342 lxv. 12 For whosoever He acquaints them with the reason of it. SECT. which, though they affect the mind of the attentive hearer and promote his edification, are Mat. disregarded by the rest and only looked upon as XIII. 12. an empty amusement. For to every one, who hath any talent committed to him, and shews hath, to him shall be that he hath it by his diligent improvement of have more abundance: given, and he shall it, yet more shall be given, and he shall have a but whosoever hath still greater abundance of means for his further not, from him shall be taken away, even that improvement; but even that which he already he bath. hath, shall be taken away from the slothful creature and be withdrawn from him who acts like one who hath not any thing to improve. (Compare Luke viii. 18.) Thus wise men deal with their servants; and thus God will generally act in dispensing opportunities of a religious nature. 13 And therefore, on this very principle, do I now speak to them in parables, whereas I have former- because they seeing, ly used the plainest manner of discourse: because see not; and hearing, secing, they see not; and hearing, they hear not, they hear not, neither neither do they understand; inasmuch as they do do they understand: not honestly use the faculties that God has given them, but are like persons that have their eyes Mark and cars, and yet will neither see nor hear. So IV. 12 that it is in just displeasure that I preach to them in this obscure language, that what has been their crime may be their punishment; that seeing my miracles, they may see the outward act, but not perceive the evidence arising from them; and hearing my discourses, they may indeed hear Seeing, they see not, and hearing they hear not.] This is justly and elegantly paraphrased in the version of 1727, in a few words; they overlook what they see, and are inettentive to what they hear. Yet I cannot think the Hebraism without some peculiar emphasis. Our translators have well expressed the force of it, Gen. ii. 17. Jer. iv. 10. and Zech. vi. 15. k It is in just displeasure, &c.] A late learned writer has endeavoured to prove that Christ's use of parables was not in displeasure, but in tender condescension to their aversion to truths delivered in a less pleasing manuer: but this is in effect supposing both Mark (chap. iv. 12) and Luke (chap. viii. 10) to have reported what our Lord says in a sense directly contrary to what he intended; for they say in so many words it was that the multitude might not perceive, nor understand; and it also makes Mat. xiii. 12. both foreign and opposite to the purpose for which it was spoken. We must therefore submit to the difficulties which at tend this natural interpretation; which are the 13 Therefore speak I to them in parables; MARK IV. 12. That seeing they may see, hearing they may bear, and not understand: should be converted, lest at any time they and not perceive; and and much lessened by considering that this happened after Christ had upbraided and threatened the neighbouring places (from whence, doubtless, the greatest part of the multitude came), which was some time before this sermon: (sce Mai. xi. 20—24. sect. lviii.) And it is not improbable that the scribes and Pharisees, who had so vilely blasphemed him this very morning (Mat. xii. 24. p. 320), might with an ill purpose bave gathered a company of their associates and creatures about Christ to insnare him; which, if it were the case, will fully ac count for such a reserve-It signifies little to plead, on the other side, that these parubles are plain. Their being so to us is no proof they were so to these hearers; and since the apostles themselves did not understand even that of the sorcer, it is no wonder if the rest were unintelligible to the careless and captious hearer.-Consistent with all this is what was said of the advantages attending this method to those who were honest and attentive; in the paraphrase on Mark iv. 2. p. 339. 1 Secing Those that will not see, are justly left in darkness. 343 lxv. and their sins should be the sound of them, but not understand their true SECT. forgiven them. [LUKE intent and meaning; lest at any time they should VIII.—10.] MAT. XIII. 14. And in them is fulfilled the which saith, By hearing ye shall hear, and shall not understand; prophecy of Esaias, be converted, and [their] sins should be forgiven Mark them, which to many of these people they never IV. 12. shall. And thus in them is the prophecy of Isaiah Mat. most exactly fulfilled (Isa. vi. 9, 10.) which in- XIII. 14 deed was originally intended to include them, and saith," By hearing you shall hear (or you may still go on to hear with eagerness), but you and shall not perceive: shall not understand; and seeing you shall see, or you may still go on to see, but you shall not and seeing ye shall see, and their cars are dull should see with their 15 For this people's perceive. For, like a wretch who has besotted 15 heart is waxed gross, and stupified himself with riot, the heart, or of hearing, and their intellectual faculty of this people is, as it were, eyes they have closed; grown stiff with fatness", and they hear with lest at any time they heavy ears, and draw up their eyes as if they eycs, and hear with were more than half asleep; so that one would their ears, and should imagine they were afraid lest at any time they understand with their should happen so to be roused, so as to see with converted, and I should their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal and save them. I therefore justly leave them to their own obstinacy, and direct thee, O Isaiah, to methods which I know will increase it." heart, and should be heal them. 16 But blessed are your eyes, for they see; hear. But happy indeed are your eyes, because they 16 and your ears, for they see; and your ears, because they hear: you have not only greater opportunities of instruction than others, but greater integrity and seriousness in attending to them: and I congratulate you on 17 For verily I say so happy an occasion. For verily I say unto prophets and righteous you, That many of the most holy prophets, and men have desired to see most singularly righteous men, under the Jewish those things which ye dispensation, have earnestly desired to see the see, things which you see, and did not see them, and unto you, That many 1 Seeing you shall see, but you shall not perceive.] This is a just translation of the original, both here and in Isaiah; and is another considerable argument for the interpretation here given of the whole context. A pious and learned friend, by whose kind animadversions I have been led to insert some additional notes in this work, has urged several arguments to prove that this clause should be rendered, seeing, &c. you WILL not perceive. But on the maturest review of this passage, both in Isaiah and the several places where it occurs in the New Testament, I cannot apprehend that it was spoken merely by way of complaint, but think it plain that it was intended also to as a prediction: (compare Mark iv. 12, m Grown stiff with fatness.] This is the 344 SECT. Mat. Christ explains the parable of the sower. and to hear to hear the things which you hear, and did not sec, and have not seen Ixv.hear them; but only had imperfect intimations them; those things which ye of those mysteries which are now revealed with hear, and have not XIII. 17 much greater clearness to you, and will, through heard them. the Divine blessing, render you singularly useful in this world, and proportionably happy in the next. (Compare Luke x. 23, 24. sect. cvi.) Mat. IMPROVEMENT. LET us hear with fear and trembling these awful declarations XII. 12. from the lips of the compassionate Jesus himself. Here were crowds about Christ, who indulged such prejudices, and attended with such perverse dispositions, that in righteous judgment he 13 took an obscurer method of preaching to them, and finally left many of them under darkness and impenitency to die in their sins. Let us take heed lest the bounties of Divine providence should 15 be thus abused by us, as a means of casting us into a stupid insensibility of the hand and voice of the blessed God: or we may otherwise have ground to fear lest he should leave us to our own delusions, and give us up to the lusts of our own hearts. And then the privilege of ordinances, and of the most awakening providential dispensations will be vain; seeing we shall see, and not perceive; and hearing we shall hear, and not understand. It is our peculiar happiness under the gospel that we see and hear what prophets and princes and saints of old, desired to see and hear, but were not favoured with it. Let us be thankful for our privilege, and improve it well; lest a neglected gospel by the righteous judgment of God be taken away and our abused seasons of grace, by one method of Divine displeasure or other, be brought to a speedy period But if by grace it is given to us to know the mysteries of the kingdom of heaven, let us learn a thankfulness in some measure proportionable to the corrupt prejudices which have been overborne, and the important blessings which are secured to us. SECT. SECT. LXVI. Our Lord explains the parable of the sower, and exhorts his disciples to a diligent improvement of their knowledge and gifts. Mark IV. 13-25. Mat. XIII. 18-23. Luke VIII, 11—18. MARK IV. 13. ND when the twelve apostles, in a retired place (as we observed above, Mark iv. 10. Mark P. 341), asked Jesus the meaning of the parable IV. 13. of the sower which he had delivered to the mul Christ explains the parable of the sower. 345 Ixvi. how then will ye titude as he sat in the ship, he said unto them, SECT. know all parables? Know ye not the meaning of this easy and familiar parable, so nearly referring to the prophetic Mark language? (see Jer. iv. 3. and Hos. x. 12.) IV. 13. How then will you understand all the other parables that I have spoken, some of which are much harder than this? MAT. XIII. 18. Hear of the sower. I shall however yield to your request, and Mat. ye therefore the parable shew myself on all occasions ready to instruct XIII. 18 you hear ye therefore, according to your desire, the explication of the parable of the sower. LUKE VIII. 11. Now Now the meaning of the parable is this. It is Luke the parable is this: The intended to represent the different success of VIll. 11 soweth] is the word of the gospel in the world; for the seed [which] God. [MARK IV. 14.] the sower I spoke of soweth, is the word of God, seed [which the sower MARK IV. 15. And way-side; where the eth the word of the which I am employed to preach, and which will And, in the first place, these are they whom I Mark these are they by the described as receiving the seed by the way-side, IV. 15 word is Sown, but where the word is no sooner sown, but the effect [when any one hear- of it is presently lost, and their true character kingdom, and under- may thus be represented to you: when any one standeth it not, then] hears of the word of the heavenly kingdom, or of Satan [the wicked the gospel of the grace of God, and through a one] cometh imme- careless inattention understands [it] not; then diately, and taketh away the word [which Satan, that wicked one, who is the great enemy was sown in his heart, of God and souls, flying as eagerly as a bird to [LUKE, lest they his prey, comes immediately, and catches away saved:] this is he the word that was sown in his heart, lest they which received seed by who have heard it should believe, and be saved"; the way-side. [MAT. and as nothing is like to be long remembered which is not well understood, all trace of it is quickly lost out of such a mind, as grain scattered in the road: this, I say, is he, that received the seed by the way-side in the parable. should believe, and be XIII. 19. LUKE VIII. 12.] the word, immediately 16 And these are And in like manner, in the next place, these 16 they likewise which [received the seed] on are they who were described as having received stony ground, [LUKE, the seed in stony soil, or on a rock under a very on the rock;] who shallow bed of earth: such, I mean, who having when they have heard heard the message of pardon, life and glory, receive it with glad which the word of the gospel brings, immediately ness; [MAT. XIII. 20. receive it with a transport of joy, and feel their natural passions elevated and enlarged at the re17 And have no root port of such agreeable news; But as they have 17 in themselves, and so no root of deep conviction and real love to holi[LUKE, believe, and] endure but for a time; ness in themselves, they have no true impression afterward of the power of it on their hearts, and so belieze LUKE VIII. 13.—] 346 Ixvi. 18, 19 Only the fruitful hearers are accounted good. I time of temptation,] when affliction or persecution ariseth for the word's sake, immediately they are offended, MAT. XIII. 21. LUKE VIII. 13. [LUKE, and fall away.] 18, 19 And these are they which [re- the word, SECT. it only in a notional, not a vital manner, [and] afterward [LUKE, in endure in the profession of it but for a little while; Mark [and] afterwards in a time of sharp trial, espeIV. 17. cially when any domestic oppression or public persecution arises on account of the word, they are presently offended, [and] apostatize from that warm and eager profession which in times of less difficulty they were so forward to make. And, in the third place, these are they, whom described by telling you, that they received seed among thorns: even such as hear the word, perhaps with great constancy and the appearance of serious attention; [but] almost as soon as they heard, go forth,] and have heard [it] go out of the assembly, and, im- the cares of this world, merging themselves in secular affairs, permit and the deceitfulness the cares of this world, and the artful delusion of pleasures of this life,] riches, or perhaps the pleasures of [this] animal and the lusts of other life, or the desires of some other things, which things, entering in, equally tend to alienate the soul from God, to choke the word, and enter [into their minds] and take up all their [LUKE, yea, they are thoughts and time to such a degree as to choke choked, and bring no the word, and so it becomes unfruitful: [yea,] [MAT.XIII, 22. LUKE fruit to perfection.]— they themselves are choked, as it were, with these VIII. 14.] fatal incumbrances, and whatever purposes or faint efforts they may make towards a partial reformation, they bring no fruit to perfection, but remain destitute of every degree of genuine and prevailing piety. 20 of riches, [LUKE, and it becometh unfruitful; 20 And these are And once more, these are they, who were said to have received the seed into good ground: even they which [received seed into] good ground; such as do not only hear the word with attention such as hear the word, and simplicity of mind, but understand what is [and understand,] and spoken and receive it without prejudice and op- keep it in an honest receive, receive, [LUKE, and position; and when they depart, are solicitous to and good heart,] and retain [it] in an honest and good heart, bringing bring forth fruit [LUKE, forth the good fruit of substantial holiness, in with patience], some various degrees, with patience and perseverance, and some an hundred, some thirty, some sixty, and some an hundred [MAT. XIII. a The artful delusion of riches.] This phrase, anal to whole, is very elegant, and admirably expresses the various artifices by which people in the pursuit of riches excuse themselves from day to day in putting off religious cares, and the confounding disappointment, which often mingles itself with their labours, and even with their success. Compare Prov. xi. 28. Luke xviii. 24. 1 Tim. vi. 9, 10, 17. 2 Tun. ii. 4. and iv. 10. b They themselves are choked, &c.] So Luke expresses it, perhaps to intimate the uneasy situation of the mind while clogged thirty-fold, some sixty, fold, LUKE VIII. 15.] 23. and straitened with such incumbrances as these, and rendered, as it were, unfit to breathe its own native air, and to delight itself with celestial and eternal objects.Choking arises from any thing which straitens the gullet, or wind-pipe, and so obstructs the passage of food or air. And thus young plants or corn, may properly be said to be choked by thorns, which do not leave them room to grow; and the word, which would exert its vital power and principle, is represented as choked when thus pressed with secular cares prevailing in the mind. c Cocera |