The beginning of parables.
Utilize introduction to dwell on the plain assertions of Matthew 13:10-17. However deep their real theological meaning, however mysterious their significance in respect of the sovereign conduct of the world and the judgment of mankind, the statements are plain. The deep, unfathomable fact underlying the quotation from Isaiah (verses 14, 15) is not altogether free from offering some analogy to the subject of the sin against the Holy Ghost (see our homily, supra), "not to be forgiven, in this world nor in the world to come." In the very pleasantest paths of the gospel the inscrutable meets us, and stands right across our way; yet not at all to destroy us, but to order knowledge, faith, and reverence. It is plain, from the express assertion of Christ, that it is to be regarded by us as some of the highest of our privilege, to have authoritative revelation of matters that may be called knowledge in "things present or things to come," which may be nevertheless utterly inscrutable. The absolutely mysterious in the individual facts of our individual life, and for which, nevertheless, the current of that life does not stand still, may stand in some sort of analogy to these greater phenomena and greater pronouncements of Divine knowledge and foreknowledge. The promise is not to be found—it were an impossible promise to find—that the marvels of Heaven's government of earth should be all intelligible to us, or should be all of them oven uttered in revelation. But some are uttered; they are written, and there, deep graven, they lie from age to age, weather beaten enough, yet showing no wear, no attrition, no obliteration of their hieroglyphic inscription—hieroglyphic not for their alphabet, but confessedly for their construction, and the vindicating of it. Note also, in introduction, that the seven parables related in this chapter, a rich cluster, certainly appear from internal evidence (alike the language of the evangelist, verse 3; that of the disciples in their question, verse 10; and that of Christ himself, verses 9, 13) to have been the first formally spoken by Christ. Of the beginning of parables, therefore, as of the beginning of miracles, we are for some reason specifically advised. Notice—
I. THE PERFECT NATURALNESS, FAMILIAR HOMELINESS, EXQUISITE APTNESS, OF THE MATERIAL OUT OF WHICH THE STRUCTURE OF THIS PARABLE IS MADE. Seed and soil; Sower and sowing; and, to throw moving life into the picture, the touch thrown in of the sower "going forth" to sow.
II. THE SPECIFIC SUBJECT OF THIS PARABLE—AN ILLUSTRATION OF THE KINGDOM OF HEAVEN, i.e. THE WILL OF GOD "DONE IN EARTH AS IT IS IN HEAVEN." Such an illustration might be given very variously. The view might be taken from many a point of vantage, and as the kingdom should be found growing or grown at many a date. This Christ might have given from all his stores of knowledge, and his true gift, true possession, of foresight. He might have shown it in the early days of martyrs; be might have shown it when Constantine proclaimed it the kingdom of Europe, and something beside; he might have shown it as Christendom projects it now; or he might have shown it even as glimpses—so strange are they that we are frightened to fix our gaze on them—are flashed before our doubting vision in the wonderful Book of the Revelation. But that which Jesus did really choose to give was one of a more present, practical character. It was, as one might suppose from very first glance, an illustration of sowing time. The sowing time of God's truth, God's will, God's love and grace, in the midst of a hard, and unprepared, and shallow, and ill-preoccupied world—with nevertheless some better, some more promising material, in it.
III. THE ILLUSTRATION ITSELF IN DETAIL. It consists of the statement of the ways in which men would act on the "hearing" of the "Word of God." Four leading ways are described.
1. That of the man who is said (in Christ's own interpretation of his parable) "not to understand" the Word spoken; i.e. he has no sympathy with it, he possesses no instinct for it, finds awakened within him no response whatever. This is the man whose receptive state amounts to nothing. As the trodden path (all the more trodden and more hard as it is comparatively narrow) across the ploughed field is approached again and again by the bountifully flinging hand of the sower, as he paces the acres, even it receives of the good seed, but its callous surface finds no entrance for it, offers it no fertilizing or even fertilized resting place, and yet others, who at least better know its value, for whatsoever reason, see it, seize it, and bear it off.
2. That of the man who "anon with joy receives" the Word. But it is a vapid and shallow joy. It does not last, it does not grow; its very root withers. The coating of hardness is not, as in the callous pathway, visible to the eye at first, for it is just concealed and covered over by a slightest layer of earth, just below which the hardness is not simply like that of "rock," but it is rock itself. There is nothing that has such a root wherewith to root itself as the Word of God, and this needs deep earth. Not the birds of the air, not Satan and his evil emissaries, take this seed away, before ever it could show a symptom of its own vital force, at any rate; this has shown its vitality, and has detected, discovered, and laid ruinously bare to sight the unsustaining, because itself unsustained, power to feed life, of that other element, that other essential in the solemn matter.
3. That of the man "who hears the Word, but the cares of this world, and the [seductive] deceitfulness of riches, and the [crowding] desires of other things," i.e. other things than the Word, "choke that Word, and it becometh unfruitful," or, if not unfruitful altogether, "it bringeth no fruit to perfection." It is the seed, still the good seed, lost, wasted, mocked of its glorious fruit, because that same liberal, scattering, Sower's hand has not grudged it, to earth, that is all the while attesting its own richness, quality, force, by what is growing out of it, but is untilled, undressed, unweeded—thorns, briers, brambles, and all most precocious growths suffered to tyrannize and usurp its best energies! How often have men moralized, and justly, that the cleverness of the sinner, and his wisdom in his generation, and his dexterity and resources when pushed to the last extremities, would have made the saint, and the eminent saint, had his gifts, instead of being so prostituted, so miserably misdirected, been turned in the right direction, fixed on the right objects! But short far of flagrant vice, true it is that the absorbing things and the seductive things and the crowding competition of desires of things of this world, have, millions of times untold, choked the Word. No room, no time, no care, no energy, has been left for the things of eternal value, immortal wealth, present holiness.
4. That of the man who "heareth, and understandeth, who also beareth fruit;" or again, "who in an honest and good heart, having heard the Word, keeps it, and brings forth fruit with patience." It is the seed, that pricelessly good seed, which now at last has found its appropriate earth. It falls not on the hard pathway; it falls not on the treacherous, deceptive, depthlessness, all radiant with light and sun though it be; it falls not on the soil bearing at the same time incontestable evidence of two things—its own power to grow, and its own doomed state to grow the things "whose end is to be burned." It fails "into the good ground." We are in the presence of the mystery, not of "who made us to differ," but of how and why he who made us to differ, did so. The practical part of the question is plain forevery one who has an eye to see. Every man must give account of himself at the last; and every one must now prepare for that account. What sign of "goodness," what slightest germ of "goodness," what instinct, as it may seem, and power of "goodness," any man's heart, passing thought, life may just suggest—if it be but like a suggestion—must be reckoned with now, improved now, solemnly consecrated now, and the mystery will still for the present be left mystery. But the facts and the results and the blessedness will speak for themselves. And the kingdom of heaven be receiving its fairer and fairest illustration, instead of its darker and darkest illustrations. That kingdom will be the more a "coming" kingdom.—B.
The great Administrator's foresight.
This second parable of the seven proceeds in a certain degree upon the lines of the first. But its object is different; and though quite in the nature of an advance on the former, it is more limited in its scope. The first parable manifestly is the foundation of this one, and perhaps it may be said of all others. We may, perhaps, judge that to each parable, as one succeeded another, quickened attention was given, at any rate, by some of the hearers. But this parable seems to have specially asked, on the part of the disciples, for explanation. The former spoke broadest truth of broadest application for all the world, whether "received" or "not received." But very possibly even the invidious element contained in this may have gained for it a quicker ear and a more curious attention on the part of the disciples. Notice—
I. HOW THIS PARABLE DATES THE KINGDOM OF HEAVEN AS AN ORIGINAL PLANTATION IN THE WORLD. IT DOES THIS ALIKE IN FORM AND IN THE NECESSARY IMPLICATION OF ITS MATTER. In however true a sense Jesus Christ was now himself planting afresh the kingdom of heaven on earth, its foundation was from the beginning. Long time, with most varying rate of growth, had it been growing. In how true, and even double sense true, was it that while men slept the enemy came! And how naively true, only in one sense, that when he had sowed his tares, he "went his way"! Note also, as some instance of the perpetually recurring evidential coincidences of Scripture, the ministerial function of the "Son of man" is likewise dated to the beginning, creation itself.
II. HOW FRANK AND CALM THE ADMISSION OF THE DIVINE HOUSEHOLDER OF THE DISASTROUS DAMAGE DONE IN HIS FIELD OF THE WORLD!
III. HOW SILENT-LEFT AND UNTOUCHED TO THE SERVANTS, THE QUESTION (THEORETIC ONLY, FOR THEM AS IT WOULD APPEAR TO BE DEEMED) HOW THIS WAS; AND WHY NO IMMEDIATE STRENUOUS STEPS FOR THE DISCOVERY AND CONDIGN PUNISHMENT OF THE ENEMY WERE TAKEN, OR ORDERED, OR SUGGESTED—THE COUNSELS OF HEAVEN, AND ITS HIGHEST OR DEEPEST DECREES BEING HEREIN LEFT, UNQUESTIONED, UNESPIED, IN THEIR PROPER PROFOUND INSCRUTABLE!
IV. HOW WITH PERFECT PATIENCE, WITH LARGE-EYED OBSERVATION, WITH UNPROVOKED FORBEARANCE, AND ENDURING LONG SUFFERING, THE SCENE IS SURVEYED, THE DIRECTIONS THAT ALONE ARE NEEDFUL FOR SERVANTS ARE SENT FORTH, AND TIME ALLOWED TO FLOW ON.
V. HOW TREMENDOUS BUT MOST GRACIOUS THE WITNESS BORNE TO THE LIMITED KNOWLEDGE, LIMITED DISCRIMINATION, AND EVEN VERY LIMITED SKILL OF HANDIWORK, ABLE TO BE CLAIMED BY THE SERVANTS NOW IN QUESTION.
VI. HOW BOLD, TRENCHANT, UNDISMAYED, THE DISTINCT AFFIRMATION, OF THE GREAT PROPHET PRESENT, AS REGARDS THE END, ITS SOLEMN APPORTIONMENTS, AND ITS ENTIRE DETAILED SCENERY.—B.
The herb that is a tree.
Note, in introduction, how much of most relevant suggestion is comprised in this very brief parable, not nevertheless of the essence of its direct meaning or direct object. E.g. is it not almost a parable within a parable to be able to observe on the appropriateness of the use of the illustration of the small mustard seed, and the seed instanced being such kind of seed as the mustard seed, to characterize Jesus Christ himself (the Sower of the seed of the kingdom) as well as that kingdom which he sowed? Another very relevant suggestion, as just intimated, springs out of the character of the mustard seed, its own intrinsic quality for fragrance, pungency, power to bring out flavour, either adding to that with which it is used, or counteracting it, or so combining with it as to make a new tertium quid. And so once more a most relevant suggestion springs out of the descriptive touch respecting the birds that fly to its shadow by day and its hospitable lodging by night. The subject, however, of this parable is of course still illustration of the kingdom of heaven, in some one certain respect or more. As the first parable was an illustration of it, ever applicable and on the broadest foundation; and the second, one still ever applicable, but intensely important as it might be, and that especially in its far reachingness, yet somewhat more limited in its scope; so we shall be sure to find the specialty of this third parable stamped unmistakably upon it. Notice that it is distinctly foretold that—
I. THE KINGDOM OF HEAVEN IS TO HAVE ITS OWN DEVELOPMENT; IT IS TO GROW OF ITSELF AND FROM ITSELF. Wherever it is, whatever it works upon, whatever it may attract to itself, it shall receive into itself; leave some of it, take some of it, incorporate this, have one body and one spirit, and own to no rival.
II. THAT DEVELOPMENT WILL IN NO SENSE BE SIMPLY COMMENSURABLE WITH ITS BEGINNING, EVEN WHEN EVERY ALLOWANCE SHALL BE MADE FOR THE ORDINARY MEASURE OF DIFFERENCE BETWEEN A BEGINNING AND THAT TO WHICH IT MAY GROW. It will contradict and gloriously disappoint untaught expectation. No mere proverbial oak from acorn will suffice to set forth the development this growth will attain. The only analogy that wilt suit will be the example of something that is indeed perfectly natural, but looks something other than natural. Wide nature, the work of God, will indeed find the analogue, however humble the scale of it. This is a very small seed, and its proper growth a herb; but the herb refuses to answer very strictly to its own sort, and waxes into a tree; and shows the features and properties of the tree, "shooting out great branches." So is the kingdom of heaven. And whether the seed be called that which was once found in the manger, or that which was once found in the tomb, it seemed small indeed—neither at the former time nor at the latter was it counted for anything but a thing to be disregarded and despised—yet to what was it to grow!
III. THAT GROWTH FROM SMALLEST SEED, THAT KINGDOM FOUNDED FROM HOST UNPROMISING MATERIAL, SHALL PROVE ITSELF NOT A GROWTH OF MERE GRANDEUR TO BEHOLD, NOT A MONUMENT OF HUMAN PRIDE OF POWER AND CONQUEST; BUT A RESORT OF HEAVENLY SHADE, HEAVENLY SAFETY, HEAVENLY REST—A HEAVENLY HOME FOR ALL THAT WILL, SEEK IT, FOR ALL THAT WILL WING THEIR FLIGHT, WEARY OR GLAD, TO IT. This tree is in a new sense the tree of life, offered to all, and as free to all as air, and. spreading branches, and whispering winds, the breath of morning, or the sweet sighings of evening, with their invitations, could make it, for all birds and "fowl of every wing" that fly under heaven.—B.
Matthew 13:33-36 (see also Luke 13:20, Luke 13:21)
The foretold now become the told.
In introduction, note that perhaps no parable more postulates that the student of it insist on observing the essential canon in the interpretation of every parable, viz. that its one main object be kept steadily in view, and that it was kept in view by the Author of it. So much may be made, even by warrant of Scripture, in respect of the ill associations of leaven, that if this be dwelt upon without a steady memory of the quality and the one use of leaven, whether in good association or in bad, the student vision will be a double one, and his judgment warped and distorted. So, though in risk far inferior, and of far less moment, the incidents of this very brief parable, e.g. of the mention of the "woman" who took the leaven, and of the "three measures" of meal in which she is represented as hiding it, may easily be turned, for they have been so turned, to what tends to mar, instead of to complete our distinct apprehension and appropriation of the matter of the parable. These may, indeed, heighten effect, and, if possible, may beautify effect. They may be, perhaps, not illegitimately used to these very ends. They may so chime in with history, with fact, with reverent associations of faith, as not to be unjustified, for the very helpfulness and devoutness of them. But they must be subordinated to their right place and sphere with a stern resolution. Of this simplest parable illustration of the kingdom of heaven on earth many difficulties have been made, and not a little distortion and perversion even; but in its brief simplicity it says—
I. THAT A CERTAIN PRESENCE OF SELF-ACTING INTRINSIC QUALITY AND TRANSMUTING FORCE IS INTRODUCED INTO WHAT MAY BE CALLED THE SOCIETY OF THIS WORLD, OR, MORE FORMALLY, THE KINGDOM OF THIS WORLD.
II. THAT THIS IS BROUGHT DISTINCTLY FROM WITHOUT, IN NO SENSE BEING ONE WITH THAT INTO WHICH IT IS INTRODUCED.
III. THAT SO SOON AS INTRODUCED, HOWEVER SILENTLY, HOWEVER SUDDENLY, IT BEGINS TO INCORPORATE ITSELF, AND TO BE ASSIMILATED, WORKING. UNCEASINGLY AND IN EVERY DIRECTION UPON THE MASS OF MATERIAL IN WHICH IT IS HIDDEN, AND IN WHICH IT SEEMS SMOTHERED.
IV. THAT ITS OPERATION DOES NOT CEASE UNTIL IT HAS TRANSMUTED THAT WHOLE MASS. All this was foretold; and all this was divinely called parable. But history has told it, and it has ceased by any possibility to be able to be called mere parable. In every respect it has been witnessed to, illustrated by most evident facts, and proved with not a shadow of doubt or uncertainty. The amazing mission of Christ to this world, his sojourn in it, his replacement by the Holy Spirit, the suddenness of this new and most wonderful and most gracious "departure," the silence and obscurity of the subduing and transforming work, and its unceasingness to the present hour, have all been fact, and are all forming an overwhelming presage of the further development and growth of their conquering power and grace. It means that the process, so wonderful, so potent, so beneficent, shall know no pause till the whole lump is leavened.—B.