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when he sowed, some seeds fell by the way-side; and the fowls 5 came and devoured them up. Some fell upon stony places, where they had not much earth; and forthwith they sprung 6 up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no 7 root, they withered away. And some fell among thorns; and 8 the thorns sprung up, and choked them. But other fell into good ground; and brought forth fruit, some an hundred-fold, 9 some sixty-fold, some thirty-fold. Who hath ears to hear, let 10 him hear. And the disciples came, and said unto him:

4. Some seeds fell by the way-side. See verse 19. As we have Jesus' own interpretation of this parable, there is no need of an elaborate explanation. The Jews had ways and paths running through and by the side of their cultivated fields, which were trodden hard by men and beasts. Matt. xii. 1. It was in one of these paths that our Saviour and his disciples passed through the grain fields on the Sabbath-day. Fowls came and devoured them up. As the seeds did not sink into the earth, but lay exposed upon the surface, they were carried away by the birds. Luke adds, viii. 5, "and it was trodden down."

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5. Stony places. Rather, rocky or ledgy places, where the earth was very thin, and not merely a soil filled with stones. - Sprung up, because they had no deepness of earth. The soil was so shallow, that they soon reached the surface, but had no sufficient root.

6. When the sun was up, &c. In Palestine, seed-time was in November, when the sun was overclouded. But when the short winter is past, the heat of the sun parches up the earth, and withers plants that are not deeply rooted.

7. Fell among thorns. Several different kinds of thorns are mentioned in the Scriptures. A part of

the field is here spoken of in which the shrubs and briers had not been entirely rooted out. These sprang up and choked the tender plants.

8. Brought forth fruit. Yielded. An hundred-fold, &c. In eastern countries this was a credible increase, where the soil is fertile, and stimulated by a warm atmosphere. Gen. xxvi. 12. This incidental allusion to the fertility of the country, which might be deemed extravagant in some parts of the earth, is a proof of the uncalculating honesty of the account. The terms, an hundred, sixty, and thirty fold are not to be taken literally, but as expressing great fruitfulness. This reference to the productiveness of the land of Palestine is an argument that the great population mentioned in the Old Testament might have been supported upon it. Owing to neglect, the country is less fruitful than in former times.

9. Who hath ears, &c. A form of expression frequently used at the close of his instructions, or of some remarkable passage; see note on Matt. xi. 15; but, as Campbell observes, always after some parable, or prophetic declaration figuratively expressed. Jesus distinguished those, who had ears to hear and a disposition to learn, from the rest of the thoughtless multitude.

Why speakest thou unto them in parables? He answered and 11 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. For whosoever hath, to him shall be given, and he 12 shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to 13

10. Why speakest thou unto them in parables? They ask the question, as if it were a new mode of teaching, to which they were not accustomed.

11. Answered and said. Mark represents the succeeding conversation as taking place in private, with the Twelve and other disciples. Jesus now mentions a reason in answer to the question, why he spoke in parables. Amongst other causes, he adopted this mode because he would not longer favor the multitude with privileges which they abused. He wrapped up his meaning in the drapery of parables, because they had not profited by his plainer teachings, and because such seeds of truth might in this way be dropped into their minds, as might, after he was gone, germinate and bring forth fruit. It is given unto you. It is your privilege, because of your fidelity to the truth as far as you know it. It would be their duty moreover to spread it to others.

The mysteries of the kingdom of heaven. Not things incomprehensible in their nature, or seemingly strange and contradictory; but truths before secret, and now made known; such as the spiritual nature of the Gospel, its designed extension to the Gentiles, the suffering character of the Messiah, and the succession of Christianity in the place of Judaism. These were mysteries, that is, something hidden. But as soon as they were revealed, they became objects of knowledge, and were no longer mysteries. Rom. xvi. 25; 1 Cor. xiii. 2; Eph. i. 9, iii. 3, 4. ·

But to them it is not given. This does not mean that they were denied arbitrarily the privilege of understanding the truths and instructions of the Christian system, but had incapacitated themselves by their own perversity. They did not welcome or relish the plainest teachings of the Gospel. Jesus elsewhere said, John iii. 20, 21: "Every one that doeth evil hateth the light, but he that doeth truth cometh to the light;" and vii. 17: "If any man will do his will, he shall know of the doctrine," i. e. so far as one is faithful to the light he already enjoys, will that light increase in distinctness.

12. Whosoever hath, to him shall be given. Matt. xxv. 29; Luke xix. 26. This was a proverbial expression. Hath is used in two senses, first, that of possession, and second, that of improvement. The signification is, that whosoever hath much and makes a good use of it, will have a greater abundance; but whosoever hath not, i. e. hath little, shall lose even that little which he seemeth to have, Luke viii. 18, by carelessness and negligence. It is not meant that the privileges of the slothful are wrested violently from them, but that they naturally lose them by neglect. The application is, that the Jews, by their inattention and prejudice, lose what they had, little though it were, of spiritual privileges, while those who profited by the instructions of Christ would have more and more.

13. Therefore. So then. He states in this verse still further his

them in parables, because they seeing see not, and hearing 14 they hear not, neither do they understand. 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, 15 and shall not perceive. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, 16 and should be converted, and I should heal them." But blessed are your eyes, for they see; and your ears, for they hear. 17 For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have

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reason for using parables. The people were in a moral condition incapable of receiving truth in its naked form. They would be dazzled by its full blaze; it must come to them in the guise of figures and allegories. Because, or since, they seeing see not, &c. They saw the works of Christ and heard his teachings, but they were made none the wiser or better, for they did not understand or welcome them. Jesus did not use this mode of teaching to keep the people in ignorance; but being ignorant and perverse, he used such a style of address as would instruct those who were well disposed, but would not arouse the passions of the prejudiced. And such truths would be stamped upon their minds by this imagery as might revive, in the course of time, and renovate the character. Their not seeing, hearing, and understanding, was not therefore the end he had in view in employing parables, but simply the occasion of their use. These figures insinuated the truth, so that it would be remembered; whereas had he spoken plainly, they were so sinful that they could not or would not understand his doctrine.

14. In them is fulfilled, i. e. in reference to them the declaration of Isaiah is illustrated Is. vi. 9, 10.

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The description the prophet gives in his time is applicable to the people of that age. Isaiah probably made here no prediction, but gave a historical description. Seeing, i. e. shall see. A Hebrew mode of emphatical expression.

15. This people's heart is waxed gross, &c. Has become fat. The images in this verse are all of a material nature, fitted to convey a bold and striking impression of the sensual, stubborn, and prejudiced state of the people of that day. - Lést at any time, &c. Newcome has rendered it, "so that they see not with their eyes, nor hear with their ears, nor understand with their heart, nor are converted, that I should heal them." They are represented as preferring to continue in their debased condition. They would not see, lest they should see the light; they would not hear, lest they should hear the truth.

16. Our Lord continues the prophet's style of address, and pronounces a benediction upon his disciples, for their good use of their privileges. They were happy in having the seeing eye and the hearing ear. Luke x. 23, 24; 1 Peter i. 10-12.

17. Many prophets. Teachers. Have desired to see, &c. Our Lord here declares, what is evident from

not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the 18 sower. When any one heareth the word of the kingdom, and 19 understandeth it not, then cometh the wicked one, and catcheth

away that which was sown in

ceived seed by the way-side.

his heart; this is he which re

But he that received the seed 20

into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, 21

the whole tenor of Scripture that there was a deep longing amongst all good men and religious teachers for the coming of a great deliverer. They rejoiced in the day, though it was far off, and they saw only its twilight. John viii. 56; Heb. xi. 13. If the Apostles and disciples were happy in seeing the fulfilment of this great hope in part, how much happier are we, who have seen the meridian glory of the Sun of Righteousness! How much more responsible, that we should walk as the children of the light and of the day!

18. Hear ye therefore, &c., i. e. since you are teachable and inquiring, and love the truth, understand the import of the above parable. We are here highly favored in having our Master's own explanation, which is useful not merely for this individual case, but aids us in arriving at those principles on which all parables must be explained. Mark iv. 13. The parable of the sower, i. e. the explanation of the parable.

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quickness, as the birds eagerly snatch their food. Luke, viii. 11, adds, "The seed is the word of God." This is he which received seed, &c. Man is compared to the field, and not to the seed; as we say, the sown field, meaning the field that has received seed. The seed was good, but the field did not retain it. So the word was true, but the hearer did not cherish it. There is now, as then, a class of way-side hearers. They hearken to the truth, and perhaps acknowledge its correctness, but straightway go about their business or pleasures, and suffer it to slip at once from their minds and hearts. It never descends below the mere surface of their understandings. This is a large class; and nothing more discourages the teachers of religion, than to have hearers whose souls seem to have been trodden and worn so smooth, by many-footed cares and pleasures, as to present an adamantine front against all serious impressions, as the polished shield turns aside every weapon of assault. 20. Stony places, i. e. rocky or ledgy ground. Anon. Immediately. With joy receiveth it. This describes a second class of hearers, common in all ages; and delineated by our Lord with vivid, dramatic power. They are not the bronzed, impervious, and indurated souls, who are susceptible of hardly a momentary impression, but those who are easily affected, perhaps even to

but dureth for a while; for when tribulation or persecution 22 ariseth because of the word, by and by he is offended. 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, 23 choke the word, and he becometh unfruitful. But he that re

tears. They gladly and cordially welcome the truth.

21. Yet hath he not root in himself, but dureth; or endureth. But these persons have no deeply rooted, well grounded principles. They hear the instructions of religion, as they witness a show, or listen to a play at the theatre; and it would seem, at the time, that the effect would be lasting, so carried away are they by the appeal. But alas! it is like the morning cloud and early dew. For when tribulation or persecution ariseth, then they fall. The burning sun of trial withers their rootless virtues. The temptations to which they are exposed on account of religion, the difficulties of a Christian life, the inconvenience arising from an unpopular faith, persecutions, and dangers, cause them to apostatize. For the Gospel has not struck its roots deep into the faculties of their souls. Such is the class of stony ground hearers. - By and by. Presently, soon. Is offended. Stumbles, is led to transgress.

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22. The care of this world, and the deceitfulness of riches. Mark adds, "the lust of other things,' and Luke," the pleasures of this life." All the various foes of man's moral nature are included in this description. The cares of our worldly life, though necessary, are liable to betray our better interests. It should be our prayer, therefore, that, whilst our hands are employed in worldly avocations, our hearts may take hold of something more satisfying and durable. The deceptive power of riches is prover

bial, so that the Apostle said, "The love of money is the root of all evil," and most powerfully described its seductive fascination and fatal consequences.

1 Tim. vi. 9, 10. The desires of ambition, appetite, and pleasure, captivate multitudes of the young, the spirited, and the aspiring, who escape the former tempters. Choke the word, &c. Although men receive the seed of truth, and it becomes rooted, and is growing apace, yet if they suffer their characters to be overrun with weeds and thorns, it cannot become fruitful, but is choked and destroyed. We have now in the world this class of thorny ground hearers. They listen with interest, they understand the preached word, they are rooted and grounded in the faith, but life is the touchstone of the character. When they go forth to the perilous scenes of their probation, they are beset with thronging cares, beguiling pleasures, dazzling riches, and all the thousand-fold shapes of evil. Their better principles and feelings are overshadowed by this luxuriant growth of temptations. They can produce few blossoms, much less bring any fruit to perfection. Sowing wheat one day and tares the other six, can they wonder that the harvest is so meagre? As has been said, "If adversity slays its thousands, prosperity slays its ten thousands.' The above three classes of nominal disciples are distinct from each other. Thoughtlessness or levity of mind distinguishes the first; timidity, or a dread of unpleasant consequences the second; and worldliness, or de

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