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 : sown will spring up much sooner than elsewhere, even though covered, at first, with the same depth of earth. Ordinarily, however, the seed, in such a location, is not so deeply covered, but left nearer the surface, and thus, for a double reason, springs up forthwith. 6. Were scorched—withered away. The same cause which produces the rapidity of vegetation, on a ledge or rocky place slightly covered with earth, prevents the plant from coming to maturity. The heat of the sun, attracted by the rock, forces the growth, while the thinness of the earth, by reason of which the attraction is more powerful, does not permit the roots to strike down deeply. As the season advances, and the degree of heat increases, the little moisture contained in the thin coating of earth is exhausted, the roots obtain no nourishment, and the plant withers and dies. 7. Some fell among thorns, &c. Where the soil is good, and otherwise well tilled, if the roots of thorns and briors be suffered to remain, they spring up, and, growing more rapidly than the grain, prevent it from coming to maturity, by occupying the space where it should grow, and by intercepting the rays of the sun. 8. Good ground. A fruitful soil, well tilled, and freed from all noxious shrubs and plants. Brought forth fruit. Yielded increase, "after its own kind." A hundred-fold, &c. One hundred times the quantity sown; or sixty, or thirty. That is, more or less abundantly, according as circumstances were more or less conducive to fruitfulness. The land in the east now rarely yields more than twenty or thirty times the quantity of seed. Ten-fold is said to be the ordinary increase. In this country the average increase is probably not far from forty bushels for one; 8 But other fell into good ground, and brought forth fruit, some a hundred-fold, some sixtyfold, some thirty-fold. 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 though in newly cultivated land, the increase is much greater. Whatever may have been true, in other ages, it is certain that when our Saviour taught on earth, a small portion only of his hearers treasured up the truths he uttered, and profited by them. Yet in the ordinary sowing of grain, much the larger part falls into good ground, and becomes fruitful. This illustrates a fact already mentioned; namely, that all the circumstances of a parable need not be supposed to have an exact resemblance to the moral truth illustrated. If the great object of the parable be manifest, the remainder is of minor importance. 9. Who hath ears to hear, let him hear. An expression designed to call the attention particularly to what had been said, and to indicate that it had a meaning which men would not discover, unless they considered the subject attentively. Our Lord often used this phrase; but always at the close of a figurative address, never when his instructions were uttered in plain and distinct terms. 10. Why speakest thou unto them in parables? From this question it would seem that Jesus had not adopted this mode of instruction until now; though it had for ages been common among the Jews. 11. Answered and said. We are informed by Mark that the foregoing question was proposed to Jesus, when he was alone with them, by the twelve and a few others; and to them in private he explained the reason why he addressed the Jews in parables, Mark iv. 10. The reason briefly was this; they had not profited by his direct instructions; but though they had seen his miracles and heard his words of truth, they neither understood nor believed. He would now adopt a dif to know the mysteries of the king- | shall be given, and he shall have dom of heaven, but to them it is more abundance: but whosoever not given. hath not, from him shall be taken away even that he hath. 12 For whosoever hath, to him the truth, that the gospel was to be preached to the Gentiles, that the Jewish polity was to cease, that the Messiah was to die, &c. To the disciples it was given to know these truths. It was important for them, as they were to carry the gospel around the globe. To the others it was not then given. They were too gross, too earthly; they had too grovelling conceptions of the Messiah's kingdom to understand these truths, even if presented. They were not to preach it, and hence our Saviour was at particular pains to instruct his apostles. The Pharisees, and Jews generally, were not prepared for it, and would not have believed it, and therefore he purposely employed a kind of teaching that they did not understand."-Barnes. "The different influence which the preaching of the gospel would have upon men, and the great progress which it would make, seem to be the mysteries chiefly meant here."-Pearce. ferent plan; and by a method of instruction with which they were familiar, he would make them realize their own wickedness, if they comprehended his meaning, or, if they did not, he would escape the extremity of their wrath, until he should have fully prepared his disciples for the labor assigned them. Mysteries. This word has been misunderstood; and the effect has been lamentable. It has long been supposed that the truths of the gospel, which are here referred to, are of a mysterious, incomprehensible character, which, by the exercise of natural reason, cannot be understood. And men have excused the preaching of doctrines, contradictory to each other and revolting to common sense, under the plea that they were mysteries, spiritually discerned, but incomprehensible by natural reason. Hence scoffers have represented the Scriptures as inconsistent, unreasonable, and unworthy of belief. But such is not the meaning of the word mystery, as used in the Scriptures. Con- 12. Whosoever hath, to him shall be cerning its signification in this place, given, &c. This phrase was several Campbell says, "The moral truths times used by our Lord. It expresses here alluded to, and displayed in the a truth which is manifest in divers explanation of the parable, are as far cases. To have, in this case, implies to from being mysteries, in the common improve. Whosoever improves the talacceptation, doctrines incomprehensi-ents, strength, and privileges, or other ble, as anything in the world can be." The following remarks on the general meaning of the word, as used in the Scriptures, are very judicious; and, on many accounts, worthy of especial consideration. "The word mystery, in the Bible, properly means a thing that is concealed, or that has been concealed. It does not mean that the thing was incomprehensible, or even difficult to be understood. The thing might be plain enough if revealed, but it means simply that it had not been made known. Thus the mysteries of the kingdom do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel, and the establishment of the new kingdom of the Messiah which had not been understood, and which were as yet concealed from the great body of the Jews. See Rom. xvi. 25; xí. 25; Eph. iii. 3, 4, 9. Of this nature was blessings, which God has bestowed, receives an increase of blessings, as the natural result of such improvement. But whosoever abuses or neglects to improve the blessings bestowed, naturally loses them. The general truth is more amply stated and illustrated in the parable of the talents. Matt. xxv. 14-30. The meaning here seems to be this: the Jews had enjoyed opportunities for knowing the truth and profiting by the instructions of the Messiah. These opportunities they had slighted and abused; and they should soon be deprived of them. The disciples improved their opportunities, and were assured that they should become more and more fully instructed in the mysteries of the kingdom. Or, more generally, "such as are readily disposed to attend to his doctrine shall be fully informed about it; whereas the careless and inattentive hearers shall have no benefit 13 Therefore speak I to them in | dull of hearing, and their eyes parables: because they seeing, see they have closed; lest at any time not; and hearing, they hear not; they should see with their eyes, neither do they understand. and hear with their ears, and should understand with their heart, and should be converted, and Í should heal them. 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 from his instruction."-Pearce. By taking from him who hath not, is to be understood simply taking away that which he hath failed to improve; he must have something, else it could not be taken away. Luke says, "shall be taken away even that which he seemeth to have." Luke viii. 18. the same in both cases. The idea is 13. Because they seeing, see not, &c. The word see is here used in different senses. The same is true of the word hear; which is intimated in the explication,-neither do they understand. See ver. 15. The force of the phrase is this: They see my works, but do not perceive that they are wrought by divine power; they hear my instructions, but do not attentively consider thein, nor understand their import. Since they are thus obstinate, wilfully blind to the great and important truths communicated through my works and my plain and direct instructions, I therefore address them in parables. So that, although they shall not now perceive what they see, nor understand what they hear, I may at least make an impression on their minds which will not readily be forgotten. If they will even now attend, they may discover my meaning; if not, I shall not encounter their fury before the appointed time, while those who have ears to hear may be instructed. 16 But blessed are your eyes, for they see and your ears, for they hear. 17 For, verily, I say unto you, 26; Rom. xi. 8. It is manifest that the prophetic description was peculiarly applicable to that wicked generation by whom Jesus was rejected and crucified. Its accuracy was therefore verified. This is all which the phrase in them is fulfilled here denotes. 15. Waxed gross. Become fat. This expression generally has reference to the body, and conveys the idea of pride, and haughtiness, and a forsaking of God, as in Deut. xxxi. 20; xxxii. 15; Jer. v. 28. See also Prov. xxx. 9. It here has reference to the mind, and retains the same idea of self-sufficiency, and indisposition to obey God and trust in him. This expression and those which follow, in this verse, vividly portray the pride and obstinacy of that wicked generation. They would not attend to the revelations of God, but turned a deaf ear and an inattentive eye to his communications; they had so much confidence in their tradítions and ceremonies, that they felt spiritually rich and fat, and despised others. They were disinclined to hear the truth, lest their own deeds should be reproved. Thus, they were not in a fit condition to exercise faith, or manifest repentance, or receive the blessings presented. 16. Blessed are your eyes, &c. That is, blessed are ye. The same form of speech is continued, to express this 14. In them is fulfilled, &c. See blessedness. The disciples not only Isaiah vi. 9, 10. This prophecy was saw the wonderful works of their Masfulfilled in the days of the prophet who ter, but they perceived the divine uttered it. Yet the character of the power; they not only heard his graJews in our Saviour's day was such, cious words, but they understood somethat the language was as true concern- what of their meaning; and what they ing them as concerning the ancients. did not understand they earnestly conBy accommodation, therefore, the proph-sidered, and desired their Master to ecy is said to have been again fulfilled. explain, as in this instance. See also This passage is quoted by the New Testament writers with unusual fre- 17. Prophets and righteous men have quency. See John xii. 40; Acts xxviii. | desired to see, &c. The ancient proph ver. 36. That many prophets and righteous ets and other servants of the true God 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 effects produced on different men by the preaching of the truth; and no attempt is made to show an exact correspondence between every portion of the imagery or drapery and some divine truth. The main idea is all which is represented as sufficiently material to deserve explanation. 19. The word of the kingdom. That is, the gospel; the laws and principles of government of the Messiah's reign; the instructions, cautions, precepts, and promises, communicated by the spirit. Our Lord doubtless referred especially to the word as uttered by himself; though the same rule may equally apply to all the word of the kingdom, or the word of God, Luke viii. 11. ¶ Understandeth it not. Doth not perceive its importance; doth not realize its application to his own circumstances and condition; or doth not apprehend its true import. The wicked one. Greek, the wicked; or Satan, Mark iv. 15; or the devil, Luke viii. 12. Our Saviour here adopts the general phraseology of the Jews, and, under this name, (for the different epithets may be regarded as substantially the same,) personifies the spirit of evil, styled by Paul "the prince of the power of the air, the spirit that now worketh in the children of disobedience." Eph. ii. 2. But by this language, we need not understand him to acknowledge the existence of a personal devil, such as is commonly supposed to divide the sovereignty of the universe with the Su18. Hear ye therefore the parable, preme; for in like manner he con&c. That is, as you thus rejoice in the formed even to heathen phraseology, truth, so far as you have discerned it, Matt. vi. 24, when he certainly did not and are desirous to increase in knowl- intend to allow that there was any god edge, I will explain to you the spiritual in the universe except the true God. meaning of this parable. It may be So likewise Paul speaks of "the god observed that, as our Lord himself gave of this world," 2 Cor. iv. 4, meaning the explanation, there cannot be the worldly desires; and of some he says, slightest doubt concerning the object of their "god is their belly," Phil. i. 19, this parable; and, moreover, that from meaning a gluttonous, luxurious dispohis explanation of this, we may under- sition. But in neither case does he stand some of the principles proper to admit the existence of any personal be observed in the interpretation of intelligent being, corresponding with parables. We shall see that one great the literal import of his language. leading idea is unfolded, the different Catcheth away, &c. The predomi that which was sown in his heart. | self, but dureth for a while for This is he which received seed by when tribulation or persecution the way-side. ariseth because of the word, by and by he is offended. 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 him 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 is always ready to abandon them, whenever anything more fascinating is presented, or whenever he finds the profession of them attended by any inconvenience. This class of men has not yet become extinct. Dureth for a while. Endureth; continueth for a time; has no permanency. Tribulation or persecution ariseth because of the word. Our Lord foresaw that many professed believers would forsake him, when the hour of trial came; and he desired to prepare his disciples for the event. He frequently forewarned them that persesecution must be endured by the faithful, and encouraged them to persevere. Matt. v. 11, 12; x. 16—22; John xvi. nance of evil principles in the heart iv. 2. But he well knew that some would not persevere; that, acting as they did upon impulse rather than upon deep-felt convictions of truth and duty, when the time of trial came, they would desert his cause, as readily as they had embraced it. ¶ By and by. Presently. Is offended. Or, stumbles. He does not possess that absorbing love for the gospel and its Author, which is required of true disciples. Matt. x. 37, 38; Luke xiv. 26, 27. When he encounters opposition and persecution, he stumbles and falls. He has no fancy for such tribulation. He has not the root of faith in his heart, and as the feeble grain with its dwarf root is scorched and withered by. the sun, so he falls before the blast of persecution. Professed believers have fallen with even less reason for offence. A slight inconvenience has induced them to repudiate their profession. 20. Stony places. Rocky ground. "On the rock." Luke viii. 13. Anon. Immediately; quickly. With joy receiveth it. In this verse is described that class of hearers, whose feelings are very excitable; who do not examine doctrines coolly and cautiously, but readily embrace whatever chances to please the fancy. They are here represented as embracing the truth; though they would just as readily have embraced falsehood, if presented in such a manner as to interest their feelings. They embraced the truth, not because they understood it, or perceived its beauty, or realized its importance; but because, for the moment, it pleased them. And, being pleased, they immediately professed a belief in the doc- 22. The care of this world, and the trine. deceitfulness of riches. Mark adds, 21. Yet hath he not root in himself."the lusts of other things," Mark iv. A person of this kind has no stability of character; and the reason is, he has no deeply rooted, or permanent principles. Guided more by fancy than judgment, he adopts opinions without examination, has no means of determining whether they be true or false, and 19; and Luke, "the pleasures of this life," Luke viii. 14. A numerous class of hearers is here described. They hear the word; but their minds are so much engrossed by worldly cares, the desire of gain, the love of pleasure, and divers lusts, that they do |