which are always at work, i.e. "the ideas and laws, not the actual facts, of the Church's history" (Trench,' Parables,' p. 142). Thus we have the leading thoughts of the dissemination and reception of the kingdom of God (the sower), the obstacles to its success that exist even within its borders (the tares), its external and internal influence (the mustard seed and the leaven), the need for making it a personal possession, cost what it may, especially as it is worth all else (the treasure and the pearl), and the necessity of personal holiness if the benefit of being within it is not to be lost.

(3) It will have been noticed that our Lord did not use parables in the earlier part of his ministry (even ch. vii. 24, 8qq., is hardly more than an illustration), and that when he began to use them it was a matter of surprise to his disciples, who asked him his reason for doing so (ver. 10). This was, as appears from ver. 12, because of the value of parables as a means of κpíσis. Just as his coming was in itself to test men's hearts, and to act upon them according to their moral state (John ix. 39; cf. iii. 19; Luke ii. 35), so in measure were all his sayings. But if "the primary end [of a parable] every where is to place the doctrine, as yet unknown to the hearers, so directly before their eyes that they shall intuitively recognize its truth" (Goebel, 'Parables,' p. 15), it is evident that a parable was especially calculated to form a test of the moral state of those to whom it was spoken. If they did not really care for spiritual things, they would, either from sheer moral inability or from a lazy unwillingness to apply their attention or make further inquiries, fail to catch the lesson which the parable was intended to convey; while if they were in a favourable state for its reception, they would learn fresh truth from it. But if parables were so valuable why did not our Lord employ them from the beginning of his ministry? Just because they were so decisive in their effects. He wished at first to be as plain-spoken as possible, but when he saw that in the majority of his hearers his words produced no spiritual result, he then employed a method of teaching which should bring out their characters more clearly (cf. further vers. 10-17, and notes).

Vers. 1-9.-The parable of the sower.

Ver. 1.-The same day; on that day (Revised Version). Although day is sometimes used in a metaphorical sense, so as to include what is, in fact, a long period of time (e.g. Luke vi. 23; Mark ii. 20; cf. also John xiv. 20; xvi. 23, 26; and possibly even Acts viii. 1), yet we are not justified in assigning this sense to it unless the context clearly requires us to do so. This is not the case here, so that we must assume that a literal day is intended. But which day? Naturally, the day that has just before been mentioned, either in the original source from which our narrative is taken or in the narrative as it now stands. Since, however, ch. xii. 46-50 and our vers. 1-23 appear to have been already connected in the framework (as is seen from their being in the same relative position in Mark), these supposed alternatives really represent the same thing, the phrase probably referring to the day on which our Lord's mother and brethren sought to speak to him (ch. xii. 46). Went Jesus out of the house. Where he had been when his mother came (ch. xii. 46, note), and presumably the one to which he returned in ver. 36. Possibly it was St. Peter's house at Capernaum (ch. viii. 14). And sat (ch. v. 1, note). By the sea-side. Until the crowds compelled him to enter the boat.

were

Ver. 2. And great multitudes gathered together unto him, so that he went into a ship. The article wrongly inserted in the Received Text (rò λoîov) suggests that it was the boat which, as some think, waited upon him. (For another occasion when he taught from a boat, cf. Luke v. 3.) And sat; and the whole multitude stood; was standing. The position of iorhke at the end of the sentence in the Greek emphasizes their attitude. Their numbers compelled it, and they disregarded the fatigue. Further, the tense (pluperf., equivalent to imperf.) pictures them as patiently standing there. On the shore; beach (Revised Version); en Tòv aiyaλóv: i.e. this part at least of the shore was covered with sand or pebbles. Possibly we have signs of an eyewitness, both in the exact description of the spot, and in the vividness of the iσTKEL (comp. John i. 35, al.; and Bishop Westcott's remarks in Expositor, III. v. 248; cf., ton, Introduction, p. xii.).

Ver. 3.-And he spake many things. Of which but a few are here recorded (cf. vers. 34, 51). Unto them in parables. Taking the expression in the widest sense, "speaking in parables" began in the very earliest ages, when natural or spiritual truths were described under figures taken from everyday life, and continues until the present

time, more especially among Eastern nations. Interesting examples of such a method of instruction are to be seen in the Haggadoth (which are frequently parabolic narratives) of the Talmuds and other Jewish works. But both myth (cf. Alford) and parabolic Haggada share the common danger of being misunderstood as narratives which are intended to be taken literally, while in the parable, in the narrower sense of the word, such a confusion is hardly possible. For the narrative then suggests, either by its introduction or its structure, that it is only the mirror by which a truth can be seen, and is not the truth itself. Such parables also, though seldom even approaching in beauty to our Lord's, are very frequent in Jewish writings, though they come but seldom in the Old Testament (Isa. xxviii. 23-29; 2 Sam. xii. 1-6; xiv. 6—11; 1 Kings xx. 35-40; comp. also Isa. v. 1-7 and Ezek. xvii. 1-10, which are rather allegories; and Judg. ix. 7-15 and 2 Kings xiv. 9, which are fables). (On the distinction of parable in the narrower sense from fable, myth, proverb, allegory, see Alford and Trench.) Weiss (Life,' ii. 115) thinks that the most profound reason of all which the Lord had for employing parables was that he wished to show that the same regulations which hold good for the world round us and ourselves in relation to the world and each other, hold good also in the higher ethical and religious life. But at the most this can have been a very subsidiary motive with him. Saying, Behold, a sower. Observe that our Lord enters upon his parable at once (contrast ver. 24). He will attract attention. Mark's "Hear ye" would have forwarded this. A sower; literally, the sower, as the Revised Version; i.e. the sower of whom I am about to speak (cf. Driver on 1 Sam. xix. 13; also ch. i. 23; xii. 43). Went forth. In the Greek this verb comes first, as though our Lord wished to call attention, not so much to the sower himself as to his action. To sow. (For the minute adherence to actual life throughout the whole of this parable, see by all means Thomson's 'Land and the Book,' p. 82, edit. 1887; Stanley's 'Sinai and Palestine,' pp. 425, sqq., edit. 1868.)

Ver. 4.—And when (as, Revised Version) he sowed, some seeds (& μév). Here (cf. vers. 5, 7, 8) the seeds are, so to speak, each singled out. But in the parallel passages they are viewed as one whole ( μév). Fell by the wayside. Along the road (Tapà τǹv ódóv), which evidently was at no mere corner of the field, but ran for some distance by or through it. And the fowls (birds, Revised Version, as in modern English) came and devoured them up.

Ver. 5.-Some (and others, Revised Ver

sion) fell upon stony places; the rocky places (Revised Version). Where the underlying rock was hardly, if at all, covered by soil. Such spots would be common in the fields of Palestine, as in those of all mountainous countries. Where they had not much earth: and forthwith they sprang up (¿§avéтeiλev). They shot up quicker than the thorns in ver. 7 (avéẞnoav). Because they had no deepness of earth.

Ver. 6. And when the sun was up (ἀνατείλαντος). It can hardly be accidental that the Greek suggests the contrast between the springing up of the seeds and of the sun's rays. They were scorched; and because they had not root, they withered away (cf. John xv. 6).

Ver. 7. And some fell among thorns; upon the thorns (Revised Version); which were sure to be close by (cf. Jer. iv. 3). And the thorns sprang up (grew up, Revised Version, ¿véßnσav), and choked them. Whether brambles or merely spinous weeds (on their abundance, see Tristram, Nat. Hist. of Bible,' p. 423, edit. 1889) are here referred to is not certain. Even the former might be comparatively low in sowingtime, and only as they grew up" cause serious injury to the wheat.

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Ver. 8.-But other fell into (upon the, Revised Version) good ground, and brought forth (yielded, Revised Version, dídov); for effort is not implied. Contrast eroínσev in Luke and ch. vii. 18, note. Fruit, some an hundred fold, some sixty fold, some thirty fold. In Mark the numbers increase. Is this due to a desire to avoid even the semblance of a contradiction to augavóueva, that there precedes? In Luke "hundredfold" alone comes, the difference that exists even in the good ground not being mentioned. (For hundred fold, comp. Gen. xxvi. 12. Compare also the note on Luke viii. 8 in this Commentary for instances of still greater production, and for the beautiful parabolic saying recorded by Papias' Elders (Iren., v. 33. 3).)

Ver. 9.-Who hath ears to hear (Revised Version omits to hear), let him hear. So in all the accounts. Observe that it is not only a call to understand the parable, but is in itself a summary of the chief lesson of the parable. (On the phrase, see ch. xi. 15, note.)

Vers. 10-17.-The reason why Christ spoke to the multitudes in parables.

The question of the disciples (ver. 10). Christ's antithesis-You are the recipients of God's gift; they are not (ver. 11).

This is not arbitrary, but in accordance with a universal law (ver. 12).

They have not been using their faculties,

and therefore they are thus judged, in accordance with the words of Isaiah (vers. 13-15).

The privilege of the disciples further insisted upon (vers. 16, 17).

Ver. 10.-Matthew alone in this form. In Luke the disciples asked our Lord what the parable was; in Mark, more generally, they" asked of him the parables." Whether the question as given by St. Matthew was actually spoken by the disciples or not, the Lord's answer, the substance of which is the same in all three accounts, suggests that it at least represents their thoughts. St. Matthew probably wishes to bring out with special clearness, by his version of their words, the point of our Lord's reply. And the disciples. Including more than the twelve; so Mark, "They that were about him with the twelve" (cf. ch. v. 1, note) Came. Presumably some little time afterwards, for he must have left the boat (ver. 2). And said unto him, Why speakest thou unto them in parables? Them; i.e. those outside the circle of Christ's followers (oi tw, Mark). For the general meaning of our Lord's reply to this question, see the remarks at the beginning of this chapter. Other questions about our Lord's reasons for what he did are to be found in ch. ix. 11, 14; xv. 2; xvii. 19; xxvi. 8 (cf. also ch. xii. 2 with Luke vi. 2).

Ver. 11.-He answered and said unto them, Because. Omit because, with the Revised Version. The or is merely recitative. In this verse our Lord does not directly reply to their question, but only states God's ways of dealing with the two different classes of people (cf. ch. xi. 25, note). It is given unto you (unto you it is given, Revised Version); which better represents the sharpness of the antithesis in the Greek. It is given; already (dédora), i.e. in the counsel of God, though now given in possession, so far as regards this parable, by the explanation that I will add. To know the mysteries of the kingdom of heaven. The secrets about the establishment and development of God's realm, which cannot be discovered by human reason, but which are made known to the initiated. Under the term mystery," St. Paul refers to such revealed secrets as the preaching of the gospel to the Gentiles (Eph. iii. 3, 4, 9; Col. i. 26), the conversion of the Jews (Rom. xi. 25), the relation of Christ to the Church being like that of husband and wife (Eph. v. 32), and the general resurrection (1 Cor. xv. 51). (Cf. ch. xi. 25, note," revealed;" and infra, ver. 35, note, and especially Bishop Lightfoot on the passage in Colossians.) But to them it is not given. Professor Marshall suggests that the variation "the rest" (Luke), points to a

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slight difference in one word of the original Aramaic text, the phrase in Mark ("them that are without ") combining both readings (see Expositor IV. iv. 446). The suggestion is ingenious, but seems hardly necessary.

The last

Ver. 12.-Matthew only in this context, but found in the parallel passages shortly after the explanation of this parable—Mark iv. 25; Luke viii. 18. The same saying is found in ch. xxv. 29 (the talents) and Luke xix. 26 (the pounds). For. The reason of God's action spoken of in the preceding verse. It is based on the following principle. Whosoever hath, to him shall be given, and he shall have more abundance. phrase (Matthew only) is probably due to a reminiscence of the form in which the saying was uttered at a much later period in our Lord's ministry, where it arises naturally out of the parable (ch. xxv. 29). But whosoever hath not, from him shall be taken away even that he hath. A paradox. What he already possesses, if it is so small as to be not worth speaking of, shall be lost to him. Luke's "thinketh he hath" calls attention to the superficial character of the man's mind. The unfit ground loses the seed it receives (cf. the remarks at the beginning of this chapter).

Ver. 13.-Therefore (dià TOUTO). To carry out the principle of the whole preceding verse, but with special reference to the second half of it. Because, in this case,. they "have not," therefore I speak to them thus. Speak I to them in parables: because. In the parallel passages Christ says that he speaks in parables "in order that seeing," etc.; but here, “because seeing," etc. The difference of the thought,. which is more formal than real, is that (1) in the parallel passages their moral blindness and deafness are represented as the effect of what he says, parables being used to bring about the punishment for what was presumably earlier sloth (thus laying stress on the idea of "shall be taken away " in our ver. 12; cf. "that they which see not may be made blind," John ix. 39; and Bishop Westcott's note). (2) In Matthew their present moral blindness and deafness are represented as the reason for the use of parables. Parables are themselves the punishment; the people are fit for nothing else (thus laying stress on the" has not" of ver. 12); therefore Christ speaks to them in parables. They seeing see not (seeing they see not, Revised Version, keeping the order of the Greek, as even the Authorized Version in the next clause); and hearing they hear not, neither do they understand. The participles “seeing," "hearing," in Matthew and Luke, probably do not represent the Hebrew infinitive in its common usage of giving intensity or continuance to the idea of the finite

verb to which it is joined (so in the original passage of Isaiah, and perhaps in Mark; compare also "seeing" in the next verse), but are to be taken separately, i.e." Though they have powers of seeing and of hearing, they nevertheless do not so use these powers as to see and hear" (for the thought, cf. Jer. v. 21; Ezek. xii. 2). Thus in meaning, though not in form, as compared with the next verse, seeing is equivalent to "seeing ye shall "they see not, to "and shall in no wise perceive;" hearing, to "hearing ye shall hear;" they hear not, to "and shall in no wise understand."

see;

The

Ver. 14. And in them; and unto them (Revised Version); i.e. with reference to them (cf. Jude 14). Is fulfilled. Completely (àvanλпpоûтaι; cf. 1 Thess. ii. 16). present, because the process is still going on. The prophecy of Esaias, which saith (Isa. vi. 9, 10). Not quoted in this form in the parallel passages; for Mark iv. 12 and Luke viii. 10 are really nearer our ver. 13. The quotation is taken verbally from the LXX., and so in Acts xxviii. 26, 27. But John xii. 40, on the contrary, is nearer the Hebrew. By hearing ye shall hear (akоn aкоÚσETE). A too literal translation of the Greek attempt to reproduce the Hebrew idiom, which is rather "hear ye indeed "

.(שמעו שמוע) as a continued action

And shall not understand (ch. xi. 25, note); and seeing ye shall see, and shall not perceive. You may gaze at the object, but you shall not really see it. So with the bodily eye, an image may be formed in the retina, yet no impression conveyed to the brain.

Ver. 15.-For this people's heart is waxed gross. There are two ways of understanding this verse as it comes here. (1) It states the reason why God pronounced the judgment of ver. 14. The people's heart had already become fat, lest (un TOTE will then express the effect from the Divine point of view) they should see, etc. (2) It merely enlarges the statement of ver. 14, expanding its meaning (for this force of yáp, cf. Mark ii. 15; Luke xviii. 32): their heart is waxed fat (by God's judgment for preceding sins), lest they should see, etc. This second explanation is preferable, for it alone suits the imperative found in the Hebrew (cf. the transitive verbs in John xii. 40), and is strictly parallel to the introductory vers. 11-13, which do not dwell upon the causes of God's judgment. And their ears are dull of hearing, and their eyes have they closed; lest at any time (ch. iv. 6, note) they should see; perceive (Revised Version)-to recall the same word in ver. 14. With their eyes, and hear with their ears, and should understand with their heart. Bengel calls attention to the order; first came heart, ears, eyes; here, eyes, ears, heart. "A corde

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corruptio manat in aures et oculos: per oculos et aures sanitas pervenit ad cor." And should be converted; and should turn again (Revised Version, Torpeywσi); for to be converted" has acquired too technical a meaning. And I should heal them (kal ἰάσομαι αὐτούς). The verb is still dependent on the lest (cf. ch. v. 25; vii. 6), but the future brings out the certainty of God's healing them on their turning, etc.

Vers. 16, 17.-Parallel passage: Luke x. 23, 24, after the return of the seventy, and immediately following our ch. xi. 25, 27. The verses stand there, that is to say, in close connexion with the other great utterance contrasting God's revelation of spiritual things to some and his hiding them from others. Possibly he spoke the verses only once (cf. the repetitions in the Prophets), but, in view of the frequency with which Christ's utterances are placed out of their original connexion, the assump tion should be the other way. If he really only spoke them once, we cannot be sure which the occasion was, but the possibility that they do not properly belong here is increased by the doubt whether also ver. 12 was originally spoken now.

Ver. 16.-But blessed (ch. v. 3, note) are your eyes. Christ now returns to emphasize ver. 11a. For they see (ὅτι βλέπουσιν). This may refer to the disciples being able to see spiritual truths before God's special grace given them by way of reward to this effect, but this hardly suits the context from the phrase, "it is given" (ver. 12). It is, therefore, better to understand the verse to refer to their seeing and hearing things by virtue of grace given in reward for earlier faithfulness. Edersheim (Life, i. 594) gives a striking illustration of the thought of this verse from the 'Pesiqta' (edit. Buber, p. 149).

Ver. 17. For verily (ch. v. 18, note). Not in the parallel passage; it is much more common in Matthew than Luke. Our Lord contrasts his disciples' "blessedness" not only with the state of their contemporaries, but with that of their predecessors in faith. I say unto you, That many prophets and righteous men. Those who were specially favoured with insight into God's methods, and those who approached most closely to his standard of righteousness. Righteous men; "kings" in Luke. St. Luke's readers would probably not appreciate the force of the term, "righteous men,' to the same degree that St. Matthew's would. Have desired (érelvμnoav). By reading ème☺úμnoa, this saying has been attributed

to Christ (see Bishop Westcott, 'Introd.,' App. C.; Resch, Agrapha,' p. 397). 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 (cf. Heb. xi. 13; 1 Pet. i. 10-12).

Vers. 18-23.-The explanation of the parable of the sower. Parallel passages:

Mark iv. 13-20; Luke viii. 11-15. Observe that after the preceding verses St. Matthew's readers would the more easily catch the lesson of the parable.

Ver. 18.-Matthew only. Hear ye therefore; Revised Version, hear ye then, which leaves more room for the rightful emphasis on ye (bueis) than the Authorized Version, but hardly gives the full force of our (therefore), i.e. in accordance with the privileges that have been given you. The parable of the sower.

Ver. 19.-When any one heareth the word of the kingdom, and understandeth it

not.

Understandeth. The form of the explanation here is influenced by the language of vers. 14, 15. Then (not in the Greek) cometh the wicked one; the evil one (Revised Version); ch. vi. 13, note. And catcheth (snatcheth, Revised Version) away-seizeth for himself (ápπáÇeι, ch. xi. 12, note) that which was sown in his heart. This is he which received seed. That was sown (Revised Version, & σrapeís). And so throughout. The masculine is not merely concise, but also expresses the fact that, as even with land, the man who receives the seed does not put forth in turn merely the seed as something alien, but rather himself so far as he is influenced by the seed; or (regarding the subject from another point of view) he puts forth the new life and energy of the seed as conditioned by that which makes up himself.

Ver. 20. And anon; and straightway (Revised Version, κal evðús).

Ver. 21. But dureth for a while (¿îîà πρόσκαιρός ἐστιν). Luke's οἱ πρὸς καιρὸν TUOTEVOVOLV is an evidently later form. (For the thought, cf. John v. 35.) By and by; straightway (Revised Version, eveús). He is offended (ch. v. 29, note).

Ver. 22. And the care ( μépuva); ch. vi. 25, note. Of this world (of the world, Revised Version, Toû alŵvos, omitting the τούτου of the Received Text). (For αιών ["age," Revised Version margin], cf. ch. xii. 32, note.) Choke the word. Which is no unchanging thing, but is always affected for good or evil, however great progress it has made.

Ver. 23.-Which also; who verily (Revised Version, bs dń), the particle giving exactnes, to the relative (see Dr. Moulton's

note at the end of Winer, § liii.). Some; dμev (Westcott and Hort). Neuter, and so the Vulgate. Nominative, the thought refers to the seed as such (cf. ver. 8). An hundred fold, some sixty, some thirty. "100 longius absunt a 60, quam 60 a 30. Habenti dabitur" (Bengel). The reason of the difference in the produce of the good ground is not stated, but, according to the tenor of the whole passage since ver. 3, this lay in a difference already existing within this good ground. Into the question of the ultimate cause of some men being in a better state of preparedness to receive Divine truths than others, our Lord does not enter. Prevenient grace is not always to be insisted upon in practical exhortation.

Vers. 24-30-The parable of the tares. Matthew only. The parable of the sower dealt with the first reception of the gospel; this deals with the after-development.

The aim of this parable is to prevent oversanguine expectations as to the purity of the society of believers, and to hinder rash attempts to purify it by merely external processes. Archbishop Benson ('Dict. of Christian Biogr.,' i. 745) calls attention to the fact that the first extant exposition of this parable is in Cyprian's successful appeal to the Novatianists not to separate from the Church (Ep. liv.).

The aim of the somewhat similar parable in Mark iv. 26-29 is to show the slowness and gradualness of the growth of the kingdom of heaven, and also the certainty of its consummation. So many words and phrases in the two parables are identical, that the possibility of one being derived from the other, either by omission or addition, must be acknowledged, but the definiteness of the aim in each points rather to their being originally two distinct parables.

The divisions of the parable are

(1) The fact of tares being present as well as good seed, and its cause (vers. 24—28a).

(2) Although there is the natural desire to gather out the tares at once, yet, on account of the impossibility of doing so without destroying some of the good seed,. this must not be attempted. At the proper time full separation shall be made by the proper agents (vers. 28b-30).

Ver. 24. Another parable put he forth unto them; set he before them (Revised Version, арéonкev avтoîs); so also ver. 31