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Matthew Henry’s Complete Commentary
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Matthew Henry |
M A T T H E W.
CHAP. XIII.
In this chapter, we have,
I. The favour which Christ did to his countrymen in preaching the
kingdom of heaven to them,
He preached to them in parables, and here gives the reason why he chose
that way of instructing,
And the evangelist gives another reason,
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,
and expounded,
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
(ver. 24-30),
and expounded at the request of the disciples
(ver. 36-43);
and that of the net cast into the sea,
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
(ver. 31, 32),
and that of the leaven,
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
(ver. 44),
and that of the pearl of great price,
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,
II. The contempt which his countrymen put upon him on account of the
meanness of his parentage,
| The Parable of the Sower; Why Christ Taught in Parables; Of the Sower and the Seed. |
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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 seeds 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 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, and should be
converted, and I should heal them.
16 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
not seen them; and to hear those things which ye hear, and
have not heard 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 a hundredfold, some sixty, some
thirty.
We have here Christ 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. xi. 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
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 least 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 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 adyta), as the pagan
mysteries did. Wisdom crieth without,
Prov. i. 20; John xiii. 20.
(2.) His pulpit was a ship; not like Ezra’s pulpit, that was made
for the purpose
(Neh. viii. 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 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.
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 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 used similitudes by his servants the prophets
(Hos. xii. 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
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 them, 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,
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 willingly ignorant; and thus the gospel would be a savour
of life to some, and of death 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,
1. This reason is laid down
(v. 11):
Because it is given unto you to know the mysteries of the kingdom of
heaven, but to them it is not given. 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 for the diligent, but keeps it
from the slothful. Note, There are mysteries in the kingdom of
heaven, and without controversy, great is the mystery of
godliness: 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 mysteries,
which could never have been discovered but by divine revelation
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
(Prov. ii. 6);
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 the fear of the Lord, 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 new birth as a
blind man of colours.
[3.] There are those to whom this knowledge is not given, and a
man can receive nothing unless it be given him from above
(John iii. 27);
and be it remembered that God is debtor to no man; his grace is his
own; he gives or withholds it at pleasure
(Rom. xi. 35);
the difference must be resolved into God’s sovereignty, as before,
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.
(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,
They who have the truth of grace, shall have the increase
of grace, even to an abundance in glory,
Joseph–he will add,
Gen. xxx. 24.
(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 taken away 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 call in his
talents out of their hands that are likely to become bankrupts
quickly.
3. This reason is particularly explained, with reference to the two
sorts of people Christ had to do with.
(1.) Some were willingly ignorant; and such were amused by the parables
(v. 13);
because they seeing, see not. 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.
Now in this the scripture would be fulfilled,
It is quoted from
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,
First. A description of sinners’ wilful blindness and hardness,
which is their sin. This people’s heart is waxed gross; it is
fattened, so the word is; which denotes both sensuality and
senselessness
(Ps. cxix. 70);
secure under the word and rod of God, and scornful as Jeshurun, that
waxed fat and kicked,
Deut. xxxii. 15.
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: they stop their ears,
Ps. lviii. 4, 5.
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 loved
darkness rather than light,
John iii. 19; 2 Pet. iii. 5.
Secondly, A description of that judicial blindness, which is the
just punishment of this. “By hearing, ye shall hear, and shall not
understand; 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 give an understanding
heart, 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
(Isa. lxvi. 4),
and bind them over to the greatest ruin, by giving them up to their own
hearts’ lusts
let them alone
(Hos. iv. 17);
my Spirit shall not always strive,
Gen. vi. 3.
Thirdly, The woeful effect and consequence of this; Lest at
any time they should see. They will not see because they will not
turn; and God says that they shall not see, because they shall not
turn: lest they should be converted, and I should heal them.
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 from the power of Satan unto God, by
turning first from darkness to light,
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
and afterwards God hardened it,
Let us therefore fear, lest by sinning against the divine grace, we sin
it away.
(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
(v. 16, 17).
Your eyes see, your ears hear. 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,
[1.] As a blessing; “Blessed are your eyes for they see, and your
ears for they hear; 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 the eyes of
them that see shall not be dim,
Isa. xxxii. 3.
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, have eyes, and see not. Blessed
are your eyes. 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
(Prov. xx. 12),
and they are a blessed work, which shall be fulfilled with power, when
those who now see through a glass darkly, shall see face to
face. It was to illustrate this blessedness that Christ said so
much of the misery of those who are left in ignorance; they have
eyes and see not; but blessed are your eyes. 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
The apostles were to teach others, and therefore were themselves
blessed with the clearest discoveries of divine truth. The watchmen
shall see eye to eye,
Isa. lii. 8.
[2.] As a transcendent blessing, desired by, but not granted to, many
prophets and righteous men,
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, First, Those who know something of
Christ, cannot but covet to know more. Secondly, 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 glory to be
revealed; something in reserve, that they without us should not
be made perfect,
Heb. xi. 40.
Thirdly, 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
(2 Cor. iii. 7, &c. Heb. xii. 18);
and see that our improvements be proportionable to our advantages.
II. We have, in
one of the parables which our Saviour put forth; it is that of the
sower and the seed; 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,
The parable of the sower is plain enough,
The exposition of it we have from Christ himself, who knew best what
was his own meaning. The disciples, when they asked, Why speakest
thou unto them in parables?
(v. 10),
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
“Hear ye therefore the parable of the sower
(v. 18);
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
(Phil. iii. 1);
“You have heard it, but hear the interpretation of it.” Note,
Then 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,
It is God’s grace indeed that gives the understanding, but it is our
duty to give our minds to understand.
Let us therefore compare the parable and the exposition.
(1.) The seed sown is the word of God, here called the word of the
kingdom
(v. 19):
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
from that kingdom, and conducts to that kingdom; the word
of the gospel is the word of the kingdom; it is the word of the King,
and where that is, there is power; 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
incorruptible seed
(1 Pet. i. 23);
it is the gospel that brings forth fruit in souls,
(2.) The sower that scatters the seed is our Lord Jesus Christ, either
by himself, or by his ministers; see
The people are God’s husbandry, his tillage, so the word is; and
ministers are labourers together with God,
1 Cor. iii. 9.
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 corn of his floor,
Isa. xxi. 10.
(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,
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:
Recipitur ad modum recipientis–The reception depends upon the
receiver. 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
three are bad, and but one good. Note, The number of
fruitless hearers is very great, even of those who heard Christ
himself. Who has believed our report? 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,
Now observe the characters of these four sorts of ground.
[1.] The highway ground,
They had pathways through their corn-fields
(ch. xii. 1),
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.
Observe First, What kind of hearers are compared to the
highway ground; such as hear the word and understand it not;
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 come before God as
his people come, and sit before his as his people sit; 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.
Secondly, How they come to be unprofitable hearers. The
wicked one, that is, the devil, cometh and catcheth away that
which was sown.–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 more earnest heed to the things which we have heard, 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.
[2.] The stony ground. Some fell upon stony places
(v. 5, 6),
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,
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,
First, How far they went.
1. They hear the word; 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 quick in hearing, swift to hear, he anon
receiveth it, euthys, he is ready to receive it,
forthwith it sprung up
(v. 5),
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 receiveth it
straightway, without trying it; swallows it without chewing, and
then there can never be a good digestion. Those are most likely to
hold fast that which is good, that prove all things,
1 Thess. v. 21.
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 taste the good word of God
(Heb. vi. 5),
and say they find sweetness in it, but some beloved lust is rolled
under the tongue, which it would not agree with, and so they spit
it out again.
4. They endure for awhile, 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
(ch. x. 22);
they did run well, but something hindered them,
Secondly, 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,
1. They have no root in themselves, 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.
2. Times of trial come, and then they come to nothing. When
tribulation and persecution arise because of the word, he is
offended; 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
(Rev. iii. 10),
then is the trial, who keeps it, and who does not,
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 the offence
of the cross,
Gal. v. 11.
Observe, Persecution is represented in the parable by the scorching
sun,
(v. 6);
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 a savour of life unto life, to
others a savour of death unto death: the same tribulation which
drives some to apostasy and ruin, works for others a far more
exceeding and eternal weight of glory. Trials which shake some,
confirm others,
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.”
[3.] The thorny ground, Some fell among thorns (which are a good
guard to the corn when they are in the hedge, but a bad inmate when
they are in the field); and the thorns sprung up, which
intimates that they did not appear, or but little, when the corn was
sown, but afterwards they proved choking to it,
v. 7.
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.
Now what are these choking thorns?
First, The cares of this world. 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
they are entangling, vexing, scratching, and their end is to be
burned,
Heb. vi. 8.
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 are careful
and cumbered about many things, commonly neglect the one thing
needful.
Secondly, 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 continue hearers of the word,
yet are still in a snare
(Jer. v. 4, 5);
it is hard for them to enter into the kingdom of heaven: 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 the deceitfulness of riches, 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.
[4.] The good ground
(v. 18);
Others fell into good ground, and it is pity but that good seed
should always meet with good soil, and then there is no loss; such are
good hearers of the word,
v. 23.
Note, Though there are many that receive the grace of God, and
the word of his grace, in vain, yet God has a remnant by whom it
is received to good purpose; for God’s word shall not return
empty,
Isa. lv. 10, 11.
Now that which distinguished this good ground from the rest, was, in
one word, fruitfulness. By this true Christians are
distinguished from hypocrites, that they bring forth the fruits of
righteousness; so shall ye be my disciples,
John xv. 8.
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.
The hearers represented by the good ground are,
First, Intelligent hearers; they hear the word and understand
it; 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 a thief and a
robber, comes not in by that door, but climbeth up another
way.
Secondly, Fruitful hearers, which is an evidence of their good
understanding: which also beareth fruit. 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 then 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.
Thirdly, Not all alike fruitful; some a hundred-fold, some
sixty, some thirty. 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 forth a hundred-fold, as Isaac’s
ground did
abounding in the work of the Lord,
John xv. 8.
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 we are under grace, and not under the
law.
| Parable of the Tares, the Mustard-Seed, the Leaven, &c.. |
|
|
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 one;
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.
In these verses, we have,
I. Another reason given why Christ preached by parables,
All these things he spoke in parables, 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 parables, and without a parable spake he not unto
them; 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, That the scripture might be fulfilled. The passage
here quoted for it, is part of the preface to that historical Psalm,
I will open my mouth in a parable. 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 things which had
been kept secret from the foundation of the world. The mystery of
the gospel had been hid in God, in his councils and decrees,
from the beginning of the world.
Eph. iii. 9.
Compare
Rom. xvi. 25; 1 Cor. ii. 7; Col. i. 26.
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 from the foundation of
the world wrapt up in types and shadows, which are now done
away; and those secret things are now become such things revealed
as belong to us and to our children,
Deut. xxix. 29.
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 proverbs, or parables; it is the
same word; but in this, as in other things, Behold a greater than
Solomon is here, in whom are hid treasures of wisdom.
II. The parable of the tares, and the exposition of it; they
must be taken together, for the exposition explains the parable and the
parable illustrates the exposition.
Observe,
1. The disciples’ request to their Master to have this parable
expounded to them
(v. 36);
Jesus sent the multitude away; 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 went into
the house, 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 they came to him. 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
Luke xxiv. 32; Deut. vi. 6, 7.
It is especially good, if it may be, to ask of the ministers of the
word the meaning of the word, for their lips should keep
knowledge,
Mal. ii. 7.
Private conference would contribute much to our profiting by public
preaching. Nathan’s Thou art the man, was that which touched
David to the heart.
The disciples’ request to their Master was, Declare unto us the
parable of the tares. 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 teach the humble
but will for this be enquired of. If any man lack instruction,
let him ask it of God. 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.
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 the kingdom of heaven upon earth.
Let us go over the particulars of the exposition of the parable.
(1.) He that sows the good seed is the Son of man. Jesus Christ
is the Lord of the field, the Lord of the harvest, the Sower of
good seed. When he ascended on high, he gave gifts to 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 is the Son of man, one of us, that his terror might not make
us afraid; the Son of man, the Mediator, and that has
authority.
(2.) The field is the world; 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 his field; the
world is Christ’s field, for all things are delivered
unto him of the Father: 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.
(3.) The good seed are the children of the kingdom, true saints.
They are,
[1.] The children of the kingdom; not in profession only, as the
Jews were
(ch. viii. 12),
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,
The seed is the substance of the field; so the holy seed,
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 sown unto
himself in the earth,
Hos. ii. 23.
(4.) The tares are the children of the wicked one. 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,
[2.] They are tares in the field of this world; they do no good, they
do hurt; unprofitable in themselves, and hurtful to the good
seed, 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 tares are among the wheat.
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.
(5.) The enemy that sowed the tares is the devil; 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.
Now concerning the sowing of the tares, observe in the parable,
[1.] That they were sown while men slept. 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 be
sober, and vigilant. It was in the night, for that is the sleeping
time. Note, Satan rules in the darkness of this world; that
gives him an opportunity to sow tares,
It was while men slept; 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.
[2.] The enemy, when he had sown the tares, went his way
(v. 25),
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 transforms himself into an angel of
light,
2 Cor. xi. 13, 14.
He went his way, as if he had done no harm; such is the way
of the adulterous woman,
Prov. xxx. 20.
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.
[3.] The tares appeared not till the blade sprung up, and brought
forth fruit,
v. 26.
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.
[4.] The servants, when they were aware of it, complained to their
master
(v. 27);
Sir, didst thou not sow good seed in thy field? 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,
Whence should these tares come? 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 the field of the slothful, all grown over with
thorns.
[5.] The Master was soon aware whence it was
(v. 28);
An enemy has done this. 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. It must needs be that such
offences will come; 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.
[6.] The servants were very forward to have these tares rooted up.
“Wilt thou that we go 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: Lord, wilt thou that
we call for fire from heaven?
[7.] The Master very wisely prevented this
(v. 29);
Nay, lest while ye gather up the tares, ye root up also the wheat
with them. 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 the children of the wicked one, 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 wisdom from above, as it is
pure, so it is peaceable, and those who oppose themselves
must not be cut off, but instructed, and with meekness,
2 Tim. ii. 25.
The tares, if continued under the means of grace, may become good corn;
therefore have patience with them.
(6.) The harvest is the end of the world,
v. 39.
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,
It is the harvest of the earth,
Rev. xiv. 15.
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
God has set a harvest
(Hos. vi. 11),
and it shall not fail,
At harvest every man reaps as he sowed; every man’s ground, and seed,
and skill, and industry, will be manifested: see
Then they who sowed precious seed, will come again with
rejoicing
with the joy of harvest
(Isa. ix. 3);
when the sluggard, who would not plough by reason of cold, shall
beg, and have nothing
(Prov. xx. 4);
shall cry, Lord, Lord, but in vain; when the harvest of those
who sowed to the flesh, shall be a day of grief, and of desperate
sorrow,
Isa. xvii. 11.
(7.) The reapers are the angels: they shall be employed, in the
great day, in executing Christ’s righteous sentences, both of
approbation and condemnation, as ministers of his justice,
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. He that reapeth receiveth
wages, and the angels will not be unpaid for their attendance; for
he that soweth, and he that reapeth, shall rejoice together
(John iv. 36);
that is joy in heaven in the presence of the angels of God.
(8.) Hell-torments are the fire, into which the tares
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.
[1.] The tares will then be gathered out: The reapers (whose
primary work it is to gather in the corn) shall be charged first to
gather out the tares. 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 between the righteous and the
wicked, which here sometimes it is hard to do,
Christ will not bear always,
&c. They shall 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. 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 the brightness of his
coming; all the wood, hay, and stubble
and then woe to them that do iniquity, that make a trade of it,
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
I will consume the stumbling-blocks with the wicked.
[2.] They will then be bound in bundles,
v. 30.
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, Lord, gather not my soul with sinners
(Ps. xxvi. 9),
but let it be bound in the bundle of life, with the Lord our
God,
1 Sam. xxv. 29.
[3.] They will be cast into a furnace of fire; such will be the
end of wicked, mischievous people, that are in the church as tares
in the field; 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: There shall be weeping, and
gnashing of teeth; comfortless sorrow, and an incurable indignation
at God, themselves, and one another, will be the endless torture of
damned souls. Let us therefore, knowing these terrors of the
Lord, be persuaded not to do iniquity.
(9.) Heaven is the barn into which all God’s wheat shall be
gathered in that harvest-day. But gather the wheat into my barn:
so it is in the parable,
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 gathered together in a general assembly,
all the Old-Testament saints, all the New-Testament saints, not one
missing. Gather my saints together unto me,
Ps. l. 5.
[3.] All God’s wheat shall be lodged together in God’s barn: particular
souls are housed at death as a shock of corn
(Job v. 26),
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 garner
(ch. iii. 12),
in which the wheat will not only be separated from the tares of ill
companions, but sifted from the chaff of their own corruptions.
In the explanation of the parable, this is gloriously represented
(v. 43);
Then shall the righteous shine forth as the sun in the kingdom of
their Father. First, It is their present honour, that God is their
Father. Now are we the sons of God
our Father in heaven is King there. Christ, when he went to
heaven, went to his Father, and our Father,
John xx. 17.
It is our Father’s house, nay, it is our Father’s palace,
his throne,
Secondly, The honour in reserve for them is, that they shall
shine forth as the sun in that kingdom. Here they are obscure and
hidden
(Col. iii. 3),
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, their bodies will be made like
Christ’s glorious body: 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; for life and immortality are brought to a much clearer
light by the gospel, 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 they may be glorified. Our Saviour
concludes, as before, with a demand of attention; Who hath ears to
hear, let him hear. These are things which it is our happiness to
hear of, and our duty to hearken to.
III. Here is the parable of the grain of mustard-seed,
v. 31, 32.
The scope of this parable is to show, that the beginnings of the gospel
would be small, but that its latter end would greatly increase.
In this way the gospel church, the kingdom of God among us,
would be set up in the world; in this way the work of grace in
the heart, the kingdom of God within us, would be carried on in
particular persons.
Now concerning the work of the gospel, observe,
1. That it is commonly very weak and small at first, like a grain of
mustard-seed, which is one of the least of all seeds. 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 like a grain of mustard-seed, the weak things of the
world. In particular places, the first breaking out of the gospel
light is but as the dawning of the day; and in particular souls,
it is at first the day of small things, like a bruised reed.
Young converts are like lambs that must be carried in his
arms,
Isa. xl. 11.
There is a little faith, but there is much lacking in it
and the groanings such as cannot be uttered, they are so
small; a principle of spiritual life, and some motion, but scarcely
discernible.
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. A grain of mustard-seed is small, but however it is
seed, and has in it a disposition to grow. Grace will be getting
ground, shining more and more,
Gracious habits confirmed, actings quickened, and knowledge more clear,
faith more confirmed, love more inflamed; here is the seed growing.
3. That it will at last come to a great degree of strength and
usefulness; when it is grown to some maturity, it becomes a
tree, much larger in those countries than in ours. The church, like
the vine brought out of Egypt, has taken root, and filled the
earth,
Ps. lxxx. 9-11.
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,
IV. Here is the parable of the leaven,
v. 33.
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.
1. A woman took this leaven; it was her work. Ministers
are employed in leavening places, in leavening souls, with the gospel.
The woman is the weaker vessel, and we have this treasure in
such vessels.
2. The leaven was hid in three measures of meal. 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 three measures of
meal, a great quantity, for a little leaven leaveneth the whole
lump. 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 hid in the heart
(Ps. cxix. 11),
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,
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,
3. The leaven thus hid in the dough, works there, it ferments; the
word is quick and powerful,
Heb. iv. 12.
The leaven works speedily, so does the word, and yet gradually. What a
sudden change did Elijah’s mantle make upon Elisha!
It works silently and insensibly
(Mark iv. 26),
yet strongly and irresistibly: it does its work without noise, for so
is the way of the Spirit, 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 the whole is leavened.
(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
upside down
(Acts xvii. 6),
and by degrees made a wonderful change in the taste and relish of it:
the savour of the gospel was manifested in every place,
2 Cor. ii. 14; Rom. xv. 19.
It was thus effectual, not by outward force, and therefore not by any
such force resistible and conquerable, but by the Spirit of the Lord
of hosts, who works, and none can hinder.
(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,
[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,
[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
(Rom. vi. 17),
changed into the same image
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 our life is hid; but
inseparably, for grace is a good part that shall never be taken
away 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.
| Various Parables. |
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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 which is
instructed unto the kingdom of heaven is like unto a man that
is a householder, which bringeth forth out of his treasure
things new and old.
We have four short parables in these verses.
I. That of the treasure hid in the field. Hitherto he had
compared the kingdom of heaven 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 to a
treasure hid in the field, which, if we will, we may make our
own.
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: all
fulness
treasures of wisdom and knowledge
(Col. ii. 3),
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.
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
(Isa. xii. 3),
the honey in the honey-comb. It is hid, not in a garden
enclosed, or a spring shut up, but in a field, an
open field; whoever will, let him come, and search the
scriptures; let him dig in this field
(Prov. ii. 4);
and whatever royal mines we find, they are all our own, if we take the
right course.
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. What is thy beloved more than
another beloved? 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 searched the scriptures, so as in them to
find Christ and eternal life
(John v. 39),
have discovered such a treasure in this field as makes it infinitely
more valuable.
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,
lest we come short
(Heb. iv. 1),
looking diligently
(Heb. xii. 15),
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 hearts may rejoice, who are yet
but seeking the Lord,
Ps. cv. 3.
He resolves to buy this field: 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, that he sells all to buy this
field: they who would have saving benefit by Christ, must be
willing to part with all, that they may make it sure to themselves;
must count every thing but loss, that they may win Christ, and be
found in him.
II. That of the pearl of price
(v. 45, 46),
which is to the same purport with the former, of the treasure. The
dream is thus doubled, for the thing is certain.
Note,
1. All the children of men are busy, seeking goodly pearls: 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.
2. Jesus Christ is a Pearl of great price, 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.
3. A true Christian is a spiritual merchant, 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: He went and bought that pearl;
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, made to us wisdom?
1 Cor. i. 30.
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.
III. That of the net cast into the sea,
v. 47-49.
1. Here is the parable itself. Where note,
(1.) The world is a vast sea, and the children of men are things
creeping innumerable, both small and great, in that sea,
Men in their natural state are like the fishes of the sea that
have no ruler over them,
(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 fishers of men, employed in casting and
drawing this net; and then they speed, when at Christ’s word
they let down the net; otherwise, they toil and catch nothing.
(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,
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 mystery of
God shall be finished.
(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.
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, some of every kind: but the latter part refers to that
which is yet to come, and is therefore more particularly explained,
So shall it be at the end of the world; 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 sever the wicked from among the just;
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 his, and them that are
not, 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
cast into the furnace, 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,
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.
IV. Here is the parable of the good householder, which is
intended to rivet all the rest.
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, Have ye understood all these things?
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, Yea, Lord: and we have reason to believe
they said true, because, when they did not understand, they asked for
an explication,
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 knowledge is easy to him that understandeth.
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,
Well done, well said.
(1.) He commends them as scribes instructed unto the kingdom of
heaven. They were now learning that they might teach, and the
teachers among the Jews were the scribes. Ezra, who prepared his
heart to teach in Israel, is called a ready scribe,
Ezra vii. 6, 10.
Now a skilful, faithful minister of the gospel is a scribe too; but for
distinction, he is called a scribe instructed unto the kingdom of
heaven, 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 kingdom of
heaven, 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.
(2.) He compares them to a good householder, who brings forth out of
his treasure things new and old; fruits of last year’s growth and
this year’s gathering, abundance and variety, for the entertainment of
his friends,
See here,
[1.] What should be a minister’s furniture, a treasure of things new
and old. 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, that the man of God may be thoroughly furnished,
2 Tim. iii. 16, 17.
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 bring
forth: laying up is in order to laying out, for the benefit of
others. Sic vox non vobis–You are to lay up, but not for
yourselves. Many are full, but they have no vent
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.
| The Contempt of Christ by His Countrymen. |
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53 And it came to pass, that 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 man this wisdom, and these 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 man 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.
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; 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. Seneca. His treatment this
time was much the same as before, scornful and spiteful. Observe,
I. How they expressed their contempt of him. When he taught them in
their synagogue, they were astonished; 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.
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,
Rabbi, Rabbi. 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. “Whence has this man these mighty works? 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.
2. The meanness and poverty of his relations,
(1.) They upbraid him with his father. Is not this the carpenter’s
son? 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
of the house of David
(Luke i. 27),
a son of David
(ch. i. 20);
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
(Isa. xi. 1),
if it be not the top branch.
(2.) They upbraid him with his mother; and what quarrel have they with
her? Why, truly, his mother is called Mary, and that was a very
common name, and they all knew her, and knew her to be an ordinary
person; she was called Mary, not Queen Mary, nor Lady
Mary, nor so much as Mistress Mary, but plain Mary;
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.
(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.
(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 offended in him: they
stumbled at these stumbling-stones, for he was set for a sign that
should be spoken against,
Luke ii. 34; Isa. viii. 14.
II. See how he resented this contempt,
1. It did not trouble his heart. It appears he was not much concerned
at it; he despised the shame,
Heb. xii. 2.
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. A prophet is not without honour, save in his own
country. 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.
2. It did for the present (to speak with reverence), in effect, tie his
hands: He did not many mighty works there, because of their
unbelief. Note, Unbelief is the great obstruction to Christ’s
favours. All things are in general possible to God
(ch. xix. 26),
but then it is to him that believes as to the particulars,
The gospel is the power of God unto salvation, but then it is to
every one that believes,
Rom. i. 16.
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. By grace ye
are saved, and that is a mighty work, but it is through
faith,
Eph. ii. 8.
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