Mat 13:1-23 | Barnes | STEP | MATTHEW CHAPTER 13 Verses 1,2. The sea side . This was the sea of Tiberias. The multitude stood on the shore near to him, so that he could be easily heard. He went into a ship--that is, a boat--and sat down to address them. Few spectacles could be more interesting than a vast crowd, on the banks of a smooth and tranquil sea--an emblem of his instructions-- and the Son of God addressing them on the great interests of eternity.

Matthew 13:1-23

MATTHEW CHAPTER 13

Verses 1,2. The sea side. This was the sea of Tiberias. The multitude stood on the shore near to him, so that he could be easily heard. He went into a ship--that is, a boat--and sat down to address them. Few spectacles could be more interesting than a vast crowd, on the banks of a smooth and tranquil sea--an emblem of his instructions-- and the Son of God addressing them on the great interests of eternity. Verse 2. Mt 13:1

(x) "into a ship" Lk 5:3 Verses 3-9. In parables. The word parable is derived from a Greek word signifying to compare together, and denotes a similitude taken from a natural object to illustrate a spiritual or moral subject. It is a narrative of some fictitious or real event, in order to illustrate more clearly some truth that the speaker wished to communicate. In early ages it was much used. Heathen writers, as AEsop, often employed it. In the time of Christ it was in common use. The prophets had used it, and Christ employed it often in teaching his disciples. It is not necessary to suppose that the narratives were strictly true. The main thing--the inculcation of spiritual truth--was gained equally, whether it was true, or was only a supposed case. Nor was there any dishonesty in this. It was well understood. No person was deceived. The speaker was not understood to affirm the thing literally narrated, but only to fix the attention more firmly on the moral truth that he presented. The design of speaking in parables was the following:

(1.) To convey truth in a more interesting manner to the mind; adding to the truth conveyed the beauty of a lovely image or narrative.

(2.) To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the senses.

(3.) To convey some offensive truth, some pointed personal rebuke, in such a way as to bring it home to the conscience. Of this kind was the parable which Nathan delivered to David, 2Sam 12:1-7 and many of our Saviour's parables addressed to the Jews.

(4.) To conceal from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mk 4:33, Mt 13:13-16.

Our Saviour's parables are distinguished above all others for clearness, purity, chasteness, intelligibility, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all men. They contain much of himself his doctrine, life, design in coming, and claims; and are therefore of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. In his parables, as in all his instructions, he excelled all men in the purity, importance, and sublimity of Iris doctrine.

Verse 3. A Sower went forth to sow. The image here is taken from an employment known to all men, and therefore intelligible to all. Nor can there be a more striking illustration of preaching the gospel, than placing the seed in the ground to spring up hereafter, and bear fruit.

Sower. One who sows or scatters seed. A farmer. It is not improbable that one was near the Saviour when he spoke this parable.

(y) "sower" Mk 4:2, Lk 8:5 Verse 4. Some seeds fell by the way side. That is, the hard path or headland, which the plough had not touched, and where there was no opportunity for it to sink into the earth. Verse 5. Stony places. Where there was little earth, but where it was hard and rocky; so that the roots could not strike down into the earth for sufficient moisture to support the plant, When the sun became hot, they of course withered away. They sprang up the sooner because there was little earth to cover them.

Forthwith. Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Having little root, they soon withered away. Verse 7. Among thorns. That is, in a part of the field where the thorns and shrubs had been imperfectly cleared away, and not destroyed. They grew with the grain, crowded it, shaded it, exhausted the earth, and thus choked it. Verse 8. Into good ground. The fertile and rich soil. In sowing, by far the largest proportion of seed will fall into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the gospel. Parables are designed to teach some general truth; and the circumstances should not be pressed too much in explaining them.

An hundredfold, etc. That is, a hundred, sixty, or thirty grains, for each one that was sowed--an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a field sown, however, is not more than twenty, fifty, or sixty bushels for one. Verse 9. Who hath ears, etc. This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken, Mt 11:15.

(z) "Who hath ears" Mt 11:15 Verses 10-17. Christ, in these verses, gives a reason why he used this manner of instruction. See also Mk 4:10-12, Lk 8:9,10.

Verse 11. The mysteries of the kingdom. 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 16:26, 11:25, Eph 3:3,4,9. Of this nature was 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, etc. 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.

(a) "to know" Mt 11:25, Mk 4:11, 1Cor 2:10:14, Eph 1:9,18, 3:9 Col 1:26,27, 1Jn 2:27 Verse 12. Whosoever hath, etc. This is a proverbial mode of speaking. It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them. But they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ; they improved it, however slowly, and the promise was that it should be greatly increased.

(b) "For whosoever" Mt 25:29, Lk 9:26 Verse 13. Because they seeing see not. Mk 4:12, Lk 8:10 say, "That seeing, they may not see," etc. But there is no difference. Matthew simply states the fact, that though they saw the natural meaning of the story--though they literally understood the parable--yet they did not understand its spiritual signification. Mark and Luke do not state the fact, but affirm that he spoke with this intention--implying that such was the result. Nor was there any dishonesty in this, or any unfair disguise, He had truths to state which he wished his disciples particularly to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, they might have understood them. His doctrines he stated in the best possible way; and it was not his fault if they did not understand him. By little and little, in this way, he prepared many, even of the Jews, to receive the truth when it was proposed by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples, which he did not intend for others. Verses 14,15. And in them is fulfilled, etc. This place is quoted substantially from Isa 6:9,10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the Divine teaching. The words of Isaiah were, therefore, as well fitted to express the character of the people in the time of Christ, as in that of the prophet. In this sense they were fulfilled, or filled up, or a case occurred that corresponded to their meaning. Mt 1:22. It is not by any means intended that Isaiah, when he spoke these words, had any reference to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they would not see the truth, or understand anything that was contrary to their grovelling opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained Isa 6:1 and following.

Waxed gross. Literally, has become fat. It is commonly applied to the body, but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt that they did not see or understand the pure spiritual principles of the gospel.

Lest--they should see, etc. Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their heart was wrong. They would not attend to the things that make for their peace.

I should heal them. Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as healing.

(e) "dull of hearing" Heb 5:11 Verse 16. Blessed are your eyes, etc. That is, you are happy that you are permitted to see truth which they will not see. You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.

(f) "But blessed" Mt 16:17, Lk 10:23,24, Jn 20:29, 2Cor 4:6 Verse 17. Many prophets and righteous men, etc. They wished to see the times of the Messiah. They looked to it as a time when the hopes of the world would be fulfilled, and the just be happy. See Jn 8:5,6, "Abraham rejoiced to see my day; and he saw it, and was glad." See also 1Pet 1:10-12, Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes, and the end of the prophecies, Rev 19:10. The object always dearest to the hearts of all righteous men is, to witness the coming and advancement of the kingdom of Christ.

(g) "that many" Eph 3:5,6, Heb 11:13, 1Pet 1:10,11 Verses 18-23. See also Mk 4:13-20, Lk 8:11-15. Hear ye therefore the parable of the sower. That is, hear the explanation, or spiritual meaning of the narrative given before. Mark adds, Mk 4:13, "Know ye not this parable? and how then will ye know all parables?" By which it seems that he regarded this as one of the simplest and plainest of them, and gave an explanation of it that they might understand the general principles of interpreting them.

(h) "Hear ye" Mk 4:14, Lk 8:11 Verse 19. When any one heareth, etc. The seed represents the word of God communicated in any manner to the minds of men, by the Scriptures, by preaching, by acts of providence, or by the direct influence of the Holy Spirit.

Then cometh the wicked one. That is, Satan, Mk 4:15 or the devil Lk 8:12 the one eminently wicked, the accuser, the tempter. He is represented by the fowls that came and picked up the seed by the way-side. The gospel is preached to men hardened in sin. It makes no impression. It lies like seed in the hard path; it is easily taken away, and never suffered to take root.

(i) "word of the kingdom" Mt 4:23 (k) "wicked one" 1Jn 2:13,14, 3:12 Verses 20-22. Into stony places. Jesus explains this as denoting those who hear the gospel; who are caught with it as something new or pleasing; who profess themselves greatly delighted with it, and who are full of zeal for it. Yet they have no root in themselves. They are not true Christians. Their hearts are not changed. They have not seen their guilt and danger, and the true excellency of Christ. They are not really attached to the gospel; and when they are tried and persecution comes, they fall--as the rootless grain withers before the scorching rays of the noon-day sun.

Anon. Quickly, or readily. They do not look at it coolly and as matter of principle.

Is offended. That is, stumbles and falls. Persecution and trial are placed in his path, and he falls as he would over a stumbling-block, he has not strength of principle enough--not confidence in God to carry him through them.

The thorns. These represent cares, anxieties, and the deceitful lure of riches, or the way in which a desire to be rich deceives us. They take the time and attention. They do not leave opportunity to think and examine the state of the soul. Besides, riches allure, and promise what they do not yield. They promise to make us happy; but, when gained, they do not do it. The soul is not satisfied. There is the same desire to possess more wealth. And to this there is no end--but death. In doing it, there is every temptation to be dishonest, to cheat, to take advantage of others, to oppress others, and to wring their hard earnings from the poor. Every evil passion is therefore cherished by the love of gain; and it is no wonder that the word is choked, and every good feeling destroyed, by this "execrable love of gold." See 1Timm 6:7-11. How many, oh how many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deep-seated love of that which fills with care, deceives the soul, and finally leaves it naked, and guilty, and lost!

Mt 13:18

(l) "joy receiveth" Isa 58:2, Eze 33:31,32, Jn 5:35, Gal 4:15 Verse 21. Mt 13:20; Mt 13:18

(m) "offended" Mt 24:10, 26:31, 2Ti 4:16 Verse 22. Mt 13:18; Mt 13:20

(n) "care of this world" Lk 14:16-24 (o) "choke the word" Mk 10:23, 1Timm 6:9, 2Ti 4:10 Verse 23. Into the good ground. Those whose hearts are prepared by grace to receive it honestly, and to give it full opportunity to grow. In a rich and mellow soil-- a heart that submits itself to the full influence of truth, unchecked by cares and anxieties; under the showers and summer suns of Divine grace; with the heart spread open, like a broad luxuriant field, to the rays of the morning, and to evening dews--the gospel takes deep root, and grows; it has full room, and then and there only shows what it is.

(p) "beareth fruit" Jn 15:5