JESUS had now taught that the only good ground was that in which the good seed bore fruit. And He adds explicitly, that men receive the truth in order to spread it, and are given grace that they may become, in turn, good stewards of the manifold grace of God.
"Is the lamp brought to be put under the bushel or under the bed, and not to be put on the stand?" The language may possibly be due, as men have argued, to the simple conditions of life among the Hebrew peasantry, who possessed only one lamp, one corn-measure, and perhaps one bed. All the greater marvel is it that amid such surroundings He should have announced, and not in vain, that His disciples, His Church, should become the light of all humanity, "the lamp." Already He had put forward the same claim even more explicitly, saying, "Ye are the light of the world." And in each case, He spoke not in the intoxication of pride or self-assertion, but in all gravity, and as a solemn warning. The city on the hill could not be hid. The lamp would burn dimly under the bed; it would be extinguished entirely by the bushel. Publicity is the soul of religion, since religion is light. It is meant to diffuse itself, to be, as He expressed it, like leaven which may be hid at first, but cannot be concealed, since it will leaven all the lump. And so, if He spoke in parables, and consciously hid His meaning by so doing, this was not to withdraw His teaching from the masses, it was to shelter the flame which should presently illuminate all the house. Nothing was hid, save that it should be manifested, nor made secret, but that it should come to light. And it has never been otherwise. Our religion has no privileged inner circle, no esoteric doctrine; and its chiefs, when men glorified one or another, asked, What then is Apollos? and what is Paul? Ministers through whom ye believed. Agents only, for conveying to others what they had received from God. And thus He Who now spoke in parables, and again charged them not to make Him known, was able at the end to say, In secret have I spoken nothing. Therefore He repeats with emphasis His former words, frequent on His lips henceforward, and ringing through the messages He spoke in glory to His Churches. If any man hath ears to hear, let him hear. None is excluded but by himself.
Yet another caution follows. If the seed be the Word, there is sore danger from false teaching; from strewing the ground with adulterated grain. St. Mark, indeed, has not recorded the Parable of the Tares. But there are indications of it, and the same thought is audible in this saying, "Take heed what ye hear." The added words are a little surprising: "With what measure ye mete it shall be measured unto you, and more shall be given unto you." The last clause expresses exactly the principle on which the forfeited pound was given to him who had ten pounds already, the open hand of God lavishing additional gifts upon him who was capable of using them. But does not the whole statement seem to follow more suitable upon a command to beware what we teach, and thus "mete" to others, than what we hear? A closer examination finds in this apparent unfitness, a deeper harmony of thought. To "accept" the genuine word is the same as to bring forth fruit for God; it is to reckon with the Lord of the talents, and to yield the fruit of the vineyard. And this is to "mete," not indeed unto man, but unto God, Who shows Himself froward with the froward, and from him that hath not, whose possession is below his accountability, takes away even that he hath, but gives exceedingly abundantly above all they ask or think to those who have, who are not disobedient to the heavenly calling.
All this is most delicately connected with what precedes it; and the parables, hiding the truth from some, giving it authority, and color, and effect to others, were a striking example of the process here announced.
Never was the warning to be heedful what we hear, more needed than at present. Men think themselves free to follow any teacher, especially if he be eloquent, to read any book, of only it be in demand, and to discuss any theory, provided it be fashionable, while perfectly well aware that they are neither earnest inquirers after the truth, nor qualified champions against its assailants. For what then do they read and hear? For the pleasure of a rounded phrase, or to augment the prattle of conceited ignorance in a drawing-room.
Do we wonder when these players with edged tools injure themselves, and become perverts or agnostics? It would be more wonderful if they remained unhurt, since Jesus said, "Take heed what ye hear . . . from him that hath not shall be taken even that he hath." A rash and uninstructed exposure of our intellects to evil influences, is meting to God with an unjust measure, as really as a willful plunge into any other temptation, since we are bidden to cleanse ourselves from all defilement of the spirit as well as of the flesh.