which is changed, but the will; and so it is the heart of the unbelieving as well as of the believing which receives the seed."

Moreover, the greatest fruit of God's Word, as it were the greatest fruit of seed is a hundredfold, as if from a single grain a harvest of a hundred grains were gathered, as was Isaac's case (Gen_26:12). The medium fruit is called sixtyfold; the lowest thirtyfold. A definite number is put for an indefinite; otherwise He might have added, brings forth some fortyfold, some twenty fold, and so on. Whence, in opposition to Jovinian and Calvin, the inequality of merit and consequently of the reward, of good works in Heaven is rightly proved. So S. Chrysostom (Hom. 45), S. Augustine (de S. Virgin. c. 46), Nazianzen (Orat. 28), and others. For the Fathers, however Calvin may deride and exclaim, apply these words especially to diverse states. 1. S. Jerome, on this passage (lib. 1, contra Jovin), and S. Athanasius (Epist. ad Ammon.), and others assign the hundredfold fruit to virgins; the sixtyfold to widows; the thirtyfold to those who live in honest and holy wedlock.

2. S. Cyprian (l. de Hab. Virg.) and S. Augustine (l. 1, de quest. Evang. quest. 9, tom 4) assign the hundredfold to martyrs, the sixty to virgins, the thirtyfold to those who are married. Hear what S. Augustine says: "I assert that the hundredfold belongs to martyrs, on account of their holiness of life, or contempt of death; the sixty fold to virgins, on account of interior quiet, because they do not need to fight against fleshly habitsfor rest is wont to be granted to soldiers who are past sixty years of age; the thirtyfold to the married, because thirty is the age of warriorsfor those have a sharper conflict, that they may not be overcome of lust."

3. Euthymius and Theophylact assign the thirtyfold to beginners, the sixty to those who have made some progress, the hundredfold to the perfect. So also Nazianzen (Orat. 28.) When a man proceeds, saith he, from thirty to sixty, he finishes with a hundred, as Isaac did (Gen. xxvi.) And he sings the Psalms of Degrees, going from strength to strength, and placing the Ascensions in his heart (Ps. 84.)

Another parable put He forth, &c. The Syriac adds, enigmatically. This means it is done in the kingdom of Heaven in the same way that it is done in a fieldwhen a man sows his seed, and his enemy sows tares over it. Wherefore Mark has (iv. 26.) So is the kingdom of God, as if a man cast seed into the earth, and while men slept, &c. For the whole parable is compared with the whole of the things signified, not part with part: for otherwise the sower would not be like to a kingdom but to a king, the King of Heaven.

Whilst men slept, &c. That is to say by night, whilst men were sleeping, his enemy came unknown to everyone. He was envious of the prosperous crops of his rival, and in order to ruin them, he sowed tares among them. The expression, whilst men slept, adds to the elegance of the parable: for those who are envious are accustomed to frame such plots against those who sleep.

Symbolically, S. Jerome and S. Augustine understand this sleeping to mean negligence and carelessness on the part of bishops and pastors of the Church. Or they understand it of the death of the Apostles, on which the heretics took occasion to sow the tares of their heresies and wickednesses. Hence let pastors learn to watch over their flocks. "The life of mortals is a watch." For as Augustine says, "To sleep more than to watch is the life of dormice rather than of men."

Tares, the Hebrew Gospel reads, הרולים charulim i.e., nettles, thistles. The word in Greek is zizania, a word peculiar to the Gospels, unknown to Cicero and Demosthenes, and signifying every kind of worthless and noxious weed. All impurity in seed is called zizania, as S. Augustine says. Tertullian (de prescript. hæret. c. 31) interprets zizania to mean wild oats. "In the parable," he says, "The Lord first sowed his good seed, and it was afterwards that the devil sowed the spurious seed of his barren crop." Whence he gathers that the fact of heresy being later in time is a mark of falsehood. Hence too (l. de arima c 16.) he calls the sower of tares "the nocturnal interpolator of evil seed."

Zizania then, or tares are whatsoever is injurious to the crops, or inimical to wheat, as darnel, for instance. Hear Pliny (l 18. c. 17.) "I should reckon darnel and thistles and thorns and burrs, no less than brambles, among the diseases of the crops rather than among the pests of the ground." Some are of opinion that zizania is a Syriac word. Others derive it from the Chaldee zyz, an appearance, a figure. For it has the appearance of nourishing corn, but is not. The Germans call zizania, droncacert, because it makes people drunk: it also gives vertigo and stupefaction to those who eat it. Hence zizania signifies mystically heretics and sinners, especially those who corrupt others by word or example, as SS. Augustine, Chrysostom, and Gregory teach. For zizania injure the wheat, and choke and kill it, because they draw away nourishment from it, and so as it were corrupt and strangle the wheat. This is Christ's second parable of the tares, by which He tacitly rebukes the Scribes and Pharisees, His adversaries, who sowed the tares of their false accusations over the seed of the Word of God, i.e., His preaching of the Gospel, by saying that Jesus was opposed to Moses, that He had a familiar spirit, and so on; by which they inferred that Jesus was not the Messiah, but a magician and an impostor. By this means they turned away the people from Him and His Gospel, and choked and destroyed the good seeds and desires of faith and piety which Christ had scattered in their hearts. Therefore they were tares, i.e., the evil seed of the devil.

When the blade was sprung up, &c. For the first sprouts of zizania and of wheat are alike, so that one cannot be discerned from the other; but when they are grown up, they are easily distinguished.

Servants of the householder, &c. Lest ye root up the wheat also it them. For the tares are intertwined and interwoven among the roots of the wheat, so that if you were to pull up the former, you must root up the latter also. This parable Christ will expound, verse 31.

The kingdom of Heaven is like to a grain of mustard seed, &c. Instead of the birds of the heaven lodge in the branches of it the Arabic has they are overshadowed by its branches. This is Christ's third parable, the occasion and cause of which S. Chrysostom gives as follows: "Because the Lord had said that of the seed three parts perish, and one is preserved, and again of that which is preserved, there is great loss on account of the tares which are sown above it, lest people should say, who then and how many will believe? he removes this fear by the parable of the grain of mustard seed, and therefore it is said, Another parable put He forth unto them, the kingdom of Heaven is like unto a grain of mustard seed, &c."

You will enquire in the first place, what it is which is here compared to the kingdom of Heaven, and likened to a grain of mustard seed? 1. S. Hilary understands it of Christ Himself. He says, "The Lord compares Himself to a grain of mustard seed, which is very sharp and the least of all seeds, and whose virtue and power are increased by bruising and pressure. After this grain had been sown in the field, when it was taken by the people and delivered to death, as though in a field by a sort of sowing, there was the burial of its body, it grew above the measure of all herbs, and exceeded the glory of all the prophets. For like a herb the preaching of the prophets was given to Israel as being sick: but now in the branches of the tree, raised from the ground on high, the birds of the air dwell: by these we understand the Apostles, lifted up by the power of Christ, and they overshadow the world with their branches. To them the Gentiles flew for the hope of life; and when they are vexed with whirlwinds, that is by the blasts of the devil, they rest as in the branches of a tree." In like manner S. Gregory (lib. 19 Moral. c. 11.) expounds this whole parable, "Christ Himself is the grain of mustard seed, who was planted in the sepulchre of the garden, and rose again a mighty tree. He was but a grain when He died; a tree when He rose again. A grain through lowliness of the flesh; a tree by the power of His majesty. A grain, because we saw Him, and there was no comeliness; but a tree because He was fairer than the children of men. The branches of this tree are sacred preachers. And let us see how widely they are spread. For what is spoken concerning them? Their sound is gone out into all the earth, and their words unto the end of the world. The birds rest in their branches, because holy souls who lift up themselves from earthly thoughts by the wings, as it were, of virtues are refreshed after the fatigue of this life by their words and their consolations." You will say, how can Christ be called the kingdom of Heaven, when He is not the kingdom, but its King? It is replied: as a king is as it were the head in a kingdom, so a kingdom is as the body of a king. Wherefore a king represents the whole state or kingdom. Hence according to the rule of Ticonius, often in Scripture what belongs to the Church, which is the kingdom of Christ, is attributed to Christ, and vice versa.

2. More plainly and aptly, the kingdom of Heaven and the grain of mustard seed are the Church, especially the Primitive Church.

You will enquire, (2). Why the Gospel is compared to a grain of mustard seed, and what are the resemblances between the two things? I answer, the first is that Christ by this parable intends to signify the immense power and fruitfulness of Evangelical preaching, insomuch that what had a very small beginning with Christ, and by a few Apostles, diffused itself over the whole world. For a grain of mustard seed is less than all seeds, i.e., the least of all seeds; as the Syriac and Arabic have it. The Greek is μικρότερον πάντων σπερμάτων, i.e., less than all seeds, meaning very little. This must be understood according to the common usage of speech, by which we call what is very little, or one of very small things, the least; for otherwise to speak precisely, poppy seed, and the seed of rue, and of some other herbs, is less than mustard seed. Thus the preaching of the Gospel by Christ and the Apostles was at first very circumscribed.

2. A grain of mustard seed, especially in Syria, grows into a tree, so that birds dwellSyriac, build their nestsin its branches. Thus the Gospel grew, and filled the whole world, so that the birds of Heaven, i.e., men lofty in knowledge and understanding as well as kings and princes dwelt in its branches. (See Dan_4:9 and Dan_4:19). Some understand by the birds, the angels, because they have wings, and are very swift. Hear S. Augustine (Serm. 33 de Sanc.). "Peter is a branch; Paul is a branch; blessed Laurence, whose festal day we are celebrating, is a branch. All the Apostles and martyrs of the Saviour are branches; and if anyone will bravely lay hold of them, they will escape being drowned in the waves of the world. He who dwells under their shadow shall not feel the fire of hell, and shall be secure from the storm of the tempest of the devil, and from being burnt up in the day of judgment."

3. And chiefly by mustard is denoted the igneous force and efficacy of the Gospel. "Pythagoras," says Pliny (l. 20, c. 22), "considered that mustard holds the chief place amongst those things whose force is borne upward; since there is nothing which more thoroughly penetrates the nose and the brain." A grain of mustard refers to the fervour of faith, says S. Augustine.

4. Mustard seed must be bruised; for when it is bruised it emits its igneous force and flavour. Thus the preaching of the Gospel was as it were, bruised by a thousand oppressions and persecutions, which the Apostles suffered; and then it breathed forth its igneous force and strength.

5. Mustard seed, as Pliny says, is sharp and biting. It draws tears, purges away phlegm and cerebral secretions; it is masticated for toothache; when bruised and mixed with vinegar it is applied to the stings of scorpions and the bites of snakes; it is an antidote to the poison of fungi; it is beneficial for the breast and lungs; it is useful against epilepsy, dropsy, asthma, lethargy, and many other diseases. Thus the Gospel expels poisons, that is sins, by the emetic of confession; it is sharp and biting, because it teaches penance and the cross; it excites the tears of compunction; it is medicine for all the faculties of the soul, and especially it dries up concupiscence, and animates to virtue. "The bitterness of its words is the medicine of souls," says S. Augustine.

6. Mustard seed by its sharpness seasons food, and renders it palatable. So also the Gospel renders palatable everything which is hard and difficult by means of the example of Christ, and by the hope of future glory which it promises.

S. Augustine says, "A grain of mustard seed is great, not in appearance, but in virtue. At first appearance it seems small, worthless, despised, not possessing savour, nor odour, nor sweetness; but when it is bruised, it sheds abroad its odour and exhales nourishment of a fiery taste. It is so inflamed with the fervour of heat that there might be enclosed in it so much fire, by which men could (especially in the winter-time) drive away cold, and warm themselves inwardly." After this he applies the qualities of mustard to the Gospel and the Christian faith, thus: "Thus too the Christian faith, at first sight, appears small and worthless, not manifesting its power, not carrying any semblance of pride, neither furnishing grace. But as soon as it begins to be bruised by divers temptations, immediately it manifests its vigour, it indicates its sharpness, it breathes the warmth of belief in the Lord, and is possessed with so great ardour of divine fire, that both itself is hot and it compels those who participate to be fervent also. As the two disciples said in the Gospel, when the Lord spoke with them after His Passion, "Did not our hearts burn within us by the way, while the Lord Jesus opened to us the Scriptures?" A grain of mustard, then, warms the inward members of our body, but the power of faith burns up the sins of our heart. The one indeed takes away piercing cold; the other expels the devil's frost of transgressions. A grain of mustard, I say, purges away corporeal humours, but faith puts an end to the flux of lusts. By the one, medicine is gained for the head; but by faith our spiritual Head, Christ the Lord, is often refreshed. Moreover, we enjoy the sacred odour of faith, according to the analogy of mustard seed, as the blessed Apostle saith, "We are a sweet savour of Christ unto God."

Tropologically; All these things may be applied to a faithful soul, and especially to an Apostle, and to a suffering Christian, or to a martyr. Wherefore the Church adapts this parable to S. Laurence, as the Gospel for his festival. As S. Augustine says, in the work already cited, "We may compare the holy martyr Laurence to a grain of mustard seed; for he, being bruised by various sufferings, deserved to become fragrant throughout the whole world by the grace of his martyrdom. He, when he was in the body, was humble, unknown, and held in low estimation; but after he had been bruised, torn, and burnt he diffused the odour of his nobleness in the churches in all the world. Rightly, therefore, is the comparison applied to him. For Laurence, when he suffers, is inflamed. The fervour of its attrition moves the one; Laurence breathes forth fire in his manifold tribulations. Mustard, I say, is cooked in a small vessel; Laurence is roasted on the gridiron by the fiery flame. Blessed Laurence the martyr was burnt outwardly by the flames of the raging tyrant, but he was inflamed inwardly by the far greater fire of the love of Christ." The Arabians have a proverb"A grain of pepper is more powerful than many large gourds;" because if it be bruised it emits a fiery force, and makes itself felt in everyone's nostrils. You may say the same of a grain of mustard. A believer, therefore, should be a grain of pepper or mustard, and breathe everywhere, and upon all, a divine fire, and so pepper all men, and make them like himself, zealous that is, and ardent in the love of God.

Another parable, &c. This is Christ's fourth parable, of leaven, by which (as by the former parable) He shows the power and efficacy of the preaching of the Gospel. As S. Chrysostom says, "Like as leaven communicates its own virtue to a great quantity of meal, so shall ye, 0 ye Apostles, transforn the whole world." S. Chrysostom observes, with regard to the word hid: "Thus also ye, when ye shall be subjected to your persecutors, shall overcome them. And as leaven indeed is buried but not destroyed, but by degrees transforms everything to its own state; so shall it happen with your preaching. Do not ye, therefore, fear because I said, Many troubles shall happen unto you; for by this means shall ye shine, and shall overcome all." You will ask why Christ compares the Gospel to leaven? I reply, because leaven is a portion of the meal that has become a little sour, which takes place through fermentation. Hear how Pliny describes the manner in which leaven is made (l 18, c. 11): "Now" (because formerly it was made in another way, as he had related a little before) "leaven is made of the meal itself, which is first kneaded before salt is added, after the manner of pottage, and left until it becomes a little sour. Commonly, indeed, they do not warm it, but only make use of what has been kept from the day before. And evidently it is the nature of heat to cause fermentation; as of bodies that are nourished with fermented bread to become stronger. Thus it was, that among our ancestors the greatest healthiness was attributed to the heaviest wheat."

Again, leaven, although it be small in bulk, with its heat moistens the whole mass of dough; and as it were effects a change in its entire substance. It makes it palatable and digestible, so that it becomes wholesome bread for nourishing, sustaining and strengthening man. In like manner the Gospel by means of a few Apostles, who suffered many tribulations, converts the whole world to itself and makes the heart of each to be warmed with the love of God. The woman who kneads is the Church, or the power and wisdom of God says S. Augustine.

Tropologically: S. Augustine says, "Christ calls love leaven, because it excites to warmth. The woman he calls wisdom. By the three measures of meal we may understand either these three things in manthe whole heart, the whole soul, and the whole mind; or the three degrees of fruit-bearing, an hundred, sixty, and thirty fold; or the three sorts of men, represented by Noah, Daniel and Job." (l 1. q. q. Evang. q. 12.) Rabanus adds, "He says until the whole was leavened: because charity being hid in our minds ought to grow there until it transmutes the whole mind into its own perfection: that which is begun here, is perfected hereafter."

S. Ambrose says, that like as leaven is disseminated through the whole mass of the meal, being as it were broken up; "so Christ was broken, torn and dissolved by His various sufferings: and His moisture, that is His precious Blood was poured out for our salvation, that it might by mingling itself with the whole human race, consolidate that race, which lay scattered abroad." See also S. Chrysostom, who says among other things, "If twelve men leavened nearly all the meal of the world, consider diligently in your minds, how great must be our wickedness and sloth, who, although we are so many, are not able to convert the remnant of the Gentiles, when we ought to be sufficient for a thousand worlds." S. Boniface, the Apostle of Germany, was wont to weep over the same thing. His was the saying, "That formerly priests of gold celebrated in chalices of wood, but now wooden priests celebrate in golden chalices."

Three measures: a measure was equal in quality to a bath which is a liquid measure, containing an Italian bushel, or as S. Jerome and Josephus say, a bushel and a half. The measure contained three Attic bushels.

These three measures are the quarters of the world, Asia, Africa, Europe. These were designated by the three sons of Noah. For the posterity of Shem inhabited Asia; the posterity of Ham, Africa; and of Japhet, Europe. So Cæsarius, brother of S. Gregory Nazianzen. (Dial. 4.)

Symbolically; S. Hilary says, the grace of the Gospel was hid in the Law, the Psalms and the Prophets; now it hath appeared in the faith, hope and love of the Holy Trinity, that what the Law constituted, and the Prophets announced, the same might be fulfilled by the advent of the Gospels. Or as others say, that it might be confirmed by the threefold work of God, viz. of creation, redemption and glorification.

Allegorically: S. Bernard, (l. 5. de Consider.) says the Blessed Virgin joined and united in her womb the three natures of Christ, namely soul, body and divinity to the one Hypostasis of the Word.

All these things spake Jesus in parables, meaning in a parabolical manner: things kept secret, Heb. הידות chidoth, i.e. enigmas, as the Chaldee trans. and S. Jerome (Psa_78:2.). The Arabic has, I will speak things hidden before the foundation of the world. Christ cites the psalm of David, Psa_78:2  (lxxviii. 2), who, according to the letter, through the whole psalm, celebrates God's benefits to the Synagogue, i.e., the people of Israel, from the beginning, i.e. from their going forth out of Egypt under Moses their leader, until David's own time, in order that he might stir up the people to be grateful to God, and to love and worship Him. But mystically, says S. Jerome, David was there a type of Christ, who celebrates the benefits granted by God through Himself to His Church, and before-time hid. These things were concerning the promised land in heaven, mysteries declared by parables. Observe that the Hebrew word for parables is mashal, which signifies any weighty and famous saying, such a one as predominates over others. For mashal means to rule: thus it came to signify what was obscure and recondite, whether it were an enigma, an allegory, a parable, or a sentence properly so called. Therefore the sentences in that seventy-eighth Psalm are not properly parables, but only weighty sentences. But here there are like weighty sentences and parables properly so called. Thus this verse of the Psalm applies to Christ in both its meanings, but to David only one of them. For in Scripture many things are spoken which are more suitable to the things signified by the allegory, than to the allegory itself and its literal meaning.

When the multitudes were sent away, &c., . . . declare unto us the parable of the tares. For this seemed more obscure than the others, and to contain severer threats.

The field is the world, &c. The field is the world, not the Church; for by the tares of this field many understand heretics, who are not in the Church, especially when they are public and manifest.

Children of the kingdom: These are faithful, righteous, and persevering in justice, and therefore elected by God to be heirs of the kingdom of Heaven. Whence, in verse 43, they are called the righteous. These are the sons of the Heavenly Father, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Joh_1:13).

Observe: the righteous are here called seed, because although the seed which Christ sows is the Word of God, spoken as well outwardly by the lips, as inwardly in the heart by grace; nevertheless, because the fruit of this seed is the conversion of the faithful, and their justification, therefore the righteous also are called seed, i.e., the fruit of the seed, and the harvest.

But the tares, &c. Gr. υίοὶ του̃ πονηρου̃, i.e., the says of that wicked, namely the devil: thus the Syriac and Arabic. Therefore they themselves are evil, for the offspring follow their father. As the sons of God are good and divine, so are the sons of the devil wicked and diabolical.

Observe: by tares and children of the wicked one, some understand heretics, because they are the most injurious kind of tares, inasmuch as they choke and destroy the faithful and faith from their foundation. So S. Chrysostom, Euthymius, and S. Augustine (4 quest. in Matth. q. 11) who, however, retracts (l. 2 Retract. c. 27) and teaches from S. Cyprian, that tares denote all the wicked in the Church. SS. Gregory, Ambrose, and Theophylact teach the same. For all wicked persons, by their evil life, hurt the faithful and the Church, as tares injure wheat, and choke it. Falsely then from this passage (verse 29), where Christ forbids these tares to be plucked up, and subjoins, Let both grow together, the Innovators infer that heretics are not to be punished and extirpated. For by parity of reasoning they might conclude that murderers and thieves must not be punished; for they too are tares. And I say that Christ does not here absolutely forbid these tares to be plucked up, but says that no one must attempt to root them all up together; nor at a time when they came to be distinguished from the wheat; or when there is danger of pulling up the wheat at the same time with them. But all this does not apply when anyone is a manifest heretic, especially if he teaches and infects others with his heresy. For such a one does more harm to the Church than a murderer, for the one only kills the body, but the other the soul. See 1 Cor. v. 13, Gal. v. 12, where the Apostle commands impious persons, especially false teachers, to be taken away and extirpated. Thus Origen and S. Augustinethe latter indeed was at first of opinion that heretics ought not to be put to death, yea, that they ought not even to be compelled to resume the faith, which they have professed in baptism. But afterwards, which he had been taught by experience how perverse and obstinate heretics are, he changed his opinion and taught the contrary. He says, "I had not yet learnt either what

1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

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.

Introduction ( Mt 13:1-3 ).

1. The same day went Jesus out of the house, and sat by the seaside.

2. And great multitudes were gathered together unto him, so that he went into a ship-- the article in the received text lacks authority

and sat; and the whole multitude stood on the shore-- How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

3. And he spake many things unto them in parables, saying, &c.-- These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.

First Parable: The Sower ( Mt 13:3-9, 18 - 23 ).

This parable may be entitled, The Effect of the Word Dependent on the State of the Heart. For the exposition of this parable, see on Mr 4: 1-9, 14-20 .

Reason for Teaching in Parables ( Mt 13:10-17 ).