them. 18. Hear ye therefore the parable of the sower. 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the 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 it; which also beareth fruit, and bringeth forth, some an hundred-fold, some sixty, some thirty.
We have here Christ's preaching, and may observe,
1. When 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 in the morning sow our seed, and in the evening not withhold our hand, Eccl. 11. 6. 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.
2. To whom he preached; there were great multitudes gathered together to him, 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, (ch. 12. 9, 14.) 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 power of religion where there is less of the pomp of it: The poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. 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.
3. Where he preached this sermon.
(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 bom, 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 adyta,) as the pagan mysteries did. Wisdom cries without, Prov. 1. 20. John 18. 20.
(2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose, (Neh. 8. 4.) 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 stand 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.
4. What and how he preached. (1.) He spake many things unto them. 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 and 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 Rabbins, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so for 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 used similitudes by his servants the prophets, (Hos. 12. 10.) 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 John 3. 12. So descending in a cloud. Now,
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 it, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained,) but to them. 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 strong, yet to bear the infirmities of the weak. To this question Christ answers largely, v. 11—17. where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar
