last state of that man is worse than the first. Even so shall it be also unto this wicked generation. 49. CHRIST'S MOTHER AND BRETHREN. Mark 3: 31-55; Luke 8: 19-21. 46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren 1 Heb. 6:4; 10: 26; 2 Pet. 2: 20-22. 45. So shall it be. By severe chastisements the Jewish nation had often been reformed from their wickedness, but the amendment was always brief, and each relapse into sin was worse than the preceding. They are now reaching the climax. Their Messiah has come, but instead of listening to him and submitting to his rule, they voluntarily give themselves up to Satan: to disbelief, to blasphemy, and crime. SECTION 49.45. His brethren. Note Mark 6: 3. Speak with him. Mark says (3: 20, 21) they thought him beside himself, and even proposed to forcibly take him away. He gave himself no time to eat; and doubtless they saw, too, the rising storm of enmity against him, which made them anxious for his safety. This indeed was natural, especially to his mother, and yet betrayed an impatience, and a want of entire confidence in his wisdom and power, which merited a gentle rebuke. 49. Behold. Christ's reply, while a tacit reproof of his family, was also a reassurance that he was conscious of his position, and at the same time a most winning declaration of the tender ties of affection into which he admitted all who obeyed his Father in heaven. Compare Jno. 1: 12; Rom. 8:32-39. PRACTICAL THOUGHTS. 1-5. The letter of the divine law may be observed in such a manner as to defeat the very ends for which it was given. God regards not the form, but the quality, of our obedience. stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren ? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. 2 Ch. 7: 21; Jno. 15: 14; Heb. 2: 11. 6. The assertion of our rights and dignity at proper times is not inconsistent with true humility. 8. The supreme authority of Christ over the Sabbath is our warrant for changing its observance from the seventh to the first day of the week. He directed the apostles to teach men to do whatsoever he had commanded. They taught men by their example and precepts to observe the Lord's day, not the Jewish Sabbath. Note John 20: 19. Hence the inference that this was according to his instructions. 9-13. There is no better way of observing the Sabbath, the symbol and pledge of heaven, than the exercise of that practical charity which is the spirit of heaven. 21. It should abate something of that pride of race and nationality in which we are wont to indulge, to remember that all our own privileges and hopes flow from God's grace bestowed upon Gentiles, once esteemed as dogs (ch. 15:27; Mark 7:28) and outcasts. 25, 26. Dissensions among the friends of any cause tend directly to its ruin; in the church of Christ as well as in the realm of Satan. 30. Neutrality between the opposing moral forces of the world is impossible. 31, 32. Men should specially beware of sinning against the Holy Spirit; for it is assigned to him in the economy of salvation to be the agent by whom the heart is to be renewed. Though the other persons of the Godhead are blasphemed by the wicked, still it is possible for the Spirit to reclaim them; but if the Spirit too is abused and grieved, CHAPTER XIII. 53. PARABLE OF THE SOWER. Mark 4: 1-25; Luke 8: 4-18. THE HE 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;1 and the whole multitude stood on the shore. 3 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 wayside, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 1 Luke 5: 3. 2 Gen. 26: 12. 3 Ch. 11: 15. there is no divine power left to save them. The fearful words of Christ therefore are a faithful warning to them not to destroy their only hope. 39. God affords all needed light to the humble and sincere; he will give none to be wasted by the proud and per verse. 44. Satan is ever ready to take possession of a heart that is not preoccupied by right principles and affections. 46. The blessed mother of Jesus showed on repeated occasions that she was not exempt from the common failings of our human nature; and that, so far from being free from either original or actual sin, she obtained salvation, like others, only through the redeeming mercy of her divine Son and Saviour. 50. Jesus admits his people into the most endearing relations to himself; how tender should be their gratitude and love to him! CHAPTER XIII. SECTION 53.1. The house; probably at Capernaum. 3. Parables. A parable is a narrative or story derived from common life, 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 : 8 But others fell into good ground, and brought forth fruit, some a hundredfold, some sixty fold, some thirtyfold. 9 Who hath ears to hear, let him hear.3 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? II He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.* 12 For whosoever hath, to him 41 Cor. 2: 10-13; Eph. 1:9; 1 Jno. 2: 27. expressive of some spiritual truth. It was and still is a favorite mode of instruction in the East. 4. The wayside. "The ordinary roads or paths in the East lead along the edge of the fields which are enclosed." Hackett.- -The fowls. Flocks of wild birds follow the sower, to pick up what stray kernels they may find. 5. Stony places; where the underlying rock affords but a thin soil. 7. Among thorns; i. e. on ground containing thorn-roots. 10. The disciples came; in a pause of his speaking. The question shows that he had not used this method of instruction before. He had begun indeed by plain and direct teaching, of which the Sermon on the Mount was a conspicuous instance; but his expositions of the law, and the spirituality of his doctrines, were too elevated for the comprehension even of his disciples, while they excited the Pharisees to madness, which rendered even his life unsafe. For these reasons he resorted to this new mode of teaching. II. Mysteries; profound and mysterious truths. Eph. 6:19; Col. 1: 26, 27; 1 Tim. 3:16. shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.1 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 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 dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see and your ears, for they hear.2 1 Ch. 25 29; Luke 19: 26. 2 Prov. 20: 12. 3 Ch. 4:23. 41 Jno. 2: 13; 3: 12. 12. Hath; i. e. some knowledge, or some right perception of truth. - Even that he hath. Luke says "seemeth to have." The meaning is, You that know something of me and my kingdom, and are therefore desirous and fitted to know more, will discern the truth even under parabolic form; but my enemies, who neither know nor wish to know these things, will see nothing of their spiritual import, while their pride and self-conceit will plunge them into ever-increasing ignorance. 13. Seeing, see not. Mark and Luke say, "that seeing they may not perceieve," etc. (compare Rom. 1: 21; Eph. 4:18); i. e. that, looking only at the outward form of the parable, they may not discern its inward meaning. He used parables as well to conceal as to reveal the sacred mysteries of his kingdom. 14. Esaias; Isa. 6:9. The quotation is from the Septuagint or Greek version of the O. T., made at Alexandria about 17 For verily I say unto you, That many prophets and righteous men have desired 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. 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 that which was sown in his heart. This is he which received seed by the wayside. 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 himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 5 Isa. 58: 2; Ezek. 33: 31; John 5: 35; Gal. 4: 14. 6 Ch. 24: 10; 26: 31; 2 Tim. 4: 16. B. C. 285, and at the time of Christ in common use in Palestine. See also John 12:40; Acts 28:26; Rom. 11:8. 15. The heart. The heart was regarded as the seat of the understanding; not the brain, as with us. "All this have they done; all this is increased in them by their continuing to do it; and all lest they should (and so that they can not) hear, see, understand, and be saved." Alford. 2 Cor. 4:3, 4. 2 17. Which ye see; viz. the Messiah, his miracles, and his instructions. Sam. 235; Luke 2:29; Eph. 3:5; Heb. 11:13; 1 Pet. 1: 10. 18. The parable; the explanation of the parable. 19. Understandeth it not; it enters not his heart, as the seed in the path does not enter into the ground. Catcheth away; by inducing forgetfulness, inattention, prejudice, etc. 20. Anon; immediately. 21. Offended; Luke, "falls away,” droops and dies. 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 riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. 54. PARABLE OF THE TARES. 24 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 house holder 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 enemy3 hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest, while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 55. OTHER PARABLES. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustardseed, which a man took, and sowed in his field: 32 Which indeed is the least of 41 Pet. 1: 23. 5 Luke 10: 19; 1 Cor. 15: 26. 6 Mal. 4: I. it from the wheat; after the ear is set, the difference is apparent. The wheat of the East has generally six or seven ears on one head; hence called Triticum compositum. 30. Grow together; develop their true character. It is putting too much upon a single particular in a parable to make it teach that evil is to grow side by side with holiness during the whole existence of the church. Such passages as Isa. 35:8; 52:1; 60:21; Jer. 31: 34; Joel 3:17; Zech. 14:20; Heb. 8: II, seem to predict a period when holiness is to be universal, and evil at least greatly restrained if not wholly subdued. SECTION 55.-31. Mustard-seed. Mustard, both wild and cultivated, grows in great abundance in Palestine. 32. Least of all seeds; i. e. the least which it was customary to sow. This is popular language, and should not be taken too literally.-A tree. Dr. Thom all seeds but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.1 33 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. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.2 36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, 2 Luke 10: 24; Rom. 16:25; Ch. 28:19; Mark 16: 15. 1 Pet. 1 Ezek. 17: 23. Col. ; 26. 1:23. 35. Prophet; the Psalmist Asaph. Ps. 78:2. He is mentioned as a prophet or seer in 2 Chron. 29: 30. The last clause of the quotation is a paraphrase of the expression, "I will utter dark sayings of old."-Kept secret; i. e. the mysterious or hitherto unexplained things of the kingdom of Christ. 36. Declare; explain. 38. The world; mankind generally. It is a different word from that in ver. 39, 40. - Children of the kingdom; Christians; collectively, the church. 39. End of the world. The original Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one,5 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;' 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth." Rev. 5 Jno. 8: 44: Acts 13; 10; 1 Jno. 3: 8. 14: 15-19. 7 Luke 13:27. 8 Ch. 3: 12; Rev. 19: 20 20 10. 9 Ch. 8: 12. word translated "end" signifies completion or consummation. The phrase is literally "the completion of the aion" (note ch. 12: 32), and properly denotes the closing up or completion of the Jewish age. Paul says (Heb. 9 : 26), "Christ hath appeared in the end of the world," and (1 Cor. 10: 11) that "the ends of the world" had come upon those then living. We are to understand the parable then as meaning that the harvest denotes the gathering of the results of the sowing, in the future aion, or age of the Messiah; i. e. at the time when he shall reign as King and Judge. Note ch. 25:31-46. — The angels. Note ch. 24:31. 41. Öffend; literally, that make men fall; hence things that tend to hurt or destroy souls. 41. 42. Furnace of fire. Note ch. 25: 43. Shine forth. Note ch. 25:34. 44. A treasure. This parable is addressed to the disciples only. The bury |