After our Lord had discoursed in parables to the multitude assembled on the seashore, his disciples inquired of him why he used that mode of teaching, for hitherto he had spoken in simple and explicit language. The reply shows that the design was -

I. TO EVINCE THE SPIRITUALITY OF SAVING TRUTH.

1. It is a mystery to be revealed.

(1) The universe is dual, having material and spiritual complements. Between these there are wonderful correspondences. There are, therefore, similitudes in abundance in the visible to illustrate the spiritual.

(2) Yet we cannot, by natural reason unaided, attain to the knowledge of the spiritual. We know not how to apply the similitudes.

(3) Revelation from God is therefore necessary to supply this need. "The things of God none knoweth save the Spirit of God."

(4) So this knowledge comes to us as a gift from God. "Unto you it is given," etc. (ver. 11; see also 1 Kings 3:9, 12; Proverbs 2:6; John 3:27; James 1:17).

2. It is still mystery when revealed.

(1) In its doctrine. God manifested in the flesh is the great mystery of godliness. Connected with the incarnation are the awful mysteries of the passion and death of Christ. And with these, again, the resurrection and ascension, and the coming of the Holy Ghost.

(2) In its experience. What a blessed mystery is the justification of a sinner before God! Then his adoption, regeneration, and sanctification. And finally his resurrection (see 1 Corinthians 15:51).

3. The revelation is blessed.

(1) Saving truth is the highest truth. The things of God are the grandest things. The Godward side of all things is their nobler side. The things of God are the things of the soul. These are as superior to the things of the body as mind is superior to matter.

(2) The gospel is the fuller revelation of the transcendent truth. Of this the "prophets and righteous men" of earlier times had glimpses which whetted their desire to see the brighter day (cf. Hebrews 11:40; 1 Peter 1:9-12). The "eyes" of the disciples were "blessed" in beholding the Person of Messiah (see Luke 2:30). Their "ears" were "blessed" in listening to his wonderful doctrine.

(3) In these privileges the least in the kingdom of heaven is greater than the greatest of the prophets (see Matthew 11:11). And we are no less favoured than the first disciples. For there is still the personal manifestation of the Son of God to the believing heart (see John 14:21).

II. TO LIMIT THE REVELATION OF THE SAVING TRUTH.

1. It was to hide it from the false.

(1) The disciples perceived that in using the parable Jesus intended to conceal his meaning, and this prompted their question. The answer confirmed their suspicion.

(2) It also showed that it was a judgment upon unbelief. Jesus did not at first discourse in parables. He adopted this method after his message had been refused. The Pharisees had seen the grandest miracles; they had heard the noblest doctrine; they were only moved to rancour. Now he abandons them to their obduracy. Pharaoh for a long time hardened his heart; then God hardened it for him (see Exodus 8:15, 32; Exodus 9:12; Exodus 10:20). A gross heart is a heart stupefied by sensual indulgence (see Deuteronomy 32:15; Psalm 58:4, 5).

(3) In the passage cited from Isaiah the prophet anticipated the judgments which came upon the Jewish nation in the Babylonish captivity (see Isaiah 6:9-12). But the prophecy also refers to the days of Messiah. This is suggested in the fact that it was uttered in connection with a vision of the glory of the Lord which was the glory of Christ (see John 12:39-41). This double or second fulfilment is recognized in the words, "in them is fulfilled" (ver. 14), ἀναπληροῦται, "again fufilled." So the parabolic teaching of Jesus was a prelude to the abandonment of the nation to the terrible consequences of their unbelief.

(4) The Gentile also has his admonition. From him that hath not, uses not, God's gifts, the gifts will be withdrawn. They will not see, therefore they shall not see. They will not be converted, therefore they shall not be converted. God says this at the end of every sinner's life. Sometimes he says it before the sinner's life is ended.

2. It was to preserve it for the true.

(1) The parable encourages the diligent. The similitude is striking and pleasing, and arrests attention. It is a mystery, or secret thing. Its meaning is not on the surface. Inquisitiveness is excited. The prayerful heart has the help of the Spirit of truth. So the parable is "a shell that keeps good fruit for the diligent, but keeps it from the slothful" (Henry).

(2) A man has what he uses. What he uses not he only seems to have (cf. Luke 8:18). What a man uses not is wasted; but in the using it becomes a part of himself. Its resultant is in his character. Thus it is preserved. He hath it.

(3) God increases his gifts to those who use them. Men act on the same principle. Truth attained is the key to truth concealed. For in all truth is unity and harmony. In the disciples of Christ is fulfilled the promised blessing, viz. that the eyes of them that see shall not be dim (Isaiah 32:3).

(4) Those who now "see through a glass darkly" shall in the world to come see "face to face." The noblest blessings are entailed upon the true understanding of the mysteries of the kingdom of heaven. - J.A.M.

I. To EXPLAIN WHAT IT IS THAT WE OUGHT TO HAVE IN ORDER TO ATTAIN AN UNDERSTANDING OF THE MYSTERIES OF THE GOSPEL.

1. We ought to have an honest desire after light, and if we have this desire it will not remain unproductive. There is a connection announced in Scripture between desire and its accomplishment. The hungry are filled. Thousands are content that the Bible shall remain a sealed book — unto them it will not be given to know the mysteries of the kingdom of heaven.

2. We ought to have a habit of prayer conjoined with a habit of inquiry; and to this more will be given. It is in the Bible and not out of the Bible, where this light is to be met with. It is by the Spirit of God shining upon the Word, that His truth is reflected with clearness upon the soul.

3. We ought to do all that we know to be God's will, and to this habit of humble, earnest, desirous reformation, more will be given. Doing stands in the same relation to prayer that reading does. Without the one or the other it is the prayer either of presumption or hypocrisy. Christ is given to those who obey Him. Reading, prayer, and reformation are obvious things; and it is the neglect of these obvious things which involves guilt. It is for want of seeking if you do not find.

II. EXPLAIN HOW IT IS THAT THE MYSTERIES OF THE GOSPEL ARE, IN MANY CASES, EVOLVED UPON THE MIND IN A CLEAR AND CONVINCING MANIFESTATION. The carnal mind is enmity against God; and Divine truth must be brought to man from above.

(Dr. Chalmers.)

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 of grace.

I. He who hath FAITH, to him shall be given the knowledge of the mysteries of God's kingdom; for these cannot be known without faith.

II. They who have EARS or HEARING, who come to God with a pure desire to learn and to obey, to them shall be revealed celestial verities; but from those who have not this pure desire, and who indulge in their own lusts and errors, shall be taken away, by degrees, that little knowledge of Divine things which they possess.

III. He who HATH DOCTRINE — in the sense of using it — he who diligently preaches and communicates to others that which lie has received, shall never be at a loss for doctrine and words which he may speak and preach, for God will supply them to him. But if any one does not make use of doctrine, he will gradually forget it and lose it.

(Lapide.)

I. THIS PRINCIPLE AS IT IS ILLUSTRATED IN THE PARABLE OF THE SOWER.

II. IN REFERENCE TO THE EXPERIENCE OF ALL GRACIOUS SOULS. Let us give instances:

1. When a man believes the gospel in its most elementary form, that man will soon be taught the higher truths. Use starlight and you shall have sunlight soon.

2. And as it is with faith so is it with the possession of any genuine grace, Faith, love, zeal, increase by use.

3. The way in which this promise is carried out by our gracious God is worthy of observation. God gives more by a process of growth, as in parable of the sower. The main point is, have we the living principle?

III. THE OTHER SIDE OF THE TRUTH as exemplified in the experience of the insincere. They who have heard the gospel from childhood, now give up hearing. No taste for it. Lost power to appreciate it. Others receive the grace of God, but not acting upon it, lose its power.

(C. H. Spurgeon.)

In the world among men it is commonly observed that it never rains "but it pours. Where you see a sheep there is generally a flock. Money makes money. Poverty remains poor. Want of capital brings bankruptcy. A company starts on imaginary or borrowed capital: it makes a fuss and a noise, but it never prospers. By-and-by it breaks up, and. all is lost, and yet it never had anything of its own to lose: thus it verifies to the letter the truth — "whosoever hath not, from him shall be taken away even that he hath." Ordinarily, prosperity is a hen which likes to lay where there is a nest egg, and when one swallow of success conies others will follow it. Certainly we have found it so in the things of grace; where grace has been given more grace comes; spiritual capital well worked multiplies the stock, and spiritual wealth is realized where there is a solid basis to begin upon.

(C. H. Spurgeon.)

Why did not the Lord give us the largest measure of grace to begin with — why promise more abundance as an after result? I think it is because we value grace all the more when it comes to us by little and little. Again, it is to our good to be exercised to get more grace. A poor woman is allowed to go and glean in a field; your generosity might say, "Come, my good woman, I will give you the corn, and you shall not have the trouble of gleaning;" but this might not be so good a thing for her as to allow her to gather the wheat by her own efforts. It is often much better to enable the poor to help themselves than to help them without their own exertions. God is wise towards us; he means to give us the corn, but he decides that we shall glean it, and so exercise ourselves unto godliness. We are to become rich in grace, but it is to be by heavenly trading. Growth is gift, remember that.

(C. H. Spurgeon.)

A dead post which we saw in the ground twenty years ago is the same post still, no bigger, no smaller, and only altered by becoming rotten underground; but the tree which you saw twenty years ago, what a difference there is in it. It was then a sapling which you could bend, but now it has become as an iron pillar, and there is no moving it. So ought it to be with us, and we must aspire to have it so.

(C. H. Spurgeon.)

Esaias, Isaiah, James, Jesus, Joseph, Joses, Judas, Mary, SimonNazareth, Sea of GalileeAbundance, Caused, Doesn't, Overabundance1. The parable of the sower and the seed;
18. the explanation of it.
24. The parable of the weeds;
31. of the mustard seed;
33. of the leaven;
36. explanation of the parable of the weeds.
44. The parable of the hidden treasure;
45. of the pearl;
47. of the drag net cast into the sea.
53. Jesus is a prophet without honor in his own country.

Matthew 13:1-23

     2357   Christ, parables

Matthew 13:1-32

     4506   seed

Matthew 13:1-52

     2345   Christ, kingdom of

Matthew 13:3-19

     4121   Satan, enemy of God

Matthew 13:3-43

     4007   creation, and God

Matthew 13:9-17

     5159   hearing

Matthew 13:10-15

     2363   Christ, preaching and teaching
     5263   communication

Matthew 13:10-17

     2369   Christ, responses to
     6710   privileges

Matthew 13:11-15

     1445   revelation, responses

Matthew 13:11-17

     6185   imagination, desires

Toleration
(Preached at Christ Church, Marylebone, 1867, for the Bishop of London's Fund.) MATTHEW xiii. 24-30. The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the household came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He …
Charles Kingsley—Discipline and Other Sermons

'To Him that Hath Shall be Given'
'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.'-- MATT. xiii. 12. There are several instances in the Gospels of our Lord's repetition of sayings which seem to have been, if we may use the expression, favourites with Him; as, for instance, 'There are first which shall be last, and there are last which shall be first'; or, again, 'The servant is not greater than his master, nor the disciple than his lord.' …
Alexander Maclaren—Expositions of Holy Scripture

Leaven
'The kingdom of heaven is like unto leaven, which a woman took, and bid to three measures of meal, till the whole was leavened.'--MATT. xiii. 33. How lovingly and meditatively Jesus looked upon homely life, knowing nothing of the differences, the vulgar differences, between the small and great! A poor woman, with her morsel of barm, kneading it up among three measures of meal, in some coarse earthenware pan, stands to Him as representing the whole process of His work in the world. Matthew brings …
Alexander Maclaren—Expositions of Holy Scripture

Ears and no Ears
'Who hath ears to hear, let him hear.--MATT. xiii. 8. This saying was frequently on our Lord's lips, and that in very various connections. He sometimes, as in the instance before us, appended it to teaching which, from its parabolic form, required attention to disentangle the spiritual truth implied. He sometimes used it to commend some strange, new revolutionary teaching to men's investigation--as, for instance, after that great declaration of the nullity of ceremonial worship, how that nothing …
Alexander Maclaren—Expositions of Holy Scripture

Seeing and Blind
'They seeing, see not.'--MATT. xiii, 13. This is true about all the senses of the word 'seeing'; there is not one man in ten thousand who sees the things before his eyes. Is not this the distinction, for instance, of the poet or painter, and man of science--just that they do see? How true is this about the eye of the mind, what a small number really understand what they know! But these illustrations are of less moment than the saddest example--religious indifference. I wish to speak about this now, …
Alexander Maclaren—Expositions of Holy Scripture

Four Sowings and one Ripening
'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. 8. 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: 6. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they …
Alexander Maclaren—Expositions of Holy Scripture

Mingled in Growth, Separated in Maturity
'Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this. …
Alexander Maclaren—Expositions of Holy Scripture

Treasure and Pearl
The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.'--MATT. xiii. 44-46. In this couple of parables, which are twins, and must be taken together, our Lord utilises two very familiar facts …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xiii. 19, Etc. , Where the Lord Jesus Explaineth the Parables of the Sower.
1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, "some fell by the way side," [2507] which the birds picked up; "some in stony places," which dried up from the heat; "some among thorns, which were choked," and could not bring forth fruit; and "other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold." …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xiii. 52, "Therefore Every Scribe who Hath Been Made a Disciple to the Kingdom of Heaven," Etc.
1. The lesson of the Gospel reminds me to seek out, and to explain to you, Beloved, as the Lord shall give me power, who is "that Scribe instructed in the kingdom of God, who is "like unto an householder bringing out of his treasure things new and old." [2524] For here the lesson ended. "What are the new and old things of an instructed Scribe?" Now it is well known who they were, whom the ancients, after the custom of our Scriptures, called Scribes, those, namely, who professed the knowledge of the …
Saint Augustine—sermons on selected lessons of the new testament

Sown among Thorns
WHEN that which comes of his sowing is unfruitful, the sower's work is wasted: he has spent his strength for nothing. Without fruit the sower's work would even seem to be insane, for he takes good wheat, throws it away, and loses it in the ground. Preaching is the most idle of occupations if the Word is not adapted to enter the heart, and produce good results. O my hearers, if you are not converted, I waste time and energy in standing here! People might well think it madness that one whole day in …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Parable of the Tares, by Bishop Latimer, Preached on the 7Th of February, 1553.
MATTHEW XIII.--The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way, &c. This is a parable or similitude wherein our Saviour compared the kingdom of God, that is, the preaching of his word, wherein consisteth the salvation of mankind, unto a husbandman who sowed good seed in his field. But before we come unto the matter, you shall first learn to understand what this word parable, which …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

A Man Reaps More than He Sows.
A MAN REAPS MORE THAN HE SOWS. "But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold."--Matt. xiii: 8. If I sow a bushel, I expect to reap ten or twenty bushels. I can sow in one day what will take ten men to reap. The Spaniards have this proverb: "Sow a thought and reap an act. Sow an act, and reap a habit. Sow a habit, and reap a character. Sow a character and reap a destiny." And it takes a longer time to reap than to sow. I have heard …
Dwight L. Moody—Sowing and Reaping

The Christian Society
Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15. THE SOCIAL CIRCLE The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other …
Henry T. Sell—Studies in the Life of the Christian

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there …
J. W. McGarvey—The Four-Fold Gospel

Jesus visits Nazareth and is Rejected.
^A Matt. XIII. 54-58; ^B Mark VI. 1-6; ^C Luke IV. 16-31. ^b 1 And he went out from thence [from Capernaum] ; and he cometh { ^a And coming} ^b into his own country; and his disciples follow him. ^c 16 And he came to Nazareth, where he had been brought up [As to this city, see pages 14 and 55. As to the early years of Jesus at Nazareth, see page 60]: ^b 2 And when the sabbath was come ^c he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. [This does not mean …
J. W. McGarvey—The Four-Fold Gospel

New Teaching in Parables' - the Parables to the People by the Lake of Galilee, and those to the Disciples in Capernaum
We are once more with Jesus and His disciples by the Lake of Galilee. We love to think that it was in the early morning, when the light laid its golden shadows on the still waters, and the fresh air, untainted by man, was fragrant of earth's morning sacrifice, when no voice of human discord marred the restfulness of holy silence, nor broke the Psalm of Nature's praise. It was a spring morning too, and of such spring-time as only the East, and chiefly the Galilean Lake, knows - nor of mingled sunshine …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Infancy and Youth of Jesus --His First Impressions.
Jesus was born at Nazareth,[1] a small town of Galilee, which before his time had no celebrity.[2] All his life he was designated by the name of "the Nazarene,"[3] and it is only by a rather embarrassed and round-about way,[4] that, in the legends respecting him, he is made to be born at Bethlehem. We shall see later[5] the motive for this supposition, and how it was the necessary consequence of the Messianic character attributed to Jesus.[6] The precise date of his birth is unknown. It took place …
Ernest Renan—The Life of Jesus

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete …
William Arnot—The Parables of Our Lord

The Hidden Treasure.
"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."--MATT. xiii. 44. These two parables, the hidden treasure and the costly pearl, are even more closely allied to each other than the two which precede them. Generically they teach the same truth; but they teach it with distinct specific differences. It will be most convenient to notice in connection with the first, …
William Arnot—The Parables of Our Lord

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the …
William Arnot—The Parables of Our Lord

The Group in Matt. xiii.
"The same day went Jesus out of the house, and sat by the sea side. 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. And he spake many things unto them in parables."--MATT. xiii. 1-3. In Matthew's narrative, the first specimen of that peculiar pictorial method which characterized the teaching of our Lord, is not an isolated parable occurring in the midst of a miscellaneous discourse, but a group of seven presented …
William Arnot—The Parables of Our Lord

The Sower.
"The same day went Jesus out of the house, and sat by the sea side. 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. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness …
William Arnot—The Parables of Our Lord

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