mh_parser/vol_split/40 - Matthew/Chapter 13.xml

<div2 id="Matt.xiv" n="xiv" next="Matt.xv" prev="Matt.xiii" progress="14.93%" title="Chapter XIII">
<h2 id="Matt.xiv-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="Matt.xiv-p1">In this chapter, we have, I. The favour which
Christ did to his countrymen in preaching the kingdom of heaven to
them, <scripRef id="Matt.xiv-p1.1" osisRef="Bible:Matt.13.1-Matt.13.2" parsed="|Matt|13|1|13|2" passage="Mt 13:1-2">ver. 1-2</scripRef>. He
preached to them in parables, and here gives the reason why he
chose that way of instructing, <scripRef id="Matt.xiv-p1.2" osisRef="Bible:Matt.13.10-Matt.13.17" parsed="|Matt|13|10|13|17" passage="Mt 13:10-17">ver.
10-17</scripRef>. And the evangelist gives another reason,
<scripRef id="Matt.xiv-p1.3" osisRef="Bible:Matt.13.34-Matt.13.35" parsed="|Matt|13|34|13|35" passage="Mt 13:34,35">ver. 34, 35</scripRef>. There are
eight parables recorded in this chapter, which are designed to
represent the kingdom of heaven, the method of planting the gospel
kingdom in the world, and of its growth and success. The great
truths and laws of that kingdom are in other scriptures laid down
plainly, and without parables: but some circumstances of its
beginning and progress are here laid open in parables. 1. Here is
one parable to show what are the great hindrances of people's
profiting by the word of the gospel, and in how many it comes short
of its end, through their own folly, and that is the parable of the
four sorts of ground, delivered, <scripRef id="Matt.xiv-p1.4" osisRef="Bible:Matt.13.3-Matt.13.9" parsed="|Matt|13|3|13|9" passage="Mt 13:3-9">ver.
3-9</scripRef>, and expounded, <scripRef id="Matt.xiv-p1.5" osisRef="Bible:Matt.13.18-Matt.13.23" parsed="|Matt|13|18|13|23" passage="Mt 13:18-23">ver.
18-23</scripRef>. 2. Here are two parables intended to show that
there would be a mixture of good and bad in the gospel church,
which would continue till the great separation between them in the
judgment day: the parable of the tares put forth (<scripRef id="Matt.xiv-p1.6" osisRef="Bible:Matt.13.24-Matt.13.30" parsed="|Matt|13|24|13|30" passage="Mt 13:24-30">ver. 24-30</scripRef>), and expounded at the
request of the disciples (<scripRef id="Matt.xiv-p1.7" osisRef="Bible:Matt.13.36-Matt.13.43" parsed="|Matt|13|36|13|43" passage="Mt 13:36-43">ver.
36-43</scripRef>); and that of the net cast into the sea, <scripRef id="Matt.xiv-p1.8" osisRef="Bible:Matt.13.47-Matt.13.50" parsed="|Matt|13|47|13|50" passage="Mt 13:47-50">ver. 47-50</scripRef>. 3. Here are two
parables intended to show that the gospel church should be very
small at first, but that in process of time it should become a
considerable body: that of the grain of mustard-seed (<scripRef id="Matt.xiv-p1.9" osisRef="Bible:Matt.13.31-Matt.13.32" parsed="|Matt|13|31|13|32" passage="Mt 13:31,32">ver. 31, 32</scripRef>), and that of the
leaven, <scripRef id="Matt.xiv-p1.10" osisRef="Bible:Matt.13.33" parsed="|Matt|13|33|0|0" passage="Mt 13:33">ver. 33</scripRef>. 4. Here
are two parables intended to show that those who expect salvation
by the gospel must be willing to venture all, and quit all, in the
prospect of it, and that they shall be no losers by the bargain;
that of the treasure hid in the field (<scripRef id="Matt.xiv-p1.11" osisRef="Bible:Matt.13.44" parsed="|Matt|13|44|0|0" passage="Mt 13:44">ver. 44</scripRef>), and that of the pearl of great
price, <scripRef id="Matt.xiv-p1.12" osisRef="Bible:Matt.13.45-Matt.13.46" parsed="|Matt|13|45|13|46" passage="Mt 13:45,46">ver. 45, 46</scripRef>. 5.
Here is one parable intended for direction to the disciples, to
make use of the instructions he had given them for the benefit of
others; and that is the parable of the good householder, <scripRef id="Matt.xiv-p1.13" osisRef="Bible:Matt.13.51-Matt.13.52" parsed="|Matt|13|51|13|52" passage="Mt 13:51,52">ver. 51, 52</scripRef>. II. The contempt
which his countrymen put upon him on account of the meanness of his
parentage, <scripRef id="Matt.xiv-p1.14" osisRef="Bible:Matt.13.53-Matt.13.58" parsed="|Matt|13|53|13|58" passage="Mt 13:53-58">ver.
53-58</scripRef>.</p>
<scripCom id="Matt.xiv-p1.15" osisRef="Bible:Matt.13" parsed="|Matt|13|0|0|0" passage="Mt 13" type="Commentary"/>
<scripCom id="Matt.xiv-p1.16" osisRef="Bible:Matt.13.1-Matt.13.23" parsed="|Matt|13|1|13|23" passage="Mt 13:1-23" type="Commentary"/><div class="Commentary" id="Bible:Matt.13.1-Matt.13.23">
<h4 id="Matt.xiv-p1.17">The Parable of the Sower; Why Christ Taught
in Parables; Of the Sower and the Seed.</h4>
<p class="passage" id="Matt.xiv-p2">1 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.   3 And he spake many
things unto them in parables, saying, Behold, a sower went forth to
sow;   4 And when he sowed, some <i>seeds</i> fell by the way
side, 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:   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 other fell into
good ground, and brought forth fruit, some a hundredfold, some
sixtyfold, some thirtyfold.   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 to know the mysteries of
the kingdom of heaven, but to them it is not given.   12 For
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.   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 <i>their</i> ears
are dull of hearing, and their eyes they have closed; lest at any
time they should see with <i>their</i> eyes, and hear with
<i>their</i> ears, and should understand with <i>their</i> heart,
and should be converted, and I should heal them.   16 But
blessed <i>are</i> your eyes, for they see: and your ears, for they
hear.   17 For verily I say unto you, That many prophets and
righteous <i>men</i> have desired to see <i>those things</i> which
ye see, and have not seen <i>them;</i> and to hear <i>those
things</i> which ye hear, and have not heard <i>them.</i>   18
Hear ye therefore the parable of the sower.   19 When any one
heareth the word of the kingdom, and understandeth <i>it</i> not,
then cometh the wicked <i>one,</i> and catcheth away that which was
sown in his heart. This is he which received seed by the way side.
  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.   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 <i>it;</i>
which also beareth fruit, and bringeth forth, some a hundredfold,
some sixty, some thirty.</p>
<p class="indent" id="Matt.xiv-p3">We have here Christ preaching, and may
observe,</p>
<p class="indent" id="Matt.xiv-p4">1. <i>When</i> Christ preached this sermon;
it was the same day that he preached the sermon in the foregoing
chapter: so unwearied was he in doing good, and working the works
of him that sent him. Note, Christ was for preaching both ends of
the day, and has by his example recommended that practice to his
church; we must <i>in the morning sow our seed, and in the evening
not withhold our hand,</i> <scripRef id="Matt.xiv-p4.1" osisRef="Bible:Eccl.11.6" parsed="|Eccl|11|6|0|0" passage="Ec 11:6">Eccl. xi.
6</scripRef>. An afternoon sermon well heard, will be so far from
driving out the morning sermon, that it will rather clench it, and
fasten the nail in a sure place. Though Christ had been in the
morning opposed and cavilled at by his enemies, disturbed and
interrupted by his friends, yet he went on with his work; and in
the latter part of the day, we do not find that he met with such
discouragements. Those who with courage and zeal break through
difficulties in God's service, will perhaps find them not so apt to
recur as they fear. Resist them, and they will flee.</p>
<p class="indent" id="Matt.xiv-p5">2. <i>To whom</i> he preached; there were
<i>great multitudes gathered together to him,</i> and they were the
auditors; we do not find that any of the scribes or Pharisees were
present. They were willing to hear him when he preached in the
synagogue (<scripRef id="Matt.xiv-p5.1" osisRef="Bible:Matt.12.9 Bible:Matt.12.14" parsed="|Matt|12|9|0|0;|Matt|12|14|0|0" passage="Mt 12:9,14"><i>ch.</i> xii. 9,
14</scripRef>), but they thought it below them to hear a sermon by
the sea-side, though Christ himself was the preacher: and truly he
had better have their room than their company, for now they were
absent, he went on quietly and without contradiction. Note,
Sometimes there is most of the <i>power</i> of religion where there
is least of the <i>pomp</i> of it: <i>the poor receive the
gospel.</i> When Christ went to the <i>sea-side, multitudes</i>
were presently <i>gathered together to him.</i> Where the king is,
there is the court; where Christ is, there is the church, though it
be by the sea-side. Note, Those who would get good by the word,
must be willing to follow it in all its removes; when the ark
shifts, shift after it. The Pharisees had been labouring, by base
calumnies and suggestions, to drive the people off from following
Christ, but they still flocked after him as much as ever. Note,
Christ will be glorified in spite of all opposition; he will be
followed.</p>
<p class="indent" id="Matt.xiv-p6">3. <i>Where</i> he preached this
sermon.</p>
<p class="indent" id="Matt.xiv-p7">(1.) His meeting-place was the sea-side. He
went out of the house (because there was no room for the auditory)
into the open air. It was pity but such a Preacher should have had
the most spacious, sumptuous, and convenient place to preach in,
that could be devised, like one of the Roman theatres; but he was
now in his state of humiliation, and in this, as in other things,
he denied himself the honours due to him; as he had not a house of
his own to live in, so he had not a chapel of his own to preach in.
By this he teaches us in the external circumstances of worship not
to covet that which is stately, but to make the best of the
conveniences which God in his providence allots to us. When Christ
was born, he was crowded into the stable, and now to the sea-side,
upon the strand, where all persons might come to him with freedom.
He that was truth itself sought no corners (no <i>adyta</i>), as
the pagan mysteries did. <i>Wisdom crieth without,</i> <scripRef id="Matt.xiv-p7.1" osisRef="Bible:Prov.1.20 Bible:John.13.20" parsed="|Prov|1|20|0|0;|John|13|20|0|0" passage="Pr 1:20,Joh 13:20">Prov. i. 20; John xiii.
20</scripRef>.</p>
<p class="indent" id="Matt.xiv-p8">(2.) His pulpit was a ship; not like Ezra's
pulpit, that was <i>made for the purpose</i> (<scripRef id="Matt.xiv-p8.1" osisRef="Bible:Neh.8.4" parsed="|Neh|8|4|0|0" passage="Ne 8:4">Neh. viii. 4</scripRef>); but converted to this use for
want of a better. No place amiss for such a Preacher, whose
presence dignified and consecrated any place: let not those who
preach Christ be ashamed, though they have mean and inconvenient
places to preach in. Some observe, that the people stood upon dry
ground and firm ground, while the Preacher was upon the water in
more hazard. Ministers are most exposed to trouble. Here was a true
rostrum, a ship pulpit.</p>
<p class="indent" id="Matt.xiv-p9">4. <i>What</i> and <i>how</i> he preached.
(1.) <i>He spake many things unto them.</i> Many more it is likely
than are here recorded, but all excellent and necessary things,
things that belong to our peace, things pertaining to the kingdom
of heaven: they were not trifles, but things of everlasting
consequence, that Christ spoke of. It concerns us to give a more
earnest heed, when Christ has so many things to say to us, that we
miss not any of them. (2.) What he spake was in parables. A parable
sometimes signifies any wise, weighty saying that is instructive;
but here in the gospels it generally signifies a continued
similitude or comparison, by which spiritual or heavenly things
were described in language borrowed from the things of this life.
It was a way of teaching used very much, not only by the Jewish
rabbin, but by the Arabians, and the other wise men of the east;
and it was found very profitable, and the more so from its being
pleasant. Our Saviour used it much, and in it condescended to the
capacities of people, and lisped to them in their own language. God
had long <i>used similitudes by his servants the prophets</i>
(<scripRef id="Matt.xiv-p9.1" osisRef="Bible:Hos.12.10" parsed="|Hos|12|10|0|0" passage="Ho 12:10">Hos. xii. 10</scripRef>), and to
little purpose; now he uses similitudes by his Son; surely they
will reverence him who speaks from heaven, and of heavenly things,
and yet clothes them with expressions borrowed from things earthly.
See <scripRef id="Matt.xiv-p9.2" osisRef="Bible:John.3.12" parsed="|John|3|12|0|0" passage="Joh 3:12">John iii. 12</scripRef>. So
descending in a cloud. Now,</p>
<p class="indent" id="Matt.xiv-p10">I. We have here the general reason why
Christ taught in parables. The disciples were a little surprised at
it, for hitherto, in his preaching, he had not much used them, and
therefore they ask, <i>Why speakest thou to them in parables?</i>
Because they were truly desirous that the people might hear with
understanding. They do not say, Why speakest thou to <i>us?</i>
(they knew how to get the parables explained) but to <i>them.</i>
Note, We ought to be concerned for the edification of others, as
well as for our own, by the word preached; and if ourselves be
<i>strong,</i> yet to <i>bear the infirmities of the weak.</i></p>
<p class="indent" id="Matt.xiv-p11">To this question Christ answers largely,
<scripRef id="Matt.xiv-p11.1" osisRef="Bible:Matt.13.11-Matt.13.17" parsed="|Matt|13|11|13|17" passage="Mt 13:11-17"><i>v.</i> 11-17</scripRef>, where
he tells them, that <i>therefore</i> he preached by parables,
because thereby the things of God were made more plain and easy to
them who were willingly ignorant; and thus the gospel would be <i>a
savour of life</i> to some, and <i>of death</i> to others. A
parable, like the pillar of cloud and fire, turns a dark side
towards Egyptians, which confounds them, but a light side towards
Israelites, which comforts them, and so answers a double intention.
The same light directs the eyes of some, but dazzles the eyes of
others. Now,</p>
<p class="indent" id="Matt.xiv-p12">1. This reason is laid down (<scripRef id="Matt.xiv-p12.1" osisRef="Bible:Matt.13.11" parsed="|Matt|13|11|0|0" passage="Mt 13:11"><i>v.</i> 11</scripRef>): <i>Because it is given
unto you to know the mysteries of the kingdom of heaven, but to
them it is not given.</i> That is, (1.) The disciples had
knowledge, but the people had not. You know already something of
these mysteries, and need not in this familiar way to be
instructed; but the people are ignorant, are yet but babes, and
must be taught as such by plain similitudes, being yet incapable of
receiving instruction in any other way: for though they have eyes,
they know not how to use them; so some. Or, (2.) The disciples were
well inclined to the knowledge of gospel mysteries, and would
search into the parables, and by them would be led into a more
intimate acquaintance with those mysteries; but the carnal hearers
that rested in bare hearing, and would not be at the pains to look
further, nor to ask the meaning of the parables, would be never the
wiser, and so would justly suffer for their remissions. A parable
is a shell that keeps good fruit <i>for</i> the diligent, but keeps
it <i>from</i> the slothful. Note, There are mysteries in the
kingdom of heaven, and <i>without controversy, great is the mystery
of godliness:</i> Christ's incarnation, satisfaction, intercession,
our justification and sanctification by union with Christ, and
indeed the whole work of redemption, from first to last, are
<i>mysteries,</i> which could never have been discovered but by
divine revelation (<scripRef id="Matt.xiv-p12.2" osisRef="Bible:1Cor.15.51" parsed="|1Cor|15|51|0|0" passage="1Co 15:51">1 Cor. xv.
51</scripRef>), were at this time discovered but in part to the
disciples, and will never be fully discovered till the veil shall
be rent; but the mysteriousness of gospel truth should not
discourage us from, but quicken us in, our enquiries after it and
searches into it. [1.] It is graciously given to the disciples of
Christ to be acquainted with these mysteries. Knowledge is the
first gift of God, and it is a distinguishing gift (<scripRef id="Matt.xiv-p12.3" osisRef="Bible:Prov.2.6" parsed="|Prov|2|6|0|0" passage="Pr 2:6">Prov. ii. 6</scripRef>); it was given to the
apostles, because they were Christ's constant followers and
attendants. Note, The nearer we draw to Christ, and the more we
converse with him, the better acquainted we shall be with gospel
mysteries. [2.] It is given to all true believers, who have an
experimental knowledge of the gospel mysteries, and that is without
doubt the best knowledge: a principle of grace in the heart, is
that which makes men of quick understanding in <i>the fear of the
Lord,</i> and in the faith of Christ, and so in the meaning of
parables; and for want of that, Nicodemus, a master in Israel,
talked of the <i>new birth</i> as a blind man of colours. [3.]
There are those to <i>whom this knowledge is not given,</i> and a
man can <i>receive nothing unless it be given him from above</i>
(<scripRef id="Matt.xiv-p12.4" osisRef="Bible:John.3.27" parsed="|John|3|27|0|0" passage="Joh 3:27">John iii. 27</scripRef>); and be it
remembered that God is debtor to no man; his grace is his own; he
gives or withholds it at pleasure (<scripRef id="Matt.xiv-p12.5" osisRef="Bible:Rom.11.35" parsed="|Rom|11|35|0|0" passage="Ro 11:35">Rom. xi. 35</scripRef>); the difference must be resolved
into God's sovereignty, as before, <scripRef id="Matt.xiv-p12.6" osisRef="Bible:Matt.11.25-Matt.11.26" parsed="|Matt|11|25|11|26" passage="Mt 11:25,26"><i>ch.</i> xi. 25, 26</scripRef>.</p>
<p class="indent" id="Matt.xiv-p13">2. This reason is further illustrated by
the rule God observes in dispensing his gifts; he bestows them on
those who improve them, but takes them away from those who bury
them. It is a rule among men, that they will rather entrust their
money with those who have increased their estates by their
industry, than with those who have diminished them by their
slothfulness.</p>
<p class="indent" id="Matt.xiv-p14">(1.) Here is a promise to him that has,
that has true grace, pursuant to the election of grace, that has,
and uses what he has; he shall have more abundance: God's favours
are earnests of further favours; where he lays the foundation, he
will build upon it. Christ's disciples used the knowledge they now
had, and they had more abundance at the pouring out of the Spirit,
<scripRef id="Matt.xiv-p14.1" osisRef="Bible:Acts.2.1-Acts.2.13" parsed="|Acts|2|1|2|13" passage="Ac 2:1-13">Acts ii.</scripRef>. They who have
the <i>truth</i> of grace, shall have the <i>increase</i> of grace,
even to an abundance in glory, <scripRef id="Matt.xiv-p14.2" osisRef="Bible:Prov.4.18" parsed="|Prov|4|18|0|0" passage="Pr 4:18">Prov.
iv. 18</scripRef>. <i>Joseph—he will add,</i> <scripRef id="Matt.xiv-p14.3" osisRef="Bible:Gen.30.24" parsed="|Gen|30|24|0|0" passage="Ge 30:24">Gen. xxx. 24</scripRef>.</p>
<p class="indent" id="Matt.xiv-p15">(2.) Here is a threatening to him that has
not, that has no desire of grace, that makes no right use of the
gifts and graces he has: has not root, no solid principle; that
has, but uses not what he has; from him shall be <i>taken away</i>
that which he has or seems to have. His leaves shall wither, his
gifts decay; the means of grace he has, and makes no use of, shall
be taken from him; God will <i>call in</i> his talents out of their
hands that are likely to become bankrupts quickly.</p>
<p class="indent" id="Matt.xiv-p16">3. This reason is particularly explained,
with reference to the two sorts of people Christ had to do
with.</p>
<p class="indent" id="Matt.xiv-p17">(1.) Some were willingly ignorant; and such
were amused by the parables (<scripRef id="Matt.xiv-p17.1" osisRef="Bible:Matt.13.13" parsed="|Matt|13|13|0|0" passage="Mt 13:13"><i>v.</i>
13</scripRef>); <i>because they seeing, see not.</i> They had shut
their eyes against the clear light of Christ's plainer preaching,
and therefore were now left in the dark. Seeing Christ's person,
they see not his glory, see no difference between him and another
man; seeing his miracles, and hearing his preaching, they see not,
they hear not with any concern or application; they understand
neither. Note, [1.] There are many that see the gospel light, and
hear the gospel sound, but it never reaches their hearts, nor has
it any place in them. [2.] It is just with God to take away the
light from those who shut their eyes against it; that such as will
be ignorant, may be so; and God's dealing thus with them magnifies
his distinguishing grace to his disciples.</p>
<p class="indent" id="Matt.xiv-p18">Now in this the scripture would be
fulfilled, <scripRef id="Matt.xiv-p18.1" osisRef="Bible:Matt.13.14-Matt.13.15" parsed="|Matt|13|14|13|15" passage="Mt 13:14,15"><i>v.</i> 14,
15</scripRef>. It is quoted from <scripRef id="Matt.xiv-p18.2" osisRef="Bible:Isa.6.9-Isa.6.10" parsed="|Isa|6|9|6|10" passage="Isa 6:9,10">Isa. vi. 9, 10</scripRef>. The evangelical prophet
that spoke most plainly of gospel grace, foretold the contempt of
it, and the consequences of that contempt. It is referred to no
less than six times in the New Testament, which intimates, that in
gospel times spiritual judgments would be most common, which make
least noise, but are most dreadful. That which was spoken of the
sinners in Isaiah's time was fulfilled in those in Christ's time,
and it is still fulfilling every day; for while the wicked heart of
man keeps up the same sin, the righteous hand of God inflicts the
same punishment. Here is,</p>
<p class="indent" id="Matt.xiv-p19"><i>First.</i> A description of sinners'
wilful blindness and hardness, which is their sin. <i>This people's
heart is waxed gross;</i> it is <i>fattened,</i> so the word is;
which denotes both sensuality and senselessness (<scripRef id="Matt.xiv-p19.1" osisRef="Bible:Ps.119.70" parsed="|Ps|119|70|0|0" passage="Ps 119:70">Ps. cxix. 70</scripRef>); secure under the word and rod
of God, and scornful as Jeshurun, that <i>waxed fat and kicked,</i>
<scripRef id="Matt.xiv-p19.2" osisRef="Bible:Deut.32.15" parsed="|Deut|32|15|0|0" passage="De 32:15">Deut. xxxii. 15</scripRef>. And when
the heart is thus heavy, no wonder that the ears are dull of
hearing; the whispers of the Spirit they hear not at all; the loud
calls of the word, though the word be nigh them, they regard not,
nor are at all affected by them: <i>they stop their ears,</i>
<scripRef id="Matt.xiv-p19.3" osisRef="Bible:Ps.58.4-Ps.58.5" parsed="|Ps|58|4|58|5" passage="Ps 58:4,5">Ps. lviii. 4, 5</scripRef>. And
because they are resolved to be ignorant, they shut both the
learning senses; for their eyes also they have closed, resolved
that they would not see light come into the world, when the Son of
Righteousness arose, but they shut their windows, because they
<i>loved darkness rather than light,</i> <scripRef id="Matt.xiv-p19.4" osisRef="Bible:John.3.19 Bible:2Pet.3.5" parsed="|John|3|19|0|0;|2Pet|3|5|0|0" passage="Joh 3:19,2Pe 3:5">John iii. 19; 2 Pet. iii. 5</scripRef>.</p>
<p class="indent" id="Matt.xiv-p20"><i>Secondly,</i> A description of that
judicial blindness, which is the just punishment of this. "<i>By
hearing, ye shall hear, and shall not understand;</i> what means of
grace you have, shall be to no purpose to you; though, in mercy to
others, they are continued, yet in judgment to you, the blessing
upon them is denied." The saddest condition a man can be in on this
side hell, is to sit under the most lively ordinances with a dead,
stupid, untouched heart. To hear God's word, and see his
providences, and yet not to understand and perceive his will,
either in the one or in the other, is the greatest sin and the
greatest judgment that can be. Observe, It is God's work to <i>give
an understanding heart,</i> and he often, in a way of righteous
judgment, denies it to those to whom he has given the hearing ear,
and the seeing eye, in vain. Thus does God choose sinners'
delusions (<scripRef id="Matt.xiv-p20.1" osisRef="Bible:Isa.66.4" parsed="|Isa|66|4|0|0" passage="Isa 66:4">Isa. lxvi. 4</scripRef>),
and bind them over to the greatest ruin, by giving them up to their
own hearts' lusts (<scripRef id="Matt.xiv-p20.2" osisRef="Bible:Ps.81.11-Ps.81.12" parsed="|Ps|81|11|81|12" passage="Ps 81:11,12">Ps. lxxxi. 11,
12</scripRef>); <i>let them alone</i> (<scripRef id="Matt.xiv-p20.3" osisRef="Bible:Hos.4.17" parsed="|Hos|4|17|0|0" passage="Ho 4:17">Hos. iv. 17</scripRef>); <i>my Spirit shall not always
strive,</i> <scripRef id="Matt.xiv-p20.4" osisRef="Bible:Gen.6.3" parsed="|Gen|6|3|0|0" passage="Ge 6:3">Gen. vi. 3</scripRef>.</p>
<p class="indent" id="Matt.xiv-p21"><i>Thirdly,</i> The woeful effect and
consequence of this; <i>Lest at any time they should see.</i> They
will not see because they will not turn; and God says that they
shall not see, because they shall not turn: <i>lest they should be
converted, and I should heal them.</i></p>
<p class="indent" id="Matt.xiv-p22">Note, 1. That seeing, hearing, and
understanding, are necessary to conversion; for God, in working
grace, deals with men as men, as rational agents; he draws with the
cords of a man, changes the heart by opening the eyes, and turns
<i>from the power of Satan unto God,</i> by turning first <i>from
darkness to light,</i> (<scripRef id="Matt.xiv-p22.1" osisRef="Bible:Acts.26.18" parsed="|Acts|26|18|0|0" passage="Ac 26:18">Acts xxvi.
18</scripRef>). 2. All those who are truly converted to God, shall
certainly be healed by him. "If they be converted I shall heal
them, I shall save them:" so that if sinners perish, it is not to
be imputed to God, but to themselves; they foolishly expected to be
healed, without being converted. 3. It is just with God to deny his
grace to those who have long and often refused the proposals of it,
and resisted the power of it. Pharaoh, for a good while, hardened
his own heart (<scripRef id="Matt.xiv-p22.2" osisRef="Bible:Exod.8.15 Bible:Exod.8.32" parsed="|Exod|8|15|0|0;|Exod|8|32|0|0" passage="Ex 8:15,32">Exod. viii. 15,
32</scripRef>), and afterwards God hardened it, <scripRef id="Matt.xiv-p22.3" osisRef="Bible:Matt.9.12 Bible:Matt.10.20" parsed="|Matt|9|12|0|0;|Matt|10|20|0|0" passage="Mt 9:12,10:20"><i>ch.</i> ix. 12; x. 20</scripRef>. Let us
therefore fear, lest by sinning against the divine grace, we sin it
away.</p>
<p class="indent" id="Matt.xiv-p23">(2.) Others were effectually called to be
the disciples of Christ, and were truly desirous to be taught of
him; and they were instructed, and made to improve greatly in
knowledge, by these parables, especially when they were expounded;
and by them the things of God were made more plain and easy, more
intelligible and familiar, and more apt to be remembered (<scripRef id="Matt.xiv-p23.1" osisRef="Bible:Matt.13.16-Matt.13.17" parsed="|Matt|13|16|13|17" passage="Mt 13:16,17"><i>v.</i> 16, 17</scripRef>). <i>Your eyes
see, your ears hear.</i> They saw the glory of God in Christ's
person; they heard the mind of God in Christ's doctrine; they saw
much, and were desirous to see more, and thereby were prepared to
receive further instruction; they had opportunity for it, by being
constant attendants on Christ, and they should have it from day to
day, and grace with it. Now this Christ speaks of,</p>
<p class="indent" id="Matt.xiv-p24">[1.] As a blessing; "<i>Blessed are your
eyes for they see, and your ears for they hear;</i> it is your
happiness, and it is a happiness for which you are indebted to the
peculiar favour and blessing of God." It is a promised blessing,
that in the days of the Messiah <i>the eyes of them that see shall
not be dim,</i> <scripRef id="Matt.xiv-p24.1" osisRef="Bible:Isa.32.3" parsed="|Isa|32|3|0|0" passage="Isa 32:3">Isa. xxxii.
3</scripRef>. The eyes of the meanest believer that knows
experimentally the grace of Christ, are more blessed than those of
the greatest scholars, the greatest masters in experimental
philosophy, that are strangers to God; who, like the other gods
they serve, <i>have eyes, and see not. Blessed are your eyes.</i>
Note, True blessedness is entailed upon the right understanding and
due improvement of the mysteries of the kingdom of God. The hearing
ear and the seeing eye are God's work in those who are sanctified;
they are the work of his grace (<scripRef id="Matt.xiv-p24.2" osisRef="Bible:Prov.20.12" parsed="|Prov|20|12|0|0" passage="Pr 20:12">Prov.
xx. 12</scripRef>), and they are a blessed work, which shall be
fulfilled with power, when those who <i>now see through a glass
darkly, shall see face to face.</i> It was to illustrate this
blessedness that Christ said so much of the misery of those who are
left in ignorance; <i>they have eyes and see not;</i> but
<i>blessed are your eyes.</i> Note, The knowledge of Christ is a
distinguishing favour to those who have it, and upon that account
it lays under the greater obligations; see <scripRef id="Matt.xiv-p24.3" osisRef="Bible:John.14.22" parsed="|John|14|22|0|0" passage="Joh 14:22">John xiv. 22</scripRef>. The apostles were to teach
others, and therefore were themselves blessed with the clearest
discoveries of divine truth. <i>The watchmen shall see eye to
eye,</i> <scripRef id="Matt.xiv-p24.4" osisRef="Bible:Isa.52.8" parsed="|Isa|52|8|0|0" passage="Isa 52:8">Isa. lii. 8</scripRef>.</p>
<p class="indent" id="Matt.xiv-p25">[2.] As a transcendent blessing, desired
by, but not granted to, many prophets and righteous men, <scripRef id="Matt.xiv-p25.1" osisRef="Bible:Matt.13.17" parsed="|Matt|13|17|0|0" passage="Mt 13:17"><i>v.</i> 17</scripRef>. The Old-Testament
saints, who had some glimpses, some glimmerings of gospel light,
coveted earnestly further discoveries. They had the types, shadows,
and prophecies, of those things but longed to see the Substance,
that glorious end of those things which they could not steadfastly
look unto; that glorious inside of those things which they could
not look into. They desired to see the great Salvation, the
Consolation of Israel, but did not see it, because the fulness of
time was not yet come. Note, <i>First,</i> Those who know something
of Christ, cannot but covet to know more. <i>Secondly,</i> The
discoveries of divine grace are made, even to prophets and
righteous men, but according to the dispensation they are under.
Though they were the favourites of heaven, with whom God's secret
was, yet they have not seen the things which they desired to see,
because God had determined not to bring them to light yet; and his
favours shall not anticipate his counsels. There was then, as there
is still, a <i>glory to be revealed;</i> something in reserve,
<i>that they without us should not be made perfect,</i> <scripRef id="Matt.xiv-p25.2" osisRef="Bible:Heb.11.40" parsed="|Heb|11|40|0|0" passage="Heb 11:40">Heb. xi. 40</scripRef>. <i>Thirdly,</i> For the
exciting of our thankfulness, and the quickening of our diligence,
it is good for us to consider what means we enjoy, and what
discoveries are made to us, now under the gospel, above what they
had, and enjoyed, who lived under the Old-Testament dispensation,
especially in the revelation of the atonement for sin; see what are
the advantages of the New Testament above the Old (<scripRef id="Matt.xiv-p25.3" osisRef="Bible:2Cor.3.7 Bible:Heb.12.18" parsed="|2Cor|3|7|0|0;|Heb|12|18|0|0" passage="2Co 3:7,Heb 12:18">2 Cor. iii. 7, &amp;c. Heb. xii.
18</scripRef>); and see that our improvements be proportionable to
our advantages.</p>
<p class="indent" id="Matt.xiv-p26">II. We have, in <scripRef id="Matt.xiv-p26.1" osisRef="Bible:Matt.13.1-Matt.13.23" parsed="|Matt|13|1|13|23" passage="Mt 13:1-23">these verses</scripRef>, one of the parables which our
Saviour put forth; it is that of the <i>sower and the seed;</i>
both the parable itself, and the explanation of it. Christ's
parables are borrowed from common, ordinary things, not from any
philosophical notions or speculations, or the unusual phenomena of
nature, though applicable enough to the matter in hand, but from
the most obvious things, that are of every day's observation, and
come within the reach of the meanest capacity; many of them are
fetched from the husbandman's calling, as this of the sower, and
that of the tares. Christ chose to do thus, 1. That spiritual
things might hereby be made more plain, and, by familiar
similitudes, might be made the more easy to slide into our
understandings. 2. That common actions might hereby be
spiritualized, and we might take occasion from those things which
fall so often under our view, to meditate with delight on the
things of God; and thus, when our hands are busiest about the
world, we may not only notwithstanding that, but even with the help
of that, be led to have our hearts in heaven. Thus the word of God
shall talk with us, talk familiarly with us, <scripRef id="Matt.xiv-p26.2" osisRef="Bible:Prov.6.22" parsed="|Prov|6|22|0|0" passage="Pr 6:22">Prov. vi. 22</scripRef>.</p>
<p class="indent" id="Matt.xiv-p27">The parable of the sower is plain enough,
<scripRef id="Matt.xiv-p27.1" osisRef="Bible:Matt.13.3-Matt.13.9" parsed="|Matt|13|3|13|9" passage="Mt 13:3-9"><i>v.</i> 3-9</scripRef>. The
exposition of it we have from Christ himself, who knew best what
was his own meaning. The disciples, when they asked, <i>Why
speakest thou unto them in parables?</i> (<scripRef id="Matt.xiv-p27.2" osisRef="Bible:Matt.13.10" parsed="|Matt|13|10|0|0" passage="Mt 13:10"><i>v.</i> 10</scripRef>), intimated a desire to have the
parable explained for the sake of the people; nor was it any
disparagement to their own knowledge to desire it for themselves.
Our Lord Jesus kindly took the hint, and gave the sense, and caused
them to understand the parable, directing his discourse to the
disciples, but in the hearing of the multitude, for we have not the
account of his dismissing them till <scripRef id="Matt.xiv-p27.3" osisRef="Bible:Matt.13.36" parsed="|Matt|13|36|0|0" passage="Mt 13:36"><i>v.</i> 36</scripRef>. "<i>Hear ye therefore the
parable of the sower</i> (<scripRef id="Matt.xiv-p27.4" osisRef="Bible:Matt.13.18" parsed="|Matt|13|18|0|0" passage="Mt 13:18"><i>v.</i>
18</scripRef>); you have heard it, but let us go over it again."
Note, It is of good use, and would contribute much to our
understanding the word and profiting by it, to hear over again what
we have heard (<scripRef id="Matt.xiv-p27.5" osisRef="Bible:Phil.3.1" parsed="|Phil|3|1|0|0" passage="Php 3:1">Phil. iii.
1</scripRef>); "You have heard it, but hear the interpretation of
it." Note, <i>Then</i> only we hear the word aright, and to good
purpose, when we understand what we hear; it is no hearing at all,
if it be not with understanding, <scripRef id="Matt.xiv-p27.6" osisRef="Bible:Neh.8.2" parsed="|Neh|8|2|0|0" passage="Ne 8:2">Neh.
viii. 2</scripRef>. It is God's grace indeed that gives the
understanding, but it is our duty to give our minds to
understand.</p>
<p class="indent" id="Matt.xiv-p28">Let us therefore compare the parable and
the exposition.</p>
<p class="indent" id="Matt.xiv-p29">(1.) The seed sown is the word of God, here
called <i>the word of the kingdom</i> (<scripRef id="Matt.xiv-p29.1" osisRef="Bible:Matt.13.19" parsed="|Matt|13|19|0|0" passage="Mt 13:19"><i>v.</i> 19</scripRef>): the kingdom of heaven, that is
the kingdom; the kingdoms of the world, compared with that, are not
to be called kingdoms. The gospel comes <i>from</i> that kingdom,
and conducts <i>to</i> that kingdom; the word of the gospel is the
word of the kingdom; it is the word of the King, and where that is,
<i>there is power;</i> it is a law, by which we must be ruled and
governed. This word is the seed sown, which seems a dead, dry
thing, but all the product is virtually in it. It is
<i>incorruptible seed</i> (<scripRef id="Matt.xiv-p29.2" osisRef="Bible:1Pet.1.23" parsed="|1Pet|1|23|0|0" passage="1Pe 1:23">1 Pet. i.
23</scripRef>); it is the gospel that <i>brings forth fruit</i> in
souls, <scripRef id="Matt.xiv-p29.3" osisRef="Bible:Col.1.5-Col.1.6" parsed="|Col|1|5|1|6" passage="Col 1:5,6">Col. i. 5, 6</scripRef>.</p>
<p class="indent" id="Matt.xiv-p30">(2.) The sower that scatters the seed is
our Lord Jesus Christ, either by himself, or by his ministers; see
<scripRef id="Matt.xiv-p30.1" osisRef="Bible:Matt.13.37" parsed="|Matt|13|37|0|0" passage="Mt 13:37"><i>v.</i> 37</scripRef>. The people
are God's husbandry, his tillage, so the word is; and ministers are
<i>labourers together with God,</i> <scripRef id="Matt.xiv-p30.2" osisRef="Bible:1Cor.3.9" parsed="|1Cor|3|9|0|0" passage="1Co 3:9">1
Cor. iii. 9</scripRef>. Preaching to a multitude is sowing the
corn; we know not where it must light; only see that it be good,
that it be clean, and be sure to give it seed enough. The sowing of
the word is the sowing of a people for God's field, the <i>corn of
his floor,</i> <scripRef id="Matt.xiv-p30.3" osisRef="Bible:Isa.21.10" parsed="|Isa|21|10|0|0" passage="Isa 21:10">Isa. xxi.
10</scripRef>.</p>
<p class="indent" id="Matt.xiv-p31">(3.) The ground in which this seed is sown
is the hearts of the children of men, which are differently
qualified and disposed, and accordingly the success of the word is
different. Note, Man's heart is like soil, capable of improvement,
of bearing good fruit; it is pity it should lie fallow, or be like
the field of the slothful, <scripRef id="Matt.xiv-p31.1" osisRef="Bible:Prov.24.30" parsed="|Prov|24|30|0|0" passage="Pr 24:30">Prov. xxiv.
30</scripRef>. The soul is the proper place for the word of God to
dwell, and work, and rule in; its operation is upon conscience, it
is to light that candle of the Lord. Now according as we are, so
the word is to us: <i>Recipitur ad modum recipientis—The reception
depends upon the receiver.</i> As it is with the earth; some sort
of ground, take ever so much pains with it, and throw ever so good
seed into it, yet it brings forth no fruit to any purpose; while
the good soil brings forth plentifully: so it is with the hearts of
men, whose different characters are here represented by four sorts
of ground, of which <i>three</i> are bad, and but <i>one</i> good.
Note, The number of fruitless hearers is very great, even of those
who heard Christ himself. <i>Who has believed our report?</i> It is
a melancholy prospect which this parable gives us of the
congregations of those who hear the gospel preached, that scarcely
one in four brings forth fruit to perfection. Many are called with
the common call, but in few is the eternal choice evidenced by the
efficacy of that call, <scripRef id="Matt.xiv-p31.2" osisRef="Bible:Matt.20.16" parsed="|Matt|20|16|0|0" passage="Mt 20:16"><i>ch.</i> xx.
16</scripRef>.</p>
<p class="indent" id="Matt.xiv-p32">Now observe the characters of these four
sorts of ground.</p>
<p class="indent" id="Matt.xiv-p33">[1.] The highway ground, <scripRef id="Matt.xiv-p33.1" osisRef="Bible:Matt.13.4-Matt.13.10" parsed="|Matt|13|4|13|10" passage="Mt 13:4-10"><i>v.</i> 4-10</scripRef>. They had pathways through
their corn-fields (<scripRef id="Matt.xiv-p33.2" osisRef="Bible:Matt.12.1" parsed="|Matt|12|1|0|0" passage="Mt 12:1"><i>ch.</i> xii.
1</scripRef>), and the seed that fell on them never entered, and so
the birds picked it up. The place where Christ's hearers now stood
represented the characters of most of them, the sand on the
sea-shore, which was to the seed like the highway ground.</p>
<p class="indent" id="Matt.xiv-p34">Observe <i>First,</i> What kind of hearers
are compared to <i>the highway ground;</i> such as <i>hear the word
and understand it not;</i> and it is their own fault that they do
not. They take no heed to it, take no hold of it; they do not come
with any design to get good, as the highway was never intended to
be sown. They <i>come before God as his people come, and sit before
Him as his people sit;</i> but it is merely for fashion-sake, to
see and be seen; they mind not what is said, it comes in at one ear
and goes out at the other, and makes no impression.</p>
<p class="indent" id="Matt.xiv-p35"><i>Secondly,</i> How they come to be
unprofitable hearers. The <i>wicked one,</i> that is, the devil,
<i>cometh and catcheth away that which was sown.</i>—Such
mindless, careless, trifling hearers are an easy prey to Satan;
who, as he is the great murderer of souls, so he is the great thief
of sermons, and will be sure to rob us of the word, if we take not
care to keep it: as the birds pick up the seed that falls on the
ground that is neither ploughed before nor harrowed after. If we
break not up the fallow ground, by preparing our hearts for the
word, and humbling them to it, and engaging our own attention; and
if we cover not the seed afterwards, by meditation and prayer; if
we give not a <i>more earnest heed to the things which we have
heard,</i> we are as the highway ground. Note, The devil is a sworn
enemy to our profiting by the word of God; and none do more
befriend his design than heedless hearers, who are thinking of
something else, when they should be thinking of the things that
belong to their peace.</p>
<p class="indent" id="Matt.xiv-p36">[2.] The <i>stony ground. Some fell upon
stony places</i> (<scripRef id="Matt.xiv-p36.1" osisRef="Bible:Matt.13.5-Matt.13.6" parsed="|Matt|13|5|13|6" passage="Mt 13:5,6"><i>v.</i> 5,
6</scripRef>), which represents the case of hearers that go further
than the former, who receive some good impressions of the word, but
they are not lasting, <scripRef id="Matt.xiv-p36.2" osisRef="Bible:Matt.13.20-Matt.13.21" parsed="|Matt|13|20|13|21" passage="Mt 13:20,21"><i>v.</i> 20,
21</scripRef>. Note, It is possible we may be a great deal better
than some others, and yet not be so good as we should be; may go
beyond our neighbours, and yet come short of heaven. Now observe,
concerning these hearers that are represented by the stony
ground,</p>
<p class="indent" id="Matt.xiv-p37"><i>First,</i> How far they went. 1. They
<i>hear the word;</i> they turn neither their backs upon it, nor a
deaf ear to it. Note, hearing the word, though ever so frequently,
ever so gravely, if we rest in that, will never bring us to heaven.
2. They are <i>quick in hearing,</i> swift to hear, <i>he anon
receiveth it,</i> <b><i>euthys</i></b>, he is ready to receive it,
<i>forthwith it sprung up</i> (<scripRef id="Matt.xiv-p37.1" osisRef="Bible:Matt.13.5" parsed="|Matt|13|5|0|0" passage="Mt 13:5"><i>v.</i> 5</scripRef>), it sooner appeared above ground
than that which was sown in the good soil. Note, Hypocrites often
get the start of true Christians in the shows of profession, and
are often too hot to hold. He <i>receiveth it straightway,</i>
without trying it; swallows it without chewing, and then there can
never be a good digestion. Those are most likely to <i>hold fast
that which is good,</i> that <i>prove all things,</i> <scripRef id="Matt.xiv-p37.2" osisRef="Bible:1Thess.5.21" parsed="|1Thess|5|21|0|0" passage="1Th 5:21">1 Thess. v. 21</scripRef>. 3. They receive it
with joy. Note, There are many that are very glad to hear a good
sermon, that yet do not profit by it; they may be pleased with the
word, and yet not changed and ruled by it; the heart may melt under
the word, and yet not be melted down by the word, much less into
it, as into a mould. Many <i>taste the good word of God</i>
(<scripRef id="Matt.xiv-p37.3" osisRef="Bible:Heb.6.5" parsed="|Heb|6|5|0|0" passage="Heb 6:5">Heb. vi. 5</scripRef>), and say they
find sweetness in it, but some beloved lust is <i>rolled under the
tongue,</i> which it would not agree with, and so they spit it out
again. 4. They <i>endure for awhile,</i> like a violent motion,
which continues as long as the impression of the force remains, but
ceases when that has spent itself. Note, Many endure for awhile,
that do not endure to the end, and so come short of the happiness
which is promised to them only that persevere (<scripRef id="Matt.xiv-p37.4" osisRef="Bible:Matt.10.22" parsed="|Matt|10|22|0|0" passage="Mt 10:22"><i>ch.</i> x. 22</scripRef>); they did run well, but
something hindered them, <scripRef id="Matt.xiv-p37.5" osisRef="Bible:Gal.5.7" parsed="|Gal|5|7|0|0" passage="Ga 5:7">Gal. v.
7</scripRef>.</p>
<p class="indent" id="Matt.xiv-p38"><i>Secondly,</i> How they fell away, so
that no fruit was brought to perfection; no more than the corn,
that having no depth of earth from which to draw moisture, is
scorched and withered by the heat of the sun. And the reason
is,</p>
<p class="indent" id="Matt.xiv-p39">1. They have <i>no root in themselves,</i>
no settled, fixed principles in their judgments, no firm resolution
in their wills, nor any rooted habits in their affections: nothing
firm that will be either the sap or the strength of their
profession. Note, (1.) It is possible there may be the green blade
of a profession, where yet there is not the root of grace; hardness
prevails in the heart, and what there is of soil and softness is
only in the surface; inwardly they are no more affected than a
stone; they have no root, they are not by faith united to Christ
who is our Root; they derive not from him, they depend not on him.
(2.) Where there is not a principle, though there be a profession,
we cannot expect perseverance. Those who have no root will endure
but awhile. A ship without ballast, though she may at first
out-sail the laden vessel, yet will certainly fail in stress of
weather, and never make her port.</p>
<p class="indent" id="Matt.xiv-p40">2. Times of trial come, and then they come
to nothing. <i>When tribulation and persecution arise because of
the word, he is offended;</i> it is a stumbling-block in his way
which he cannot get over, and so he flies off, and this is all his
profession comes to. Note, (1.) After a fair gale of opportunity
usually follows a storm of persecution, to try who have received
the word in sincerity, and who have not. When the word of Christ's
kingdom comes to be the word of Christ's patience (<scripRef id="Matt.xiv-p40.1" osisRef="Bible:Rev.3.10" parsed="|Rev|3|10|0|0" passage="Re 3:10">Rev. iii. 10</scripRef>), then is the trial, who
keeps it, and who does not, <scripRef id="Matt.xiv-p40.2" osisRef="Bible:Rev.1.9" parsed="|Rev|1|9|0|0" passage="Re 1:9">Rev. i.
9</scripRef>. It is wisdom to prepare for such a day. (2.) When
trying times come, those who have no root are soon offended; they
first quarrel with their profession, and then quit it; first find
fault with it, and then throw it off. Hence we read of <i>the
offence of the cross,</i> <scripRef id="Matt.xiv-p40.3" osisRef="Bible:Gal.5.11" parsed="|Gal|5|11|0|0" passage="Ga 5:11">Gal. v.
11</scripRef>. Observe, Persecution is represented in the parable
by <i>the scorching sun,</i> (<scripRef id="Matt.xiv-p40.4" osisRef="Bible:Matt.13.6" parsed="|Matt|13|6|0|0" passage="Mt 13:6"><i>v.</i>
6</scripRef>); the same sun which warms and cherishes that which
was well rooted, withers and burns up that which wanted root. As
the word of Christ, so the cross of Christ, is to some <i>a savour
of life unto life,</i> to others <i>a savour of death unto
death:</i> the same tribulation which drives some to apostasy and
ruin, works for others <i>a far more exceeding and eternal weight
of glory.</i> Trials which shake some, confirm others, <scripRef id="Matt.xiv-p40.5" osisRef="Bible:Phil.1.12" parsed="|Phil|1|12|0|0" passage="Php 1:12">Phil. i. 12</scripRef>. Observe how soon they
fall away, by and by; as soon rotten as they were ripe; a
profession taken up without consideration is commonly let fall
without it: "Lightly come, lightly go."</p>
<p class="indent" id="Matt.xiv-p41">[3.] The thorny ground, <i>Some fell among
thorns</i> (which are a good guard to the corn when they are in the
hedge, but a bad inmate when they are in the field); <i>and the
thorns sprung up,</i> which intimates that they did not appear, or
but little, when the corn was sown, but afterwards they proved
choking to it, <scripRef id="Matt.xiv-p41.1" osisRef="Bible:Matt.13.7" parsed="|Matt|13|7|0|0" passage="Mt 13:7"><i>v.</i> 7</scripRef>.
This went further than the former, for it had root; and it
represents the condition of those who do not quite cast off their
profession, and yet come short of any saving benefit by it; the
good they gain by the word, being insensibly overcome and overborne
by the things of the world. Prosperity destroys the word in the
heart, as much as persecution does; and more dangerously, because
more silently: the stones spoiled the root, the thorns spoil the
fruit.</p>
<p class="indent" id="Matt.xiv-p42">Now what are these choking thorns?</p>
<p class="indent" id="Matt.xiv-p43"><i>First, The cares of this world.</i> Care
for another world would quicken the springing of this seed, but
care for this world chokes it. Worldly cares are fitly compared to
thorns, for they came in with sin, and are a fruit of the curse;
they are good in their place to stop a gap, but a man must be well
armed that deals much in them (<scripRef id="Matt.xiv-p43.1" osisRef="Bible:2Sam.23.6-2Sam.23.7" parsed="|2Sam|23|6|23|7" passage="2Sa 23:6,7">2
Sam. xxiii. 6, 7</scripRef>); they are entangling, vexing,
scratching, and <i>their end is to be burned,</i> <scripRef id="Matt.xiv-p43.2" osisRef="Bible:Heb.6.8" parsed="|Heb|6|8|0|0" passage="Heb 6:8">Heb. vi. 8</scripRef>. These thorns choke the
good seed. Note, Worldly cares are great hindrances to our
profiting by the word of God, and our proficiency in religion. They
eat up that vigour of soul which should be spent in divine things;
divert us from duty, distract us in duty, and do us most mischief
of all afterwards; quenching the sparks of good affections, and
bursting the cords of good resolutions; those who <i>are careful
and cumbered about many things,</i> commonly neglect <i>the one
thing needful.</i></p>
<p class="indent" id="Matt.xiv-p44"><i>Secondly,</i> The deceitfulness of
riches. Those who, by their care and industry, have raised estates,
and so the danger that arises from care seems to be over, and they
<i>continue hearers of the word,</i> yet are still in a snare
(<scripRef id="Matt.xiv-p44.1" osisRef="Bible:Jer.5.4-Jer.5.5" parsed="|Jer|5|4|5|5" passage="Jer 5:4,5">Jer. v. 4, 5</scripRef>); it is
<i>hard for them to enter into the kingdom of heaven:</i> they are
apt to promise themselves that in riches which is not in them; to
rely upon them, and to take an inordinate complacency in them; and
this chokes the word as much as care did. Observe, It is not so
much riches, as <i>the deceitfulness of riches,</i> that does the
mischief: now they cannot be said to be deceitful to us unless we
put our confidence in them, and raise our expectations from them,
and then it is that they choke the good seed.</p>
<p class="indent" id="Matt.xiv-p45">[4.] The good ground (<scripRef id="Matt.xiv-p45.1" osisRef="Bible:Matt.13.18" parsed="|Matt|13|18|0|0" passage="Mt 13:18"><i>v.</i> 18</scripRef>); <i>Others fell into good
ground,</i> and it is pity but that good seed should always meet
with good soil, and then there is no loss; such are <i>good hearers
of the word,</i> <scripRef id="Matt.xiv-p45.2" osisRef="Bible:Matt.13.23" parsed="|Matt|13|23|0|0" passage="Mt 13:23"><i>v.</i>
23</scripRef>. Note, Though there are many that <i>receive the
grace of God,</i> and the word of his grace, <i>in vain,</i> yet
God has a remnant by whom it is received to good purpose; for God's
<i>word shall not return empty,</i> <scripRef id="Matt.xiv-p45.3" osisRef="Bible:Isa.55.10-Isa.55.11" parsed="|Isa|55|10|55|11" passage="Isa 55:10,11">Isa. lv. 10, 11</scripRef>.</p>
<p class="indent" id="Matt.xiv-p46">Now that which distinguished this good
ground from the rest, was, in one word, fruitfulness. By
<i>this</i> true Christians are distinguished from hypocrites, that
they <i>bring forth the fruits of righteousness; so shall ye be my
disciples,</i> <scripRef id="Matt.xiv-p46.1" osisRef="Bible:John.15.8" parsed="|John|15|8|0|0" passage="Joh 15:8">John xv. 8</scripRef>.
He does not say that this good ground has no stones in it, or no
thorns; but there were none that prevailed to hinder its
fruitfulness. Saints, in this world, are not perfectly free from
the remains of sin; but happily freed from the reign of it.</p>
<p class="indent" id="Matt.xiv-p47">The hearers represented by the good ground
are,</p>
<p class="indent" id="Matt.xiv-p48"><i>First,</i> Intelligent hearers; they
<i>hear the word and understand it;</i> they understand not only
the sense and meaning of the word, but their own concern in it;
they understand it as a man of business understands his business.
God in his word deals with men as men, in a rational way, and gains
possession of the will and affections by opening the understanding:
whereas Satan, who is <i>a thief and a robber, comes not in by</i>
that <i>door, but climbeth up another way.</i></p>
<p class="indent" id="Matt.xiv-p49"><i>Secondly,</i> Fruitful hearers, which is
an evidence of their good understanding: which <i>also beareth
fruit.</i> Fruit is to every seed its own body, a substantial
product in the heart and life, agreeable to the seed of the word
received. We <i>then</i> bear fruit, when we practise according to
the word; when the temper of our minds and the tenour of our lives
are conformable to the gospel we have received, and we do as we are
taught.</p>
<p class="indent" id="Matt.xiv-p50"><i>Thirdly,</i> Not all alike fruitful;
<i>some a hundred-fold, some sixty, some thirty.</i> Note, Among
fruitful Christians, some are more fruitful than others: where
there is true grace, yet there are degrees of it; some are of
greater attainments in knowledge and holiness than others; all
Christ's scholars are not in the same form. We should aim at the
highest degree, to bring <i>forth a hundred-fold,</i> as Isaac's
ground did (<scripRef id="Matt.xiv-p50.1" osisRef="Bible:Gen.26.12" parsed="|Gen|26|12|0|0" passage="Ge 26:12">Gen. xxvi. 12</scripRef>),
<i>abounding in the work of the Lord,</i> <scripRef id="Matt.xiv-p50.2" osisRef="Bible:John.15.8" parsed="|John|15|8|0|0" passage="Joh 15:8">John xv. 8</scripRef>. But if the ground be good, and
the fruit right, the heart honest, and the life of a piece with it,
those who bring forth but thirty-fold shall be graciously accepted
of God, and it will be fruit abounding to their account, for <i>we
are under grace, and not under the law.</i></p>
</div><scripCom id="Matt.xiv-p50.3" osisRef="Bible:Matt.13.24-Matt.13.43" parsed="|Matt|13|24|13|43" passage="Mt 13:24-43" type="Commentary"/><div class="Commentary" id="Bible:Matt.13.24-Matt.13.43">
<h4 id="Matt.xiv-p50.4">Parable of the Tares, the Mustard-Seed, the
Leaven, &amp;c..</h4>
<p class="passage" id="Matt.xiv-p51">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
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. 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.   31 Another
parable put he forth unto them, saying, The kingdom of heaven is
like to a grain of mustard seed, which a man took, and sowed in his
field:   32 Which indeed is the least of 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.   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.   36 Then Jesus sent the
multitude away, and went into the house: and his disciples came
unto him, saying, 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 <i>one;</i>   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.
  43 Then shall the righteous shine forth as the sun in the
kingdom of their Father. Who hath ears to hear, let him hear.</p>
<p class="indent" id="Matt.xiv-p52">In these verses, we have, I. Another reason
given why Christ preached by parables, <scripRef id="Matt.xiv-p52.1" osisRef="Bible:Matt.13.34-Matt.13.35" parsed="|Matt|13|34|13|35" passage="Mt 13:34,35"><i>v.</i> 34, 35</scripRef>. <i>All these things he
spoke in parables,</i> because the time was not yet come for the
more clear and plain discoveries of the mysteries of the kingdom.
Christ, to keep the people attending and expecting, preached in
<i>parables, and without a parable spake he not unto them;</i>
namely, at this time and in this sermon. Note, Christ tries all
ways and methods to do good to the souls of men, and to make
impressions upon them; if men will not be instructed and influenced
by plain preaching, he will try them with parables; and the reason
here given is, <i>That the scripture might be fulfilled.</i> The
passage here quoted for it, is part of the preface to that
historical Psalm, <scripRef id="Matt.xiv-p52.2" osisRef="Bible:Ps.78.2" parsed="|Ps|78|2|0|0" passage="Ps 78:2">lxxviii.
2</scripRef>, <i>I will open my mouth in a parable.</i> What the
Psalmist David, or Asaph, says there of his narrative, is
accommodated to Christ's sermons; and that great precedent would
serve to vindicate this way of preaching from the offence which
some took at it. Here is, 1. The matter of Christ's preaching; he
preached <i>things which had been kept secret from the foundation
of the world.</i> The mystery of the gospel had been <i>hid in
God,</i> in his councils and decrees, <i>from the beginning of the
world.</i> <scripRef id="Matt.xiv-p52.3" osisRef="Bible:Eph.3.9" parsed="|Eph|3|9|0|0" passage="Eph 3:9">Eph. iii. 9</scripRef>.
Compare <scripRef id="Matt.xiv-p52.4" osisRef="Bible:Rom.16.25 Bible:1Cor.2.7 Bible:Col.1.26" parsed="|Rom|16|25|0|0;|1Cor|2|7|0|0;|Col|1|26|0|0" passage="Ro 16:25,1Co 2:7,Col 1:26">Rom. xvi. 25;
1 Cor. ii. 7; Col. i. 26</scripRef>. If we delight in the records
of ancient things, and in the revelation of secret things, how
welcome should the gospel be to us, which has in it such antiquity
and such mystery! It was <i>from the foundation of the world</i>
wrapt up in types and shadows, which are <i>now done away;</i> and
those secret things are now become such things revealed <i>as
belong to us and to our children,</i> <scripRef id="Matt.xiv-p52.5" osisRef="Bible:Deut.29.29" parsed="|Deut|29|29|0|0" passage="De 29:29">Deut. xxix. 29</scripRef>. 2. The manner of Christ's
preaching; he preached by parables; wise sayings, but figurative,
and which help to engage attention and a diligent search. Solomon's
sententious dictates, which are full of similitudes, are called
<i>proverbs,</i> or <i>parables;</i> it is the same word; but in
this, as in other things, <i>Behold a greater than Solomon is here,
in whom are hid treasures of wisdom.</i></p>
<p class="indent" id="Matt.xiv-p53">II. The parable of the <i>tares,</i> and
the exposition of it; they must be taken together, for the
exposition explains the parable and the parable illustrates the
exposition.</p>
<p class="indent" id="Matt.xiv-p54">Observe, 1. The disciples' request to their
Master to have this parable expounded to them (<scripRef id="Matt.xiv-p54.1" osisRef="Bible:Matt.13.36" parsed="|Matt|13|36|0|0" passage="Mt 13:36"><i>v.</i> 36</scripRef>); <i>Jesus sent the multitude
away;</i> and it is to be feared many of them went away no wiser
than they came; they had heard a sound of words, and that was all.
It is sad to think how many go away from sermons without the word
of grace in their hearts. Christ <i>went into the house,</i> not so
much for his own repose, as for particular converse with his
disciples, whose instruction he chiefly intended in all his
preaching. He was ready to do good in all places; the disciples
laid hold on the opportunity, and <i>they came to him.</i> Note,
Those who would be wise for every thing else, must be wise to
discern and improve their opportunities, especially of converse
with Christ, of converse with him alone, in secret meditation and
prayer. It is very good, when we return from the solemn assembly,
to talk over what we have heard there, and by familiar discourse to
help one another to understand and remember it, and to be affected
with it; for we lose the benefit of many a sermon by vain and
unprofitable discourse after it. See <scripRef id="Matt.xiv-p54.2" osisRef="Bible:Luke.24.32 Bible:Deut.6.6-Deut.6.7" parsed="|Luke|24|32|0|0;|Deut|6|6|6|7" passage="Lu 24:32,De 6:6,7">Luke xxiv. 32; Deut. vi. 6, 7</scripRef>. It is
especially good, if it may be, to ask of the ministers of the word
the meaning of the word, for <i>their lips should keep
knowledge,</i> <scripRef id="Matt.xiv-p54.3" osisRef="Bible:Mal.2.7" parsed="|Mal|2|7|0|0" passage="Mal 2:7">Mal. ii. 7</scripRef>.
Private conference would contribute much to our profiting by public
preaching. Nathan's <i>Thou art the man,</i> was that which touched
David to the heart.</p>
<p class="indent" id="Matt.xiv-p55">The disciples' request to their Master was,
<i>Declare unto us the parable of the tares.</i> This implied an
acknowledgement of their ignorance, which they were not ashamed to
make. It is probable they apprehended the general scope of the
parable, but they desired to understand it more particularly, and
to be assured that they took it right. Note, Those are rightly
disposed for Christ's teaching, that are sensible of their
ignorance, and sincerely desirous to be taught. He will <i>teach
the humble</i> (<scripRef id="Matt.xiv-p55.1" osisRef="Bible:Ps.25.8-Ps.25.9" parsed="|Ps|25|8|25|9" passage="Ps 25:8,9">Ps. xxv. 8,
9</scripRef>), but <i>will for this be enquired of. If any man
lack</i> instruction, <i>let him ask it of God.</i> Christ had
expounded the foregoing parable unasked, but for the exposition of
this they ask him. Note, The mercies we have received must be
improved, both for direction what to pray for, and for our
encouragement in prayer. The first light and the first grace are
given in a preventing way, further degrees of both which must be
daily prayed for.</p>
<p class="indent" id="Matt.xiv-p56">2. The exposition Christ gave of the
parable, in answer to their request; so ready is Christ to answer
such desires of his disciples. Now the drift of the parable is, to
represent to us the present and future state of the kingdom of
heaven, the gospel church: Christ's care of it, the devil's enmity
against it, the mixture that there is in it of good and bad in the
other world. Note, The visible church is the kingdom of heaven;
though there be many hypocrites in it, Christ rules in it as a
King; and there is a remnant in it, that are the subjects and heirs
of heaven, from whom, as the better part, it is denominated: the
church is <i>the kingdom of heaven</i> upon earth.</p>
<p class="indent" id="Matt.xiv-p57">Let us go over the particulars of the
exposition of the parable.</p>
<p class="indent" id="Matt.xiv-p58">(1.) <i>He that sows the good seed is the
Son of man.</i> Jesus Christ is the Lord of the field, <i>the Lord
of the harvest,</i> the Sower of good seed. When <i>he ascended on
high, he gave gifts to</i> the world; not only good ministers, but
other good men. Note, Whatever good seed there is in the world, it
all comes from the hand of Christ, and is of his sowing: truths
preached, graces planted, souls sanctified, are good seed, and all
owing to Christ. Ministers are instruments in Christ's hand to sow
good seed; are employed by him and under him, and the success of
their labours depends purely upon his blessing; so that it may well
be said, It is Christ, and no other, that sows the good seed; he
<i>is the Son of man,</i> one of us, that his terror might not make
us afraid; <i>the Son of man,</i> the Mediator, and that has
authority.</p>
<p class="indent" id="Matt.xiv-p59">(2.) <i>The field is the world;</i> the
world of mankind, a large field, capable of bringing forth good
fruit; the more is it to be lamented that it brings forth so much
bad fruit: the world here is the visible church, scattered all the
world over, not confined to one nation. Observe, In the parable it
is called <i>his field; the world</i> is Christ's <i>field,</i> for
<i>all things are delivered unto him of the Father:</i> whatever
power and interest the devil has in the world, it is usurped and
unjust; when Christ comes to take possession, he comes whose right
it is; it is his field, and because it is his he took care to sow
it with good seed.</p>
<p class="indent" id="Matt.xiv-p60">(3.) <i>The good seed are the children of
the kingdom,</i> true saints. They are, [1.] The <i>children of the
kingdom;</i> not in profession only, as the Jews were (<scripRef id="Matt.xiv-p60.1" osisRef="Bible:Matt.8.12" parsed="|Matt|8|12|0|0" passage="Mt 8:12"><i>ch.</i> viii. 12</scripRef>), but in
sincerity; Jews inwardly, Israelites indeed, incorporated in faith
and obedience to Jesus Christ the great King of the church. [2.]
They are the good seed, precious as seed, <scripRef id="Matt.xiv-p60.2" osisRef="Bible:Ps.126.6" parsed="|Ps|126|6|0|0" passage="Ps 126:6">Ps. cxxvi. 6</scripRef>. The seed is the substance of
the field; so the holy seed, <scripRef id="Matt.xiv-p60.3" osisRef="Bible:Isa.6.13" parsed="|Isa|6|13|0|0" passage="Isa 6:13">Isa. vi.
13</scripRef>. The seed is scattered, so are the saints; dispersed,
here one and there another, though in some places thicker sown than
in others. The seed is that from which fruit is expected; what
fruit of honour and service God has from this world he has from the
saints, whom he has <i>sown unto himself in the earth,</i>
<scripRef id="Matt.xiv-p60.4" osisRef="Bible:Hos.2.23" parsed="|Hos|2|23|0|0" passage="Ho 2:23">Hos. ii. 23</scripRef>.</p>
<p class="indent" id="Matt.xiv-p61">(4.) <i>The tares are the children of the
wicked one.</i> Here is the character of sinners, hypocrites, and
all profane and wicked people. [1.] They are the children of the
devil, as a wicked one. Though they do not own his name, yet they
bear his image, do his lusts, and from him they have their
education; he rules over them, he works in them, <scripRef id="Matt.xiv-p61.1" osisRef="Bible:Eph.2.2 Bible:John.8.44" parsed="|Eph|2|2|0|0;|John|8|44|0|0" passage="Eph 2:2,Joh 8:44">Eph. ii. 2; John viii. 44</scripRef>. [2.] They
are tares in the field of this world; they do no good, they do
hurt; unprofitable in themselves, and hurtful to <i>the good
seed,</i> both by temptation and persecution: they are weeds in the
garden, have the same rain, and sunshine, and soil, with the good
plants, but are good for nothing: the <i>tares are among the
wheat.</i> Note, God has so ordered it, that good and bad should be
mixed together in this world, that the good may be exercised, the
bad left inexcusable, and a difference made between earth and
heaven.</p>
<p class="indent" id="Matt.xiv-p62">(5.) <i>The enemy that sowed the tares is
the devil;</i> a sworn enemy to Christ and all that is good, to the
glory of the good God, and the comfort and happiness of all good
men. He is an enemy to the field of the world, which he endeavours
to make his own, by sowing his tares in it. Ever since he became a
wicked spirit himself, he has been industrious to promote
wickedness, and has made it his business, aiming therein to
counterwork Christ.</p>
<p class="indent" id="Matt.xiv-p63">Now concerning the sowing of the tares,
observe in the parable,</p>
<p class="indent" id="Matt.xiv-p64">[1.] That they were sown <i>while men
slept.</i> Magistrates slept, who by their power, ministers slept,
who by their preaching, should have prevented this mischief. Note,
Satan watches all opportunities, and lays hold of all advantages,
to propagate vice and profaneness. The prejudice he does to
particular persons is when reason and conscience sleep, when they
are off their guard; we have therefore need to <i>be sober, and
vigilant.</i> It was in the night, for that is the sleeping time.
Note, Satan rules in <i>the darkness of this world;</i> that gives
him an opportunity to sow tares, <scripRef id="Matt.xiv-p64.1" osisRef="Bible:Ps.104.20" parsed="|Ps|104|20|0|0" passage="Ps 104:20">Ps.
civ. 20</scripRef>. It was <i>while men slept;</i> and there is no
remedy but men must have some sleeping time. Note, It is as
impossible for us to prevent hypocrites being in the church, as it
is for the husbandman, when he is asleep, to hinder an enemy from
spoiling his field.</p>
<p class="indent" id="Matt.xiv-p65">[2.] The enemy, when he had sown the tares,
<i>went his way</i> (<scripRef id="Matt.xiv-p65.1" osisRef="Bible:Matt.13.25" parsed="|Matt|13|25|0|0" passage="Mt 13:25"><i>v.</i>
25</scripRef>), that it might not be known who did it. Note, When
Satan is doing the greatest mischief, he studies most to conceal
himself; for his design is in danger of being spoiled if he be seen
in it; and therefore, when he comes to sow tares, he <i>transforms
himself into an angel of light,</i> <scripRef id="Matt.xiv-p65.2" osisRef="Bible:2Cor.11.13-2Cor.11.14" parsed="|2Cor|11|13|11|14" passage="2Co 11:13,14">2 Cor. xi. 13, 14</scripRef>. He <i>went his
way,</i> as if he had done no harm; <i>such is the way of the
adulterous woman,</i> <scripRef id="Matt.xiv-p65.3" osisRef="Bible:Prov.30.20" parsed="|Prov|30|20|0|0" passage="Pr 30:20">Prov. xxx.
20</scripRef>. Observe, Such is the proneness of fallen man to sin,
that if the enemy sow the tares, he may even go his way, they will
spring up of themselves and do hurt; whereas, when good seed is
sown, it must be tended, watered, and fenced, or it will come to
nothing.</p>
<p class="indent" id="Matt.xiv-p66">[3.] The tares appeared not till <i>the
blade sprung up, and brought forth fruit,</i> <scripRef id="Matt.xiv-p66.1" osisRef="Bible:Matt.13.26" parsed="|Matt|13|26|0|0" passage="Mt 13:26"><i>v.</i> 26</scripRef>. There is a great deal of secret
wickedness in the hearts of men, which is long hid under the cloak
of a plausible profession, but breaks out at last. As the good
seed, so the tares, lie a great while under the clods, and at first
springing up, it is hard to distinguish them; but when a trying
time comes, when fruit is to be brought forth, when good is to be
done that has difficulty and hazard attending it, then you will
return and discern between the sincere and the hypocrite: then you
may say, This is wheat, and that is tares.</p>
<p class="indent" id="Matt.xiv-p67">[4.] The servants, when they were aware of
it, complained to their master (<scripRef id="Matt.xiv-p67.1" osisRef="Bible:Matt.13.27" parsed="|Matt|13|27|0|0" passage="Mt 13:27"><i>v.</i> 27</scripRef>); <i>Sir, didst thou not sow
good seed in thy field?</i> No doubt he did; whatever is amiss in
the church, we are sure it is not of Christ: considering the seed
which Christ sows, we may well ask, with wonder, <i>Whence</i>
should <i>these tares come?</i> Note, The rise of errors, the
breaking out of scandals, and the growth of profaneness, are matter
of great grief to all the servants of Christ; especially to his
faithful ministers, who are directed to complain of it to him whose
the field is. It is sad to see such tares, such weeds, in the
garden of the Lord; to see the good soil wasted, the good seed
choked, and such a reflection cast on the name and honour of
Christ, as if his field were no better than <i>the field of the
slothful, all grown over with thorns.</i></p>
<p class="indent" id="Matt.xiv-p68">[5.] The Master was soon aware whence it
was (<scripRef id="Matt.xiv-p68.1" osisRef="Bible:Matt.13.28" parsed="|Matt|13|28|0|0" passage="Mt 13:28"><i>v.</i> 28</scripRef>); <i>An
enemy has done this.</i> He does not lay the blame upon the
servants; they could not help it, but had done what was in their
power to prevent it. Note, The ministers of Christ, that are
faithful and diligent, shall not be judged of Christ, and therefore
should not be reproached by men, for the mixtures of bad with good,
hypocrites with the sincere, in the field of the church. <i>It must
needs be that such offences will come;</i> and they shall not be
laid to our charge, if we do our duty, though it have not the
desired success. Though they sleep, if they do not love sleep;
though tares be sown, if they do not sow them nor water them, nor
allow of them, the blame shall not lie at their door.</p>
<p class="indent" id="Matt.xiv-p69">[6.] The servants were very forward to have
these tares rooted up. "<i>Wilt thou that we go</i> and do it
presently?" Note, The over-hasty and inconsiderate zeal of Christ's
servants, before they have consulted with their Master, is
sometimes ready, with the hazard of the church, to root out all
that they presume to be tares: <i>Lord, wilt thou that we call for
fire from heaven?</i></p>
<p class="indent" id="Matt.xiv-p70">[7.] The Master very wisely prevented this
(<scripRef id="Matt.xiv-p70.1" osisRef="Bible:Matt.13.29" parsed="|Matt|13|29|0|0" passage="Mt 13:29"><i>v.</i> 29</scripRef>); <i>Nay,
lest while ye gather up the tares, ye root up also the wheat with
them.</i> Note, It is not possible for any man infallibly to
distinguish between tares and wheat, but he may be mistaken; and
therefore such is the wisdom and grace of Christ, that he will
rather permit the tares, than any way endanger the wheat. It is
certain, scandalous offenders are to be censured, and we are to
withdraw from them; those who are openly <i>the children of the
wicked one,</i> are not to be admitted to special ordinances; yet
it is possible there may be a discipline, either so mistaken in its
rules, or so over-nice in the application of them, as may prove
vexatious to many that are truly godly and conscientious. Great
caution and moderation must be used in inflicting and continuing
church censures, lest the wheat be trodden down, if not plucked up.
The <i>wisdom from above,</i> as it <i>is pure,</i> so it is
<i>peaceable,</i> and those who oppose themselves must not be cut
off, but instructed, and <i>with meekness,</i> <scripRef id="Matt.xiv-p70.2" osisRef="Bible:2Tim.2.25" parsed="|2Tim|2|25|0|0" passage="2Ti 2:25">2 Tim. ii. 25</scripRef>. The tares, if continued under
the means of grace, may become good corn; therefore have patience
with them.</p>
<p class="indent" id="Matt.xiv-p71">(6.) <i>The harvest is the end of the
world,</i> <scripRef id="Matt.xiv-p71.1" osisRef="Bible:Matt.13.39" parsed="|Matt|13|39|0|0" passage="Mt 13:39"><i>v.</i> 39</scripRef>.
This world will have an end; though it continue long, it will not
continue always; time will shortly be swallowed up in eternity. At
the end of the world, there will be a great harvest-day, a day of
judgment; at harvest all is ripe and ready to be cut down: both
good and bad are ripe at the great-day, <scripRef id="Matt.xiv-p71.2" osisRef="Bible:Rev.6.11" parsed="|Rev|6|11|0|0" passage="Re 6:11">Rev. vi. 11</scripRef>. It is <i>the harvest of the
earth,</i> <scripRef id="Matt.xiv-p71.3" osisRef="Bible:Rev.14.15" parsed="|Rev|14|15|0|0" passage="Re 14:15">Rev. xiv. 15</scripRef>. At
harvest the reapers cut down all before them; not a field, not a
corner, is left behind; so at the great day all must be judged
(<scripRef id="Matt.xiv-p71.4" osisRef="Bible:Rev.20.12-Rev.20.13" parsed="|Rev|20|12|20|13" passage="Re 20:12,13">Rev. xx. 12, 13</scripRef>); God
has <i>set a harvest</i> (<scripRef id="Matt.xiv-p71.5" osisRef="Bible:Hos.6.11" parsed="|Hos|6|11|0|0" passage="Ho 6:11">Hos. vi.
11</scripRef>), and it shall not fail, <scripRef id="Matt.xiv-p71.6" osisRef="Bible:Gen.8.22" parsed="|Gen|8|22|0|0" passage="Ge 8:22">Gen. viii. 22</scripRef>. At harvest every man reaps as
he sowed; every man's ground, and seed, and skill, and industry,
will be manifested: see <scripRef id="Matt.xiv-p71.7" osisRef="Bible:Gal.6.7-Gal.6.8" parsed="|Gal|6|7|6|8" passage="Ga 6:7,8">Gal. vi. 7,
8</scripRef>. Then they who <i>sowed precious seed, will come again
with rejoicing</i> (<scripRef id="Matt.xiv-p71.8" osisRef="Bible:Ps.126.5-Ps.126.6" parsed="|Ps|126|5|126|6" passage="Ps 126:5,6">Ps. cxxvi. 5,
6</scripRef>), with <i>the joy of harvest</i> (<scripRef id="Matt.xiv-p71.9" osisRef="Bible:Isa.9.3" parsed="|Isa|9|3|0|0" passage="Isa 9:3">Isa. ix. 3</scripRef>); when <i>the sluggard, who would
not plough by reason of cold, shall beg, and have nothing</i>
(<scripRef id="Matt.xiv-p71.10" osisRef="Bible:Prov.20.4" parsed="|Prov|20|4|0|0" passage="Pr 20:4">Prov. xx. 4</scripRef>); shall cry,
<i>Lord, Lord,</i> but in vain; when the harvest of those who sowed
to the flesh, shall <i>be a day of grief, and of desperate
sorrow,</i> <scripRef id="Matt.xiv-p71.11" osisRef="Bible:Isa.17.11" parsed="|Isa|17|11|0|0" passage="Isa 17:11">Isa. xvii.
11</scripRef>.</p>
<p class="indent" id="Matt.xiv-p72">(7.) <i>The reapers are the angels:</i>
they shall be employed, in the great day, in executing Christ's
righteous sentences, both of approbation and condemnation, as
ministers of his justice, <scripRef id="Matt.xiv-p72.1" osisRef="Bible:Matt.25.31" parsed="|Matt|25|31|0|0" passage="Mt 25:31"><i>ch.</i>
xxv. 31</scripRef>. The angels are skilful, strong, and swift,
obedient servants to Christ, holy enemies to the wicked, and
faithful friends to all the saints, and therefore fit to be thus
employed. <i>He that reapeth receiveth wages,</i> and the angels
will not be unpaid for their attendance; for <i>he that soweth, and
he that reapeth, shall rejoice together</i> (<scripRef id="Matt.xiv-p72.2" osisRef="Bible:John.4.36" parsed="|John|4|36|0|0" passage="Joh 4:36">John iv. 36</scripRef>); that <i>is joy in heaven in the
presence of the angels of God.</i></p>
<p class="indent" id="Matt.xiv-p73">(8.) Hell-torments are the <i>fire,</i>
into which the <i>tares</i> shall then be cast, and in which they
shall be burned. At the great day a distinction will be made, and
with it a vast difference; it will be a notable day indeed.</p>
<p class="indent" id="Matt.xiv-p74">[1.] The tares will then be gathered out:
<i>The reapers</i> (whose primary work it is to gather in the corn)
shall be charged first to <i>gather out the tares.</i> Note, Though
good and bad are together in this world undistinguished, yet at the
great day they shall be parted; no tares shall then be among the
wheat; no sinners among the saints: then you shall plainly discern
<i>between the righteous and the wicked,</i> which here sometimes
it is hard to do, <scripRef id="Matt.xiv-p74.1" osisRef="Bible:Mal.3.18 Bible:Mal.4.1" parsed="|Mal|3|18|0|0;|Mal|4|1|0|0" passage="Mal 3:18,4:1">Mal. iii. 18;
iv. 1</scripRef>. Christ will not bear always, <scripRef id="Matt.xiv-p74.2" osisRef="Bible:Ps.50.1" parsed="|Ps|50|1|0|0" passage="Ps 50:1">Ps. l. 1</scripRef>, &amp;c. They shall <i>gather out of
his kingdom all wicked things that offend, and all wicked persons
that do iniquity: when he begins, he will make a full end.</i> All
those corrupt doctrines, worships, and practices, which have
offended, have been scandals to the church, and stumbling-blocks to
men's consciences, shall be condemned by the righteous Judge in
that day, and consumed by <i>the brightness of his coming;</i> all
<i>the wood, hay, and stubble</i> (<scripRef id="Matt.xiv-p74.3" osisRef="Bible:1Cor.3.12" parsed="|1Cor|3|12|0|0" passage="1Co 3:12">1
Cor. iii. 12</scripRef>); and then <i>woe to them that do iniquity,
that make a trade of it,</i> and persist in it; not only those in
the last age of Christ's kingdom upon earth, but those in every
age. Perhaps here is an allusion to <scripRef id="Matt.xiv-p74.4" osisRef="Bible:Zeph.1.3" parsed="|Zeph|1|3|0|0" passage="Zep 1:3">Zeph. i. 3</scripRef>, <i>I will consume the
stumbling-blocks with the wicked.</i></p>
<p class="indent" id="Matt.xiv-p75">[2.] They will then be <i>bound in
bundles,</i> <scripRef id="Matt.xiv-p75.1" osisRef="Bible:Matt.13.30" parsed="|Matt|13|30|0|0" passage="Mt 13:30"><i>v.</i> 30</scripRef>.
Sinners of the same sort will be bundled together in the great day:
a bundle of atheists, a bundle of epicures, a bundle of
persecutors, and a great bundle of hypocrites. Those who have been
associates in sin, will be so in shame and sorrow; and it will be
an aggravation of their misery, as the society of glorified saints
will add to their bliss. Let us pray, as David, <i>Lord, gather not
my soul with sinners</i> (<scripRef id="Matt.xiv-p75.2" osisRef="Bible:Ps.26.9" parsed="|Ps|26|9|0|0" passage="Ps 26:9">Ps. xxvi.
9</scripRef>), but let it be bound in <i>the bundle of life, with
the Lord our God,</i> <scripRef id="Matt.xiv-p75.3" osisRef="Bible:1Sam.25.29" parsed="|1Sam|25|29|0|0" passage="1Sa 25:29">1 Sam. xxv.
29</scripRef>. [3.] They will <i>be cast into a furnace of
fire;</i> such will be the end of wicked, mischievous people, that
are in the church as <i>tares in the field;</i> they are fit for
nothing but fire; to it they shall go, it is the fittest place for
them. Note, Hell is a furnace of fire, kindled by the wrath of God,
and kept burning by the bundles of tares cast into it, who will be
ever in the consuming, but never consumed. But he slides out of the
metaphor into a description of those torments that are designed to
be set forth by it: <i>There shall be weeping, and gnashing of
teeth;</i> comfortless sorrow, and an incurable indignation at God,
themselves, and one another, will be the endless torture of damned
souls. Let us therefore, <i>knowing these terrors of the Lord,</i>
be persuaded not to do iniquity.</p>
<p class="indent" id="Matt.xiv-p76">(9.) Heaven is the <i>barn</i> into which
all God's wheat shall be gathered in that harvest-day. <i>But
gather the wheat into my barn:</i> so it is in the parable,
<scripRef id="Matt.xiv-p76.1" osisRef="Bible:Matt.13.30" parsed="|Matt|13|30|0|0" passage="Mt 13:30"><i>v.</i> 30</scripRef>. Note, [1.] In
the field of this world good people are the wheat, the most
precious grain, and the valuable part of the field. [2.] This wheat
shall shortly be gathered, gathered from among the tares and weeds:
all <i>gathered together in a general assembly,</i> all the
Old-Testament saints, all the New-Testament saints, not one
missing. <i>Gather my saints together unto me,</i> <scripRef id="Matt.xiv-p76.2" osisRef="Bible:Ps.50.5" parsed="|Ps|50|5|0|0" passage="Ps 50:5">Ps. l. 5</scripRef>. [3.] All God's wheat shall
be lodged together in God's barn: particular souls are housed at
death as a shock of corn (<scripRef id="Matt.xiv-p76.3" osisRef="Bible:Job.5.26" parsed="|Job|5|26|0|0" passage="Job 5:26">Job v.
26</scripRef>), but the general in-gathering will be at the end of
time: God's wheat will then be put together, and no longer
scattered; there will be sheaves of corn, as well as bundles of
tares: they will then be secured, and no longer exposed to wind and
weather, sin and sorrow: no longer afar off, and at a great
distance, in the field, but near, in the barn. Nay, heaven is a
<i>garner</i> (<scripRef id="Matt.xiv-p76.4" osisRef="Bible:Matt.3.12" parsed="|Matt|3|12|0|0" passage="Mt 3:12"><i>ch.</i> iii.
12</scripRef>), in which the wheat will not only be separated from
the tares of ill companions, but sifted from the chaff of their own
corruptions.</p>
<p class="indent" id="Matt.xiv-p77">In the explanation of the parable, this is
gloriously represented (<scripRef id="Matt.xiv-p77.1" osisRef="Bible:Matt.13.43" parsed="|Matt|13|43|0|0" passage="Mt 13:43"><i>v.</i>
43</scripRef>); <i>Then shall the righteous shine forth as the sun
in the kingdom of their Father. First,</i> It is their present
honour, that God is their Father. <i>Now are we the sons of God</i>
(<scripRef id="Matt.xiv-p77.2" osisRef="Bible:1John.3.2" parsed="|1John|3|2|0|0" passage="1Jo 3:2">1 John iii. 2</scripRef>); <i>our
Father in heaven</i> is King there. Christ, when he went to heaven,
went to his <i>Father, and our Father,</i> <scripRef id="Matt.xiv-p77.3" osisRef="Bible:John.20.17" parsed="|John|20|17|0|0" passage="Joh 20:17">John xx. 17</scripRef>. It is our <i>Father's
house,</i> nay, it is <i>our Father's</i> palace, his throne,
<scripRef id="Matt.xiv-p77.4" osisRef="Bible:Rev.3.21" parsed="|Rev|3|21|0|0" passage="Re 3:21">Rev. iii. 21</scripRef>.
<i>Secondly,</i> The honour in reserve for them is, that they
<i>shall shine forth as the sun in that kingdom.</i> Here they are
obscure and hidden (<scripRef id="Matt.xiv-p77.5" osisRef="Bible:Col.3.3" parsed="|Col|3|3|0|0" passage="Col 3:3">Col. iii.
3</scripRef>), their beauty is eclipsed by their poverty, and the
meanness of their outward condition; their own weaknesses and
infirmities, and the reproach and disgrace cast upon them, cloud
them; but then they shall shine forth as the sun from behind a dark
cloud; at death they shall shine forth to themselves; at the great
day they will shine forth publicly before all the world, <i>their
bodies will be made like Christ's glorious body:</i> they shall
shine by reflection, with a light borrowed from the Fountain of
light; their sanctification will be perfected, and their
justification published; God will own them for his children, and
will produce the record of all their services and sufferings for
his name: they shall shine as the sun, the most glorious of all
visible beings. The glory of the saints is in the Old Testament
compared to that of the firmament and the stars, but here to that
of the sun; <i>for life and immortality are brought to</i> a much
clearer <i>light by the gospel,</i> than under the law. Those who
shine as lights in this world, that God may be glorified, shall
shine as the sun in the other world, that <i>they</i> may be
glorified. Our Saviour concludes, as before, with a demand of
attention; <i>Who hath ears to hear, let him hear.</i> These are
things which it is our happiness to hear of, and our duty to
hearken to.</p>
<p class="indent" id="Matt.xiv-p78">III. Here is the parable of the <i>grain of
mustard-seed,</i> <scripRef id="Matt.xiv-p78.1" osisRef="Bible:Matt.13.31-Matt.13.32" parsed="|Matt|13|31|13|32" passage="Mt 13:31,32"><i>v.</i> 31,
32</scripRef>. The scope of this parable is to show, that the
beginnings of the gospel <i>would be small, but that its latter end
would greatly increase.</i> In this way the gospel church, <i>the
kingdom of God among us,</i> would be <i>set up in the world;</i>
in this way the work of grace in the heart, <i>the kingdom of God
within us,</i> would be carried on in particular persons.</p>
<p class="indent" id="Matt.xiv-p79">Now concerning the work of the gospel,
observe,</p>
<p class="indent" id="Matt.xiv-p80">1. That it is commonly very weak and small
at first, <i>like a grain of mustard-seed, which is one of the
least of all seeds.</i> The kingdom of the Messiah, which was now
in the setting up, made but a small figure; Christ and the
apostles, compared with the grandees of the world, appeared <i>like
a grain of mustard-seed, the weak things of the world.</i> In
particular places, the first breaking out of the gospel light is
but as <i>the dawning of the day;</i> and in particular souls, it
is at first <i>the day of small things,</i> like a bruised reed.
Young converts are like <i>lambs</i> that must be <i>carried in his
arms,</i> <scripRef id="Matt.xiv-p80.1" osisRef="Bible:Isa.40.11" parsed="|Isa|40|11|0|0" passage="Isa 40:11">Isa. xl. 11</scripRef>.
There is a little faith, but there is much lacking in it (<scripRef id="Matt.xiv-p80.2" osisRef="Bible:1Thess.3.10" parsed="|1Thess|3|10|0|0" passage="1Th 3:10">1 Thess. iii. 10</scripRef>), and the
<i>groanings</i> such as <i>cannot be uttered,</i> they are so
small; a principle of spiritual life, and some motion, but scarcely
discernible.</p>
<p class="indent" id="Matt.xiv-p81">2. That yet it is growing and coming on.
Christ's kingdom strangely got ground; great accessions were made
to it; nations were born at once, in spite of all the oppositions
it met with from hell and earth. In the soul where grace is true it
will grow really, though perhaps insensibly. <i>A grain of
mustard-seed</i> is small, but however it is seed, and has in it a
disposition to grow. Grace will be getting ground, shining more and
more, <scripRef id="Matt.xiv-p81.1" osisRef="Bible:Prov.4.18" parsed="|Prov|4|18|0|0" passage="Pr 4:18">Prov. iv. 18</scripRef>. Gracious
habits confirmed, actings quickened, and knowledge more clear,
faith more confirmed, love more inflamed; here is the seed
growing.</p>
<p class="indent" id="Matt.xiv-p82">3. That it will at last come to a great
degree of strength and usefulness; <i>when it is grown to</i> some
maturity, <i>it becomes a tree,</i> much larger in those countries
than in ours. The church, like <i>the vine brought out of
Egypt,</i> has taken root, and <i>filled the earth,</i> <scripRef id="Matt.xiv-p82.1" osisRef="Bible:Ps.80.9-Ps.80.11" parsed="|Ps|80|9|80|11" passage="Ps 80:9-11">Ps. lxxx. 9-11</scripRef>. The church is like
a great tree, in which the fowls of the air do lodge; God's people
have recourse to it for food and rest, shade and shelter. In
particular persons, the principle of grace, if true, will persevere
and be perfected at last: growing grace will be strong grace, and
will bring much to pass. Grown Christians must covet to be useful
to others, as the mustard-seed when grown is to the birds; that
those who dwell near or under their shadow may be the better for
them, <scripRef id="Matt.xiv-p82.2" osisRef="Bible:Hos.14.7" parsed="|Hos|14|7|0|0" passage="Ho 14:7">Hos. xiv. 7</scripRef>.</p>
<p class="indent" id="Matt.xiv-p83">IV. Here is the parable of the
<i>leaven,</i> <scripRef id="Matt.xiv-p83.1" osisRef="Bible:Matt.13.33" parsed="|Matt|13|33|0|0" passage="Mt 13:33"><i>v.</i>
33</scripRef>. The scope of this is much the same with that of the
foregoing parable, to show that the gospel should prevail and be
successful by degrees, but silently and insensibly; the preaching
of the gospel is like leaven, and works like leaven in the hearts
of those who receive it.</p>
<p class="indent" id="Matt.xiv-p84">1. <i>A woman took</i> this <i>leaven;</i>
it was her work. Ministers are employed in leavening places, in
leavening souls, with the gospel. <i>The woman is the weaker
vessel,</i> and we have this treasure in such vessels.</p>
<p class="indent" id="Matt.xiv-p85">2. The leaven was <i>hid in three measures
of meal.</i> The heart is, as the meal, soft and pliable; it is the
tender heart that is likely to profit by the word: leaven among
corn unground does not work, nor does the gospel in souls unhumbled
and unbroken for sin: the law grinds the heart, and then the gospel
leavens it. It is <i>three measures of meal,</i> a great quantity,
for <i>a little leaven leaveneth the whole lump.</i> The meal must
be kneaded, before it receive the leaven; our hearts, as they must
be broken, so they must be moistened, and pains taken with them to
prepare them for the word, that they may receive the impressions of
it. The leaven must be <i>hid in the heart</i> (<scripRef id="Matt.xiv-p85.1" osisRef="Bible:Ps.119.11" parsed="|Ps|119|11|0|0" passage="Ps 119:11">Ps. cxix. 11</scripRef>), not so much for secrecy (for
it will show itself) as for safety; our inward thought must be upon
it, we must lay it up, as Mary laid up the sayings of Christ,
<scripRef id="Matt.xiv-p85.2" osisRef="Bible:Luke.2.51" parsed="|Luke|2|51|0|0" passage="Lu 2:51">Luke ii. 51</scripRef>. When the woman
hides the leaven in the meal, it is with an intention that it
should communicate its taste and relish to it; so we must treasure
up the word in our souls, that we may be sanctified by it,
<scripRef id="Matt.xiv-p85.3" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17">John xvii. 17</scripRef>.</p>
<p class="indent" id="Matt.xiv-p86">3. The leaven thus hid in the dough, works
there, it ferments; <i>the word is quick and powerful,</i>
<scripRef id="Matt.xiv-p86.1" osisRef="Bible:Heb.4.12" parsed="|Heb|4|12|0|0" passage="Heb 4:12">Heb. iv. 12</scripRef>. The leaven
works speedily, so does the word, and yet gradually. What a sudden
change did Elijah's mantle make upon Elisha! <scripRef id="Matt.xiv-p86.2" osisRef="Bible:1Kgs.19.20" parsed="|1Kgs|19|20|0|0" passage="1Ki 19:20">1 Kings xix. 20</scripRef>. It works silently and
insensibly (<scripRef id="Matt.xiv-p86.3" osisRef="Bible:Mark.4.26" parsed="|Mark|4|26|0|0" passage="Mk 4:26">Mark iv. 26</scripRef>),
yet strongly and irresistibly: it does its work without noise, for
so is <i>the way of the Spirit,</i> but does it without fail. Hide
but the leaven in the dough, and all the world cannot hinder it
from communicating its taste and relish to it, and yet none sees
how it is done, but by degrees <i>the whole is leavened.</i></p>
<p class="indent" id="Matt.xiv-p87">(1.) Thus it was in the world. The
apostles, by their preaching, hid a handful of leaven in the great
mass of mankind, and it had a strange effect; it put the world into
a ferment, and in a sense turned it <i>upside down</i> (<scripRef id="Matt.xiv-p87.1" osisRef="Bible:Acts.17.6" parsed="|Acts|17|6|0|0" passage="Ac 17:6">Acts xvii. 6</scripRef>), and by degrees made a
wonderful change in the taste and relish of it: the savour of the
gospel was <i>manifested in every place,</i> <scripRef id="Matt.xiv-p87.2" osisRef="Bible:2Cor.2.14 Bible:Rom.15.19" parsed="|2Cor|2|14|0|0;|Rom|15|19|0|0" passage="2Co 2:14,Ro 15:19">2 Cor. ii. 14; Rom. xv. 19</scripRef>. It was
thus effectual, not by outward force, and therefore not by any such
force resistible and conquerable, but by <i>the Spirit of the Lord
of hosts, who works, and none can hinder.</i></p>
<p class="indent" id="Matt.xiv-p88">(2.) Thus it is in the heart. When the
gospel comes into the soul, [1.] It works a change, not in the
substance; the dough is the same, but in the quality; it makes us
to savour otherwise than we have done, and other things to savour
with us otherwise than they used to do, <scripRef id="Matt.xiv-p88.1" osisRef="Bible:Rom.8.5" parsed="|Rom|8|5|0|0" passage="Ro 8:5">Rom. viii. 5</scripRef>. [2.] It works a universal change;
it diffuses itself into all the powers and faculties of the soul,
and alters the property even of the members of the body, <scripRef id="Matt.xiv-p88.2" osisRef="Bible:Rom.6.13" parsed="|Rom|6|13|0|0" passage="Ro 6:13">Rom. vi. 13</scripRef>. [3.] This change is such
as makes the soul to partake of the nature of the word, as the
dough does of the leaven. We are delivered into it as into a mould
(<scripRef id="Matt.xiv-p88.3" osisRef="Bible:Rom.6.17" parsed="|Rom|6|17|0|0" passage="Ro 6:17">Rom. vi. 17</scripRef>), changed into
the same image (<scripRef id="Matt.xiv-p88.4" osisRef="Bible:2Cor.3.18" parsed="|2Cor|3|18|0|0" passage="2Co 3:18">2 Cor. iii.
18</scripRef>), like the impression of the seal upon the wax. The
gospel savours of God, and Christ, and free grace, and another
world, and these things now relish with the soul. It is a word of
faith and repentance, holiness and love, and these are wrought in
the soul by it. This savour is communicated insensibly, for <i>our
life is hid;</i> but inseparably, for grace is a <i>good part that
shall never be taken away</i> from those who have it. When the
dough is leavened, then to the oven with it; trials and afflictions
commonly attend this change; but thus saints are fitted to be bread
for our Master's table.</p>
</div><scripCom id="Matt.xiv-p88.5" osisRef="Bible:Matt.13.44-Matt.13.52" parsed="|Matt|13|44|13|52" passage="Mt 13:44-52" type="Commentary"/><div class="Commentary" id="Bible:Matt.13.44-Matt.13.52">
<h4 id="Matt.xiv-p88.6">Various Parables.</h4>
<p class="passage" id="Matt.xiv-p89">44 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.   45 Again, the kingdom of heaven is like
unto a merchant man, seeking goodly pearls:   46 Who, when he
had found one pearl of great price, went and sold all that he had,
and bought it.   47 Again, the kingdom of heaven is like unto
a net, that was cast into the sea, and gathered of every kind:
  48 Which, when it was full, they drew to shore, and sat
down, and gathered the good into vessels, but cast the bad away.
  49 So shall it be at the end of the world: the angels shall
come forth, and sever the wicked from among the just,   50 And
shall cast them into the furnace of fire: there shall be wailing
and gnashing of teeth.   51 Jesus saith unto them, Have ye
understood all these things? They say unto him, Yea, Lord.  
52 Then said he unto them, Therefore every scribe <i>which is</i>
instructed unto the kingdom of heaven is like unto a man <i>that
is</i> a householder, which bringeth forth out of his treasure
<i>things</i> new and old.</p>
<p class="indent" id="Matt.xiv-p90">We have four short parables in these
verses.</p>
<p class="indent" id="Matt.xiv-p91">I. That of the <i>treasure hid in the
field.</i> Hitherto he had compared <i>the kingdom of heaven</i> to
small things, because its beginning was small; but, lest any should
thence take occasion to think meanly of it, in this parable and the
next he represents it as of great value in itself, and of great
advantage to those who embrace it, and are willing to come up to
its terms; it is here likened <i>to a treasure hid in the
field,</i> which, if we will, we may make our own.</p>
<p class="indent" id="Matt.xiv-p92">1. Jesus Christ is the true Treasure; in
him there is an abundance of all that which is rich and useful, and
will be a portion for us: <i>all fulness</i> (<scripRef id="Matt.xiv-p92.1" osisRef="Bible:Col.1.19 Bible:John.1.16" parsed="|Col|1|19|0|0;|John|1|16|0|0" passage="Col 1:19,Joh 1:16">Col. i. 19; John i. 16</scripRef>):
<i>treasures of wisdom and knowledge</i> (<scripRef id="Matt.xiv-p92.2" osisRef="Bible:Col.2.3" parsed="|Col|2|3|0|0" passage="Col 2:3">Col. ii. 3</scripRef>), of righteousness, grace, and
peace; these are laid up for us in Christ; and, if we have an
interest in him, it is all our own.</p>
<p class="indent" id="Matt.xiv-p93">2. The gospel is the field in which this
treasure is hid: it is hid in the word of the gospel, both the
Old-Testament and the New-Testament gospel. In gospel ordinances it
is hid as the milk in the breast, the marrow in the bone, the manna
in the dew, the water in the well (<scripRef id="Matt.xiv-p93.1" osisRef="Bible:Isa.12.3" parsed="|Isa|12|3|0|0" passage="Isa 12:3">Isa. xii. 3</scripRef>), <i>the honey in the
honey-comb.</i> It is hid, not <i>in a garden enclosed,</i> or <i>a
spring shut up,</i> but <i>in a field,</i> an open field;
<i>whoever will, let him come, and search the scriptures;</i> let
him dig in <i>this field</i> (<scripRef id="Matt.xiv-p93.2" osisRef="Bible:Prov.2.4" parsed="|Prov|2|4|0|0" passage="Pr 2:4">Prov. ii.
4</scripRef>); and whatever royal mines we find, they are all our
own, if we take the right course.</p>
<p class="indent" id="Matt.xiv-p94">3. It is a great thing to discover the
treasure hid in this field, and the unspeakable value of it. The
reason why so many slight the gospel, and will not be at the
expense, and run the hazard, of entertaining it, is because they
look only upon the surface of the field, and judge by that, and so
see no excellency in the Christian institutes above those of the
philosophers; nay, the richest mines are often in grounds that
appear most barren; and therefore they will not so much as bid for
the field, much less come up to the price. <i>What is thy beloved
more than another beloved?</i> What is the Bible more than other
good books? The gospel of Christ more than Plato's philosophy, or
Confucius's morals: but those who have <i>searched the
scriptures,</i> so as in them to find Christ and <i>eternal
life</i> (<scripRef id="Matt.xiv-p94.1" osisRef="Bible:John.5.39" parsed="|John|5|39|0|0" passage="Joh 5:39">John v. 39</scripRef>), have
discovered such a treasure in this field as makes it infinitely
more valuable.</p>
<p class="indent" id="Matt.xiv-p95">4. Those who discern this treasure in the
field, and value it aright, will never be easy till they have made
it their own upon any terms. He that has found this treasure, hides
it, which denotes a holy jealousy, <i>lest we come short</i>
(<scripRef id="Matt.xiv-p95.1" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1">Heb. iv. 1</scripRef>), <i>looking
diligently</i> (<scripRef id="Matt.xiv-p95.2" osisRef="Bible:Heb.12.15" parsed="|Heb|12|15|0|0" passage="Heb 12:15">Heb. xii.
15</scripRef>), lest Satan come between us and it. He rejoices in
it, though as yet the bargain be not made; he is glad there is such
a bargain to be had, and that he is in a fair way to have an
interest in Christ; that the matter is in treaty: their
<i>hearts</i> may <i>rejoice,</i> who are yet <i>but seeking the
Lord,</i> <scripRef id="Matt.xiv-p95.3" osisRef="Bible:Ps.105.3" parsed="|Ps|105|3|0|0" passage="Ps 105:3">Ps. cv. 3</scripRef>. He
resolves to <i>buy this field:</i> they who embrace gospel offers,
upon gospel terms, buy this field; they make it their own, for the
sake of the unseen treasure in it. It is Christ in the gospel that
we are to have an eye to; we need not go up to heaven, but Christ
in the word is nigh us. And so intent he is upon it, <i>that he
sells all to buy this field:</i> they who would have saving benefit
by Christ, must be willing to part with all, that they may make it
sure to themselves; must <i>count every thing but loss, that they
may win Christ, and be found in him.</i></p>
<p class="indent" id="Matt.xiv-p96">II. That of <i>the pearl of price</i>
(<scripRef id="Matt.xiv-p96.1" osisRef="Bible:Matt.13.45-Matt.13.46" parsed="|Matt|13|45|13|46" passage="Mt 13:45,46"><i>v.</i> 45, 46</scripRef>),
which is to the same purport with the former, of the treasure.
<i>The dream is thus doubled, for the thing is certain.</i></p>
<p class="indent" id="Matt.xiv-p97">Note, 1. All the children of men are busy,
<i>seeking goodly pearls:</i> one would be rich, another would be
honourable, another would be learned; but the most are imposed
upon, and take up with counterfeits for pearls.</p>
<p class="indent" id="Matt.xiv-p98">2. Jesus Christ is a <i>Pearl of great
price,</i> a Jewel of inestimable value, which will make those who
have it rich, truly rich, rich toward God; in having him, we have
enough to make us happy here and for ever.</p>
<p class="indent" id="Matt.xiv-p99">3. A true Christian is a spiritual
<i>merchant,</i> that seeks and finds this pearl of price; that
does not take up with any thing short of an interest in Christ,
and, as one that is resolved to be spiritually rich, trades high:
<i>He went and bought that pearl;</i> did not only bid for it, but
purchased it. What will it avail us to know Christ, if we do not
know him as ours, <i>made to us wisdom?</i> <scripRef id="Matt.xiv-p99.1" osisRef="Bible:1Cor.1.30" parsed="|1Cor|1|30|0|0" passage="1Co 1:30">1 Cor. i. 30</scripRef>.</p>
<p class="indent" id="Matt.xiv-p100">4. Those who would have a saving interest
in Christ, must be willing to part with all for him, leave all to
follow him. Whatever stands in opposition to Christ, or in
competition with him for our love and service, we must cheerfully
quit it, though ever so dear to us. A man may buy gold too dear,
but not this pearl of price.</p>
<p class="indent" id="Matt.xiv-p101">III. That of the <i>net cast into the
sea,</i> <scripRef id="Matt.xiv-p101.1" osisRef="Bible:Matt.13.47-Matt.13.49" parsed="|Matt|13|47|13|49" passage="Mt 13:47-49"><i>v.</i>
47-49</scripRef>.</p>
<p class="indent" id="Matt.xiv-p102">1. Here is the parable itself. Where note,
(1.) The world is a vast sea, and the children of men <i>are things
creeping innumerable, both small and great,</i> in that sea,
<scripRef id="Matt.xiv-p102.1" osisRef="Bible:Ps.104.25" parsed="|Ps|104|25|0|0" passage="Ps 104:25">Ps. civ. 25</scripRef>. Men in their
natural state are <i>like the fishes of the sea</i> that have no
ruler over them, <scripRef id="Matt.xiv-p102.2" osisRef="Bible:Hab.1.14" parsed="|Hab|1|14|0|0" passage="Hab 1:14">Hab. i.
14</scripRef>. (2.) The preaching of the gospel is the casting of a
net into this sea, to catch something out of it, for his glory who
has the sovereignty of the sea. Ministers are <i>fishers of
men,</i> employed in casting and drawing this net; and <i>then</i>
they speed, when at Christ's word they let down the net; otherwise,
they <i>toil and catch nothing.</i> (3.) This net gathers of every
kind, as large dragnets do. In the visible church there is a deal
of trash and rubbish, dirt and weeds and vermin, as well as fish.
(4.) There is a time coming when this net will be full, and drawn
to the shore; a set time when the gospel shall have fulfilled that
for which it was sent, and we are sure it shall not return void,
<scripRef id="Matt.xiv-p102.3" osisRef="Bible:Isa.55.10-Isa.55.11" parsed="|Isa|55|10|55|11" passage="Isa 55:10,11">Isa. lv. 10, 11</scripRef>. The
net is now filling; sometimes it fills faster than at other times,
but still it fills, and will be drawn to shore, when the <i>mystery
of God shall be finished.</i> (5.) When the net is full and drawn
to the shore, there shall be a separation between the good and bad
that were gathered in it. Hypocrites and true Christians shall then
be parted; the good shall be gathered into vessels, as valuable,
and therefore to be carefully kept, but the bad shall be cast away,
as vile and unprofitable; and miserable is the condition of those
who are cast away in that day. While the net is in the sea, it is
not known what is in it, the fishermen themselves cannot
distinguish; but they carefully draw it, and all that is in it, to
the shore, for the sake of the good that is in it. Such is God's
care for the visible church, and such should ministers' concern be
for those under their charge, though they are mixed.</p>
<p class="indent" id="Matt.xiv-p103">2. Here is the explanation of the latter
part of the parable, the former is obvious and plain enough: we see
gathered in the visible church, <i>some of every kind:</i> but the
latter part refers to that which is yet to come, and is therefore
more particularly explained, <scripRef id="Matt.xiv-p103.1" osisRef="Bible:Matt.13.49-Matt.13.50" parsed="|Matt|13|49|13|50" passage="Mt 13:49,50"><i>v.</i> 49, 50</scripRef>. <i>So shall it be at the
end of the world;</i> then, and not till then, will the dividing,
discovering day be. We must not look for the net full of all good
fish; the vessels will be so, but in the net they are mixed. See
here, (1.) The distinguishing of the wicked from the righteous. The
angels of heaven shall come forth to do that which the angels of
the churches could never do; they shall <i>sever the wicked from
among the just;</i> and we need not ask how they will distinguish
them when they have both their commission and their instructions
from him that knows all men, and particularly knows them that are
<i>his,</i> and them that are <i>not,</i> and we may be sure there
shall be no mistake or blunder either way. (2.) The doom of the
wicked when they are thus severed. They shall be <i>cast into the
furnace,</i> Note, Everlasting misery and sorrow will certainly be
the portion of those who live among sanctified ones, but themselves
die unsanctified. This is the same with what we had before,
<scripRef id="Matt.xiv-p103.2" osisRef="Bible:Matt.13.42" parsed="|Matt|13|42|0|0" passage="Mt 13:42"><i>v.</i> 42</scripRef>. Note, Christ
himself preached often of hell-torments, as the everlasting
punishment of hypocrites; and it is good for us to be often
reminded of this awakening, quickening truth.</p>
<p class="indent" id="Matt.xiv-p104">IV. Here is the parable of the <i>good
householder,</i> which is intended to rivet all the rest.</p>
<p class="indent" id="Matt.xiv-p105">1. The occasion of it was the good
proficiency which the disciples had made in learning, and their
profiting by this sermon in particular. (1.) He asked them, <i>Have
ye understood all these things?</i> Intimating, that if they had
not, he was ready to explain what they did not understand. Note, It
is the will of Christ, that all those who read and hear the word
should understand it; for otherwise how should they get good by it?
It is therefore good for us, when we have read or heard the word,
to examine ourselves, or to be examined, whether we have understood
it or not. It is no disparagement to the disciples of Christ to be
catechised. Christ invites us to seek to him for instruction, and
ministers should proffer their service to those who have any good
question to ask concerning what they have heard. (2.) They answered
him, <i>Yea, Lord:</i> and we have reason to believe they said
true, because, when they did not understand, they asked for an
explication, <scripRef id="Matt.xiv-p105.1" osisRef="Bible:Matt.13.36" parsed="|Matt|13|36|0|0" passage="Mt 13:36"><i>v.</i> 36</scripRef>.
And the exposition of that parable was a key to the rest. Note, The
right understanding of one good sermon, will very much help us to
understand another; for good truths mutually explain and illustrate
one another; and <i>knowledge is easy to him that
understandeth.</i></p>
<p class="indent" id="Matt.xiv-p106">2. The scope of the parable itself was to
give his approbation and commendation of their proficiency. Note,
Christ is ready to encourage willing learners in his school, though
they are but weak; and to say, <i>Well done, well said.</i></p>
<p class="indent" id="Matt.xiv-p107">(1.) He commends them as <i>scribes
instructed unto the kingdom of heaven.</i> They were now learning
that they might teach, and the teachers among the Jews were the
scribes. Ezra, who <i>prepared his heart to teach in Israel,</i> is
called <i>a ready scribe,</i> <scripRef id="Matt.xiv-p107.1" osisRef="Bible:Ezra.7.6 Bible:Ezra.7.10" parsed="|Ezra|7|6|0|0;|Ezra|7|10|0|0" passage="Ezr 7:6,10">Ezra
vii. 6, 10</scripRef>. Now a skilful, faithful minister of the
gospel is a scribe too; but for distinction, he is called a scribe
<i>instructed unto the kingdom of heaven,</i> well versed in the
things of the gospel, and well able to teach those things. Note,
[1.] Those who are to instruct others, have need to be well
instructed themselves. If the priest's lips must keep knowledge,
his head must first have knowledge. [2.] The instruction of a
gospel minister must be in the <i>kingdom of heaven,</i> that is it
about which his business lies. A man may be a great philosopher and
politician, and yet if not instructed to the kingdom of heaven, he
will make but a bad minister.</p>
<p class="indent" id="Matt.xiv-p108">(2.) He compares them to a good
householder, who <i>brings forth out of his treasure things new and
old;</i> fruits of last year's growth and this year's gathering,
abundance and variety, for the entertainment of his friends,
<scripRef id="Matt.xiv-p108.1" osisRef="Bible:Song.7.13" parsed="|Song|7|13|0|0" passage="So 7:13">Cant. vii. 13</scripRef>. See here,
[1.] What should be a minister's furniture, <i>a treasure of things
new and old.</i> Those who have so many and various occasions, have
need to stock themselves well in their gathering days with truths
new and old, out of the Old Testament and out of the new; with
ancient and modern improvements, <i>that the man of God may be
thoroughly furnished,</i> <scripRef id="Matt.xiv-p108.2" osisRef="Bible:2Tim.3.16-2Tim.3.17" parsed="|2Tim|3|16|3|17" passage="2Ti 3:16,17">2 Tim.
iii. 16, 17</scripRef>. Old experiences, and new observations, all
have their use; and we must not content ourselves with old
discoveries, but must be adding new. Live and learn. [2.] What use
he should make of this furniture; he should <i>bring forth:</i>
laying up is in order to laying out, for the benefit of others.
<i>Sic vox non vobis—You are to lay up, but not for
yourselves.</i> Many are full, but they have no vent (<scripRef id="Matt.xiv-p108.3" osisRef="Bible:Job.32.19" parsed="|Job|32|19|0|0" passage="Job 32:19">Job xxxii. 19</scripRef>); have a talent, but
they bury it; such are unprofitable servants; Christ himself
received that he might give; so must we, and we shall have more. In
bringing forth, things new and old do best together; old truths,
but new methods and expressions, especially new affections.</p>
</div><scripCom id="Matt.xiv-p108.4" osisRef="Bible:Matt.13.53-Matt.13.58" parsed="|Matt|13|53|13|58" passage="Mt 13:53-58" type="Commentary"/><div class="Commentary" id="Bible:Matt.13.53-Matt.13.58">
<h4 id="Matt.xiv-p108.5">The Contempt of Christ by His
Countrymen.</h4>
<p class="passage" id="Matt.xiv-p109">53 And it came to pass, <i>that</i> when Jesus
had finished these parables, he departed thence.   54 And when
he was come into his own country, he taught them in their
synagogue, insomuch that they were astonished, and said, Whence
hath this <i>man</i> this wisdom, and <i>these</i> mighty works?
  55 Is not this the carpenter's son? is not his mother called
Mary? and his brethren, James, and Joses, and Simon, and Judas?
  56 And his sisters, are they not all with us? Whence then
hath this <i>man</i> all these things?   57 And they were
offended in him. But Jesus said unto them, A prophet is not without
honour, save in his own country, and in his own house.   58
And he did not many mighty works there because of their
unbelief.</p>
<p class="indent" id="Matt.xiv-p110">We have here Christ in his own country. He
went about doing good, yet left not any place till he had finished
his testimony there at that time. His own countrymen had rejected
him once, yet he came to them again. Note, Christ does not take
refusers at their first word, but repeats his offers to those who
have often repulsed them. In this, as in other things, Christ was
like his brethren; he had a natural affection to his own country;
<i>Patriam quisque amat, non quia pulchram, sed quia suam—Every
one loves his country, not because it is beautiful, but because it
is his own.</i> Seneca. His treatment this time was much the same
as before, scornful and spiteful. Observe,</p>
<p class="indent" id="Matt.xiv-p111">I. How they expressed their contempt of
him. When he <i>taught them in their synagogue, they were
astonished;</i> not that they were taken with his preaching, or
admired his doctrine in itself, but only that it should be his;
looking upon him as unlikely to be such a teacher. Two things they
upbraided him with.</p>
<p class="indent" id="Matt.xiv-p112">1. His want of academical education. They
owned that he had wisdom, and did mighty works; but the question
was, Whence he had them: for they knew that he was not brought up
at the feet of the rabbin: he had never been at the university, nor
taken his degree, nor was called of men, <i>Rabbi, Rabbi.</i> Note,
Mean and prejudiced spirits are apt to judge of men by their
education, and to enquire more into their rise than into their
reasons. "<i>Whence has this man these mighty works?</i> Did he
come honestly by them? Has he not been studying the black art?"
Thus they turned that against him which was really for him; for if
they had not been wilfully blind, they must have concluded him to
be divinely assisted and commissioned, who without the help of
education gave such proofs of extraordinary wisdom and power.</p>
<p class="indent" id="Matt.xiv-p113">2. The meanness and poverty of his
relations, <scripRef id="Matt.xiv-p113.1" osisRef="Bible:Matt.13.55-Matt.13.56" parsed="|Matt|13|55|13|56" passage="Mt 13:55,56"><i>v.</i> 55,
56</scripRef>.</p>
<p class="indent" id="Matt.xiv-p114">(1.) They upbraid him with his father.
<i>Is not this the carpenter's son?</i> Yes, it is true he was
reputed so: and what harm in that? No disparagement to him to be
the son of an honest tradesman. They remember not (though they
might have known it) that this carpenter was <i>of the house of
David</i> (<scripRef id="Matt.xiv-p114.1" osisRef="Bible:Luke.1.27" parsed="|Luke|1|27|0|0" passage="Lu 1:27">Luke i. 27</scripRef>), <i>a
son of David</i> (<scripRef id="Matt.xiv-p114.2" osisRef="Bible:Matt.1.20" parsed="|Matt|1|20|0|0" passage="Mt 1:20"><i>ch.</i> i.
20</scripRef>); though a carpenter, yet a person of honour. Those
who are willing to pick quarrels will overlook that which is worthy
and deserving, and fasten upon that only which seems mean. Some
sordid spirits regard no branch, no not the Branch from the stem of
Jesse (<scripRef id="Matt.xiv-p114.3" osisRef="Bible:Isa.11.1" parsed="|Isa|11|1|0|0" passage="Isa 11:1">Isa. xi. 1</scripRef>), if it
be not the top branch.</p>
<p class="indent" id="Matt.xiv-p115">(2.) They upbraid him with his mother; and
what quarrel have they with her? Why, truly, <i>his mother is
called Mary,</i> and that was a very common name, and they all knew
her, and knew her to be an ordinary person; she <i>was called
Mary,</i> not <i>Queen Mary,</i> nor <i>Lady Mary,</i> nor so much
as <i>Mistress Mary,</i> but plain <i>Mary;</i> and this is turned
to his reproach, as if men had nothing to be valued by but foreign
extraction, noble birth, or splendid titles; poor things to measure
worth by.</p>
<p class="indent" id="Matt.xiv-p116">(3.) They upbraid him with his brethren,
whose names they knew, and had them ready enough to serve this
turn; James, and Joses, and Simon, and Judas, good men but poor
men, and therefore despised; and Christ for their sakes. These
brethren, it is probable, were Joseph's children by a former wife;
or whatever their relation was to him, they seem to have been
brought up with him in the same family. And therefore of the
calling of three of these, who were of the twelve, to that honour
(James, Simon, and Jude, the same with Thaddeus), we read not
particularly, because they needed not such an express call into
acquaintance with Christ who had been the companions of his
youth.</p>
<p class="indent" id="Matt.xiv-p117">(4.) His sisters too are all with us; they
should therefore have loved him and respected him the more, because
he was one of themselves, but therefore they despised him. They
were <i>offended in him:</i> they stumbled at these
stumbling-stones, for he was set for <i>a sign that should be
spoken against,</i> <scripRef id="Matt.xiv-p117.1" osisRef="Bible:Luke.2.34 Bible:Isa.8.14" parsed="|Luke|2|34|0|0;|Isa|8|14|0|0" passage="Lu 2:34,Isa 8:14">Luke ii.
34; Isa. viii. 14</scripRef>.</p>
<p class="indent" id="Matt.xiv-p118">II. See how he resented this contempt,
<scripRef id="Matt.xiv-p118.1" osisRef="Bible:Matt.13.57-Matt.13.58" parsed="|Matt|13|57|13|58" passage="Mt 13:57,58"><i>v.</i> 57, 58</scripRef>.</p>
<p class="indent" id="Matt.xiv-p119">1. It did not trouble his heart. It appears
he was not much concerned at it; he <i>despised the shame,</i>
<scripRef id="Matt.xiv-p119.1" osisRef="Bible:Heb.12.2" parsed="|Heb|12|2|0|0" passage="Heb 12:2">Heb. xii. 2</scripRef>. Instead of
aggravating the affront, or expressing an offence at it, or
returning such an answer to their foolish suggestions as they
deserved, he mildly imputes it to the common humour of the children
of men, to undervalue excellences that are cheap, and common, and
home-bred. It is usually so. <i>A prophet is not without honour,
save in his own country.</i> Note, (1.) Prophets should have honour
paid them, and commonly have; men of God are great men, and men of
honour, and challenge respect. It is strange indeed if prophets
have not honour. (2.) Notwithstanding this, they are commonly least
regarded and reverenced in their own country, nay, and sometimes
are most envied. Familiarity breeds contempt.</p>
<p class="indent" id="Matt.xiv-p120">2. It did for the present (to speak with
reverence), in effect, tie his hands: <i>He did not many mighty
works there, because of their unbelief.</i> Note, Unbelief is the
great obstruction to Christ's favours. <i>All things are</i> in
general <i>possible to God</i> (<scripRef id="Matt.xiv-p120.1" osisRef="Bible:Matt.19.26" parsed="|Matt|19|26|0|0" passage="Mt 19:26"><i>ch.</i> xix. 26</scripRef>), but then it is <i>to him
that believes</i> as to the particulars, <scripRef id="Matt.xiv-p120.2" osisRef="Bible:Mark.9.23" parsed="|Mark|9|23|0|0" passage="Mk 9:23">Mark ix. 23</scripRef>. The gospel is <i>the power of God
unto salvation,</i> but then it is to <i>every one that
believes,</i> <scripRef id="Matt.xiv-p120.3" osisRef="Bible:Rom.1.16" parsed="|Rom|1|16|0|0" passage="Ro 1:16">Rom. i. 16</scripRef>. So
that if mighty works be not wrought in us, it is not for want of
power or grace in Christ, but for want of faith in us. <i>By grace
ye are saved,</i> and that is a mighty work, but it is <i>through
faith,</i> <scripRef id="Matt.xiv-p120.4" osisRef="Bible:Eph.2.8" parsed="|Eph|2|8|0|0" passage="Eph 2:8">Eph. ii. 8</scripRef>.</p>
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