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In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them, Mt 13:1-2. He preached to them in parables, and here gives the reason why he chose that way of instructing, Mt 13:10-17. And the evangelist gives another reason, Mt 13:34,35. 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, Mt 13:3-9, and expounded, Mt 13:18-23. 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 (Mt 13:24-30), and expounded at the request of the disciples (Mt 13:36-43); and that of the net cast into the sea, Mt 13:47-50. 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 (Mt 13:31,32), and that of the leaven, Mt 13:33. 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 (Mt 13:44), and that of the pearl of great price, Mt 13:45,46. 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, Mt 13:51,52. II. The contempt which his countrymen put upon him on account of the meanness of his parentage, Mt 13:53-58.
1-23
The Parable of the Sower; Why Christ Taught in Parables; Of the Sower and the Seed
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撒种的比喻；基督为何用比喻讲道；论撒种的人与种子
¹ 当那一天，耶稣从房子里出来，坐在海边边。
² 有许多人聚集到他那里，他只得上船坐下，众人都站在岸上。
³ 他用比喻对他们讲许多道理，说：「有一个撒种的出去撒种；
⁴ 撒的时候，有落在路旁的，飞鸟来吃尽了。
⁵ 有落在土浅石头地上的，土既不深，发苗最快，
⁶ 日头出来一晒，因为没有根，就枯干了；
⁷ 有落在荆棘里的，荆棘长起来，把它挤住了；
⁸ 又有落在好土里的，就结实，有一百倍的，有六十倍的，有三十倍的。
⁹ 有耳可听的，就应当听！」
¹⁰ 门徒进前来，对耶稣说：「对众人讲话，为什么用比喻呢？」
¹¹ 耶稣回答说：「因为天国的奥秘只叫你们知道，不叫他们知道。
¹² 凡有的，还要加给他，叫他有余；凡没有的，连他所有的，也要夺去。
¹³ 所以我用比喻对他们讲，是因他们看也看不见，听也听不见，也不明白。
¹⁴ 在他们身上，正应了以赛亚的预言，说：你们听是要听见，却不明白；看是要看见，却不晓得；
¹⁵ 因为这百姓油蒙了心，耳朵发沉，眼睛闭着，恐怕眼睛看见，耳朵听见，心里明白，回转过来，我就医治他们。
¹⁶ 但你们的眼睛是有福的，因为看见了；你们的耳朵也是有福的，因为听见了。
¹⁷ 我实在告诉你们，从前有许多先知和义人要看你们所看的，却没有看见，要听你们所听的，却没有听见。
¹⁸ 所以，你们当听这撒种的比喻。
¹⁹ 凡听见天国道理不明白的，那恶者就来，把所撒在他心里的夺了去；这就是撒在路旁的了。
²⁰ 撒在石头地上的，就是人听了道，当下欢喜领受，
²¹ 只因心里没有根，不过是暂时的，及至为道遭了患难，或是受了逼迫，立刻就跌倒了。
²² 撒在荆棘里的，就是人听了道，后来有世上的思虑、钱财的迷惑把道挤住了，不能结实。
²³ 撒在好地上的，就是人听道明白了，后来结实，有一百倍的，有六十倍的，有三十倍的。」
此处我们看见基督在讲道，可以观察到，
1. 基督「何时」讲这篇道；就是他讲前一章那篇道的「同一天」：可见他在行善、作那差他来者的工上，何等不倦不疲。注意，基督早晚都要讲道，并以其榜样将这实行推荐给他的教会；我们必须「早晨撒种，到晚上也不要歇手」（传11:6）。下午的一篇道若听得合宜，非但不会把上午的道赶走，反倒会把它钉牢，把钉子钉稳。基督虽然在早晨遭到敌人的反对和刁难，被亲友搅扰打断，他仍继续自己的工作；到了当天的后半段，我们并未看见他遇到这样的挫折。那些在神的事奉上以勇气和热心冲破艰难的人，也许会发现困难并不像他们所担心的那样反复出现。抵挡它们，它们就必逃跑。
2. 他「向谁」讲；有「许多人都聚集到他那里」，他们就是听众；我们没有看见任何文士或法利赛人在场。基督在会堂里讲道时，他们倒愿意听（太12:9,14），但听到海边来讲一篇道，他们就以为有失身分了——尽管讲道者正是基督自己：说实在的，他宁可要他们的空位，也不要他们的同伴，因为如今他们不在场，他就能平平静静、毫无阻挡地讲下去。注意，有时候宗教的「能力」最充沛之处，正是宗教的「排场」最少之处：「穷人听了福音」。基督到了「海边」，众人便立刻「聚集到他那里」。君王在哪里，朝廷就在哪里；基督在哪里，教会就在哪里，哪怕是在海边。注意，凡要从真道中得益的人，必须甘心跟随它一切的迁徙；约柜转移，你也要随之转移。法利赛人本想借卑鄙的诽谤和暗示把百姓从跟从基督的事上赶走，但百姓仍旧像从前那样成群地跟从他。注意，基督无论如何都要得荣耀，无论怎样反对，他都要被人跟从。
3. 他在「何处」讲这篇道。
(1) 他的会场是海边。他从屋子里出来（因为屋里容不下听众），到了空旷之处。这样一位讲道者，本该有最宽敞、最华丽、最便利的讲道场所才对，比如罗马剧场那样的；但他如今是在降卑的状态中，在这件事上像在别的事上一样，他舍己，没有取那本属于他的尊荣；他既没有自己的住所可住，也没有自己的礼拜堂可讲。他借此教导我们，在外在敬拜条件上不要贪图华丽，只要善用神在护理中所分配给我们的便利条件即可。基督降生时被挤到马槽里，如今又到了海边，到了海滩上，好让众人都可以自由地到他面前来。他就是真理本身，并不像异教的奥秘那样寻求隐密之处（无内殿 adyta）。「智慧在街市上呼喊」（箴1:20；约13:20）。
(2) 他的讲坛是一只船；不像以斯拉那「特为制作的」木台（尼8:4），而是因没有更好的，便拿来作此用途。这样的讲道者，所到之处无不合宜，因他的同在本身就使任何地方得尊荣、被分别为圣：传基督的人，纵使讲道之处简陋不便，也不要以此为耻。有人观察到，众人站在干地、稳固之地，而讲道者却在水上，较为危险。传道人最容易遭遇患难。这里有一个真正的讲坛——一只作讲坛的船。
4. 他讲了「什么」，「怎样」讲。(1)「他讲许多道理给他们听。」可能比此处所记的还多，但都是卓越而必要的事——关乎我们平安的事，关乎天国的事：基督所讲的，不是琐事，而是关乎永恒后果的大事。基督既对我们有这么多话要说，我们就更当郑重留意，免得漏掉任何一句。(2) 他所讲的是用比喻讲的。比喻有时指任何有智慧、有分量、有教训的言语；但在福音书中，通常是指一连串的相似或比较，借用今生的事物来描述属灵或天上的事。这是一种极常用的教导方式，不仅犹太拉比如此，阿拉伯人和东方的智者也是如此；它非常有益，且因其令人愉悦而更加有益。我们的救主常常使用，并以此俯就人的能力，用他们自己的语言对他们说话。神早已「借众先知使用比喻」（何12:10），却收效甚微；如今他借他的儿子使用比喻；那从天上说话、论及天上之事、却用属地之事的言语来表达的，他们岂不应当敬畏他吗？参见约3:12。如此在云中降临。如今，
一、我们在此看见基督用比喻教导的总原因。门徒对此有点惊奇，因为直到如今，基督在讲道中并不常用比喻，所以他们问：「你对他们讲，为什么用比喻呢？」因为他们真心希望众人能听而明白。他们不是说：「你对我们讲，为什么用比喻？」（他们知道怎样求得比喻的解释）而是说「对他们」。注意，我们应当关心别人在所听的道中得着造就，正如关心自己一样；若我们自己「坚固」，就当「担代不坚固人的软弱」。
对这问题，基督在太13:11-17作了详尽的回答，告诉他们，他「所以」用比喻讲道，是因为借此使那些甘心无知的人对神的事更加难以明白；这样福音对一些人是「活的香气」，对另一些人则是「死的香气」。比喻就像云柱火柱，向埃及人的一面是黑暗，使他们混乱；向以色列人的一面是光明，使他们得安慰，如此达成双重目的。同一道光指引一些人的眼睛，却使另一些人的眼睛炫目。如今，
1. 这原因在此陈明（太13:11）：「因为天国的奥秘只叫你们知道，不叫他们知道。」意即，(1) 门徒有知识，众人却没有。你们已经多少知道这些奥秘，无需用这种亲切的方式受教；但众人无知，还像婴孩，必须用浅显的比喻当作婴孩来教导，因为他们还不能以别的方式受教：他们虽有眼，却不知如何使用；有人如此解。或，(2) 门徒对福音奥秘的知识有好的意向，会探究比喻，并由此被引向对这些奥秘更亲密的认识；但那些只满足于听见、不肯费心进一步查考、也不问比喻之意的属肉体的听众，却不会因此更有智慧，所以必因自己的疏忽受罚。比喻是一个外壳，为殷勤人「保存」好果子，却把好果子向懒惰人「藏起来」。注意，天国里有奥秘，「大哉，敬虔的奥秘，无人不以为然」：基督的道成肉身、赎罪挽回、代求，我们因与基督联合而有的称义与成圣，乃至整个救赎之工，从始至终都是「奥秘」，若非借神的启示就永不能显明（林前15:51），在此时也只能向门徒部分显明，要等到帕子裂开时才完全显明；但福音真理的奥秘性不应叫我们灰心，倒应当激励我们去寻求、去查考。[1] 基督的门徒得蒙恩惠，得以知道这些奥秘，这是出于恩典的赐予。知识是神头一份的恩赐，也是分赐性的恩赐（箴2:6）；这是赐给使徒的，因为他们是基督常随的门徒和随侍者。注意，我们越亲近基督，越与他相交，就越能明白福音的奥秘。[2] 这也赐给一切真信徒，他们对福音的奥秘有经历性的认识，那无疑是最好的知识：心中恩典的原则，使人「在敬畏耶和华、在信靠基督上有敏捷的理解」，也就明白比喻之意；正因缺少这个，以色列的先生尼哥底母论到「重生」，却像瞎子论颜色一样。[3] 也有人「不赐给」这知识，「若不是从上头赐的，人就不能受什么」（约3:27）；当记念，神不欠任何人；他的恩典是他自己的；他随己意赐下或保留（罗11:35）；这差异必须归到神的主权，如前所述（太11:25-26）。
2. 这原因进一步由神分赐恩赐所遵循的法则来说明：他把恩赐赐给那善用的人，却从那埋没恩赐的人手中夺去。人间的规矩也是如此：人宁愿把银子托付那因殷勤而增财的人，不愿托付那因懒惰而损财的人。
(1) 这里对那「有的」——就是按恩典的拣选而有真恩典、又有且用他所有的人——发出应许：他「还要加给他，叫他有余」；神的恩惠是更进一步恩惠的凭据；他在哪里立根基，就在那里建造。基督的门徒使用了他们如今所有的知识，便在圣灵浇灌时得了「更多」（徒2:1-13）。凡有恩典「真实」的，就必有恩典「加增」，直到荣耀中的丰盛（箴4:18）。「约瑟」——「他必增添」（创30:24）。
(2) 这里对那「没有」的——就是没有恩典的意愿，不正确使用他所蒙的恩赐和恩典的人：没有根、没有坚实的原则；有却不用他所「有」的——发出警告：「连他所有的，也要夺去。」他的叶子要枯萎，他的恩赐要衰退；他所有却不使用的恩典途径，也要被夺去；神要从那些即将破产的人手中「收回」他的银子。
3. 这原因特别针对基督所要对付的两类人来解释。
(1) 有些人甘心无知；这类人就被比喻所困惑（太13:13）：「因为他们看也看不见。」他们已经闭上眼睛，拒绝基督较明白之讲道中所发的清晰亮光，所以如今被留在黑暗中。看见基督其人，却看不见他的荣耀，看不见他与别人有何不同；看见他的神迹，听见他的讲道，却看不见、听不见，毫不应用、毫不关切；既不明白。注意，[1] 有许多人看见福音之光，听见福音之声，却总达不到他们的心，在他们里面毫无地位。[2] 神把光从那闭眼拒绝的人那里夺去，是公义的；这样，那甘愿无知的，就可以无知；神如此待他们，更显明他对门徒的分外之恩。
在这件事上，圣经要应验（太13:14-15）。引自赛6:9-10。这位最清楚讲论福音之恩的福音先知，却预言了对这恩典的藐视，以及这藐视所带来的后果。新约引用这处不下六次，暗示在福音时代，属灵的审判最为普遍——这种审判最少声响，却最可怕。论以赛亚时代罪人的话，应验在基督时代的罪人身上，如今每日仍在应验；因为恶人之心既仍犯同样的罪，神公义之手也仍降同样的刑罚。这里，
第一，描述罪人故意的眼瞎与刚硬，这是他们的罪。「这百姓油蒙了心」——「发肥了」（原文如此）；既表明感官的迟钝，也表明属肉体的安逸（诗119:70）；在神的道与杖之下安然无惧，像耶书仑那样「渐渐肥胖，粗壮，光润，踢跳」（申32:15）。心既如此沉重，耳朵「发沉」就不奇怪了；圣灵的微声他们全听不见；真道的响亮呼召，虽然离他们不远，他们却不理会，毫不受动：「他们塞住耳朵」（诗58:4-5）。他们既决心无知，就把两扇学习的感官都关上；因为「他们的眼睛也闭上了」，决意当公义的日头出现、真光临世时不愿看见，反而关上窗户，因为他们「爱黑暗不爱光」（约3:19；彼后3:5）。
第二，描述那当作公义刑罚的司法性眼瞎。「你们听是要听见，却不明白；你们所有的恩典途径，对你们都无益；虽因怜悯别人而保留，却因审判你们而扣留其中的福气。」一个人在地狱这边所能处的最悲惨的光景，就是带着一颗死了、麻木、未受感动的心，坐在最活泼的 ordinances 之下。听神的道，看见他的护理，却在他两者之一的作为里都不明白、不察觉他的旨意，这是最大的罪，也是最大的审判。注意，赐「悟性的心」是神的工作；他常在公义的审判中，不把它赐给那些他白白赐了听耳却仍无益的人。如此，神就「任凭」罪人陷入自己的谋算（赛66:4），把他们交在他们自己心里的私欲中，将他们绑在最重的灭亡上（诗81:11-12）；「任凭他们吧」（何4:17）；「我的灵就不永远与人相争」（创6:3）。
第三，这事的恶果与后果：「恐怕他们眼睛看见。」他们不愿看见，因为他们不愿回转；神说他们不能看见，因为他们不肯回转：「恐怕他们回转过来，我便医治他们。」
注意，1. 看见、听见、明白，对归正是必不可少的；因为神在作恩典之工时，是待人如人、如理性的受造；他用「人的绳索」吸引，借开眼而改变人心，借先「从黑暗中归向光明」而「从撒但权下归向神」（徒26:18）。2. 凡真心归向神的，必蒙他医治。「他们若回转，我便医治他们，便拯救他们」：所以罪人若灭亡，不可归咎于神，只能归咎于自己；他们愚昧地指望不悔改便得医治。3. 对那长久屡屡拒绝恩典之提议、抵挡恩典之能力的人，神扣留他的恩典，是公义的。法老相当一段时间「自己硬着心」（出8:15,32），后来神才使他刚硬（出9:12，10:20）。所以我们当惧怕，免得因犯罪抵挡神的恩典，就把恩典「犯罪」没了。
(2) 另一些人则有效地蒙召作基督的门徒，真心渴望受教于他；他们就受了教训，并借着这些比喻大大增进知识——尤其是比喻被解释之后；借这些比喻，神的事对他们更清楚明白、更易懂亲切、也更易记忆（太13:16-17）。「你们的眼睛看见，你们的耳朵听见。」他们看见基督其人身上神的荣耀；他们听见基督教训里神的心意；他们看见了多，又渴望看见更多，因此就预备好领受进一步的教训；他们有这机会，因为他们常常跟随基督，并且神要日复一日赐给他们，又赐恩典随之。基督论到这事，
[1] 当作一种福气：「你们的眼睛是有福的，因为看见了；你们的耳朵也是有福的，因为听见了；这是你们的福分，并且这福分是因神特别的恩惠和赐福才有的，你们应当感恩。」这是应许的福气：在弥赛亚的日子，「那能看的人，眼不再昏花」（赛32:3）。那亲身经历基督恩典的最平凡信徒，其眼睛比那些不认识神的最大科学家、实验哲学大师的眼睛更有福——那些人像他们所事奉的别神一样，「有眼却看不见」。「你们的眼睛是有福的。」注意，真正的福分系于正确明白并善用神国的奥秘。能听的耳、能看的眼，都是神在成圣之人身上的工作；是他恩典的工作（箴20:12），也是蒙福的工作，到那时「我们如今仿佛对着镜子观看，模糊不清，后来就要面对面了」，便要大有能力地得着成全。基督为了显明这福气的宝贵，才如此多讲论那些被留在无知中者的祸患：「他们有眼却看不见」；「你们的眼睛是有福的」。注意，认识基督的知识，是那得着之人独特的恩惠，因此也使他们负更大的义务；参见约14:22。使徒要教导别人，所以自己先蒙了最清楚的真理启示。「守望者要亲眼看见」（赛52:8）。
[2] 当作一种超然的福气——是许多先知和义人渴慕却未得着的（太13:17）。旧约圣徒对福音之光有过一些瞥见、一些微光，却切切渴慕进一步的显明。他们有那些事的预表、影儿和预言，却渴望看见那实体——就是他们不能定睛观看的那荣耀的结局；那他们不能窥见的荣耀内里。他们渴望看见那大拯救、以色列的安慰者，却没看见，因为时候没有满足。注意，第一，凡认识基督一点的人，不能不切慕认识更多。第二，神恩典的显明，即使是给先知和义人，也是按他们所处的时代而给的。他们虽是神与之分享秘密的天之骄子，却没看见他们渴慕要见的那些事，因为神定意那时还不把它们显明出来；他的恩惠不会先于他的旨意。那时像如今一样，仍有「将要显明的荣耀」；有所保留，「他们若不与我们同得，就不能完全」（来11:40）。第三，为激发我们的感恩和殷勤，我们当思想：在福音之下我们享有什么途径、有什么显明，是旧约时代之人所没有、所无分的——尤其是关于为罪赎罪的启示；当看新约胜过旧约的益处（林后3:7；来12:18）；当看见我们的长进与我们的益处相称。
二、我们在太13:1-23看见救主所讲比喻中的一个；就是「撒种的人和种子」的比喻——比喻本身及其解释都在此处。基督的比喻取自寻常普通的事物，不取自任何哲学观念或推测，也不取自罕见的自然现象，尽管那些也可以相当适用于手头的题目；而是取自最浅显、每日可见、最卑微之人的能力所能及的事物；其中许多取自农夫的行业，如这撒种的比喻和那稗子的比喻。基督如此选择，1. 是要借此使属灵的事更加明白，并借亲切的相似使之更容易进入我们的悟性。2. 是要借此使寻常行动变得属灵，并使我们从那些常常映入眼帘的事物中得着机会，喜乐地默念神的事；这样，当我们的手正忙于世界的事时，我们不但可以因此不受妨碍，甚至可以借它的帮助，被引领将心归向天上。如此，「神的话就与我们谈论」，亲切地与我们谈论（箴6:22）。
撒种的比喻已经够清楚了（太13:3-9）。它的解释是基督亲自给的，他最明白自己的意思。门徒问「你为什么用比喻对他们讲呢？」（太13:10）时，暗示他们希望为众人的缘故求得比喻的解释；为门徒自己求，也无损他们的知识。我们的主耶稣慈祥地接受这暗示，给他们讲解，使他们明白这比喻，并将他的话指向门徒，却在众人耳中讲，因为直到太13:36我们才读到他解散众人。「所以，你们当听这撒种的比喻」（太13:18）；你们已经听过了，让我们再温习一遍。注意，反复听已经听过的，对我们明白真道、从中得益处大有裨益（腓3:1）；「你们听过了，现在要听它的解释。」注意，我们「只有」在明白所听的，才是合宜、有效地听道；若不用悟性听，根本就不算听（尼8:2）。赐悟性实在是神的恩典，但用心明白却是我们的本分。
让我们因此把比喻和解释对照来看。
(1) 所撒的种是神的道，此处称为「天国的道理」（太13:19）：天国——那才是国；世上的国与之相比，根本算不得国。福音从那国「而来」，也引人「进入」那国；福音之道就是天国之道；这是「王」的道，这道在哪里，「那里就有权能」；这是一条律法，我们必须受其治理管辖。这道就是所撒的种——看起来是死了、枯干的东西，但一切出产其实都已潜在其中。它是「不能坏的种子」（彼前1:23）；是这福音在人的心里「结果子」（西1:5-6）。
(2) 撒种的乃是我们的主耶稣基督，或借他自己，或借他的工人；见太13:37。众人是神的田地、神的耕种（原文如此）；工人是「与神同工的」（林前3:9）。对众人讲道就是撒谷种；我们不知道它会落在哪里；只要留意它是好的、是干净的，并要给它足够的种。撒下这道，就是为神的田地撒下一种子民，就是「他谷场的麦子」（赛21:10）。
(3) 这种子所撒的地，就是人的心；他们的心各有不同的资质和倾向，因此这道的效果也各不同。注意，人的心如土壤，能被改良、能结好果子；可惜任其荒废，或像那懒惰人的田地（箴24:30）。灵魂是神话语当居住、运行、掌权之处；它的作用是在良心上，要点亮「耶和华的灯」。我们如何，道对我们也如何：Recipitur ad modum recipientis——「接受如何，全在乎接受者」。正如地；有的地，无论怎样费心，无论撒上多好的种子，总不能结果子；而好土却出产丰盛；人心也是如此。人的不同性情在此由四种土地来代表，其中「三种」是坏的，只有「一种」是好的。注意，不能结果子的听众数目极大，即使是听基督自己讲道的人也是如此。「我们所传的，有谁信呢？」这比喻给我们看见一幅令人忧愁的景象：那些听福音之人的会众中，几乎没有四分之一能结果子到完全。被普遍蒙召的人多，但其中借着那呼召的功效而显明永恒拣选的，却少（太20:16）。
现在请看这四种土地的性情。
[1] 路旁之地（太13:4-10）。他们的麦田里有穿过的路径（太12:1），落在其上的种子进不去，鸟就把它啄去了。基督的听众此刻所站之处，正代表他们大多数人的性情——海滩上的沙，对种子而言就像路旁之地。
请注意，第一，哪一种听众被比作「路旁之地」；就是那「听见天国道理不明白的人」，而且他们不明白是他们自己的错。他们毫不在意，毫不抓住；他们来并非为了得益处，正如路旁之地本不打算被撒种。他们「来到神面前，像他的百姓来一样；坐在他面前，像他的百姓坐一样」；却只是为了应景，为看人也被看；他们不留心所讲的，这道从一只耳朵进去，从另一只耳朵出来，毫无印象。
第二，他们如何成了无益的听众。「那恶者」——就是魔鬼——「来，把所撒的夺了去」。这种不用心、不留意的听众，是撒但轻易的猎物；撒但既是灵魂的大凶手，也是讲道的大盗贼；我们若不小心保守，他必夺去我们的道——正如鸟啄去那落在既未耕过、又未耙过的地上的种子。我们若不先开垦荒地，预备我们的心来接受这道，谦卑受教，专心致志；我们若不在事后以默想祷告把种子盖住；我们若不「越发郑重地听」，就会像路旁之地。注意，魔鬼是我们从神的道中得益处的死敌；而最帮助它计划的，莫过于那些漫不经心的听众——他们在应当思想关乎自己平安之事时，却想着别的事。
[2] 石头地。「有落在土浅石头地上的」（太13:5-6），代表那些比前者更进一步、对道领受了一些好印象却不能持久的听众（太13:20-21）。注意，我们可能比别人好得多，却仍没有达到当有的地步；可能超过邻舍，却仍进不了天堂。现在请看这些由石头地所代表的听众，
第一，他们走了多远。1. 他们「听道」；既不背对，也不充耳不闻。注意，听道——无论多么频繁、多么严肃——若只到此为止，永不能带我们进天堂。2. 他们「很快听」，敏捷地听，「当下欢喜领受」，原文 euthys，他随即领受，「发苗最快」（太13:5），比撒在好土里的更快冒出地面。注意，假冒为善者常常在宗教仪表上抢先于真基督徒，常常热得难以持久。他「当下领受」，并不试验它；囫囵吞下而不咀嚼，绝不会有好的消化。最可能「持守那善的」的，是那「凡事察验」的人（帖前5:21）。3. 他们「欢欢喜喜地领受」。注意，有许多人很乐意听一篇好道，却没有从中得益处；他们可能因道喜乐，却没有被道改变、被道治理；心可能在道下融化，却没有被道「融化」——更没有被模成道的形状。许多人「尝过神善道的滋味」（来6:5），说在其中找到甘甜，却把某样所爱的罪「藏在舌下」，与道相违，于是又把它吐出来。4. 他们「不过是暂时的」，像一股猛力，力之所及便延续，力一消散便停止。注意，有许多人暂时忍受，却不能忍耐到底，因此得不着那应许给坚持之人的福气（太10:22）；「你们向来跑得好，有谁拦阻你们」（加5:7）。
第二，他们如何退后，以致不能结果子到完全；就像那因没有地土可吸取水分、被日头晒枯的麦子一样。原因是，
1. 他们「心里没有根」——他们的判断没有稳固坚定的原则，意志没有坚决的定意，情感没有根深蒂固的习惯：没有什么坚固的、能作他们信仰之汁液或力量的事物。注意，(1) 可能外在有信仰的青苗，里面却没有恩典的根；刚硬在心中占了上风，所有的土壤和柔软只在表面；里面其实像石头一样无动于衷；他们没有根，没有因信与基督这我们的「根」联合；他们不从基督吸取，不倚靠基督。(2) 没有原则，虽有信仰，就别指望能坚持。没有根的人不过暂时存留。一只没有压舱物的船，起初也许能超过满载的船，但遇到风浪必失败，永远到不了港口。
2. 试炼的时候到了，他们就归于无有。「及至为道遭了患难，或是受了逼迫，立刻就跌倒了」；这成了他路上的绊脚石，他越不过去，就退去了——他的信仰不过如此。注意，(1) 一阵机会的好风之后，往往跟着一阵逼迫的风暴，要试验谁是真心领受道、谁不是。当基督国之道成为「基督忍耐之道」（启3:10）时，就是试验谁守它、谁不守的时候了（启1:9）。智慧人当为那日子预备。(2) 试炼之时一到，没有根的人很快就被绊跌；他们先与信仰过不去，再把它丢掉；先挑剔，再抛弃。所以我们读到「十字架的绊跌」（加5:11）。注意，逼迫在比喻中由「日头的炎热」所代表（太13:6）；同一日头，既温暖滋润那扎根深的，也晒枯那没有根的。基督之道如此，基督的十字架对一些人是「活的香气，引致生」，对另一些人是「死的香气，引致死」：同一患难，把一些人驱赶到背道和灭亡，却为另一些人「成就极重无比、永远荣耀」。试炼摇动一些人，却坚固另一些人（腓1:12）。请看他们跌倒得多快——「立刻」；他们熟得快，烂得也快；不经考虑而接受的信仰，通常也不经考虑而放弃：「来得容易，去得也容易。」
[3] 荆棘地。「有落在荆棘里的」（荆棘作篱笆护麦子是好的，在田里却是有害的客）；「荆棘长起来」，暗示它们在撒种时并未显出或只稍稍显出，后来却把麦子挤住了（太13:7）。这比前者更进一步，因为它有根；它代表那些并没有完全放弃信仰、却不能从中得着任何拯救益处之人的光景——他们从道所获得的好处，不知不觉被世界之事所胜过所压倒。兴旺能把道从心中毁掉，正如逼迫一样，而且更危险，因为更无声；石头损坏了根，荆棘损坏了果实。
那么这些挤住道的荆棘是什么呢？
第一，「世上的思虑」。为来世的思虑会使这种子更快发芽，但为今生的思虑却把它挤住。属世的思虑被比作荆棘，十分恰当，因为它们随罪而来，是咒诅之果；它们在原处填补空缺是好的，但大量与它们打交道的人必须好好装备自己（撒下23:6-7）；它们缠累人、烦扰人、扎人，其「结局就是焚烧」（来6:8）。这些荆棘挤住了好种子。注意，属世的思虑是我们从神的道中得益处、在信仰上长进的大阻碍。它们吞灭那本应用于属灵之事的灵魂活力；使我们在本分上偏离，在本分中分心，事后危害最大；熄灭好情感的火花，挣断好决志的绳索；那些「为许多事思虑烦扰」的人，常忽略「那不可缺少的一件事」。
第二，「钱财的迷惑」。那些因勤勉而致富的人，似乎因思虑而来的危险已经过去，他们「仍是听道的人」，却仍落在网罗中（耶5:4-5）；「他们进天国是难的」：他们容易在钱财里指望那不在钱财里的东西；倚靠它，对它有不合宜的满足；这正如思虑一样，把道挤住了。注意，造成危害的不是钱财本身，而是「钱财的迷惑」：除非我们把信心放在钱财上，对它有所期望，否则它就不能算是迷惑我们；正是那时，它才挤住好种子。
[4] 好土（太13:18）；「又有落在好土里的」，好种总该遇见好土，那就毫无损失；这样的人就是「听道明白」的好听众（太23）。注意，虽然有许多人「徒然领受神的恩和他恩典的道」，神却有一班余民是实在领受而得益的；因为「神的话不徒然返回」（赛55:10-11）。
那么这片好土与其他的区别，一言以蔽之，就是结果子。假冒为善者与真基督徒的分别，正在于他们「结出义的果子」；「你们也就是我的门徒了」（约15:8）。他并非说这片好土里没有石头、没有荆棘；只是没有一样能强到拦阻它结果子的地步。圣徒在今世并非完全脱离罪的余留；却蒙了恩，脱离了罪的辖管。
这片好土所代表的听众是，
第一，明白的听众；他们「听道明白了」；他们不但明白道的意思，也明白自己与它的关系；他们明白道，就像明白自己本行的人明白自己的本行。神在他的道中待人如人、以理性的方式，借开启悟性而得着意志与情感；而撒但「是贼，是强盗」，不从「门」进，倒从别处爬进去。
第二，结果子的听众——这正是他们明白得好的明证：「就结实」。果子各有其种子的本体，是按所领受的道之种而在心里和生活里生出的实质产品。当我们照着道去行，我们才「结果子」；当我们心中的性情与生活的取向与所领受的福音相符，我们照所受的教导去行，我们才结果子。
第三，并非都同样结果子；「有一百倍的，有六十倍的，有三十倍的」。注意，结果子的基督徒中，有的比别的更结果子；哪里有真恩典，那里就有不同程度；有人在知识与圣洁上的成就比别人更高；基督的学生并非都在同一年级。我们当力求最高程度，要结「一百倍」，像以撒的地那样（创26:12），「常常竭力多做主工」（约15:8）。但只要地是好的，果子是对的，心是诚实的，生活与之一致，那些只结三十倍的，也必蒙神恩惠地悦纳，并且这果子要丰盛地归到他们的账上，因为「我们是在恩典之下，不在律法之下」。
英文原文
The Parable of the Sower; Why Christ Taught in Parables; Of the Sower and the Seed
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, Ec 11:6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee.
2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (Mt 12:9,14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is 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, Pr 1:20, Joh 13:20.
(2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Ne 8:4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people 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 (Ho 12:10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See Joh 3:12. So descending in a cloud. Now,
I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used 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, Mt 13:11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were 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 (Mt 13:11): 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 (1Co 15:51), 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 (Pr 2:6); 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 (Joh 3:27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Ro 11:35); the difference must be resolved into God's sovereignty, as before, Mt 11:25,26.
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, Ac 2:1-13. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Pr 4:18. Joseph—he will add, Ge 30:24.
(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 (Mt 13:13); 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, Mt 13:14,15. It is quoted from Isa 6:9,10. 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 119:70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, De 32:15. 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 58:4,5. 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, Joh 3:19, 2Pe 3:5.
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 66:4), and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Ps 81:11,12); let them alone (Ho 4:17); my Spirit shall not always strive, Ge 6:3.
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, (Ac 26:18). 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 (Ex 8:15,32), and afterwards God hardened it, Mt 9:12,10:20. 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 (Mt 13:16,17). 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 32:3. 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 (Pr 20:12), 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 Joh 14:22. 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 52:8.
[2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, Mt 13:17. 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 11:40. 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 (2Co 3:7, Heb 12:18); and see that our improvements be proportionable to our advantages.
II. We have, in Mt 13:1-23, 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, Pr 6:22.
The parable of the sower is plain enough, Mt 13:3-9. 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? (Mt 13:10), 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 Mt 13:36. "Hear ye therefore the parable of the sower (Mt 13:18); 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 (Php 3:1); "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, Ne 8:2. 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 (Mt 13:19): 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 (1Pe 1:23); it is the gospel that brings forth fruit in souls, Col 1:5,6.
(2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see Mt 13:37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1Co 3:9. 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 21:10.
(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, Pr 24:30. 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, Mt 20:16.
Now observe the characters of these four sorts of ground.
[1.] The highway ground, Mt 13:4-10. They had pathways through their corn-fields (Mt 12:1), 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 Him 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 (Mt 13:5,6), 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, Mt 13:20,21. 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 (Mt 13:5), 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, 1Th 5:21. 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 6:5), 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 (Mt 10:22); they did run well, but something hindered them, Ga 5:7.
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 (Re 3:10), then is the trial, who keeps it, and who does not, Re 1:9. 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, Ga 5:11. Observe, Persecution is represented in the parable by the scorching sun, (Mt 13:6); 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, Php 1:12. 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, Mt 13:7. 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 (2Sa 23:6,7); they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. 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 5:4,5); 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 (Mt 13:18); 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, Mt 13:23. 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 55:10,11.
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, Joh 15:8. 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 (Ge 26:12), abounding in the work of the Lord, Joh 15:8. 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.
24-43
Parable of the Tares, the Mustard-Seed, the Leaven, etc.
简体中文
稗子、芥菜种、面酵等比喻
²⁴ 耶稣又设个比喻对他们说：「天国好像人撒好种在田里，
²⁵ 及至人睡觉的时候，有仇敌来，将稗子撒在麦子里就走了。
²⁶ 到长苗吐穗的时候，稗子也显出来。
²⁷ 田主的仆人来告诉他说：『主啊，你不是撒好种在田里吗？从哪里来的稗子呢？』
²⁸ 主人说：『这是仇敌做的。』仆人说：『你要我们去薅出来吗？』
²⁹ 主人说：『不必，恐怕薅稗子，连麦子也拔出来。
³⁰ 容这两样一齐长，等着收割。当收割的时候，我要对收割的人说，先将稗子薅出来，捆成捆，留着烧；惟有麦子要收在仓里。』」
³¹ 他又设个比喻对他们说：「天国好像一粒芥菜种，有人拿去种在田里。
³² 这原是百种里最小的，等到长起来，却比各样的菜都大，且成了树，天上的飞鸟来宿在他的枝上。」
³³ 他又对他们讲个比喻说：「天国好像面酵，妇人拿来，藏在三斗面里，直等全团都发起来。」
³⁴ 这都是耶稣用比喻对众人说的话；若不用比喻，就不对他们说什么。
³⁵ 这是要应验先知的话，说：我要开口用比喻，把创世以来所隐藏的事发明出来。
³⁶ 当下，耶稣离开众人，进了房子。他的门徒进前来，说：「请把田间稗子的比喻讲给我们听。」
³⁷ 他回答说：「那撒好种的就是人子；
³⁸ 田地就是世界；好种就是天国之子；稗子就是那恶者之子；
³⁹ 撒稗子的仇敌就是魔鬼；收割的时候就是世界的末了；收割的人就是天使。
⁴⁰ 将稗子薅出来用火焚烧，世界的末了也要如此。
⁴¹ 人子要差遣使者，把一切叫人跌倒的和作恶的，从他国里挑出来，
⁴² 丢在火炉里；在那里必要哀哭切齿了。
⁴³ 那时，义人在他们父的国里，要发出光来，像太阳一样。有耳可听的，就应当听！」
在这些经文中，我们有：一、基督为何用比喻讲道的另一个理由（太13:34-35）。「这都是他用比喻对他们说的」，因为天国奥秘更加清楚明白的显明之时尚未到。基督为要使众人持续仰望期待，便用「比喻对他们讲，若不用比喻，就不对他们说什么」——即在这个时候、在这篇讲论中。注意，基督用尽一切办法和方法，要对人的灵魂行善、使他们受感；人若不愿受明白讲道的教导和影响，他就要用比喻试试他们；此处所给的理由是，「要应验先知的话」。此处所引的是历史诗篇诗78:2序言的一部分：「我要开口说比喻。」作诗的大卫或亚萨论其叙述所说的，在此被应用到基督的讲论上；这伟大的先例足以辩护这种讲道法，使那些对此反感的人无可推诿。这里有，1. 基督讲道的「内容」；他讲的是「创世以来所隐藏的事」。福音的奥秘从「创世以来」就「藏在神里面」——藏在他的谋略和旨意中（弗3:9）。参罗16:25；林前2:7；西1:26。我们若喜爱古事的记载和隐秘事的启示，岂不更当欢迎这兼具古老与奥秘的福音吗？这奥秘从「创世以来」就包在预表和影儿里，如今这些「都已经废掉了」；那些隐秘的事如今已成为显明的事，「是属于我们和我们子孙的」（申29:29）。2. 基督讲道的「方式」；他用比喻讲；是有智慧的言语，却是比喻性的，有助于吸引注意和殷勤查考。所罗门那充满比喻的箴言式格言，被称为 proverbs，即「比喻」；原文是同一个字；但在这事上像在别的事上一样，「看哪，在这里有一人比所罗门更大」，在他里面「藏着一切智慧与知识的宝藏」。
二、「稗子」的比喻及其解释；两者必须一同看，因为解释说明了比喻，比喻也例证了解释。
请注意，1. 门徒求主为他们解释这比喻（太13:36）；「耶稣离开众人」；恐怕他们许多人离开时并不比来时更有智慧；他们只听见了一些字句的声音，仅此而已。想到多少人离开讲道时心里并没有恩典的道，实在可悲。基督「进了房子」，不单是为自己的安息，更是为要与门徒私下相交——他的讲论主要就是为教导他们。他随时随处都愿行善；门徒抓住机会，「进前来」。注意，凡在别的事上有智慧的人，必须在分辨和善用机会上有智慧——尤其是与基督相交的机会，与他单独相交的机会——在隐密的默想和祷告中。我们聚会回来，彼此谈论所听的，借亲切的交谈互相帮助明白、记忆、受感，这是极好的；因为我们因聚会后虚妄无益的闲谈，失去了许多讲道的益处。参见路24:32；申6:6-7。若可行，向传道人请问真道之意，尤其好，因为「祭司的嘴唇当存留知识」（玛2:7）。私下的交谈对我们从公开讲道中得益，大有帮助。拿单的「你就是那人」一句，正中大卫的心。
门徒求主说：「请把田间稗子的比喻讲给我们听。」这暗示他们承认自己的无知，并不以为耻。他们大概明白比喻的大意，却想要更具体地了解，并确认自己领受得对。注意，那些自觉无知、又真心渴望受教的人，正是基督教导的合适对象。他必「教导谦卑人」（诗25:8-9），却「要人向他求问」。基督未曾被求而解释了前一个比喻，这一个却是他们求他才解释的。注意，我们既已领受怜悯，就当善用，既作指引我们祷告的向导，也作我们祷告中的鼓励。最初的光与最初的恩典是预防性地赐下的，进一步的光与恩典却必须日日祈求。
2. 基督应他们的请求所给的解释；基督如此乐意答应他门徒的这种渴望。如今比喻的大意，是要向我们展示天国——即福音教会——的现今与将来状态：基督对它的眷顾，魔鬼对它的敌视，其中善恶的混杂，以及将来在另一个世界所要成就的。注意，有形的教会就是天国；其中虽有许多假冒为善的，基督却在其中像君王一样掌权；其中也有一班余民是天国的子民和后嗣，教会因这较好的部分而得名：教会就是「地上的天国」。
让我们逐一查看这比喻的解释。
(1)「那撒好种的就是人子。」耶稣基督是田地的主，「庄稼的主」，好种的撒种者。「他升上高天的时候，将恩赐赏给人」——不单是好的工人，也是别的好人。注意，世上一切的好种都来自基督的手，都是他所撒的：所传的真理、所栽种的恩典、所成圣的灵魂，都是好种，都当归给基督。工人是基督手中撒好种的器具，为他所用、在他之下，他们劳苦的成效全赖他的赐福；所以说，撒好种的就是基督，不是别人；他是「人子」，与我们同类，为使我们不被他的威严所慑；「人子」，是中保，有权柄。
(2)「田地就是世界」；人类的世界，是一片大田地，本可结出好果子；它竟结出这么多坏果子，更可悲：此处的世界是有形的教会，散布全世界，不限于一个国家。注意，在比喻中它被称为「他的田地」；世界是基督的「田地」，因为「父已将万有交在他手里」：魔鬼在世上所有的权势和利益，都是僭越不义的；基督来接管时，本是他有权，是「他的田地」，正因为是他的，他才精心撒下好种。
(3)「好种就是天国之子」，就是真圣徒。他们[1]是「天国之子」——不是只在名义上像犹太人那样（太8:12），而是在诚诚实实上；里面作的犹太人、真以色列人，因信服耶稣基督这教会大君王而归入他的国。[2] 他们是好种，像种子一样宝贵（诗126:6）。种子是田地的本体；圣洁的种子也是如此（赛6:13）。种子是分散的，圣徒也是如此；这里一点、那里一点，只是有的地方撒得更密。种子是要期望它结果实的；神在这世上从他得着的尊荣和事奉，都是从圣徒得着的，他「必将他种在地上」（何2:23）。
(4)「稗子就是那恶者之子。」这里描述罪人、假冒为善者和一切亵渎邪恶之人的性情。[1] 他们是魔鬼的儿女，他是那恶者。他们虽不认他的名，却带有他的形像，行他的私欲，从他受教；他掌管他们，在他们里面运行（弗2:2；约8:44）。[2] 他们是世界这块田里的稗子；既不行善，反行害；对自己无益，对好种有害——既借试探又借逼迫；他们是园中的杂草，与好植物同得一样的雨水、阳光、土壤，却一无用处；「稗子长在麦子里」。注意，神如此安排，使善恶在今世混杂在一起，为要叫善人得着操练，恶人无可推诿，并使天上与地上有别。
(5)「撒稗子的仇敌就是魔鬼」；他是基督和一切善事的死敌，是良善的神之荣耀的仇敌，也是一切善人的安慰与幸福的仇敌。他是世界这块田地的仇敌，妄图把它据为己有，就在其中撒下他的稗子。自从他自己成了邪恶的灵，他就孜孜不倦地推动邪恶，并以此为业，企图借此抵挡基督的工作。
关于撒稗子，在比喻中请注意，
[1] 稗子是「及至人睡觉的时候」撒的。官长们睡了，他们本可借权柄防止这害；工人睡了，他们本可借讲道防止这害。注意，撒但窥伺一切机会，抓住一切优势来传播罪恶与亵渎。他对个别之人的损害，正是在理性和良心睡着、放松警备之时；所以我们「务要谨守、警醒」。那是在夜间，因为夜间是睡觉之时。注意，撒但在「这世界的黑暗」中掌权；这给他撒稗子的机会（诗104:20）。是「人睡觉的时候」；然而人总要有睡觉的时候，无可避免。注意，我们要阻止教会中有假冒为善的人，正如农夫睡着时无法阻止仇敌破坏他的田地一样不可能。
[2] 仇敌撒了稗子，就「走了」（太13:25），免得人知道是谁做的。注意，撒但行最大损害时，最用心隐藏自己；因为他若被看见，其计谋就有被破坏的危险；所以当他来撒稗子时，就「装作光明的天使」（林后11:13-14）。他「走了」，仿佛没做坏事；「淫妇的道也是如此」（箴30:20）。请看，堕落之人犯罪的倾向何等之大：仇敌撒了稗子，尽可走开，稗子自会发芽行害；而好种撒下，却必须照料、浇灌、围护，否则就归于无有。
[3] 稗子直到「长苗吐穗的时候」才显出来（太13:26）。人心里有许多隐密的恶，长久藏在貌似敬虔的外表之下，终久却要暴露。好种和稗子 alike 都在土块下躺了很久，起初发芽时难以分辨；但试炼之时一来，当要结果实、当要行那带着艰难危险的善事之时，就能分辨真诚人与假冒为善者：那时你就能说，这是麦子，那是稗子。
[4] 仆人察觉之后，向主人报告（太13:27）：「主啊，你不是撒好种在田里吗？」他实在是撒了好种；教会中无论出了什么毛病，我们确知不是出于基督：想到基督所撒的种，我们不禁惊奇地问：「这些稗子从哪里来呢？」注意，错谬的兴起、丑闻的爆发、亵渎的增长，是基督一切仆人——尤其是他忠心的工人——极大的忧愁；他们受指引要把这事向田地的主人禀告。看见主园中有这样的稗子、这样的杂草，看见好土被糟蹋、好种被挤住、基督的名誉受这样的贬损，仿佛他的田地不比懒惰人的田地更好、「长满荆棘」，实在可悲。
[5] 主人立刻知道缘由（太13:28）：「这是仇敌做的。」他没有把责任推到仆人身上；他们无可奈何，已尽了所能去防止。注意，基督忠心殷勤的工人，不会因教会中善恶混杂、真假相混而被基督定罪，因此也不该被人责备。「这样绊倒人的事是免不了的」；只要我们尽了本分，即使没有所期望的成效，也不算在我们账上。他们虽睡了，只要他们不爱睡；虽有稗子撒下，只要他们没有撒稗子、没有浇灌稗子、没有容让稗子，责任就不在他们。
[6] 仆人们急于要把这些稗子薅出来。「你要我们去薅出来吗？」注意，基督的仆人在未请教主人之前，那种急躁轻率的热心，有时竟不顾教会的安危，要把一切他们以为是稗子的都连根拔除：「主啊，你要我们吩咐火从天上降下来吗？」
[7] 主人极其明智地阻止了这事（太13:29）：「不必，恐怕薅稗子，连麦子也拔出来。」注意，任何人都不能无误地分辨稗子与麦子，他可能弄错；所以基督的智慧与恩典如此安排：他宁可容让稗子，也不愿以任何方式危及麦子。毫无疑问，当受惩戒的显然犯罪者要被惩治，我们也要从他们中间退出来；那些显然是「恶者之子」的人，不可领受特殊的圣礼；然而纪律可能在其规则上错了，或在其应用上过严，以至于许多真正敬虔、良心敏感的人受困扰。在施加和维持教会惩戒时，必须大大谨慎、节制，免得麦子被践踏，甚至被连根拔起。「从上头来的智慧，先是清洁，后是和平」；抵挡自己的人，不可被剪除，倒要教导，「用温柔」（提后2:25）。稗子若继续处在恩典途径之下，可能变为好麦；所以当对他们忍耐。
(6)「收割的时候就是世界的末了」（太13:39）。这个世界终有结局；它虽存得久，却不会永远存留；时间不久就要被永恒吞灭。在世界末日，将有一个大收割的日子，就是审判的日子；收割之时一切都成熟了，可以被割下：善人恶人到大日都熟了（启6:11）。这是「地的收割」（启14:15）。收割时，收割者在前面一刀割尽，不留一田、不留一角；到大日，所有的人都必受审（启20:12-13）；神已「定了收割」（何6:11），必不落空（创8:22）。收割时，各人所撒的种都要显明：各人的地、种子、技巧、勤惰都要显出来（加6:7-8）。那时「那带种流泪出去的，必要欢欢乐乐地带禾捆回来」（诗126:5-6），「得着收割的喜乐」（赛9:3）；「懒惰人因冬寒不肯耕种，到收割的时候，他去讨饭，便一无所有」（箴20:4）；他必呼叫「主啊，主啊」，却是徒然；那些「随从肉体撒种的人」，他们的收割「必是愁苦、绝望悲哀的日子」（赛17:11）。
(7)「收割的人就是天使」：他们要在那大日被差遣执行基督公义的判语——无论是称许还是定罪——作为他公义的使者（太25:31）。天使有技巧、有能力、敏捷迅速，是基督顺服的仆人，是恶人圣洁的仇敌，是众圣徒忠诚的朋友，因此适合担任此任。「收割的得工价」，天使的服役也必不至落空；因为「撒种的和收割的一同快乐」（约4:36）；这就是「在神面前，也就是在天使面前所有的喜乐」。
(8) 地狱的痛苦就是「火」，稗子到那时要被扔在其中，被火烧尽。在大日要作区分，随之而来的是天壤之别；那实在是显赫的日子。
[1] 稗子到那时要被薅出来：「收割的人」（其首要工作是收庄稼）要先受命「把稗子薅出来」。注意，善人恶人在今世虽未分别，在大日却必被分开；那时麦子中必不再有稗子，圣徒中必不再有罪人：那时你们要明明地「分别义人和恶人」——这在今世有时很难做到（玛3:18，4:1）。基督不会永远容忍（诗50:1等）。他们要「从他国里挑出一切叫人跌倒的，和一切作恶的」；「他一发作，就必全然灭尽」。一切曾叫人跌倒、曾作教会丑闻、曾作人良心绊脚石的腐败教义、敬拜和做法，在那日都要被公义的审判者定罪，被「他降临的荣光」消灭殆尽——一切「木、草、禾秸」（林前3:12）；那时「那些作恶的人有祸了，他们以犯罪为业，执意不改」——不单是基督国度在地上最后一代的人，也是每一个时代的人。这里也许引自番1:3：「我必除灭绊脚石和恶人。」
[2] 他们到那时要「捆成捆」（太13:30）。同类的罪人在大日要被捆在一起：一捆无神论者，一捆享乐主义者，一捆逼迫人的，还有一大捆假冒为善者。在罪中同伙的，在羞耻和忧愁中也要同伙；这将加重他们的痛苦，正如得荣耀的圣徒彼此相交要增添他们的福乐。让我们像大卫那样祷告：「耶和华啊，求你不要把我的灵魂和罪人一同除掉」（诗26:9），而要把我们与「耶和华我们神一同捆在生命的 bundle 里」（撒上25:29）。[3] 他们要被「丢在火炉里」；教会中像田里的稗子那样的恶人、害人之人，结局就是如此；他们只配火，必到火里去，那里对他们最合适。注意，地狱是火炉，是神的愤怒点燃的火，由成捆的稗子维持燃烧——他们永远在被焚烧，却永不被烧尽。这里他离开比喻，转而描述那比喻所要表明的痛苦：「在那里必要哀哭切齿了」；毫无安慰的忧愁，以及对神、对自己、对彼此无可治愈的愤恨，将是被定罪之灵魂永不止息的折磨。所以我们「既知道主是可畏的」，就当被劝——不可去作恶。
(9) 天堂就是「仓」，到了那收割的日子，神所有的麦子都要被收进去。「惟有麦子要收在仓里」：比喻中如此说（太13:30）。注意，[1] 在这世界的田地里，好人是麦子，是最宝贵的谷物，是田里最有价值的部分。[2] 这麦子不久要被收聚，从稗子和杂草中收聚：「招聚作总会」——一切旧约圣徒、一切新约圣徒，一个也不缺。「招聚我的圣徒到我这里来」（诗50:5）。[3] 神所有的麦子都要一同收纳在神的仓里：个别的灵魂在死时被收藏，像一捆禾稼（伯5:26），但普遍的大收纳要在时间之末：那时神的麦子要被聚拢，不再分散；既有麦捆，也有稗捆；那时他们要被保全，不再受风吹雨打、罪恶忧伤之苦；不再远远地在田里，而是在近处的仓里。天堂不仅是仓，更是「扬净的场」（太3:12），在那里麦子不单与稗子般的恶伴分开，也被筛去自己里面的糠秕。
在比喻的解释中，这荣耀地被描述出来（太13:43）：「那时，义人在他们父的国里，要发出光来，像太阳一样。」第一，他们今生的尊荣，是神为他们的父。「我们现在是神的儿女」（约壹3:2）；我们在天上的「父」在那里为王。基督升天时，是升到「我的父，也是你们的父」那里（约20:17）。那是「父的家」，更是「父的宫殿」、他的宝座（启3:21）。第二，为他们存留的尊荣，是他们「要在他国度里发出光来，像太阳一样」。在今世他们隐而未显（西3:3），他们的荣美因贫穷和外表卑微而被遮蔽；他们自己的软弱与缺陷、加在他们身上的羞辱与毁谤，也使他们暗淡；但那时他们要从乌云背后发出光来，像太阳一样；死时他们要向自己显明；大日之时他们要在全世界面前公开发光，「他们的身体要变成和基督荣耀的身体相似」：他们要借反射发光，从那众光之父借来光芒；他们的成圣得以完全，他们的称义被宣告；神要认他们为儿女，并要把他们为他名所受的一切服事和苦难的记录都呈明出来：他们要像太阳那样发光——太阳是一切可见之物中最荣耀的。圣徒的荣耀，在旧约中比作穹苍和星宿的荣耀，此处却比作太阳；「因为福音已经把生命和不朽彰显得更清楚」，胜过律法之下。凡在今世像明光照耀、使神得荣耀的，在来世必像太阳发光、使他们「自己」得荣耀。救主像先前一样，以要求听道作为结语：「有耳可听的，就应当听。」这些事关乎我们的福分，我们应当留心听。
三、这里是「芥菜种」的比喻（太13:31-32）。这比喻的大意，是要表明福音「起初虽然极小，末后却必大大增长」。如此，福音教会——「神在我们中间的国」——要在世上被建立；如此，恩典在人心中的工作——「神在我们里面的国」——也要在个人身上推进。
关于福音的工作，请注意，
1. 它起初通常极微弱、极小，「像一粒芥菜种，这是百种里最小的」。当时正在建立中的弥赛亚国度，规模很小；基督和使徒与世界的大人物相比，显得「像一粒芥菜种」，是「世上软弱的事」。在个别的地方，福音之光初次显明，不过是「黎明的曙光」；在个别的灵魂里，起初是「微小之事的日子」，像一根压伤的芦苇。年幼的信徒像「羊羔」，必须「抱在怀中」（赛40:11）。有一点信心，其中却有许多缺欠（帖前3:10），有「说不出来的叹息」因为太小；有属灵生命的原则和某些动作，却几乎难以察觉。
2. 然而它在增长、在前进。基督的国奇妙地扩展；大有所加添；万民一日而生，尽管遭到地狱和地上一切的反对。在人心里，恩典若是真的，必真实地增长，尽管可能不易察觉。「芥菜种」虽小，却是种子，里面有增长的倾向。恩典必得着地土，越照越明（箴4:18）。已坚定的恩典习惯，被挑旺的恩典行动，更清晰的知识，更坚定的信心，更火热的爱——这就是种子的增长。
3. 它至终要达到极大的力量和有用性；「等到长起来，它成了树」，在那地的树比我们这里大得多。教会像「从埃及挪出的葡萄树」，已扎根，「充满了大地」（诗80:9-11）。教会像一棵大树，天空的飞鸟宿在其上；神的子民借它得着食物和安息、荫庇和避难。在个人身上，恩典的原则若是真的，必坚持到底，至终得以完全；增长的恩典必成为坚强的恩典，必成就许多事。长大的基督徒当羡慕对他人有用，像长大的芥菜种对鸟有用一样；使那些住在其荫下或附近的人因他们得益处（何14:7）。
四、这里是「面酵」的比喻（太13:33）。其大意与前一个比喻相近，要表明福音要逐步却又安静无声地得胜、成功；传福音就像面酵，在领受之人的心里如面酵般工作。
1.「妇人拿来」这面酵；这是她的工作。工人受雇在发酵之处、在发酵之灵魂中传福音。「妇人是较软弱的器皿」，我们却有这宝贝在这样的器皿里。
2. 面酵「藏在三斗面里」。心如面，柔软可塑；柔软的心才能从道中得益：在未磨的谷中面酵不发功，在未为罪自卑、未破碎的灵魂中福音也不发功；律法磨碎人心，然后福音才使它发酵。这是「三斗面」，数量很大，「一点面酵能使全团都发起来」。面必须先揉过，才能接受面酵；我们的心既必须破碎，也必须湿润，必须费心预备来接受神的道，好叫我们能接受它的印刻。面酵必须「藏在心里」（诗119:11），不为隐藏（因为它必显露），乃为安全；我们内心当思想它，当把它存记，像马利亚把基督的话存在心里一样（路2:51）。妇人把面酵藏在面里，是意图让它把味道传给面；照样，我们当把神的道藏在心里，使我们因此成圣（约17:17）。
3. 这样藏在面团里的面酵，就在其中运作、发酵；「神的道是活泼的，是有功效的」（来4:12）。面酵迅速发酵，神的道也是如此，却又逐步而作。以利亚的外衣对以利沙所起的改变何等突然！（王上19:20）。它又无声无息地运行（可4:26），却坚强而不可抗拒；它的工作没有声响，因为「圣灵的道如此」，却必成其工。只要把面酵藏在面团里，全世界都不能拦阻它把味道传给面；然而没有人看见这事怎样成就，却逐步地「全团都发起来」。
(1) 在世上也是如此。使徒借讲道在人类大众中藏了一把面酵，产生了奇妙的效果；它使世界发酵，在某意义上「把它颠倒过来」（徒17:6），逐步使它的味道大大改变：福音的香气「在各处显明出来」（林后2:14；罗15:19）。这功效不是借外力，因此不能被任何这样的外力抵挡或征服，而是借「万军之耶和华的灵」——他行事，无人能拦。
(2) 在人心里也是如此。福音进入灵魂，[1] 它带来的改变，不是在本质上；面团仍是同一面团，而是在品质上；它使我们的口味与从前不同，也使别的事对我们与从前不同（罗8:5）。[2] 它带来普遍的改变；它扩散到灵魂的一切功能和官能，甚至改变身体肢体的性情（罗6:13）。[3] 这改变使灵魂有分的本性，正如面团有分于面酵；我们「从心里顺服了所传给你们道理的模范」（罗6:17），「变成同样的形像」（林后3:18），像印记打在蜡上。福音带有神、基督、白白领受之恩、来世的味道，如今这些事在灵魂里也有了味道。它是信心与悔改、圣洁与爱的道，这些都在灵魂里被它造成。这味道是无声无息地传递的，因为「我们的生命与基督一同藏在神里面」；却是不可分割地传递的，因为恩典是「那上好的福分，是不能夺去的」。面团发酵之后，就要进烤炉；试炼和苦难通常伴随这改变；但如此，圣徒才得以成为我们主人席上的饼。
英文原文
Parable of the Tares, the Mustard-Seed, the Leaven, etc.
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, Mt 13:34,35. 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, Ps 78:2, 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 3:9. Compare Ro 16:25, 1Co 2:7, Col 1:26. 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, De 29:29. 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 (Mt 13:36); 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 Lu 24:32, De 6:6,7. 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 2:7. 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 (Ps 25:8,9), 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 (Mt 8:12), 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, Ps 126:6. The seed is the substance of the field; so the holy seed, Isa 6:13. 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, Ho 2:23.
(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, Eph 2:2, Joh 8:44. [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, Ps 104:20. 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 (Mt 13:25), 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, 2Co 11:13,14. He went his way, as if he had done no harm; such is the way of the adulterous woman, Pr 30:20. 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, Mt 13:26. 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 (Mt 13:27); 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 (Mt 13:28); 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 (Mt 13:29); 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, 2Ti 2:25. 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, Mt 13:39. 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, Re 6:11. It is the harvest of the earth, Re 14:15. 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 (Re 20:12,13); God has set a harvest (Ho 6:11), and it shall not fail, Ge 8:22. At harvest every man reaps as he sowed; every man's ground, and seed, and skill, and industry, will be manifested: see Ga 6:7,8. Then they who sowed precious seed, will come again with rejoicing (Ps 126:5,6), with the joy of harvest (Isa 9:3); when the sluggard, who would not plough by reason of cold, shall beg, and have nothing (Pr 20:4); 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 17:11.
(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, Mt 25:31. 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 (Joh 4:36); 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, Mal 3:18,4:1. Christ will not bear always, Ps 50:1, etc. 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 (1Co 3:12); 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 Zep 1:3, I will consume the stumbling-blocks with the wicked.
[2.] They will then be bound in bundles, Mt 13:30. 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 26:9), but let it be bound in the bundle of life, with the Lord our God, 1Sa 25:29. [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, Mt 13:30. 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 50:5. [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 5:26), 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 (Mt 3:12), 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 (Mt 13:43); 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 (1Jo 3:2); our Father in heaven is King there. Christ, when he went to heaven, went to his Father, and our Father, Joh 20:17. It is our Father's house, nay, it is our Father's palace, his throne, Re 3:21. 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 3:3), 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, Mt 13:31,32. 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 40:11. There is a little faith, but there is much lacking in it (1Th 3:10), 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, Pr 4:18. 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 80:9-11. 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, Ho 14:7.
IV. Here is the parable of the leaven, Mt 13:33. 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 119:11), 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, Lu 2:51. 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, Joh 17:17.
3. The leaven thus hid in the dough, works there, it ferments; the word is quick and powerful, Heb 4:12. The leaven works speedily, so does the word, and yet gradually. What a sudden change did Elijah's mantle make upon Elisha! 1Ki 19:20. It works silently and insensibly (Mk 4:26), 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 (Ac 17:6), and by degrees made a wonderful change in the taste and relish of it: the savour of the gospel was manifested in every place, 2Co 2:14, Ro 15:19. 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, Ro 8:5. [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, Ro 6:13. [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 (Ro 6:17), changed into the same image (2Co 3:18), 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.
44-52
Various Parables
简体中文
各样的比喻
⁴⁴ 「天国又好像宝贝藏在地里，人遇见了就把他藏起来，欢欢喜喜的去变卖一切所有的，买这块地。
⁴⁵ 天国又好像买卖人寻找好珠子，
⁴⁶ 遇见一颗重价的珠子，就去变卖他一切所有的，买了这颗珠子。」
⁴⁷ 天国又好像网撒在海里，聚拢各样水族，
⁴⁸ 网既满了，人就拉上岸来，坐下，拣好的收在器具里，将不好的丢弃了。
⁴⁹ 世界的末了也要这样。天使要出来，从义人中把恶人分别出来，
⁵⁰ 丢在火炉里；在那里必要哀哭切齿了。」
⁵¹ 耶稣说：「这一切的话你们都明白了吗？」他们说：「主啊，我们明白了。」
⁵² 他对他们说：「凡文士受教作天国的门徒，就像一个家主从他库里拿出新旧的东西来。」
在这些经文里我们有四个简短的比喻。
一、「藏宝于田」的比喻。直到如今，他把「天国」比作微小的事物，因为它的开端微小；但为免有人因此轻看它，在这个比喻和下一个比喻里，他把天国描述为本体极有价值、对那些接受它、又愿意达到其条件之人极有益处的；此处它被比作「藏在地里的宝贝」，我们若愿意，可以把它变作我们自己的。
1. 耶稣基督就是那真宝贝；在他里面有一切丰富有用之物的丰盛，可以作我们的份：「一切的丰盛」（西1:19；约1:16）；「智慧和知识的宝藏」（西2:3），以及义、恩典、平安的宝藏；这些都是为我们存在基督里的；我们若在他里面有分，这一切就都是我们的。
2. 福音就是藏着这宝贝的田地：它藏在福音之道里——既藏在旧约的福音里，也藏在新约的福音里。在福音的 ordinances 里，它如奶在胸中、髓在骨中、吗哪在露水中、水在井里（赛12:3）、「蜜在蜂房里」一般被隐藏。它被藏起来，不是在「关锁的园」里，也不是在「封闭的泉」里，而是在「田里」——一块敞开的田里；「愿意的，都可以来查考圣经」；让他「在这田里」挖掘（箴2:4）；无论我们找到什么王者之矿，只要走对路，就都是我们的。
3. 发现这田里所藏的宝贝及其说不尽的价值，是一件大事。许多人轻看福音，不愿付代价、不愿冒险去接受它，原因就在于他们只看田地的表面，凭表面下判断，所以看不出基督教的设立有何胜过哲学家之处；其实最富的矿常在最贫瘠的地里；所以他们连这块田都不肯出价，更不必说达到它的实价了。「你的良人比别人的良人有何强处？」圣经比别的好书强在哪里？基督的福音比柏拉图的哲学或孔子的道德强在哪里：但那些「查考圣经」、并在其中找到基督和「永生」（约5:39）的人，却在这田里发现了这样的宝贝，使它具有无限的价值。
4. 那些认出这田里宝贝、又正确估价的人，无论何价总不得安宁，直到把它变作自己的。那找到这宝贝的人，把它藏起来——这表示一种圣洁的谨慎，「免得我们赶不上」（来4:1），「要谨慎」（来12:15），免得撒但从我们和它中间插入。他虽然交易还没成，就在其中喜乐；他因有这样一笔交易可得、自己又大有希望得到基督里有分、这事正在商谈而欢喜：「寻求耶和华的」人，他们的「心」可以「喜乐」（诗105:3），尽管还只是在寻求。他决意「买这块田」：凡按福音条件接受福音邀请的人，就是买这块田；他们因其中所藏的眼不能见的宝贝，把它变作自己的。我们所当留意的，正是福音中的基督；我们不必升到天上，基督在道中离我们不远。他如此专心致志，「去变卖一切所有的，买这块田」：凡要从基督得着拯救益处的人，必须甘心舍下一切，好使自己稳稳得着；必须「将万事当作有损的，为要得着基督，并且在他里面被寻见」。
二、「重价珠子」的比喻（太13:45-46），与前一个藏宝的比喻意旨相同。「梦既重演，事必确实」。
注意，1. 世人都忙碌，「寻找好珠子」：有人要富，有人要贵，有人要学；但大多数人受骗，以膺品为珠子。
2. 耶稣基督是「重价的珠子」，是无价可估的宝石，能使那拥有他的人富足——真正富足，「在神面前富足」；有了他，我们在此生和永恒都足以得福。
3. 真基督徒是属灵的「买卖人」，寻找并找着这颗重价的珠子；他不以任何不及「在基督里有分」的事物为满足，并且像那决意要在属灵上富足的人一样，做大生意：「他去买了那颗珠子」；他不但出价，更把它买了。我们若不认识基督为「我们的」、为我们「神使基督成为我们的智慧」（林前1:30），认识他又有什么益处呢？
4. 凡要在基督里有拯救之分的，必须甘心为他舍下一切，撇下所有跟从他。无论什么与基督相抗、或与基督争我们爱慕事奉的，我们都当乐意舍弃，无论它对我们何等宝贵。金子可能买得太贵，但这颗重价珠子永不嫌贵。
三、「撒网」的比喻（太13:47-49）。
1. 这里是比喻本身。请注意，(1) 世界是汪洋大海，世人就是海里「无数大小的爬物」（诗104:25）。人在天然状态下，「如同海中的鱼，没有君王管辖他们」（哈1:14）。(2) 传福音就是把网撒在这海里，要从其中有所捕获，为那掌管海洋主权者得荣耀。工人是「得人的渔夫」，从事撒网、拉网之工；「在基督的话里」下网，他们才有收获；否则，「劳苦一夜，并无所得」。(3) 这网聚拢各样水族，正如大型拖网所行。有形的教会里有大量杂物、垃圾、污秽、杂草和害虫，也有鱼。(4) 将有一时这网要满了，被拉到岸上；到了时候，福音就要成全它所奉差遣的工，我们确知它不徒然返回（赛55:10-11）。网如今正在装满；有时装得快些，有时慢些，却始终在装，终必被拉到岸上，那时「神的奥秘就成全了」。(5) 网满了、被拉到岸上时，其中所聚的好与坏就要分开。那时假冒为善者与真基督徒要被分开；好的要被收在器具里，因它宝贵，所以当小心保存；不好的要被丢弃，因它卑贱无用；那日被丢弃的人有祸了。网在海里时，无人知道其中有什么，连渔夫自己也分辨不出来；但他们小心地把它连其中一切拉到岸上，是为其中好物的缘故。神对有形教会的看顾如此，工人对所照管之人——尽管是混杂的——所当有的关心也当如此。
2. 这里是比喻后半段的解释，前半段已够明白：我们看见有形教会里聚拢了「各种各样的人」；但后半段所指的还在将来，所以特别加以解释（太13:49-50）。「世界的末了也要这样」；那时，也唯有那时，才是那区分显明之日。我们别指望网里都是好鱼；器具里要如此，但网里却是混杂的。请看，(1) 恶人从义人中分别出来。天上的天使要出来做地上教会的天使所永远做不到的事；他们要「从义人中把恶人分别出来」；我们不必问他们怎样分辨，因为他们既奉差遣，又从他得指示——那位认识众人、特别认识「谁是他的人」、「谁不是他的人」的主；我们可以肯定，无论哪一方面都不会有差错。(2) 恶人被分别出来之后的判决。他们要被「丢在火炉里」。注意，那些住在成圣之人当中、自己却未成圣而死的人，他们的份必是永远的痛苦与忧愁。这与先前太13:42所说的一样。注意，基督自己常常讲论地狱的痛苦，作为假冒为善者永远的刑罚；我们常常受提醒想起这唤醒人心、激发人的真理，是大有益处的。
四、这里是「好管家」的比喻，旨在把其余一切比喻都钉牢。
1. 这比喻的缘起，是门徒在学习上长进良多，特别因这篇讲论而得益。(1) 他问他们：「这一切的话你们都明白了吗？」暗示他们若不明白，他随时准备解释。注意，凡读道听道之人，基督都愿意他们明白；因为否则怎能从中得益？所以我们在读或听之后，省察自己——或受省察——是否明白，是好的。作基督的门徒受考问，并不有损身分。基督邀请我们向他求教，工人也当主动向那对所听之道有疑问的人提供服务。(2) 他们答：「主啊，我们明白了。」我们有理由相信他们说的是实话，因为他们不明白时就求解释（太13:36）。而那比喻的解释，也是其余比喻的钥匙。注意，正确明白一篇好讲道，大大有助于明白另一篇；因为好真理彼此说明、互相阐明；「聪明人得知识以为易」。
2. 比喻本身的用意，是为肯定并称赞他们的长进。注意，基督乐于鼓励他学校里乐意学习的人，尽管他们软弱；并对他们说：「好，好。」
(1) 他称赞他们「受教作天国门徒的文士」。他们如今是学了为要教导，而犹太人中的教师就是文士。那「心中预备在以色列中教导人」的以斯拉，被称为「敏捷的文士」（拉7:6,10）。福音忠心有见识的工人也是文士；但为区分，他被称为「受教作天国门徒的文士」——在福音之事上纯熟，又能教导这些事。注意，[1] 那要教导别人的，自己必须先受好教导。祭司的嘴唇若要存留知识，他的头先要有知识。[2] 福音工人的教导必须在于「天国」，他的本分正是围绕这事。一个人可以是伟大的哲学家和政治家，但若未受教于天国，他就作不了一个好工人。
(2) 他把他们比作一个好家主，「从他库里拿出新旧的东西来」——去年所藏与今年所收的，丰富而多样，为招待朋友（歌7:13）。请看，[1] 工人当有什么家具——「新旧之物的宝藏」。凡有如此多、如此不同场合的，就需要在收聚之日用新旧约的真理、新旧之物的宝藏好好装备自己，用古今的进步，「叫属神的人得以完全」（提后3:16-17）。旧的经历和新的观察都有其用；我们不可满足于旧的发现，必须不断加添新的。活到老，学到老。[2] 他当如何使用这家具；他当「拿出来」：积蓄是为了拿出，为使他人得益。Sic vox non vobis——你当积存，却不是单为自己。许多人满溢却无出口（伯32:19）；有银子却埋藏；这是无用的仆人；基督自己也「领受，为要赐下」；我们也当如此，就必得更多。在拿出来时，新旧相配最好：旧真理，新方法和表达，尤其新的情感。
英文原文
Various Parables
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 (Col 1:19, Joh 1:16): treasures of wisdom and knowledge (Col 2:3), 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 12:3), 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 (Pr 2:4); 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 (Joh 5:39), 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 4:1), looking diligently (Heb 12:15), 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 105:3. 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 (Mt 13:45,46), 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? 1Co 1:30.
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, Mt 13:47-49.
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, Ps 104:25. Men in their natural state are like the fishes of the sea that have no ruler over them, Hab 1:14. (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, Isa 55:10,11. 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, Mt 13:49,50. 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, Mt 13:42. 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, Mt 13:36. 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, Ezr 7:6,10. 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, So 7:13. 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, 2Ti 3:16,17. 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 (Job 32:19); 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.
53-58
The Contempt of Christ by His Countrymen
简体中文
基督被同胞轻看
⁵³ 耶稣说完了这些比喻，就离开那里，
⁵⁴ 来到自己的家乡，在会堂里教训人，甚至他们都希奇，说：「这人从哪里有这等智慧和异能呢？
⁵⁵ 这不是木匠的儿子吗？他母亲不是叫马利亚吗？他弟兄们不是叫雅各、约西、西门、犹大吗？
⁵⁶ 他妹妹们不是都在我们这里吗？这人从哪里有这一切的事呢？」
⁵⁷ 他们就厌弃他。耶稣对他们说：「大凡先知，除了本地本家之外，没有不被人尊敬的。」
⁵⁸ 耶稣因为他们不信，就在那里不多行异能了。
我们在此看见基督在自己的家乡。他周流四方行善，却不在任何地方未完成当时见证之前就离开。他的同胞曾一次拒绝他，他却再次到他们那里。注意，基督并不照人第一次拒绝的话就放弃，他向那些屡次拒绝他的人重申邀请。在这事上像在别的事上一样，基督与他的弟兄相似；他对本乡有天然的亲情；Patriam quisque amat, non quia pulchram, sed quia suam——「各人爱自己的国家，不是因为它美丽，而是因为它是自己的」（Seneca）。他这次所受的待遇与前次大同小异，满是藐视和恶意。请注意，
一、他们如何表达对他的轻看。当他在会堂里教训他们时，「他们都希奇」；并不是因他的讲道而着迷，或爱慕他的教训本身，而只是因这竟是他讲的；他们看他不像能作这种教师的人。他们用两件事责难他。
1. 他没有受过学院教育。他们承认他有智慧和异能，但问题是他从哪里得来：因为他们知道他没有在拉比门下受教：他从没上过大学，没得过学位，也没被人称为「拉比、拉比」。注意，卑微有成见的心容易凭人的教育来判断人，多查究人的来历，少查究人的理据。「这人从哪里有这等异能呢？是正当得来的吗？他岂不是学了邪术吗？」他们这样把那本来支持他的事拿来反对他；因为他们若不是甘心眼瞎，就必断定：一个没有受过教育帮助却能显出如此非凡智慧与能力的人，必有神的辅助和差遣。
2. 他亲属的卑微与贫穷（太13:55-56）。
(1) 他们以他父亲为辱。「这不是木匠的儿子吗？」是的，他被人公认如此；这有何妨？作一个诚实工匠的儿子，并不有损他。他们却不记得（虽然他们本可以知道）这位木匠是「大卫家的人」（路1:27），是「大卫的子孙」（太1:20）；虽是木匠，却是一位有尊荣的人。那些愿意找茬的人，会忽视那值得尊重的事，只钉在看似卑微的事上。有些卑鄙的心无视任何枝子——哪怕是「从耶西的本所发的枝条」（赛11:1）——若不是最高的枝子。
(2) 他们以他母亲为辱；他们与她有何过不去？说实话，「他母亲不是叫马利亚吗」，这是一个很普通的名字，他们都认识她，知道她是寻常人；她「称为马利亚」，不是「马利亚女王」，也不是「马利亚夫人」，甚至不是「马利亚师母」，只是平平的「马利亚」；这反成了他的羞辱，仿佛人除了外国血统、贵族出身或显赫头衔之外，再无可贵的——这些竟是衡量价值的可怜尺度。
(3) 他们以他弟兄为辱——他们的名字他们都熟悉，正好拿来作此用：雅各、约西、西门、犹大——都是好人却穷人，所以被轻看；基督也因他们的缘故被轻看。这些弟兄大概是约瑟前妻所生的；或者不论他们与基督是什么关系，似乎是与他同一个家庭长大的。所以其中三位（属于十二使徒的雅各、西门和犹大——此犹大即达太）蒙召受此尊荣，我们没有特别读到，因为他们既从幼年就是基督的同伴，无需这样明确的呼召进入与基督的相识。
(4) 他的妹妹们「都在我们这里」；他们本应因此更爱他、更敬重他，因为他是他们中的一员，却因此轻看他。他们「厌弃他」：他们在这些绊脚石上绊跌了，因为他被立为「被毁谤的记号」（路2:34；赛8:14）。
二、看他如何对待这轻看（太13:57-58）。
1. 这并不扰乱他的心。可见他并未因此过分介怀；他「轻看羞辱」（来12:2）。他没有夸大那羞辱，没有表露被冒犯，没有照他们愚昧的暗示回敬那当得的回答，反而温和地把这归给世人的通病——人总是轻看那便宜的、常见的、本土的卓越。通常如此。「大凡先知，除了本地本家之外，没有不被人尊敬的。」注意，(1) 先知当受尊敬，通常也受人尊敬；属神的人是大人物、是尊荣之人，当受尊重。先知竟不得尊敬，实在奇怪。(2) 尽管如此，他们通常在自己的家乡最不受敬重，甚至最被人嫉妒。熟悉生轻视。
2. 这暂时（恭敬地说）实际上束缚了他的手：「因为他们不信，就在那里不多行异能了。」注意，不信是基督恩惠的大阻碍。「在神凡事都能」（太19:26）是泛指；至于具体，「在信的人，凡事都能」（可9:23）。福音「是神的大能，要救一切相信的」（罗1:16）。所以若没有大能之工在我们身上作成，并非因基督缺少能力或恩典，而是因我们缺少信心。「你们得救是本乎恩典」——这是一件大能之工——「也是因着信」（弗2:8）。
英文原文
The Contempt of Christ by His Countrymen
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, Mt 13:55,56.
(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 (Lu 1:27), a son of David (Mt 1:20); 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 11:1), 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, Lu 2:34, Isa 8:14.
II. See how he resented this contempt, Mt 13:57,58.
1. It did not trouble his heart. It appears he was not much concerned at it; he despised the shame, Heb 12:2. 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 (Mt 19:26), but then it is to him that believes as to the particulars, Mk 9:23. The gospel is the power of God unto salvation, but then it is to every one that believes, Ro 1:16. 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 2:8.
第十三章
在本章中，我们有：一、基督向同胞施恩，将天国传给他们（太13:1-2）。他用比喻对他们讲道，并在此说明他为何选择这种教导方式（太13:10-17）。马太又给出了另一个原因（太13:34-35）。本章记载了八个比喻，旨在描绘天国——即福音国度在世界中建立的方式及其增长与成效。那国度的重要真理与律法，在其他经文中都是清楚明白、不用比喻地陈明的；但其中开始与进展的某些情形，却在此用比喻揭开。1. 这里有一个比喻，说明人从福音真道中得益处的极大阻碍是什么，并说明有多少人因自己的愚昧而达不到真道的结局——这就是四种土地的比喻，先讲述（太13:3-9），后解释（太13:18-23）。2. 这里有两个比喻，旨在说明福音教会中将会有善恶混杂的情形，并要持续到大日审判时才将他们分开：稗子的比喻（太13:24-30），以及应门徒的请求所作的解释（太13:36-43）；还有撒网的比喻（太13:47-50）。3. 这里有两个比喻，旨在说明福音教会起初虽然极小，日久却要成为相当可观的团体：芥菜种的比喻（太13:31-32）和面酵的比喻（太13:33）。4. 这里有两个比喻，旨在说明凡指望借福音得救的人，必须甘心为这指望冒险一切、舍弃一切，并且在这交易上绝不至于吃亏：藏宝于田的比喻（太13:44）和重价珠子的比喻（太13:45-46）。5. 这里有一个比喻，为要指导门徒善用他刚才赐给他们的教训，使他人得益处——这就是好管家的比喻（太13:51-52）。二、他的同胞因他出身卑微而轻视他（太13:53-58）。