Marco 4:1-41
1 Gesù prese di nuovo ad insegnare presso il mare: e una gran moltitudine si radunò intorno a lui; talché egli, montato in una barca, vi sedette stando in mare, mentre tutta la moltitudine era a terra sulla riva.
2 Ed egli insegnava loro molte cose in parabole e diceva loro nel suo insegnamento:
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9 Poi disse:
10 Quand'egli fu in disparte, quelli che gli stavano intorno coi dodici, lo interrogarono sulle parabole.
11 Ed egli disse loro:
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13 Poi disse loro:
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21 Poi diceva ancora:
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24 Diceva loro ancora:
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26 Diceva ancora:
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30 Diceva ancora:
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33 E con molte cosiffatte parabole esponeva loro la Parola, secondo che potevano intendere;
34 e non parlava loro senza una parabola; ma in privato spiegava ogni cosa ai suoi discepoli.
35 In quel medesimo giorno, fattosi sera, Gesù disse loro:
36 E i discepoli, licenziata la moltitudine, lo presero, così com'era, nella barca. E vi erano delle altre barche con lui.
37 Ed ecco levarsi un gran turbine di vento che cacciava le onde nella barca, talché ella già si riempiva.
38 Or egli stava a poppa, dormendo sul guanciale. I discepoli lo destano e gli dicono: Maestro, non ti curi tu che noi periamo?
39 Ed egli, destatosi, sgridò il vento e disse al mare:
40 Ed egli disse loro:
41 Ed essi furon presi da gran timore e si dicevano gli uni agli altri: Chi è dunque costui, che anche il vento ed il mare gli obbediscono?
ESPOSIZIONE
E di nuovo iniziò a insegnare in riva al mare. Questo ritorno al mare è menzionato solo da San Marco. Da quel momento l'insegnamento di nostro Signore cominciò ad essere più pubblico. La stanza e il cortiletto non bastavano più alle moltitudini che venivano da lui. La versione autorizzata dice che "una grande moltitudine si radunò presso di lui". L'aggettivo greco, secondo la lettura più accreditata, è πλεῖστος il superlativo di πολὺς, e andrebbe reso "una grandissima" moltitudine.
Probabilmente lo stavano aspettando nei dintorni di Cafarnao. Egli è entrato in una barca -probabilmente la barca menzionato Marco 3:9 - e si mise in mare , cioè in barca a galla in acqua, in modo da essere sollevato dalla pressione della moltitudine (πλειστος ὀχλος) raccolte costa.
Insegnò loro molte cose in parabole . Questo era un nuovo sistema di insegnamento. Per alcuni mesi aveva insegnato direttamente. Ma poiché trovò che questo insegnamento diretto era accolto in alcuni ambienti con incredulità e disprezzo, lo abbandonò per il metodo meno diretto della parabola. La parabola (παραβολή) è etimologicamente l' esposizione di una cosa accanto a un'altra, in modo che l'una possa essere paragonata all'altra.
La parabola è la verità presentata da una similitudine. Si differenzia dal proverbio in quanto necessariamente figurativo. Il proverbio può essere figurativo, ma non necessariamente figurativo. La parabola è spesso un proverbio ampliato e il proverbio una parabola condensata. C'è solo una parola ebraica per le due parole inglesi "parabola" e "proverbio", che può spiegare il loro frequente scambio.
Il proverbio (latino) è un sentimento comune generalmente accettato. La parabola (greca) è qualcosa messo a fianco di qualcos'altro. Teologicamente, è qualcosa nel mondo della natura che trova la sua controparte nel mondo dello spirito. La parabola attira l'attenzione, e così diventa preziosa come prova di carattere. Rivela i cercatori della verità, coloro che amano la luce. Toglie la luce a chi ama le tenebre.
E disse loro nella sua dottrina (ἐν τῇ διδαχῇ αὐτοῦ); letteralmente, nel suo insegnamento , n amely, quella particolare modalità di insegnamento che ha male appena introdotto; "ha insegnato loro" (ἐδίδασκεν). Ha detto, "nel suo insegnamento" (ἐν τῇ διδαχῇ αὐτοῦ) .
Ascoltate (Ακουετε). Questa parola è introdotta solo nel racconto di San Marco; ed è molto adatto all'avvertimento al versetto 9, "ha orecchie per udire, ascolti. Il seminatore uscì per seminare . Lo scopo di questa bella parabola è questo: Cristo ci insegna che è il seminatore, cioè , il grande Predicatore del Vangelo tra gli uomini.
1 . Ma non tutti coloro che ascoltano il Vangelo lo credono e lo ricevono; proprio come una parte del seme seminato cadde lungo la strada, sul duro sentiero, dove non poteva penetrare nel terreno, ma giaceva sulla superficie, e così fu raccolto dagli uccelli.
2 . Inoltre, non tutti coloro che ascoltano e credono perseverano nella fede; alcuni cadono; come il seme gettato su un terreno sassoso, che germoglia sì, ma per mancanza di profondità del suolo non mette radici, e presto è bruciato dal sole che sorge, e, essendo senza radice, avvizzisce.
3 . Ma inoltre, non tutti coloro che mostrano fede producono il frutto delle buone opere; come il seme gettato tra le spine, che crescendo insieme ad esso lo soffocava (συνέπνιξαν αὐτὸ); questo è il significato. San Luca ha le parole (συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν), " le spine crebbero con esso e lo soffocarono".
4 . Ma, infine, ci sono quelli che ricevono il Vangelo nell'amore di esso, e portano frutto, tuttavia, non in egual misura, ma chi il trenta, chi il sessanta, chi il cento; e ciò per i maggiori influssi della grazia, o per la più pronta cooperazione del libero arbitrio dell'uomo con la grazia sovrana di Dio. L'intera parabola segna una gradazione. Nel primo caso il seme non produce nulla; nel secondo produce solo la lama; nel terzo è prossimo a produrre frutto, ma non riesce a portare alla perfezione; nella quarta dà frutto, ma in misura diversa.
E disse: Chi ha orecchi per udire, ascolti . San Luca (Luca Luca 8:8 ) ha una parola più forte di (ἔλεγεν) "ha detto". Egli ( Luca 8:8 ) ha (ἐφώνει) "pianse". Nostro Signore usa questa espressione, "colui che ha orecchi per udire", ecc., quando l'argomento è figurativo o oscuro, come per suscitare l'attenzione dei suoi ascoltatori.
Ha "orecchi per udire" chi presta attenzione alle parole di Cristo, per meditarle e obbedirle. Molti lo ascoltavano per curiosità, per poter portare qualcosa di nuovo, o imparato, o brillante; non per mettere a cuore le cose che hanno udito e sforzarsi di metterle in pratica nella loro vita. E così è di quelli che vanno ad ascoltare le prediche per la fama del predicatore, e non per imparare a correggere la loro vita; e così si adempiono le parole di Jahvè a Ezechiele ( Ezechiele 33:32 ): "Ed ecco, tu sei per loro come un canto molto amabile di uno che ha una voce piacevole e sa suonare bene su uno strumento: poiché sentono le tue parole, ma non le mettono in pratica».
Quando era solo . Queste parole non compaiono nel racconto di san Matteo. Dice semplicemente che "i discepoli vennero e gli dissero". Questo deve essere stato in qualche altra occasione. Non poteva essere quando stava predicando dalla barca; per San Marco dice, quelli che erano intorno a lui con i dodici . È l'unico evangelista che se ne accorge. Non dobbiamo dimenticare che, oltre ai dodici, c'erano altri settanta discepoli.
Gli chiesero le parabole (τὰς παραβολάς), secondo la migliore lettura. L'inchiesta era di carattere generale, sebbene San Marco qui ne fornisca la spiegazione solo una.
Per conoscere il mistero . Il verbo greco γνῶναι, conoscere, non si trova nei migliori manoscritti, in cui le parole sono (ὑμῖν τὸ μυστὴριον δέδοται), ti è dato il mistero del regno di Dio. Nostro Signore qui spiega perché ha parlato alla moltitudine mista in parabole; cioè, perché la maggior parte di loro era ancora incapace di accogliere il vangelo: alcuni non ci credevano, altri lo insultavano.
Perciò nostro Signore qui incoraggia i suoi stessi discepoli a ricercare le sue parole dette in parabole e ad indagare umilmente nel loro pieno significato, affinché possano diventare abili ministri ed efficienti predicatori del Vangelo. Inoltre, con ciò mostra che questa efficienza non può essere ottenuta con le nostre forze, ma deve essere umilmente cercata da Dio. Perché è il suo stesso dono che fa ai discepoli di Cristo, e nega agli altri, che lascia all'accecamento del loro cuore.
È come se dicesse: «A voi, miei discepoli, miei apostoli, è dato, poiché credete in me come Messia, di avere da me sempre più chiare rivelazioni dei misteri di Dio e del cielo, mediante i quali voi cresceranno di giorno in giorno la conoscenza e l'amore di Lui. Ma agli scribi e ad altri, poiché non crederanno in me come loro Messia, Dio toglierà anche quella poca conoscenza che hanno di lui e del suo regno.
Sì, li priverà di tutti i privilegi speciali che hanno posseduto finora." Ma le parole non sono limitate nella loro applicazione a coloro che vivevano sulla terra quando Cristo soggiornò qui. Dice a tutti in ogni epoca che vengono dentro portata del suo vangelo: «Coloro che vengono a me con cuore sincero e semplice desiderio di conoscere la verità, come fate voi, miei apostoli, a loro rivelerò i misteri del mio regno e li aiuterò avanti nel cammino della santità, per la quale possano finalmente giungere al regno dei cieli.
Ma a coloro che non hanno questo puro desiderio di verità, ma assecondano le proprie concupiscenze e i propri errori, da loro quella poca conoscenza di Dio e delle cose divine sarà gradualmente tolta e diventeranno completamente ciechi." Osserva l'espressione ( ἐκείνοις δὲ τοῖς ἔξω), ma a coloro che sono senza ... C'erano allora, proprio come ci sono ora, coloro che erano al di fuori del regno delle cose spirituali, che non si curavano, non comprendevano, non desideravano la verità spirituale.
Per timore che in qualsiasi momento si convertano (μήποτε ἐπιστρέψωσι) — per paura che si convertano di nuovo (il verbo è attivo) e che i loro peccati siano perdonati loro. Secondo la migliore lettura, τὰ ἁμαρτήματα è omesso; così funziona, e dovrebbe essere loro perdonato. L'uso del verbo attivo fa emergere la responsabilità del peccatore rispetto alla propria conversione.
Non conoscete questa parabola? e come conoscerete tutte le parabole? cioè: "Come, dunque, puoi aspettarti di comprendere tutte le parabole, come dovrebbero fare coloro che sono istruiti al regno dei cieli?" È solo San Marco che ricorda e registra queste parole. Sono sorprendenti e vividi, poiché illustrano la condizione mentale dei discepoli in questo momento: lenti nell'apprensione e tuttavia desiderosi di apprendere.
Il seminatore semina la parola . San Matteo ( Matteo 13:19 ) la chiama "la parola del regno", un'espressione equivalente al "vangelo del regno", non solo verità morale, ma spirituale ed eterna.
Subito viene Satana . San Matteo ( Matteo 13:19 ) dice: "allora viene (¼ πονηρος) il male uno "; la stessa espressione che nostro Signore usa nella Preghiera del Signore, e che aiuta a giustificare la traduzione inglese nella Revised Version. Come il seme che cade lungo la strada è rifiutato dal terreno duro e ben battuto, e così è prontamente raccolto dagli uccelli; allo stesso modo, il seme della Parola di Dio, cadendo su un cuore reso insensibile dall'abitudine di peccare, viene subito strappato via dal "malvagio", spingendo di nuovo il cuore ai suoi peccati abituali. Ebbene, possiamo pregare di essere liberati da questo "malvagio".
E questi sono anche quelli che vengono seminati su terreno sassoso . Questa frase sarebbe resa meglio, e questi in modo simile sono quelli che vengono seminati sui luoghi rocciosi , dove le parole "similmente" o "in modo simile" significano "con un modo simile di interpretazione". Questa è la seconda condizione del terreno su cui viene seminato il seme, una condizione migliore della prima; per l'ex chiaramente rifiutato il seme, ma questo, avendo qualche disposizione del suolo.
capace alla germinazione del seme, lo riceve e il seme germoglia, anche se per poco tempo. Così il terreno roccioso è come il cuore di chi ascolta la Parola di Dio, e l'accoglie con gioia. Si diletta della sua bellezza, della sua giustizia, della sua purezza; e prorompe con santi affetti. Ma ahimè ha più roccia che terra buona nel suo cuore. Quindi la Parola di Dio non può mettere radici profonde nella sua anima. Non è costante nella fede. Resiste solo per un po', e nell'ora della tentazione cade.
E questi sono quelli che vengono seminati tra le spine . Secondo le migliori autorità, le parole sono (καὶ ἄλλοι εἰσιν), e altre sono , ecc. Ciò segna una notevole differenza tra le due classi. Questa è la terza condizione di soft; ed è tanto migliore della prima, in quanto le spine presentano meno ostacoli alla crescita del seme di quanto non faccia il terreno roccioso. Questa similitudine indica il cuore di quell'ascoltatore che è assediato dalle preoccupazioni di questo mondo e dall'inganno delle ricchezze e dalle concupiscenze delle altre cose.
Le cure del mondo (τοῦ αἰῶνος); letteralmente, dell'età ; cioè cure temporali e secolari, attinenti all'età in cui è gettata la nostra sorte, e che sono comuni a tutti. Questi, come spine, angoscia e afflizione, e spesso feriscono l'anima; mentre, d'altra parte, la cura dell'anima e il pensiero delle cose celesti compongono e stabiliscono la mente.
L'inganno della ricchezza . Le ricchezze sono giustamente paragonate alle spine, perché, come le spine, trafiggono l'anima. San Paolo ( 1 Timoteo 6:10 ) parla di alcuni che, per amore delle ricchezze, «si sono trafitti di molti dolori». Le ricchezze sono ingannevoli, perché spesso seducono l'anima da Dio e dalla salvezza, e sono causa di molti peccati.
" Come a malapena", dice il Signore, " deve un ricco entrare nel regno di Dio I" Hanno la tendenza a soffocare la Parola di Dio, e per indebolire il potere della religione. «Sono queste le uniche vere ricchezze», dice san Gregorio, «che ci rendono ricchi di virtù».
Quelli sono quelli che sono stati seminati sulla buona terra . Il terreno buono rappresenta il cuore che riceve la Parola di Dio con gioia e desiderio, e vera devozione dello spirito, e che la conserva fermamente, sia nella prosperità che nell'avversità; e così dà frutto, "semina trenta, chi sessanta e chi cento volte tanto". San Girolamo osserva che, come del terreno cattivo, c'erano tre diversi tipi: il terreno, il lato, il roccioso e il terreno spinoso; così del buon terreno c'è una triplice gradazione indicata nella quantità della sua produttività. Ci sono differenze di condizioni nei cuori sia di coloro che credono sia di coloro che non credono.
Si porta una candela per essere messa sotto il moggio, ecc.? Il greco è ὁ λύχνος, ed è reso meglio la lampada. La figura è registrata da San Matteo ( Matteo 5:15 ) come usato da nostro Signore nel suo sermone sulla montagna. È evidente che ripeteva i suoi detti, e li usava talvolta in una connessione diversa. La lampada è qui la luce della verità divina, che risplende nella persona di Cristo.
La lampada è portata per essere messa sotto il moggio ? Viene da noi. La luce nelle nostre anime non proviene da noi stessi; ci viene da Dio, perché la manifestiamo per la sua gloria. "Il moggio" (μόδιος), dal latino medias , misura contenente farina, era il bidone della farina, parte dell'arredo di ogni casa, così come l'alto candelabro con la sua unica luce.
San Luca (Luca Luca 8:16 ) lo chiama "un vaso" (καλύπτει αὐτὸν σκεύει). La luce deve essere posta su "un candelabro", e allo stesso modo la luce che abbiamo ricevuto deve risplendere davanti agli uomini. Come cristiani, siamo portatori di luce di Cristo. Con questa illustrazione nostro Signore insegna che non voleva che i misteri di questa grande parabola del seminatore e di altre parabole fossero nascosti, ma che i suoi discepoli spiegassero queste cose agli altri come lui aveva fatto con loro, anche se al momento non potrebbero poterli ricevere.
Perché non c'è nulla di nascosto che non si manifesti . Il greco dell'ultima parte di questa frase, secondo le migliori autorità, recita così: ἐὰν μὴ ἵνα φανερωθῇ; così il vero significato delle parole è che non c'è nulla di nascosto tranne che dovrebbe essere manifestato ; cioè, non c'è nulla ora nascosto, ma affinché possa essere reso noto.
C'è un grande principio delle operazioni divine qui annunciato da nostro Signore. Molto, moltissimo, ora ci è nascosto, nella natura, nella provvidenza e nella grazia. Ma non sarà sempre nascosto. Nelle cose naturali si rivela sempre di più man mano che la scienza progredisce, e nella provvidenza e nella grazia i misteri del regno saranno un giorno e al momento opportuno svelati a tutti. "Ciò che vi dico nelle tenebre, ditelo nella luce" ( Matteo 10:27 ).
Presta attenzione a ciò che senti . Attendi, cioè, a queste parole che ascolti da me, affinché tu possa comprenderle, e memorizzarle, e così essere in grado di comunicarle efficacemente agli altri. Nessuna delle mie parole ti sfugge. Nostro Signore ci invita a prestare la massima attenzione alle sue parole, e così a digerirle per poterle insegnare agli altri. Con quale misura misurate vi sarà misurato: e vi sarà dato di più.
Il significato di Nostro Signore è chiaramente questo: se comunichi e predichi liberamente e abbondantemente la mia dottrina agli altri, riceverai una ricompensa corrispondente. Anzi, avrai un ritorno in misura molto più abbondante. Perché così le fontane, più acqua versano di sotto, tanto più ricevono dall'alto. Ecco, dunque, un grande incoraggiamento a tutti i fedeli maestri della Parola, di qualunque specie; che da quanto danno agli altri nell'insegnare loro, tanto più riceveranno di sapienza e grazia da Cristo; secondo quelle parole dell'apostolo: "Chi semina generosamente mieterà anche generosamente" ( 2 Corinzi 9:6 ).
Poiché a chi ha sarà dato . Colui che usa i suoi doni, sia di intelletto che di bontà, conferitigli da Dio, gli sarà concesso un aumento di quei doni. Ma a chi non li usa, Dio li toglierà a poco a poco. Cristo qui incoraggia i suoi apostoli e discepoli alla predicazione diligente e sincera del suo vangelo, promettendo loro in cambio ancora maggiori influssi della sua sapienza e grazia.
Questa parabola è registrata solo da San Marco . Differisce molto dalla parabola del seminatore, sebbene entrambe siano fondate sull'immagine del seme gettato nel terreno. In entrambi i casi il seme rappresenta la dottrina del vangelo; il campo rappresenta gli ascoltatori; il raccolto la fine del mondo, o forse la morte di ogni singolo ascoltatore. Così è il regno di Dio, nel suo progresso dalla sua istituzione al suo completamento.
Il seminatore getta il seme sulla terra, non senza un'accurata preparazione del terreno, ma senza ulteriore semina. E poi si dedica ai suoi affari ordinari. Dorme di notte; si alza di giorno; ha tempo libero per altri impieghi; la sua opera di seminatore è terminata. Intanto il seme germoglia e cresce per le proprie virtù nascoste, assistito dalla terra, dal sole e dall'aria, il seminatore ignorando il misterioso processo.
Prima viene la lama, poi la spiga, poi il mais intero nella spiga . Tale è la predicazione del vangelo. Qui, quindi, il seminatore rappresenta la responsabilità umana nel lavoro. La vitalità del seme è indipendente dal suo lavoro. La terra sviluppa la pianta dal seme mediante quei processi naturali ma misteriosi attraverso i quali il Creatore opera sempre. Così nelle cose spirituali, il seminatore inizia l'opera e la grazia di Dio la perfeziona nel cuore che riceve queste influenze.
La terra porta frutto di se stessa . Allo stesso modo, gradualmente, la fede di Cristo aumenta mediante la predicazione del vangelo; e la Chiesa cresce e si espande. E ciò che è vero per la Chiesa collettivamente è vero anche per ogni singolo membro della Chiesa. Perché il cuore di ogni fedele cristiano produce prima la lama, quando concepisce i buoni desideri e comincia a metterli in atto; poi l'orecchio, quando li porta a buon effetto; e infine il grano pieno nella spiga, quando li porta alla loro piena maturità e perfezione.
Perciò il nostro Signore in questa parabola indica che coloro che lavorano per la conversione delle anime devono, con molta pazienza, aspettare il frutto del loro lavoro, come l'agricoltore aspetta con molta pazienza i frutti preziosi della terra.
Ma quando il frutto è maturo (ὅταν δὲ παραδῷ ὁ καρπὸς) . Il verbo qui è attivo; potrebbe essere reso consegna , o permette. È un'espressione peculiare, anche se evidentemente significa "quando il frutto è pronto". Ha messo fuori la falce, perché la mietitura è venuta . Non appena l'opera di Cristo è compiuta, sia nella Chiesa che nell'individuo, "subito" viene emessa la falce.
Non appena un cristiano è pronto per il paradiso, Dio lo chiama via; e quindi possiamo dedurre che non è saggio, se non peccaminoso, per un cristiano, pressato da una malattia o da un problema, essere desideroso di voler lasciare questo mondo. "Una cosa è essere disposti ad andare quando Dio vuole; un'altra è parlare come se volessimo affrettare la nostra partenza." "Quando il frutto è maturo, subito mette fuori la falce.
Se dunque la falce non è stata ancora mandata, è perché il frutto non è ancora del tutto maturo. Le afflizioni dei fedeli sono il mezzo di Dio per farle maturare per il cielo. Sono la veste con cui il Signore della vigna si serve per fare l'albero più fecondo, per rendere il cristiano più fecondo nella grazia e più maturo nella gloria.
A cosa paragoneremo il regno di Dio? o con quale paragone lo confronteremo! Nella prima frase di questo versetto le migliori autorità danno πῶς per τίνι, Come possiamo paragonare il regno di Dio ? e nella seconda frase, invece del greco di cui la versione autorizzata è la traduzione, la lettura più approvata è (τίνι αὐτὴν παραβολῇ θῶμεν), in quale parabola la esporremo ? Nostro Signore stimola così l'intelletto dei suoi ascoltatori, facendoli quasi suoi associati nella ricerca di similitudini appropriate (cfr.
Morison, in loc. ) . Il regno di Dio, cioè la sua Chiesa sulla terra, è come un granello di senape . Con questa immagine nostro Signore mostra la grande potenza, fertilità ed estensione della Chiesa; in quanto è partito da un inizio molto piccolo e apparentemente insignificante, e si è diffuso in tutto il mondo. Non è letteralmente e assolutamente vero che il granello di senape sia inferiore a tutti i semi.
Ci sono altri semi che sono inferiori a quello. Ma l'espressione può essere facilmente ammessa quando confrontiamo la piccolezza del seme con la grandezza dei risultati da esso prodotti. È uno dei semi più piccoli. E così la predicazione del Vangelo e l'istituzione della Chiesa fu uno dei più piccoli inizi. Forse la nota piccantezza del seme della pianta di senape può suggerire il potere vivificante e stimolante del Vangelo quando si radica nel cuore.
La pianta di senape emette grossi rami, che in alcuni paesi vengono utilizzati come combustibile, abbastanza grandi da far ombra agli uccelli. Un viaggiatore in Sud America dice che cresce fino a diventare un albero così grande sulle pendici delle montagne del Chili che potrebbe cavalcare sotto i suoi rami.
Con molte di queste parabole; tale, cioè, come aveva appena consegnato: illustrazioni chiare e semplici che tutti potevano capire; similitudini non astruse e difficili, ma sufficientemente chiare perché essi intuissero che sotto di loro era nascosta la verità celeste e divina, affinché potessero essere trascinati in avanti attraverso ciò che comprendevano, a cercare qualcosa di nascosto sotto di essa, che attualmente non lo sapevano.
Ma in privato ai suoi discepoli espose (ἐπέλυε) tutte le cose . Questa parola (ἐπιλύω) non si trova da nessun'altra parte nei Vangeli. Ma si verifica nella seconda epistola di San Pietro ( 2 Pietro 1:20 ), "Nessuna Scrittura è di alcuna esposizione o interpretazione privata (ἐπιλύσεως)." Ciò suggerisce una connessione tra il Vangelo di San Marco e quell'Epistola, e può essere accettato come una prova ausiliaria, per quanto piccola, della genuinità dell'Epistola.
E in quel giorno, cioè il giorno in cui furono pronunciate le parabole, almeno quelle registrate da san Marco, quando fu sera, disse loro: Passiamo dall'altra parte. E lasciata la moltitudine, lo portano con sé, così com'era, sulla barca. Era la barca dalla quale aveva predicato. Non hanno fatto una preparazione speciale. Non sono sbarcati prima per ottenere provviste. Sarebbe stato scomodo scendere a terra in mezzo alla folla.
Hanno fatto subito, come aveva detto loro di fare, per l'altro lato. E altre barche erano con lui. Questa è un'altra circostanza interessante. Probabilmente quelli che erano su queste barche si erano serviti di loro per avvicinarsi al grande Profeta, i barcaioli stessi avendo visto la vasta folla che si era radunata sulla riva, e quindi essendo stati attratti là. Così ha avuto un vasto pubblico sul mare così come sulla terra. E non era così ordinato che fosse circondato da una flotta e da una moltitudine di testimoni quando ha calmato la tempesta.
E si levò una grande tempesta di vento ; letteralmente, sorge (γίνεται λαίλαψ). San Marco usa spesso il presente storico, che dà vigore e punta alla sua narrazione. E le onde battevano nella barca, tanto che la barca ora si stava riempiendo (ἤδη γεμίζεσθαι). Dice san Matteo ( Matteo 8:24 ), "la barca era coperta dalle onde.
"San Luca (Luca Luca 8:23 ), "si stavano riempiendo d'acqua ed erano in pericolo". poteva mostrare la sua potenza nel limitare l'area della tempesta, ma è molto più probabile che le barche dell'etere ne fossero soggette, poiché erano molto vicine alla barca in cui si trovava Cristo.
Ci deve essere stata una ragione per l'allusione a queste barche; e quanto più ampia è la portata della tempesta, tanto maggiore sembrerebbe la potenza divina di Cristo nel placarla, e tanto maggiore la testimonianza della realtà del miracolo. Il miracolo fu compiuto per mostrare il suo potere su tutta la creazione, sul mare come sulla terraferma; e che essi, i suoi discepoli e tutti quelli che erano con lui credessero in lui come Dio onnipotente.
Ma inoltre, questa tempesta sul mare di Galilea era un tipo e un simbolo delle prove e delle tentazioni che dovevano venire sulla Chiesa. Perché la Chiesa di Dio è come una nave in tempesta, sempre sbattuta sulle "onde di questo mondo inquieto". E poi, inoltre, come la burrasca burrasca spinge la nave in avanti, affinché raggiunga più presto il porto desiderato, così le afflizioni e le tentazioni spingono i discepoli di Cristo a un più grande desiderio di santità, per cui sono condotti più rapidamente verso "il porto". dove sarebbero".
Ed era nella parte posteriore della nave, addormentato su un cuscino ; più letteralmente, lui stesso era a poppa (ἦν αὐτὸς ἐπὶ τῇ πρύμνῃ) addormentato sul cuscino (ἐπὶ τὸ προσκεφάλαιον καθεύδων) . Aveva cambiato postura. Era stanco della fatica di rivolgersi alla grande moltitudine. Aveva cercato il riposo momentaneo che gli offriva la traversata del lago.
Stava appoggiando la testa sulla panca bassa che serviva sia da sedile che da cuscino. Ma mentre dormiva come uomo, era vigile come Dio. "Ecco, colui che custodisce Israele né sonnecchia né dorme". Maestro, non ti importa che periamo? Questa domanda sa di impazienza, se non di irriverenza. Chi è così probabile che l'abbia messo come San Pietro? Né sarebbe stato probabile che in seguito avrebbe dimenticato di averlo messo. Da qui, probabilmente, la sua apparizione nel Vangelo di San Marco.
Ed egli si alzò —letteralmente, si svegliò (διεγερθεὶς)— e sgridò il vento, e disse al mare: Pace, calmati (Σιώπα πεφίμωσο); letteralmente, stai zitto ! essere imbavagliato ! Il perfetto greco implica che prima che la parola fosse pronunciata, la cosa fosse fatta dal semplice fiat della sua volontà che precedeva la parola.
Le descrizioni combinate dei sinottisti mostrano che la tempesta fu molto violenta, come nessun potere umano avrebbe potuto comporre o calmare. Così che queste parole indicano la suprema autorità di Cristo come Dio, che governa il mare con la sua potente potenza. Così Cristo si mostra Dio. Allo stesso modo, Cristo è in grado di superare e controllare le persecuzioni della Chiesa e le tentazioni dell'anima.
S. Agostino dice che «quando ci lasciamo vincere dalle tentazioni, Cristo dorme in noi. In questi momenti dimentichiamo Cristo. Ricordiamolo dunque. Svegliamolo. Parlerà. Rimprovererà la tempesta nella anima, e ci sarà una grande calma." C'era una grande calma . Perché tutta la creazione percepisce il suo Creatore. Non parla mai invano. È osservabile che, come nei suoi miracoli di guarigione, i soggetti di essi di solito passavano subito alla perfetta solidità, così qui non ci fu un graduale placarsi della tempesta, come nelle ordinarie operazioni della natura, ma quasi prima che la parola avesse usciva dalle sue labbra c'era una calma perfetta.
Ed egli disse loro: Perché avete paura! non hai ancora fede? Non πῶς οὐκ ἔχετε, ma οὔπω ἔχετε. Se avessero avuto fede, avrebbero saputo che , sebbene addormentato, avrebbe potuto preservarli.
E temevano grandemente e si dicevano l'un l'altro: Chi è dunque costui che anche il vento e il mare gli obbediscono? Sembrerebbe che questo sia stato detto dai marinai, anche se senza dubbio è stato approvato da tutti.
OMILETICA
Semina spirituale.
È uno spettacolo pittoresco e memorabile. Moltitudini di persone, di tutte le classi e da ogni parte del paese, si sono radunate sulla sponda occidentale del lago di Galilea, dove Gesù è quotidianamente impegnato nell'insegnamento e nella guarigione. Per proteggersi dalla pressione della folla e per comandare meglio il suo pubblico, Gesù sale su una barca e si allontana a pochi metri dalla spiaggia.
Là, con il bel paesaggio davanti a lui, i campi di grano che coprono i pendii, gli uccelli del cielo in alto, che volano sulle acque tranquille, il grande Maestro si rivolge al popolo. Il suo linguaggio è figurativo, tratto dai processi della natura e dagli impieghi dell'agricoltura, probabilmente nel momento stesso evidente ai suoi occhi. Com'è naturale che, in questo momento e in questa scena, nostro Signore introduca un nuovo stile di insegnamento, entri in una nuova fase del ministero! La parabola, come veicolo per la verità spirituale, era stata effettivamente impiegata da maestri e profeti ebrei; ma è stato nostro Signore stesso a portare alla perfezione questo stile di istruzione spirituale.
I. IL seminatore. Ogni uomo, e specialmente ogni insegnante, è un seminatore: intellettuale, morale o entrambi. Cristo è decisamente il Seminatore. Fu tale nel suo ministero sulla terra; nella sua morte, quando il chicco di grano cadde in terra e morì, fu sia il seminatore che il seme; nella dispensazione evangelica continua ad essere il Divino Seminatore. I suoi apostoli e tutti i suoi ministri hanno seminato nei lunghi secoli, o meglio ha seminato per mano loro. Quanto è saggio, liberale, diligente, instancabile, Cristo in quest'opera benefica!
II. IL SEME . Questa è la Parola di Dio. Tutta la verità è seme spirituale; la verità relativa a Dio - la sua volontà e grazia - è "il seme del regno". Come il seme, il Vangelo è relativamente piccolo e insignificante; ha in sé una vitalità intrinseca, un germe vivente; è apparentemente gettato via e nascosto; la sua natura è crescere, crescere e moltiplicarsi; è tenero e dipende dal trattamento che incontra se vive o muore.
III. LA piaga. Il cuore umano è adatto a ricevere e ad amare il seme spirituale. Ma come sulla superficie della terra un terreno è fertile e un altro è sterile, un altro terreno è adatto a un raccolto e un altro terreno a un raccolto di tipo diverso, così è nell'allevamento spirituale. Mentre tutti i cuori sono creati per ricevere il seme celeste, e adempiono la loro fine solo quando portano frutto spirituale, non possiamo non riconoscere la meravigliosa diversità del suolo in cui è depositato il Vangelo. Tuttavia non dobbiamo interpretare la parabola in modo tale da sostenere la dottrina del fatalismo.
IV. LA semina. Il seminatore della parabola era guidato, nel modo e nella misura della sua semina, dalla probabilità o meno che la terra si rivelasse feconda? No; né il seminatore del Vangelo dovrebbe fare i conti con le probabilità: il suo Maestro no. Il seminatore dovrebbe essere liberale e indiscriminato, dovrebbe " seminare accanto a tutte le acque", dovrebbe ricordare che "non sa quale prospererà, questo o quello.
"Spetta a lui fare il suo lavoro diligentemente e fedelmente, e lasciare i risultati a Dio; per esempio la madre e il bambino, l'insegnante e la classe, il maestro e l'allievo o l'apprendista, il predicatore e la congregazione, l'autore e il lettore.
V. LA CRESCITA . Questo non è universale; poiché, come ci ricorda la parabola, avviene, sia nella semina naturale che in quella spirituale, che in alcuni casi il seme scompare e si annulla . Eppure la redenzione di Cristo proclamata, e la grazia dello Spirito Santo accordata, cooperano spesso ai risultati più benedetti, proprio come in natura il seme e il terreno, le piogge e il sole, producono una crescita vigorosa.
VI. LA VENDEMMIA . Qual è il fine della semina e del dissodamento, della cultura e della fatica? È frutto. E, nel regno spirituale, qual è lo scopo e la ricompensa del Divino e di tutti i seminatori umani? È frutto: di santità, obbedienza, amore, gioia, pace, vita eterna. Non mancherà. "La mia parola non mi ritornerà vana;" " Chi semina con lacrime mieterà con gioia"; "Porteranno con sé i loro covoni;" potrebbe essere "dopo molti giorni". C'è un raccolto nel tempo e un raccolto più ricco e maturo nell'eternità.
LEZIONI PRATICHE.
1 . Uno di incoraggiamento per tutti i seminatori del Vangelo; stanno facendo il lavoro del Maestro, stanno seguendo l'esempio del Maestro, hanno la certezza del sostegno del Maestro.
2 . Un monito per tutti coloro ai quali viene predicata la Parola. Presta attenzione a cosa e come ascolti. Il seme è celeste; la terra è gentile, preparata, grata, feconda?
La Parola rubata dal cuore.
I giovani predicatori, nella forza delle loro convinzioni e nell'ardore della loro benevolenza, sono spesso animati da aspettative entusiaste circa i risultati della predicazione del Vangelo. Sembra loro che la Parola debba solo essere indirizzata alle menti degli uomini per incontrare un'accoglienza ansiosa, riconoscente e immediata. Man mano che la loro esperienza si amplia, e quando apprendono in quanti casi ragione e coscienza sono messe a tacere dal clamore della passione e dell'interesse, o ignorate dal potere dell'abitudine peccaminosa o dall'influenza della società peccaminosa, si rivolgono a questa parabola e imparano come giusto era il punto di vista e quanto temperate le attese del Divin Maestro e Salvatore, circa l'accoglienza con cui il suo vangelo doveva incontrare.
I. IL CUORE INDURITO DA MONDANITÀ E SIN IS NOT RICETTIVO DI PAROLA .
1 . W pensieri ordly e cure preoccupano la mente, in modo che non v'è alcuna risposta agli appelli del Vangelo. Quando l'attenzione è assorbita dalle cose viste e temporali, le realtà spirituali appaiono immaginarie e poco interessanti. Come nella locanda non c'era posto per il bambino Gesù, così la natura che accoglie ogni ospite di passaggio non trova posto per il Re e per la sua Parola.
2 . Il peccato esclude la verità. Non c'è comunione tra la luce e l'oscurità. Il cuore del peccatore è chiuso ai raggi celesti. Quale predicatore non potrebbe, dalla sua stessa osservazione, offrire un'illustrazione vivente del detto: "Gli uomini amano le tenebre piuttosto che la luce, perché le loro azioni sono cattive"? Per tornare alla figura del testo, il peccato amato e impenitente calpesta il cuore in un sentiero duro, impenetrabile, dove nessuna gleba si spezza, nel gelo, nella doccia, o al sole, per dare un benvenuto, una casa, un culla, al germe della vita spirituale.
3 . La familiarità con la verità inascoltata indurisce ogni natura contro il Vangelo. Chi sono i meno speranzosi nelle nostre congregazioni? Sicuramente sono coloro che, per abitudine o per influenza, hanno frequentato per molti anni i "mezzi di grazia", per i quali ogni affermazione, ogni appello, ogni rimostranza, ogni avvertimento, è un vecchio suono familiare, "un detto due volte racconto." La natura diventa non solo indifferente, ma insensibile; non c'è vera attenzione, nessuna suscettibilità vivente, nessuna risposta di fede e di gioia.
II. IL NEMICO DI ANIME strappa LA PAROLA DA L'INDURITO CUORE . La condizione dell'anima del peccatore è tale da offrire a Satana un'occasione per frustrare i disegni benevoli del Divino Seminatore.
Se il seme fosse caduto in un buon terreno e fosse stato coperto, non ci sarebbe stato nessun invito o opportunità per gli uccelli di strapparlo via. Quindi è solo la natura mondana, sensuale o incredula che, per così dire, tenta il tentatore stesso. Per uccelli si intende di solito che il grande Maestro intende rappresentare pensieri, immaginazioni e desideri malvagi, come possedere ciò che non è spirituale e non pensa.
Quanto è fedele alla vita questo account! Quanti ascoltatori del Vangelo negligenti e increduli non appena lasciano la chiesa in cui hanno ascoltato la Parola, i pensieri comuni, stolti, egoisti, peccaminosi prendono possesso della loro mente, e la Parola viene strappata via, è come se avesse non è stato! Il risultato necessario è che non c'è frutto. Come può esserci frutto se la Parola non è stata mischiata con la fede nel cuore del riscaldatore? "Fai attenzione che non cada su, ma dentro, le tue anime." "Rompi il tuo terreno incolto, perché è tempo di cercare il Signore".
Marco 4:5 , Marco 4:6 , Marco 4:16 , Marco 4:17
La Parola ha fame nel cuore.
Il predicatore cristiano a volte ragiona per esclamare: "Chi ha creduto alla nostra notizia?" Ma a volte ha occasione di lamentarsi di coloro che apparentemente hanno creduto ma la cui bontà si dimostra, col passare del tempo, "come la nuvola mattutina e come la rugiada che va via". Nostro Signore ci avverte che incontreremo casi del genere, che prima suscitano speranza e attesa, e poi annebbiano l'anima del lavoratore cristiano con delusione e dolore. Tali sono paragonati al terreno roccioso, con solo una manciata di terra sulla superficie, dove il seme può crescere, ma dove non vivrà mai per produrre un raccolto.
I. LA CRESCITA ECCITA LA SPERANZA . Nei casi simboleggiati da questa parte della parabola c'è molto da compiacere e incoraggiare l'inesperto seminatore del Verbo Divino. Osserviamo:
1 . Sensibilità e suscettibilità. Com'è diverso dall'ascoltatore lungo la strada! Qui vediamo la verità ottenere insieme accoglienza e accoglienza nel cuore. Una natura impressionabile è colpita dalla lieta novella che Cristo porta dal cielo. La coscienza è desta, il giudizio è convinto, il cuore è rapito. Il primo contatto della verità con l'anima è del carattere più speranzoso.
2 . La gioia segue la ricezione della Parola; poiché questa è una natura emotiva, sensibile alla lieta novella. Questo è davvero ciò che ci si dovrebbe aspettare; eppure la sua presenza è così rara da sorprendere e accendere le più ardenti aspettative. È soprattutto in tempi di "rinascita" che tali casi abbondano. Un'eccitazione generale accresce l'emozione di gioia che nasce nel cuore dell'ascoltatore impressionabile; è gioia come di chi trova un grande tesoro.
3 . La precocità della crescita è la naturale conseguenza. Il terreno ha un carattere "forzante" e produce risultati rapidi e sorprendenti, anche se temporanei. Ben diverso dalla crescita lenta, costante, graduale, che nel complesso è più desiderabile, è il rapido sviluppo della vita religiosa nel convertito superficiale dell'apparente "rinascita". Visioni estreme, aspettative stravaganti, risoluzioni sconsiderate ma ardenti, testimoniano la crescita rapida e malsana.
II. APPASSIMENTO PORTA DELUSIONE .
1 . Dopo un po' arriva una stagione di prova . Il tempo prova tutto e sorgono afflizione e persecuzione. Questo è l'appuntamento provvidenziale; è la disciplina che la saggezza divina ritiene necessaria. Agli albori del cristianesimo questa era una prova comune, e in qualche forma e in qualche misura continua e continuerà a esserlo a lungo.
2 . Davanti al sole cocente la debole crescita è appassita e distrutta. La fornace che raffina l'oro consuma la paglia. L'effetto prodotto in un primo momento era dovuto alla novità, all'eccitazione, alla compagnia, all'entusiasmo. Si raggiungeva solo la superficie, sotto non c'era niente. La gioia transitoria è seguita da depressione, disattenzione, stolidità, caparbietà. Forse c'è una speranza di rinnovare l'eccitazione, che non arriva mai.
Si vede che la fede non è fede, il sentimento non è principio, la gioia non è vita. Per sopportare quella prova è necessaria una vita interiore, nascosta, nascosta con Cristo in Dio. C'è bisogno di un terreno irrigato continuamente da rugiade e acquazzoni celesti. "Benedetto colui che persevera!"
APPLICAZIONE.
1 . Lascia che i predicatori e gli insegnanti ottimisti abbiano una visione sobria e scritturale del loro lavoro, e si guardino dall'essere fuorviati dall'entusiasmo e dalle aspettative stravaganti.
2 . Gli ascoltatori del Vangelo cerchino la grazia affinché la verità non solo tocchi, ma penetri nel loro cuore; cerchino l'aiuto dello Spirito Santo affinché possano ascoltare la Parola di Dio e osservarla !
Marco 4:7 , Marco 4:18 , Marco 4:19
La Parola si è soffocata nel cuore.
Le spine fanno una buona siepe ma un cattivo raccolto. Il terreno qui descritto era di per sé un terreno ricco e buono. Ma non poteva far crescere sia le spine che il grano e, quando era occupato dall'uno, non riusciva a produrre l'altro.
I. QUALI SONO LE SPINE CHE INVASANO IL TERRENO ? Spine, cardi, rovi, rovi, sono segni di abbandono. Sono gli emblemi della maledizione primordiale, poiché il giardino fu scambiato dai nostri progenitori con il deserto spinoso. Nella nostra parabola viene spiegato che le spine rappresentano:
1 . " Le cure di questo mondo " . Le cure, siano esse di Stato o di affari, di lettere o di scienza, di famiglia o di vocazione, possono occupare la mente che ha ricevuto la verità di Dio, a tal punto da impedire a quella verità di crescere .
"Attenzione, quando una volta è entrato nel petto,
avrà tutto il possesso prima che riposi."
Le cure sono distrazioni e, anche quando riguardano cose lecite, se non controllate, sono dannose e disastrose. Questa è la tentazione speciale dei poveri e dei lavoratori. Bene, siamo diretti a stare "attenti a nulla", ecc., E "non pensare al domani", ecc.
2 . " L' inganno delle ricchezze " è raffigurato sotto la figura delle spine. Il possesso della ricchezza può essere una maledizione per i ricchi, e la ricerca, la corsa, delle ricchezze può essere una maledizione per gli avari e i mondani. Gli incauti sono ingannati; poiché le ricchezze promettono ciò che non possono dare, e talvolta strappano il cuore al tesoro del cielo, che solo può veramente arricchire e saziare per sempre. Quanti, confidando nelle ricchezze, hanno mancato del regno!
3 . " Le concupiscenze di altre cose " hanno molto di danno a loro carico. Il piacere è un fiore bello e profumato, ma può nascondere una spina. Può essere manifestamente peccaminoso, può essere dubbioso, può essere innocente ma indebitamente assorbente, e in ogni caso può soffocare la Parola. Quante sono le cose che gli uomini mettono al posto della religione! Sono lasciati senza nome, affinché possiamo fornirli dalla nostra conoscenza dei nostri propri cuori e delle loro molteplici e variegate insidie. Desiderare troppo qualcosa di terreno è desiderare troppo poco le cose celesti.
II. COME FARE QUESTI SPINE CHOKE IL SEME ? In due modi:
1 . Prendendo lo spazio che la Parola richiede. Occupano il breve e fugace periodo di tempo assegnato alla nostra prova. Il tempo libero per meditare e praticamente obbedire alla verità non arriva mai. Il tempo vola: l'anima muore. Assorbono l'attenzione e coinvolgono il cuore. Le parole del mondo devono essere ascoltate e Cristo deve aspettare "una stagione più conveniente", che non arriva mai.
Ma se il mondo deve avere le nostre orecchie, deve reclamare le nostre mani, Cristo dovrebbe avere il nostro cuore. Ahimè! gli uomini pianificano e faticano, prosperano e si arricchiscono, rispettati, potenti, famosi; e così facendo trascura la Parola. Poco sanno della mente di Paolo: "Per me vivere è Cristo".
2 . Con contrastare l'influenza della verità. Nel primo caso (il terreno roccioso) si trattava di persecuzione; in questo caso sono le lusinghe del mondo che si rivelano dannose per l'anima. Preoccupazioni e concupiscenze sono spine che devono essere soffocate o soffocano. Così spine e mais crescono fianco a fianco con uno spettacolo equo. Ma a poco a poco il male ottiene la vittoria e il bene perisce. Quale seminatore esperto non ha visto e pianto per il processo? Gli avvertimenti sono vani. Le spine crescono rapidamente; l'anima diventa insensibile a tutte le pretese di Cristo, a tutti gli appelli del vangelo. Quindi la Parola è infruttuosa come prima.
"Le pietre
rovinano la radice; le spine rovinano il frutto".
Quello che c'è di povero produce non arriva a maturità, nessuna perfezione. Il lavoro è sprecato, la promessa è distrutta, la speranza è offuscata, tutto è perduto!
APPLICAZIONE . Nessuno che riceve la Parola di vita è esente dal pericolo qui descritto. Cerca e scopri gli ostacoli al vigore e alla fecondità nella vita spirituale. Sradicali tutti, affinché la Parola viva, cresca e dia abbondanza. Cerca la frutta; Dio la cerca come l'unica prova di vita. Altrimenti, quando il Signore verrà e non troverà alcun frutto, le spine saranno davvero bruciate, ma la terra sarà esposta come infruttuosa e inutile, e "vicina alla maledizione".
La Parola feconda nel cuore.
Alla predicazione del Vangelo si accompagnano i risultati più disparati. Guarda il ministero di nostro Signore. Da una parte ci viene detto: "Là non fece opere potenti a causa della loro incredulità"; "eppure non gli credettero; e lo troviamo che esclama: "Guai a voi, città!" ecc. ," e talvolta, nel loro impazienza, "loro premevano su di lui per ascoltare", ecc.
Né questo fatto era peculiare del ministero di Cristo; gli apostoli confessavano che erano per alcuni un sapore di vita, per altri di morte; e lo storico annota, infatti, che «alcuni credettero e altri no». Così è con i predicatori cristiani in ogni epoca; ci sono casi che li rallegrano e li ricompensano, e altri che li deludono e li deprimono. Il grande Maestro predice in questa parte della parabola che ci saranno sempre casi in cui la Parola del Signore "non tornerà a lui vana".
I. IL TERRENO PREPARATO . Il terreno buono era in contrasto con le diverse varietà di terreno povero e cattivo. Era morbido e cedevole, distinto dalla terra battuta del ciglio della strada. Era profondo, distinto dal poco profondo cospargere di terra sulla roccia sottostante. Era pulito, distinto dalla terra ripugnante, piena di erbacce e spinosa.
So with the honest and good heart, prepared by Divine influences and responsive to Divine culture and care. There is in this figurative language no countenance given to fatalism. We meet with good ground sometimes amongst those brought up in the Christian family and Church, as in Timothy; sometimes amongst those not specially privileged, but candid and guileless, as in Nathanael; sometimes even among the outwardly wicked, who yet may not be hardened, but may be ready to welcome deliverance from their evil ways, as in some of the publicans and sinners. Similar instances are recorded in the Acts of the Apostles.
II. IL PROCESSO VITALE . Negli altri casi il seme prima o poi perisce; in questo caso vive. Non è né rubato, né affamato, né soffocato. Il motivo è che il terreno accetta e trattiene il seme. Così con il cuore che non solo riceve ma tiene salda la Parola di vita, che la custodisce e la matura, che le dà un luogo di riposo e accoglie tutte le influenze celesti che possono vivificarla, rafforzarla e farla prosperare.
Quella natura si svilupperà in vita divina e fecondità immortale che pondera la verità di Dio, la assimila, le mantiene il posto d'onore, la preminenza e il potere, le dà spazio, scopo e gioco, la custodisce e prega per la sua vitalità, energia e crescita. In tale natura il seme germoglia e vive e cresce, poiché vi trova terreno congeniale e cordiale accoglienza e sostentamento. La forza di questa vita è quella dello Spirito Santo: "Dio fa crescere".
III. LA FRUTTA RACCOLTA . Cosa si intende per "frutta"? Risultato spirituale per il lavoro spirituale, l'agenzia e la cultura. Nel caso del peccatore, il primo e più gradito frutto è quello della conversione a Dio. Ma i ricchi frutti attesi sono questi: obbedienza, giustizia, santità, somiglianza a Cristo, consacrazione, abnegazione, utilità.
"Il frutto dello Spirito è amore, gioia, pace", ecc. Tale frutto è l'unica prova di vita e di crescita. "Dai loro frutti li riconoscerete"; cioè dalla qualità, dal sapore e dalla fragranza dei prodotti morali. "In questo è glorificato il Padre mio, che portiate molto frutto"; cioè solo con l'abbondanza l'agricoltore può essere soddisfatto e ricompensato. La moltiplicazione del seme è uno dei tanti punti di rassomiglianza tra la vita fisica e quella spirituale.
Chi non ha visto un cuore cambiato da un sermone, una vita rinnovata da una parola o da una lezione della Divina provvidenza? Apparentemente un seme insignificante, eppure un raccolto di gloriosa maturità e rigoglio. E quanto alla varietà, ogni congregazione di cristiani ne è testimone vivente. O perché le medesime occasioni sono state, in alcuni agi, più diligentemente utilizzate, o perché diversi vantaggi sono stati impiegati con eguale assiduità; ne risulta che alcuni fruttificano trenta, altri sessanta, altri il centuplo.
LEZIONI PRATICHE.
1 . La responsabilità di ascoltare la Parola. Dio provvede il seme; ma la preparazione del terreno è in gran parte nelle nostre mani.
2 . L'attesa del Seminatore è grande in proporzione alla grandezza dei nostri vantaggi. Niente di meno che molto frutto può soddisfarlo da te.
La lampada dell'insegnamento parabolico.
Probabilmente l'opposizione, la malignità e il travisamento degli scribi e dei farisei furono l'occasione dell'inizio da parte di nostro Signore di un nuovo stile di insegnamento pubblico. Non desiderava in questo momento suscitare tanto tumulto e tanta violenza come avrebbe dovuto portare all'interruzione del suo ministero. Il suo progetto era quello di introdurre nella mente degli uomini nuove idee del regno spirituale di Dio, idee del tutto in contraddizione con le loro stesse nozioni e speranze carnali.
Sapeva, tuttavia, l'importanza di considerare il carattere e la posizione mentale dell'allievo, affinché il maturo potesse essere completamente illuminato e istruito, affinché l'immaturo potesse essere incoraggiato all'indagine e al pensiero, affinché, per una stagione, la dottrina potrebbe rimanere nascosta agli antispirituali e agli antipatici.
I. LA LAMPADA DI DIVINO INSEGNAMENTO SI PREVISTO PER DARE LUCE . La capanna galileiana aveva il suo candelabro, il suo letto, la sua misura di grano; e ogni contadino poteva vedere l'assurdità di accendere prima la lampada e poi nasconderla sotto il cestino dei pasti o il divano.
Sia posto sull'alto piedistallo e illuminerà tutti. Così quando Cristo è venuto, il grande Maestro, il grande Salvatore, è venuto una luce nel mondo, per essere la luce degli uomini. Le sue parole, il suo carattere, le sue azioni, tutta la sua vita, furono un'illuminazione dal cielo. Quando insegnava, insegnava per tutta l'umanità e per tutti i tempi.
II. LA FORMA PARABOLICA DI INSEGNAMENTO NON ERA UN'ECCEZIONE . La parabola nascondeva la verità, la nascondeva, la racchiudeva come un gioiello in uno scrigno. Ma non è mai stato inteso che la verità rimanesse nascosta; l'intenzione era che si manifestasse, che venisse alla luce ( Marco 4:22 ). Marco 4:22
E, di fatto, la forma figurativa e pittorica è servita a mostrare e illuminare, più che a nascondere, le grandi verità del cristianesimo. A quante menti semplici e infantili le parabole di nostro Signore Gesù hanno portato a casa lezioni di saggezza, grazia, speranza e consolazione! E quali materiali di riflessione, quale profondo aiuto spirituale e illuminazione hanno offerto allo studioso premuroso della Parola! E quali temi per il maestro, il predicatore, l'espositore, sono mai state trovate queste parabole! Sono "un mistero"; ma un mistero è una verità un tempo nascosta ma ora resa chiara e pubblicata all'estero.
III. IN FATTO , PARABOLIC INSEGNAMENTO E ' BUIO PER L'unspiritual E LUCE PER IL SPIRITUALE . Come tutte le cose buone, può essere usata e se ne può abusare.
Quando Cristo parla, c'è chi non percepisce, chi non capisce. È colpa della Parola? No, è colpa della loro stessa natura disattenta, non ricettiva, antipatica. Sono loro, gli ascoltatori, che sono da biasimare; non la verità che non apprezzeranno ( Marco 4:12 ). Eppure ci sono quelli "che hanno orecchi per udire"; e questi ascoltano. Per loro la Parola è come musica, soddisfa le loro anime, portando loro i pensieri della mente divina, l'amore del cuore divino, il segreto dei propositi divini. A loro è detto: "Felici le vostre orecchie, perché ascoltano!"
IV. CRISTIANI IMPARANO IL MISTERO CHE LORO POSSONO PUBBLICARE IT . Parlando specialmente ai suoi apostoli, ma attraverso di loro a tutti coloro che ricevono il Vangelo, nostro Signore invita coloro che accolgono e apprezzano la verità di proclamarla in lungo e in largo. È luce destinata all'illuminazione del mondo; sia eretto in alto, affinché tutti in questa grande casa oscura dell'umanità possano vedere la loro via verso Dio.
È pasto per la moltitudine affamata; lascia che sia presentato a ogni richiedente senza mano risparmiatrice, senza cuore riluttante. C'è abbastanza luce per tutti coloro che sono nelle tenebre; pane a sufficienza per tutti coloro che rischiano di morire di fame. È compito dei membri della Chiesa di Cristo portare la luce della vita, prendere il cibo e, mentre si moltiplica nelle loro mani, darlo alla vasta moltitudine nel deserto arido.
V. CI SONO RESPONSABILE SIA PER IL MODO IN CUI NOI RICEVIAMO E PER IL MODO IN CUI NOI impartire DIVINA VERITÀ .
1 . "Fai attenzione a cosa e come ascolti." È inutile e sbagliato offrire un ascolto disponibile a ogni insegnante, a tutte le notizie. D'altra parte, è follia e peccato allontanarsi da colui che parla dal cielo, o ascoltarlo con disattenzione, con indifferenza, con cuori insensibili e increduli.
2 . "Con quale misura misurate, sarà misurato a voi". Sii fedele, sii diligente, adempi la tua fiducia con zelo e saggezza, mostra benevolenza verso i non istruiti e i non benedetti, e riceverai di più: più verità e più arricchimento spirituale e gioia. D'altra parte, l'egoista, l'impietoso, l'infedele, non guadagneranno nulla dall'avarizia spirituale; da loro sarà tolto anche quello che hanno.
Crescita spirituale.
Ci sono verità comuni e un'interpretazione comune alla base di questa e di molte altre parabole. In tutto questo gruppo il seme è la Parola di Dio, la terra è il cuore dell'uomo, la vita è la storia e lo sviluppo spirituale, il frutto è il carattere cristiano e il raccolto è il risultato e la retribuzione eterna. Ma la lezione peculiare di questa parabola è la natura della crescita spirituale. In questo caso si presume che il seme venga seminato in un buon terreno.
I. IT IS NASCOSTA , E NON PUO ' ESSERE tracciata E osservò . Fino a quando non si deposita nel terreno, il seme può essere osservato ed esaminato con l'occhio. Ma poi viene coperto e nascosto, germina e comincia a crescere sotto la superficie. Allo stesso modo puoi vedere la verità scritta, puoi udirla pronunciata; ma quando entra nel cuore, germoglia e va al suo lavoro, il predicatore e il maestro non lo seguono e lo perdono completamente di vista.
Nell'anima silenziosa il seme divino opera in segreto, vive, si sforza, si muove, cresce. Probabilmente coloro che sono cresciuti in famiglie cristiane non possono ricordare quando la verità, animata dallo Spirito, ha cominciato a vivere in loro. Certamente puoi seguire solo molto vagamente il processo di crescita negli altri. Gli anni passano; il giovane cresce nell'uomo, compie il suo dovere quotidiano, si riposa la notte, e per tutto il tempo il seme nascosto vive e si sviluppa lentamente o rapidamente, ma non percepito nemmeno da coloro che lo hanno piantato.
Quanto poco, in alcuni casi, predicatori, insegnanti e genitori possono seguire la Parola, poiché essa svolge la sua opera nel cuore di coloro a cui tengono! Eppure «il regno di Dio viene senza osservazione». Le convinzioni della propria natura spirituale e del proprio destino immortale, del carattere e del governo di Dio, dell'amore e del regno di Cristo, si stanno formando all'interno, diventando parte dell'essere spirituale. E la crescita vitale, anche se non percepita, sta dando segni della sua realtà.
II. IT IS MISTERIOSO E NON PER ESSERE COMPRESO . L'agricoltore, il giardiniere, «non sa come». Anche l'osservatore scientifico non può spiegare il mistero della vita e della crescita. Non c'è capriccio; tutto è ragione e legge, eppure il processo sconcerta la nostra comprensione.
Quindi, nell'operare del regno di Dio interiore, c'è molto di misterioso. Come può la verità divina, naturalmente così sgradevole, prendere possesso del cuore? Come può dominare altri principi in modo che possa fiorire mentre svaniscono? E, guardando all'esterno, come spiegarlo, che il regno di Dio, così ultraterreno, può avanzare verso la vittoria universale? La forza della vita deve essere quella dello Spirito Santo, agendo come la luce del sole e il calore gioviale, le piogge frequenti e la rugiada mattutina. È opera del Signore, invisibile, incomprensibile, ammirevole, adorabile, Divino!
III. IT IS SECONDO DI SUOI PROPRI LEGGI , NON OURS . Nel trattare con la vegetazione, c'è molto che possiamo fare se lavoriamo con la natura. Possiamo coltivare il terreno, esporre il seme all'umidità e al calore, proteggerlo da condizioni sfavorevoli.
Ma non possiamo lavorare contro le leggi della natura; non possiamo far crescere i ciottoli, le ghiande producono gli olmi, o l'orzo produce un raccolto di grano; non possiamo coltivare i prodotti dei tropici ai poli. La Provvidenza ha imposto leggi alla natura, e riguardo alla vita alcune cose sono possibili e altre impossibili. Quindi la vita spirituale segue leggi che non possiamo cambiare, e gran parte della nostra interferenza non ha influenza o ha poca influenza.
Il seme cresce "da sé", cioè come Dio gli ha designato. La verità di Dio non è ostacolata dalle nostre nozioni o fantasie; lo Spirito di Dio non è ostacolato dalle nostre regole. Gli uomini dimostrano la loro meschinità quando tentano di prescrivere come crescerà il seme divino. Il Donatore del seme e il Padrone della messe fa il suo lavoro a modo suo e con il suo tempo. Egli compie un processo celeste nella coscienza e nel cuore, in seno alla società umana. Vana è la nostra fantasia di poter governare la vita. "Paolo pianta, Apollo innaffia e Dio fa crescere".
IV. IL PROCESSO È DI SOLITO GRADUALE E PROGRESSIVO . C'è una legge regolare dello sviluppo, "prima la lama", ecc. Non otteniamo mai il frutto per primo, la lama per ultima. Tutto nella sua stagione. Così nel regno spirituale di Dio. Nel bambino o nel giovane convertito, cerchiamo prima i segni di vita, la lama che dimostra che il seme è germogliato.
Grazie all'educazione cristiana, all'istruzione scritturale e alla disciplina divina, si fa un progresso graduale e sicuro. La promessa si realizza in parte quando si forma l'orecchio; è il tempo del vigore e della crescita manifesta. Poi, con gli anni lunghi e proficui, arriva il pieno del grano: la maturità della conoscenza, dell'esperienza e del servizio cristiani. Pochi anni favorevoli portano la piantina all'alberello e l'alberello all'albero robusto; pochi mesi coprono l'ampio pendio marrone con le scosse dorate. Così nella Chiesa di Cristo vediamo il graduale dispiegarsi del carattere, la dolce maturazione dell'esperienza, uno stadio di crescita lasciato alle spalle per far posto a ciò che riesce.
V. LA RACCOLTA È LA FINE E LA RICOMPENSA DI TUTTI . Se la crescita è discreta, il raccolto è cospicuo. La lavorazione segreta ha preparato il risultato aperto. La vita finisce in frutta. È così nel campo spirituale.
Quando c'è maturità, allora è giunto il momento di mettere la falce. La messe è raccolta e il granaio di Dio è pieno di grano d'oro. Il frutto è dato sulla terra; e il raccolto più ricco viene mietuto in seguito.
APPLICAZIONE.
1 . Il seminatore e lavoratore cristiano può imparare a pensare umilmente a se stesso, altamente al suo lavoro.
2 . C'è incoraggiamento per i "bambini in Cristo"; il loro stadio di esperienza è la preparazione necessaria per il più completo adempimento degli alti propositi di Dio.
3 . La gloria deve essere data a Dio quando la vita è vigorosa e quando i frutti sono maturi.
Il seme di senape.
Il regno di Dio ha la sua estensione e la sua estensione, il suo dominio sull'anima individuale e il suo dominio sulla società umana, la sua opera invisibile all'interno e la sua realizzazione manifesta e potente all'esterno; trasforma il carattere e rinnova il mondo. Forse è giusto considerare la precedente parabola del "seme che cresce di nascosto" come una parabola della storia della Parola nel cuore ; e questo del granello di senape come parabola delle fortune e dei destini del Verbo nel mondo. La nostra attenzione è qui diretta a-
I. IL PICCOLO E INSIGNIFICANTE INIZI DI CRISTO 'S UNITO , I suggerimenti della natura qui sono molte e sorprendente. Non solo l'albero inizia con un seme, l'aquila nasce da un uovo, il fiume è prima un piccolo ruscello, il fuoco è acceso da una scintilla, e ogni giorno, per quanto splendido, inizia con un'alba fioca e scintillante.
1 . Lo stesso Signore Gesù , nella sua semplicità e umiliazione, sembrava molto improbabile che fosse il Fondatore del più grande di tutti i regni. "Disprezzato e rigettato dagli uomini", scacciato, calunniato e crocifisso, Gesù era come il granello di senape.
2 . Gli apostoli del Salvatore erano definiti "uomini ignoranti e ignoranti" ed erano apparentemente poco adatti a rivoluzionare il mondo. Ma in loro Dio ha scelto «le cose deboli del mondo per confondere i potenti».
3 . La Chiesa primitiva potrebbe benissimo essere sembrata a un osservatore avere una scarsa prospettiva di crescere in una comunità che abbraccia il mondo. In molte menti premurose, solo il dubbio e la perplessità potrebbero sorgere su "perché questa cosa dovrebbe crescere". Poche, deboli, disprezzate, queste piccole società erano, però, la caparra di una Chiesa universale. Era allora "il giorno delle piccole cose".
4 . Le caratteristiche stesse del cristianesimo lasciavano ben poco alla diffusione di questa religione nel mondo. La sua sfida ai principi e ai poteri mondani, la sua spiritualità, la sua dipendenza dalla potenza invisibile, la sua guerra contro l'errore e il peccato prevalenti, tutto sembrava pregiudizievole per le sue prospettive di progresso e vittoria.
II. IL SEGRETO DI DEL PROGRESSO DI CRISTO 'S UNITO . Il linguaggio figurato della parabola suggerisce di cosa si tratta. È la vita soprannaturale che lo ispira. La vita viene dalla vita; e la vitalità divina e la crescita della Chiesa cristiana sono dovute all'inabitazione di un principio e di una forza celesti.
Un Salvatore Divino, uno Spirito Divino, una Parola Divina, questi spiegano il fatto che il cristianesimo vive e cresce, si espande e vince, giorno dopo giorno e anno dopo anno. Questi soli spiegano la sua resistenza sia alla forza che alla corruzione, la sua resistenza in mezzo a tutti i cambiamenti di civiltà, la sua permanenza quando tutte le altre cose fuggono, svaniscono, scompaiono.
III. IL DESTINATA MAJESTIC CRESCITA DI CRISTO 'S UNITO . L'albero di senape orientale, con i suoi rami grandi e forti, dove gli uccelli si posano e mangiano i semi pungenti, all'ombra dei quali riposano gli uomini, serve come emblema della vastità e dell'ospitalità capiente e dell'ampia disposizione del cristianesimo nella sua ultima perfezione.
Le testimonianze della nostra religione raccontano di nobile carattere, di sublime eroismo, di santa devozione, di meravigliosa pazienza, di matura saggezza, di sconfinata benevolenza. E tutti sono scaturiti da quel seme che cadde in terra e morì diciotto secoli fa in Giudea. Il progresso del cristianesimo durante i primi secoli di persecuzione, la sua conquista dei barbari conquistatori, la sua purificazione sotto i riformatori, le sue moderne missioni all'Oriente e al Sud, dimostrano la sua intrinseca vitalità e preannunciano la sua ultima universalità di dominio.
Le predizioni sia dell'Antico che del Nuovo Testamento sono luminose e stimolanti, tuttavia, ai nostri giorni, anche il calmo calcolo non riterrà improbabile il loro adempimento, mentre la fede le vede già realizzate. I "regni di questo mondo diventeranno i regni di nostro Signore e del suo Cristo".
APPLICAZIONE.
1 . Gli scoraggiati possono imparare qui una lezione di pazienza. La crescita della conoscenza, della virtù e della pietà può essere lenta, ma è sicura. "L'agricoltore attende il prezioso frutto".
2 . Tutti gli operai nella causa di Cristo possono essere di buon animo; poiché ciò che si è visto di progresso è sufficiente per ispirare con fiducia e animare alla fatica: "La tua fatica non sarà vana nel Signore".
La tempesta: le due domande.
La scena qui rappresentata dall'evangelista è emblema della condizione, dei bisogni, delle paure, della Chiesa di Cristo; e della presenza perpetua, della sollecitudine fraterna, della dignità divina, del Signore. I discepoli erano sul mare di Genezaret; e siamo sul mare della vita, di questo mondo incerto. Portarono Cristo con loro sulla barca; e lo abbiamo sempre con noi. Sorse una tempesta e minacciò la loro sicurezza; e noi, finché siamo qui, siamo esposti alle tempeste della prova, del dubbio e del pericolo.
Gesù dormiva; ea volte ci sembra che ci avesse dimenticato e abbandonato. Al grido dei discepoli, Gesù si alzò e placò la tempesta; e mai possiamo invocarlo senza provare la sua amichevole ed efficace interposizione. Ha rimproverato gli infedeli; e anche per noi ha spesso una parola di protesta. La sua autorità impressionò con riverenza gli animi dei discepoli ; e mai possiamo contemplare il suo carattere e la sua potenza salvifica senza rinnovare la nostra fede e adorazione. Ci sono due domande nel verbale che rappresentano i due movimenti della narrazione.
I. THE QUESTION OF THE DISCIPLES, "HAST THOU NO CARE?" It was the cry of impulse, and a cry which has often sprung from the heart of the Lord's people in their griefs and dangers.
1. A cry of fear. Christians have the same natural passions as other men. In times of bodily danger, in scenes of public commotion and disaster, in circumstances of threatening and suffering to the Church, the fears of Christ's people have often been awakened. "We perish!" "Carest thou not? "Save us!" Such are the exclamations uttered by imperilled, anxious, and terrified souls.
2. A cry, evincing seine faith. If the disciples had been altogether without faith, they would not have appealed to Jesus, they would not have called him "Master!" they would not have entreated him to save them. So, when in our distress we call upon the Lord that he will deliver us, we prove that we have some faith in him whose help we seek.
3. A cry, however, evincing defect of faith. If the disciples' faith in their Master had been perfect, they would not have given way to panic, and they would not have been rebuked. Our attitude of spirit often proves the deficiency and imperfection of our confidence in our Lord. There was want of faith in his knowledge. Did he not, though sleeping, understand their danger and their need? A want of faith in his interest and care.
He did care; and they ought, even in such circumstances, to have felt assured of this. A want of faith in his habitual rule. Though slumbering, he was nature's Lord. And how often are we, Christ's people, guilty of overlooking, in our distresses, the acquaintance of Jesus with our case, the power of Jesus over our foes, the love of Jesus for our souls!
II. THE QUESTION OF THE CHRIST, "HAVE YE NO FAITH?" Well might Jesus appeal thus to his disciples. Often had they experienced his power. Always had he justified their confidence. Never had he forgotten or forsaken them. How justly may our Lord address a similar expostulation to us when we are ready to abandon ourselves to sorrow and to despair!
1. No faith, when there is such an Object of faith? Christ has shown himself by his character and his work, to be deserving of all faith; and when we have least confidence in ourselves or our fellow-men we may well have all confidence in him.
2. No faith when in human life there is so much need of faith? From danger, temptation, sorrow, sin, there is no exemption. If we throw up faith in Christ, we throw up all.
3. No faith, when we have so many examples and instances to justify faith? Refer to Old Testament history in the light of Ebrei 11:1; refer to the Gospel narratives of the centurion, of the Canaanite woman, etc.; refer to the instances of our Lord's gracious reply to the appeal and prayer of faith;—and ask if there is any excuse for withholding faith.
4. No faith, when absence of faith must leave the heart desolate and helpless? What do you lose and forfeit if you are without confidence in Christ? Peace of mind, strength for life's conflicts, hope in suffering and in age and in death. Can we forego all these?
5. No faith, when there is such express encouragement to trust in Christ? He himself invites our confidence: "Believe in me;" "Be not faithless, but believing;" "Have ye not yet faith?"
APPLICATION.
1. Let the unbelieving repent of their unbelief, and look unto and call upon Jesus; that henceforth, knowing his grace, they may surely trust in him.
2. Let the doubting Christian be encouraged to put away his fears, and to pray, "Lord, increase our faith!"
3. Let the believing Christian remember that Christ's people can never perish.
"With Christ in the vessel,
I smile at the storm."
4. Let all who experience the Saviour's delivering power and grace unite in adoring him and witnessing to him: "What manner of man is this?"
HOMILIES BY A.F. MUIR
The nature-preaching of Christ.
I. CIRCUMSTANCES OCCASIONING IT. The order of Matthew and Mark preferable and explanatory. Various considerations led him to adopt this method of teaching.
1. A reasonable prudence. His enemies were busy, and scarcely suffered a single opportunity to pass without spying or planning means by which to destroy him. Out of doors he would be able to keep the crowd at a greater remove, and so hostile listeners would be under better observation.
2. Sympathy for those who were "without." In the small country cottages, where for the most part he resided, there was no accommodation for the numbers that thronged to his ministry. Stifling heat and inconvenient jostling would ill accord with the dignity of his message. Multitudes were unable to hear or see him, and he had compassion on their souls. A different class of people, too, might be reached by this new method.
3. The charm of nature. There are abundant evidences of Christ's poetic and artistic sense of nature. He would be drawn forth from the heat and squalor of the small cottage to the spaciousness, grandeur, and ever-varying phenomena of the outside world. It was his own world. He was present when "the morning stars sang together" at its birth, "and without him was not anything made that was made."
II. ADVANTAGES OF THIS MODE OF TEACHING.
1. It linked the ideas of the spiritual world with the real world of every-day experience.
2. By its associating the common life of men with the Divine and eternal, the former was refined and elevated. The many were thus addressed, and a certain general benefit received by them.
3. The inner meaning of such teaching could only be discerned by the spiritual and devout, and thus his safety was secured. His enemies were baffled and kept in ignorance.
4. This teaching was attractive to all.
III. WHAT IT SUGGESTED AS TO THE SPHERE AND FUNCTION OF THE "KINGDOM OF GOD."
1. That it was coextensive with the universe.
2. That the heavenly element is to penetrate and include the earthly element in God's world.
3. That the senses, if rightly used, are aids to the spirit.—M.
Marco 4:3; 18-23
The parable of the sower.
The kingdom of God as—
I. A PRINCIPLE OF LIFE. Outwardly insignificant; exposed to the uncertainties of human agency and the vicissitudes of circumstance; yet embodying vital force, and capable under suitable conditions of producing its kind. Ever commencing anew, in germ and vital unit. A result as well as a cause, even as the seed is a fruit in the first instance.
Requiring everything external of itself that is necessary to its being deposited in the minds of men to be done for it; yet containing an independent, original power of its own, viz. reproduction.
II. A PROCESS OF GROWTH. Dependent upon:
1. Manner of its reception;
2. Character of the hearer, i.e. whether deep or shallow, thorough or otherwise, like the soil;
3. Place which it holds in human regard—whether considered as the chief or only as a subordinate interest in life;
4. Time,—this in all cases.
III. A CONDITION OF FRUITFULNESS. The soul, just like the ground, if left alone, will be barren or overgrown with weeds. It must be tilled, sown, and tended. Sometimes these duties are divided, sometimes combined, but all are necessary.
1. All true believers are not alike fruitful. This is analogous to material and mental culture.
2. It is enough if each brings forth according to capacity and ability.
3. all cases there is compensating power of increase in the Word, beyond the natural qualities and powers of the believer, although a certain relation is always observed to the proportion of faith and diligence. The blessing of God is especially manifest in the fruits of the Word.—M.
Marco 4:3; 18-23
The parable of the sower.
As illustrating the purpose of God in his Word.
I. TRUTH IS MEANT FOR ALL MEN.
II. TRUTH IS OFFERED TO ALL,
III. IT IS RECEIVED BY MANY DIFFERENT SORTS OF PEOPLE, AND IN DIFFERENT WAYS.
IV. IT IS FRUITFUL ONLY WITH A FEW.—M.
Marco 4:3; 18-23
The parable of the sower.
As exhibiting the kingdom of God—
I. IN ITS BEGINNINGS.
II. ITS PROCESSES.
III. ITS RESULTS,—M.
Christ's claim upon the attention of men.
"Hearken!" "Who hath ears to hear, let him hear!" A frequent peculiarity in Christ's speech. It is well to note when he uses it. It is the whisper of Christ. John seems to have caught and represented this manner of the Master most closely.
I. THE VALUE OF THE STATEMENTS OF THE GOSPEL.
1. Affecting the personal interest of every one. Happiness or misery, life or death.
2. Determining the character of every one.
3. The condescension and compassion of infinite love.
II. THE DIFFICULTY OF GIVING THEM THE ATTENTION AND CONSIDERATION THEY DESERVE.
1. They appeal to the least-developed side of human nature.
2. They have little or no immediate earthly interest to commend them.
3. They have commoner and more latent meanings, and the latter may not be apprehended.
4. They have many counterfeits. "Lo here! Lo there!"
5. The earthly life of men is full of distractions.
III. THE RESPONSIBILITY ATTACHING TO THEM. This remains with the hearer, and he cannot free himself. The language of Scripture and the deepest experiences of human nature alike assure us of this.
1. God has given all men power to understand and receive his gospel. That is, of course, provided they have not lost their reason.
2. Personal moral effort is required with respect to them.
(1) To cease delaying.
(2) To use what faculty and opportunity we have.
(3) To suppress prejudice, aversion, sin, etc.—M.
The reward of discipleship.
The sense of the word "mystery." Eleusinian and other heathen mysteries. Something previously hidden, but revealed in the gospel; or rather, something hidden from certain conditions of the moral nature of man, but revealed to other conditions.
I. IT AGREES WITH THE MANIFEST END OF DISCIPLESHIP. The learner seeks for knowledge. The disciple of any master desires to receive his special doctrine or discovery. It is the highest, the esoteric, teaching that is here promised. There are to be no secrets or reserves between the Master and his disciples. Revelation not the mere anticipation of experience, but its determining influence and its consummation.
II. IT IS BEYOND THE COMPASS OF UNAIDED HUMAN FACULTY. Christ said," To you it is given." They were not to discover it of themselves.
1. The noblest saints who had preceded them were not able to understand (1 Pietro 1:10).
2. The wisdom of man could not discover them. "Eye hath not seen," etc. (1 Corinzi 2:8; cf. Efesini 1:15; Colossesi 1:9, seq.).
III. IT IS A DIVINE GRACE FOR MORAL PURPOSES. This appears from the negatives of Verse 12. To produce:
1. Repentance and faith.
2. Sympathy with Christ in his aims, works, and sufferings.
3. Triumphant superiority to the evil circumstance of the world.—M.
From one learn all.
I. THIS IS A PRINCIPLE NOT TO BE UNIVERSALLY ACTED UPON IN EARTHLY THINGS. Because of:
1. Limitation of human powers.
2. Obscurity, complexity, and occasional discontinuity and non-uniformity of nature and human life.
II. TO THOSE WHO ARE ILLUMINATED IT IS ABSOLUTELY VALID IN DIVINE THINGS.
1. Not because the forms and successive stooges of the truth are mere repetitions of one another.
2. But they are all centred and interpreted in one Person.
3. They all require the exercise of the same spiritual faculty.—M.
Revelation and not concealment the final purpose of the truth.
I. THIS APPEARS FROM:
1. Its very nature. That which reveals (e.g. light) is not to be itself hidden. Its whole tendency is and has been towards greater manifestation. Each revelation of God has been grandee than that which preceded.
2. Its central significance in the Divine economy. It has evidently a practical relation to the whole, just as "the lamp" had to the peasant's room, as the general means of illumination. Everything in the world, in human lives, and in the constitution of the human soul answers to its interpreting light, which is the only true light by which they can be understood.
3. The existence in man of a faculty for its discernment. This may have been overlaid or perverted; but it really exists, and will answer to the believing effort to exercise it. It is Satan, not God, who has blinded the minds of those who are lost.
II. HOW STRONG MUST HAVE BEEN THE REASONS FOR TEMPORARY CONCEALMENT!
1. The fearful wickedness of the contemporaries of Jesus. A last time with reference to many preceding stages of darkening spiritual consciousness.
2. The revelation of that wickedness in convicting it of ignorance of Divine things.
3. The preservation of the Personal Truth in human/Grin until his manifestation should be complete.—M.
"Measure for measure;" or, the law of equity in its relation to Divine knowledge.
A wider law (Matteo 7:2) with special application to spiritual learning. One of the phases of the exactitude of relation between God and man, which yet admits of grace and blessing.
I. THE WORD OF GOD MUST BE RIGHTLY ATTENDED TO IN ORDER TO ITS BEING UNDERSTOOD. There is no process of mere mechanical transfer of truth into the nature of man. Experience and progress in truth are subject to the conditions of all intellectual inquiry, and also to special moral ones.
II. ACCORDING TO THE PROPORTION OF HEARING WILL BE THE SPIRITUAL BENEFIT.
1. It is to the use of faculties, and not to their mere possession, the reward attaches.
2. The communication of truth is therefore a spiritual discipline. "Quicquid recipitur, recipitur ad modum recipientis." Obedience is the gateway of knowledge. "Holding the truth in unrighteousness," we shall sooner or later lose it; holding it "in a pure conscience" and a willing spirit, we shall advance to the fullness of truth.—M.
The seed cast upon the earth; or, the self-development of truth in the heart of man.
I. THERE IS A PRE-ESTABLISHED HARMONY BETWEEN THE TRUTH AND HUMAN NATURE. The seed left in the soil germinates because of the mutual adaptation; so the Word of God.
II. THE WORD OF THE KINGDOM HAS AN INNATE POWER OF DEVELOPMENT. Under the appointed conditions it is bound to grow.
III. GOD DOES NOT INTERFERE WITH IT OR REMOVE IT UNTIL IT HAS PRODUCED ITS FRUIT.
1. It is left to the law of gradualness. First "the blade," etc.
2. It is taken account of and judged in its final result.—M.
Man used and then dispensed with.
I. WHAT GOD DOES BY AND THROUGH HIS SERVANTS. The mere sowing of the seed.
1. Receiving the seed for one's self.
2. Imparting it vitally to other minds.
II. WHAT GOD DOES WITHOUT HIS SERVANTS. The pre-existence and independent growth of the seed a great mystery. Its hidden processes provocative of spiritual discipline to the sower. In God's hand and the womb of time (Salmi 65:1.). Committing it thereto, and leaving it there, a proof and exercise of faith.
III. RESULTANT RESPONSIBILITIES.
1. The harvest a living growth, not a dead, mechanical effect; manifold in its producing, modifying, and enriching causes, one in result.
2. Judgment on sower and sown alike. It is in the final product that the evidence as to faithfulness, obedience, and diligence is found.—M.
"Whereunto shall we liken it?"
An invitation to mutual effort of spiritual thought and imagination. An instance of sympathetic condescension.
I. THERE ARE MANY SIMILITUDES OF THE KINGDOM OF GOD.
II. SOME ARE BETTER THAN OTHERS. Either absolutely or relatively to present circumstances.
III. WE ARE NOT TO BE ONLY PASSIVE RECIPIENTS OF CHRIST'S TEACHING.
IV. SAINTS ENJOY FELLOWSHIP WITH CHRIST IN THE DISCOVERY OF TRUTH AND IN SPIRITUAL REALIZATION.—M.
"Without a parable spake he not unto them."
To be understood of Christ's general habit or manner of teaching. It was specially characteristic of him after it became evident that the Pharisees were seeking an occasion for his destruction. This practice proved—
I. THE VASTNESS OF HIS SPIRITUAL RESOURCES.
1. When prevented from using direct statements, he adopted an indirect mode of expression. The truth was not stifled, it only assumed another form. There was not the least sign of labour or effort in making this transition. He played upon the varying moods and appearances of nature as a skilled musician upon his instrument, so as not only to discourse sweet sounds, but to suggest Divine ideas and principles.
His supplies of spiritual truth must have been as inexhaustible as nature itself. He must have had many modes and degrees of expression in which to clothe the same truth. Restriction of speech in one direction only developed a larger liberty in another.
2. In order to this his perception of truth must have been of a very deep and vital nature. His parables were not only facile, they were felicitous. In them truth lived and breathed. It is not as more or less distant analogies one reads them, but as one might look at the naked truth itself. How instinctively must he have discerned the Divine side of things! And there is in his figurative teaching an unassuming originality, a vigor and vividness that could spring from nothing less than inward understanding of spiritual principles—a practical, sympathetic familiarity with them in their root and essence. The author of such similitudes cannot be conceived of as standing apart from Divine truth, but as one with it; therefore the conclusion, "I am the Truth," is inevitable.
II. HIS DIDACTIC SKILL. The parables are beautiful, but it is not as creations of artistic genius that they chiefly impress us. Jesus was not the slave of his imagination. A careful adaptation of means to ends is perceptible in all his utterances. You feel he did not want to paint a beautiful picture, but simply to tell the truth. The latter was thus rendered:
(1) self-demonstrative;
(2) familiar and forcible; and
(3) memorable.
III. HIS PRACTICAL MORAL PURPOSE. By his parables our Lord:
1. Demonstrated the unity of creation. The words and works of God were one in their meaning and message. A multitude of phenomena so varied and different, yet so mutually suggestive and harmoniously concurrent in testimony, could not be a soulless medley or a resultant of blind forces; it must be a system throughout, informed and controlled by one governing mind, and moving onward to a worthy if at present inadequately apprehended end.
2. Redeemed nature and human life from base associations. "In everything there was discernible the idea;" the humblest thing was suggestive, if rightly interrogated, of the Divine. Henceforth nothing was to be considered "common or unclean."
3. Rendered human experience a Divine discipline. Every-day events and circumstances were charged with spiritual lessons, and revealed as "working together for good to them that love God."—M.
The grain of mustard seed; or, the growth of the kingdom of God relatively to its beginnings.
I. THE BEGINNINGS OF THE KINGDOM OF GOD, AS COMPARED WITH THOSE OF OTHER INFLUENCES AFFECTING THE WORLD'S LIFE, ARE VERY SMALL AND INSIGNIFICANT.
A parable and a prophecy. Two plants, either of which might have been referred to by Christ—Sinapis Orientalis, a garden herb, bushy in habit, with black or white seeds, from four to six in a pod; or the Salvadora Persica, commonly known as the tree mustard; the latter the most likely. The comparison expressed in the phrase, "the least of all seeds," is a free one, and not to be understood absolutely.
How minute and obscure have been the first origins of Christianity! The Incarnation; the upper room at Jerusalem. The first throb of repentance; the dawning power to resist temptation; the first acts of faith and charity; the first words of invitation and appeal. As a seed, it has been for the most part hidden; as a plant, it has seemed in its first upspringing like the herbs. This is true of
(1) the understanding of the kingdom of God;
(2) of interest in spiritual things;
(3) of spiritual influence.
1. It contrasts in this respect with powers founded on force, material advantages, prestige, or accidental circumstances. Political empire; military aggrandizement; advance of mechanical arts and material improvements.
2. In this respect it resembles but far exceeds the mortal and intellectual movements that have marked the progress of the world: philosophies, civilization, the sentiment of humanity, growth of science, etc.
II. ITS ULTIMATE DIMENSIONS WILL BE DISPROPORTIONATELY VAST.
1. It grows according to its own law, yet imperceptibly. As the bud into the rose, the village into the city.
2. It becomes comprehensive. Other forces and vital principles are revealed as in relation to it and ultimately included.
3. Its increase is in the direction of beneficence and universal blessing. The truth of the epithet, "Mother Church." All the best interests of humanity are included and protected. It saves and ennobles whatever it affiliates.
4. This is due to its own inherent genius; not an accident. Circumstances have not favored Christianity, but it has grown in spite of opposition, and converted obstacles into auxiliaries, enemies into friends. It is an absolutely central, and therefore the only truly universal, principle.—M.
The parable an instrument of mercy and judgment.
I. AN INSTRUMENT OF JUDGMENT.
1. As concealing more than it revealed to the popular mind.
2. As convicting men of sinful ignorance and spiritual incapacity.
II. AN INSTRUMENT OF MERCY.
1. The Word of God was not wholly withdrawn.
2. This, the only practicable form of teaching that remained to Christ, was used with constant regard to the benefit of the hearers.
3. The desire for Divine knowledge was thereby stimulated.
4. Further instruction was ever attainable by sincere inquirers.—M.
Christ and his disciples in the storm.
The service of Christ—
I. CONSISTING IN OBEDIENCE, SYMPATHY, AND CO-OPERATION, II. INVOLVING HARDSHIP AND APPARENT RISK.
III. A TRIAL AND DISCIPLINE OF FAITH.
1. Left to the realization of imminent destruction.
2. Discovering the weakness of the carnal nature.
3. Affording opportunity for the moral teaching of the Master.
IV. A REVELATION OF THE DIGNITY AND POWER OF CHRIST. "This is the first of a second group of miracles. Those before mentioned are cures of bodily disease. These are deliverances from other adverse influences—the elements of nature, evil spirits, End the sins of men.
Christ has authority also over these" (Godwin, on Matteo 8:23). "Who then is this, that even the wind and the sea obey him?" The great inference: Although indefinite, yet practically a complete demonstration of Christ's Godhood.—M.
The Church in the world.
Communion with Christ in—
I. SEPARATION.
II. TRIAL AND APPARENT DANGER.
III. MUTUAL SYMPATHIES AND CARES.
IV. FINAL VICTORY AND ATTAINMENT.—M.
The Christian's extremity Christ's opportunity.
I. THE CHRISTIAN FREQUENTLY SUFFERED TO ENTER INTO APPARENT PERIL.
1. Outward losses troubles Persecution in its various phases and degrees. The major calamities of life. Everything seems against him, and he is continually disappointed; yet the objects sought are reasonable and proper.
2. Inward griefs and fears. Self-questionings as to being in a state of grace; as to whether or not God's favor has been turned away doubts; prevailing sins.
II. IN THESE CIRCUMSTANCES ORDINARY MEANS OF DELIVERANCE ARE OF SO AVAIL. The ordinances of the Church fail to comfort or strengthen. Work for Christ becomes distasteful and mechanical. Prayer itself appears to be unanswered, etc.
III. THE REASONS FOR THIS.
1. To correct and strengthen character. Besetting weakness is discovered; defective principles of belief are exposed; the backward graces of the Spirit are stimulated; the whole nature is roused to keener sensitiveness, and awakened to the solemn responsibility and greatness of the Divine life.
2. A more signal and immediate manifestation of God is vouchsafed.
(1) To create a closer and higher communion, and a more vivid sense of the supernatural, and to deepen and correct the creed of the believer. A conscious dependence upon his heavenly Father takes the place of the former distance and semi-legalism. Self and self-dependence are subdued, and practical faith made the daily experience. One such great and signal providence may do more than anything else to elevate and confirm the spiritual life.
(2) To be a sign to them that are without. For a "means of grace," or simply as a warning and an undeniable demonstration, which may make them, with the devils, "believe and tremble" even in their rebellion.—M.
Human and Divine remonstrances.
Christ and his disciples chide one another, yet gently and affectionately. Representative positions—
I. AS SUGGESTING THE OPPOSITE STANDPOINTS FROM WHICH PRACTICAL DIFFICULTIES OF THE RELIGIOUS LIFE MAY BE REGARDED.
II. As FURNISHING THEIR SOLUTION.—M.
HOMILIES BY A. ROWLAND
Divine teaching from the fisherman's boat.
Matthew gives us, in the thirteenth chapter of his Gospel, a series of seven parables, which correspond with the three which Mark records here. They all illustrate the nature and the progress of the kingdom of God which Christ sought to establish. The parable of the sower describes the founding of the kingdom, and the various difficulties with which it would meet; the parable of the seed growing secretly teaches us that its progress would be natural, unostentatious, and certain; while the parable of the mustard seed declares that in its final consummation it would have wide-reaching influence.
The second of these is peculiar to Mark. We propose to consider, not the parables themselves, but the circumstances under which they were uttered, which also suggest and illustrate truths concerning the kingdom. Our Lord's teaching from the fisherman's boat suggests the following thoughts:—
I. THAT HOSTILITY MAY CHANGE OUR METHOD, BUT MUST NOT BE ALLOWED TO PREVENT OUR WORK. The Pharisees had become openly antagonistic to our Lord.
Their spies followed him everywhere. Their controversial champions argued with him and misrepresented him in the synagogues. This hostility drove the Lord from the sanctuaries of his people. He would not suffer his Father's house to be desecrated by such tactics. Accordingly, he no longer, as a rule, was found in the synagogues, but in the fields and streets, in the homes of the people, or in the fishing-boats that rocked on the Sea of Galilee.
He thus acted on the principle he laid down for his disciples when he said to them, "If they persecute you in one city, flee to another." And that principle still holds good, and may have the widest application. St. Paul acted on it when he adapted himself, under varying circumstances, to the conditions of his hearers. If he addressed the people of Lystra, he did not argue from the Old Testament, of which they knew nothing, but pointed to the mountains and fields, and spoke of the God who gave them "fruitful seasons.
" If he was surrounded by Athenians in their beautiful city, he referred to the temples which crowned the Acropolis, and to the statues which adorned the Agora. If he was in the synagogue at Antioch, in Pisidia, he argued from the sacred Scriptures, the authority of which his hearers acknowledged. He became "all things to all men, if by any means he might win some;" and in this he followed in the footsteps of the great Teacher, who, when refused a fair hearing in the synagogue, preached beside the open sea.
Thus, with the utmost flexibility and freedom, Christian workers should alter their methods to meet the changing circumstances in which they find themselves; never for a moment losing sight of the object they have set before themselves, but seeking to attain that by the most suitable means. This may be applied to those who preach or teach, whether amongst the sceptical or the indifferent, among the children or the cultured.
II. THAT THERE IS NO PLACE WHERE GOD'S WORK MAY NOT BE DONE. The change in method, indicated by the text, did not trouble our Lord as it would have troubled any one to whom place and mode seem everything in worship.
All the earth was holy in his eyes. The heavenly Father was near him everywhere. The rippling of the sea or the rustling of the corn would be more grateful to him than the murmured repetitions of formal prayers by the mechanical and unspiritual worshippers in the synagogue. Apart from persecution, he would often have chosen, from preference, such a sphere of work as this, as indeed he did when he preached the sermon on the mount.
Read his teaching to the woman of Samaria (Giovanni 4:20, Giovanni 4:21), and see how acceptable to God is spiritual worship wherever it may be offered. Study the parable that immediately follows our text, and you will notice that the sower threw out his seed broadcast upon all kinds of soil. Our Lord would preach in a Pharisee's house, or on a mountain, or from a boat, as readily as in a synagogue or in the temple; for "Holiness to the Lord" (Zaccaria 14:20) was written everywhere, and he accounted "nothing common or unclean" (Atti degli Apostoli 10:15).
Too often Christian workers select their little sphere for service, and strictly confine themselves to it, contented that multitudes should be left untouched who might easily be brought under their influence. The true sower is willing to scatter his seed broadcast.
III. THAT THE MODE OF OUR LORD'S TEACHING MADE HIS UTTERANCES MORE WIDELY ACCEPTABLE. This was not only true of his own day, but of ours. Publicans, lepers, and outcasts, excluded from the synagogue, could hear him on the beach; and all "the common people heard him gladly," for he spake "as one having authority, and not as the scribes.
" It is well for us also that it was so. There is wonderfully little local colouring about his words; a marvellous freedom from such theological technicalities as the rabbis were wont to use; and his teaching, therefore, comes home to us as it never would have done if couched in the phraseology currently used for the interpretation of the Law. His utterances are fragrant with the fresh air, and they ring with a pleasant freedom, for which we cannot be too thankful; for what might have been Jewish is human, and the words of him who called himself, not "the Son of David," but the "Son of man," are so simple and natural, that there is not a fisherman on our coasts, not a merchant in our streets, not a housewife in our homes, not a sower in our fields, who may not know something of the meaning and beauty of the doctrine of the great Teacher who has come from God.
IV. THAT OUR LORD'S POSITION IN THE FISHING-BOAT IS A SIGN OF THE TRANSIENT NATURE OF ABUSED PRIVILEGES. Christ in the boat has often been regarded as an emblem of Christ in his Church.
From both he preaches to the world. The Church, in comparison with the world it seeks to influence, is small, as the boat with the few in it was small compared with the crowds listening upon the beach; and her comparative poverty may be represented by that fisherman's barque, which had about it, we may be sure, no costly adornment. But small and poor as the Church may seem, and the Christ who is in it, she is free as the Master was, who could in a moment leave those who were hostile or unreceptive, and pass over to the other side (Luca 8:37).
There are yet to be found amongst us the impenitent and foolhardy, to whom he will have to say, "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity; I will mock when your fear cometh.'—A.R.
Human hearts tested by truth.
"The seed is the Word." Such is the interpretation given by the Lord himself, in his exposition of the parable of the sower. In other words, the seed represents the truth uttered by Christ and embodied in Christ, who is himself declared to be the everlasting Word (Giovanni 1:1). This heavenly seed is the gift of God. It has life in itself (Giovanni 5:26); it is the germ of life to the world; and, when it is received, it brings forth those "fruits of the Spirit" of which St.
Paul speaks. The mode in which that seed is received is a test of character, and this is illustrated in the words before us. The four kinds of soil upon which the sower cast his seed represent four conditions of heart, which we propose to consider.
I. THE HARDENED HEART. Our Lord speaks of some seed falling by the wayside; that is, on the trodden pathway running through the field, which is impervious to anything which falls gently, as seed falls. Finding a lodgment there, either the birds carry it away or else it is crushed by the foot of the wayfarer. Just as the once soft soil becomes hard, so do our moral sensibilities become blunted by the frequent passing over them of ordinary duties, and stilt more of evil words and deeds.
We often read in Scripture of the hardening of the heart. Pharaoh is said to have " hardened his heart" because, after being stirred to some thought by the earlier plagues in Egypt, he conquered feeling until he became past feeling. Hence, after the most terrible of the plagues, he pursued God's chosen people to his own destruction. The Israelites, too, hardened their hearts in the wilderness. All the issues of this sin recorded in sacred history give a significant answer to the question of Job, "Who hath hardened himself against God, and prospered?" This process still goes on, not least amongst regular attendants on the means of grace.
Address a gathering of outcasts, and though you may hear a mocking laugh, you will more probably see the penitential tear as you speak of the Saviour's death and of the Father's love; but speak of this to those who have often heard the truth, and their calm impassivity will drive you to despair, if it does not drive you to God. He who knows all but feels nothing is represented by the wayside; for the truth preached to him is gone as swiftly from his thoughts as though evil birds had carried it away.
II. THE SUPERFICIAL HEART is also graphically portrayed. The stony ground is not ground besprinkled with stones, but rocky soil covered with a thin layer of earth, such as might often be seen in the rocky abutments which ended the terraces of cultivated soil on a hillside in Palestine. Seed falling there would take root and grow, but would soon strike rock, and then withering would begin.
This represents those who "receive the Word with gladness." They are interested, instructed, impressed; but they have no understanding of its spiritual meaning or of Christ's requirements. They have no sense of sin, and no conflict with it. Their knowledge and experience alike are shallow, and they have "no root," because they have no depth of nature. Very significant is the phrase, "They have no root in themselves;" for there is a want of individuality about them.
Their faith depends upon surrounding excitement and enthusiasm, and they are wanting in the perseverance which can only arise from personal conviction. Let temptation come to them, and they give up at once their poor shreds of faith; let them go among sceptics, and soon their mockery will be the loudest; let persecution arise, and straightway they stumble to their fall.
III. THE CROWDED HEART. "Some fell among thorns;" that is, in soil in which thorns were springing up. The soil possibly was good, and therefore unlike the last, but it was already full. Soon the thorns springing up choke the seed, crowding it down, and so depriving it of air and sunshine that the withering stalk can produce no fruit.
Every one knows the meaning of this who has pondered the words," Ye cannot serve God and mammon," or who understands the warning against "the cares of the world, the deceitfulness of riches," and inordinate desires after other earthly things. Here is such a one. He was once earnest in work for God; he made time for the study of his Word; he was eager for the quiet hour when he could speak to his Father in secret.
But this is only a memory to him now. And how came the woeful change? There has been no hour when he has deliberately cut himself adrift from holy influence, nor can he recall any special crisis in his history. But the cares of life, the plans he felt called upon to make, thoughts concerning money and the best way to make it or to keep it, obtruded themselves more and more, even on sacred times, till holy thoughts were fairly crowded out. Thorns have sprung up, and they have choked the seed, so that it has become unfruitful.
IV. THE HONEST HEART. The seed which fell into "good ground" not only sprang up into strong stalk, but brought forth fruit in the golden harvest-time, and over it the sower rejoiced. Our Lord often spoke of the conditions which are essential to the fulfillment of this in the spiritual realm. For example, he said, "He that is of the truth heareth my voice;" and he bade his disciples become as little children, that they might rejoice in him.
Nathanael was a beautiful example of what Jesus meant. When the truth is thus received, in the love of it, it guides the thoughts, rules the affections, checks and controls the plans, and sanctifies the whole being of the man. "Christ is formed" in his heart "the hope of glory." Abiding in prayer, under the influence of the Holy Spirit, he experiences a quickening and a refreshment like that which the growing corn has when enriched and blessed by showers and sunshine, and "the fruits of the Spirit" appear in him, to the glory of God the Father. "Herein is my Father glorified, that ye bear much fruit."—A.R.
The perils and the prospects of the good seed of the kingdom.
The importance of the parable of the sower is shown by the prominence given to it by the evangelists, and by the question of our Lord in the thirteenth verse, "Know ye not this parable? and how then will ye know all parables?" In some respects it was the basis of similar teaching, while the key to its interpretation, given by the Lord himself, opens the door of other mysteries. The illustration is an analogy, going deeper than many suppose.
Husbandry was the appointment of God when man dwelt in the bliss of paradise, before the Divine order had been interfered with by human sin and self-will. Even in man's unfallen state, seed had to be sown and cared for, while the blessing of heaven was always essential to its productiveness. He who made the first Adam a sower in things natural, made the second Adam a Sower in what was spiritual. Our Lord referred to himself and to all who follow him in his work when he said, "Behold, the sower went forth to sow.
" Now, soil and seed are essential to each other. Many a man has the "honest and good heart;" but he must not be content with that, for, as the richest soil will remain empty unless seed be in it, so even such a heart will be unproductive of spiritual results without Christ, the true and living Word. While the soil is thus useless without the seed, the seed is unproductive without the soil. Hence Christ urged men to receive him, and hence he said of his teaching, "He that hath ears to hear, let him hear.
" Christian truth may be intellectually known and propagated, but the world is only the richer for it as it becomes the inspiration of human hearts. Christ's words must be translated into men's lives, that they may be read as "living epistles." In a sense, the Lord himself must become incarnate in each of his followers (Colossesi 1:27). For the world's sake, as well as our own, may we receive the seed of the kingdom! This parable speaks of—
I. THE PERILS WHICH THREATEN THE GOOD SEED. Let us seek to recognize them in the various thoughts which contend for the mastery with Christ's truth.
1. Evil thoughts. They come through companions, from books, etc., but find their source in Satan (Marco 4:15). Often we find that they are most intrusive just after or during our holiest hours. They are like the birds of prey which swooped down on Abraham's sacrifice when he was making his covenant with God (Genesi 15:1.). Like him, we must seek by constant watching and effort to drive them away.
2. Vacant thoughts. The foolish habit of letting thoughts wander as they list, settling nowhere on what is definite or dignified, is a characteristic of the shallow characters represented by the rocky soil. Earnest conviction and the abiding stability which follows it cannot belong to these. Well is it when each can say, "I hate vain thoughts, but thy Law do I love."
3. Anxious thoughts. "The cares of this world" (Marco 4:19) are destructive of the serenity and rest which Christ's true disciples should always rejoice in. Therefore our Lord so urgently warns us against them (Matteo 6:25). St. Paul says, "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God," and then "the peace of God... shall keep your hearts."
4. Adverse thoughts. "The lusts of other things "so absorb some that their minds are like a soil full of growing thorns. "If any man love the world, the love of the Father is not in him." Judas Iscariot was a terrible example of this. It would be useless to point out such perils as these if it were not that our hearts are not like the soil, which is destitute of will, of effort, and of a voice to cry to Heaven.
Our condition largely depends upon our choice, or rather on the prayer which is the outcome of it; so that it is not in vain that we have guarded ourselves against the perils which beset the seed. From them let us turn to consider—
II. THE PROGRESS WHICH AWAITS THE SEED in various hearts.
1. Swiftly gone, devoured by the birds, i.e. dissipated or destroyed by other thoughts. Warn against the flippancy and worldliness of much conversation in Christian homes on the Lord's day, and point out the injury which young people may thus receive.
2. Springing soon, withering soon. This is specially seen in sentimental natures. There is a shallowness in thought and experience from which we should earnestly pray for deliverance. It is well when such underlying rock is broken up by the plough of affliction.
3. Growing, not fruit-bearing. This is the condition of many professed Christians, whose homes witness to unconquered tempers and whose Churches mourn unattempted service.
4. Producing fruit and increase. All do not bring forth the same fruit, either in kind or in degree. Still we see the "thirtyfold," the "sixty-fold," and the "hundredfold," according to the gift and capacity of each. God only expects of us according to that which we have, and not according to that which we have not. The different talents entrusted to the servants (Matteo 25:1.) remind us of this; yet that every one of them could win the reward of him who had been "good and faithful." Allude to various examples of fruit-bearing among Christians, e.g. the quiet ministrations in the home, of which no one outside it hears; the steadfast adherence to Christian principle when slight swerving from it would bring an advantage, which as a keen man he is quick to see, but as a devout man is swift to spurn; the privilege of writing words which go forth to unseen multitudes, stirring in them loftier thoughts of God and of his Word and works; the pleasantness of the gentle girl who at school or at home thinks of every one before herself; the influence of the brave lad whose "wholesome tongue is a tree of life," etc. Each of these bears fruit, and that fruit is the new seed from which future harvests spring.—A.R.
The progress of Divine life in the soul.
Mark alone records this parable. It occupies the position of the parable of the tares in Matteo 13:1, following "the sower," preceding "the mustard seed," but is not to be identified with it. It teaches us that Divine life, like ordinary seed, requires time for its development, that its growth is unnoticed and but little dependent upon human interference, and that it will have a glorious consummation.
I. THE GROWTH OF THE DIVINE LIFE.
1. It is secret (Matteo 13:27). Man "knoweth not how" the seed springs. Our "natural laws" are little more than generalizations of observed facts, and afford no adequate explanation of the nature of life and growth. While we are busy or are resting the seed is quietly growing up under the care of God. We know but little more of the Divine life, even in ourselves.
We know that we have it and that it produces certain effects, but of its essential nature our keenest analysis discovers but little. Still less do we know of the Divine life in others; and, as Christian teachers or parents, we must neither intrude upon it, as a child will do on growing seed, nor be over-anxious about it, as a foolish husbandman may be. With faith in God, leave it prayerfully to him, and "in due season we shall reap, if we faint not."
2. It is independent (Matteo 13:28). The meaning of the phrase, "The earth bringeth forth fruit of herself," is this, that she has powers of developing life which exclude our agency, though they include God's agency. After sowing his seed, man may sleep or rise, leaving it to natural influences. We are not taught to be idle, but are reminded that we can do but little after sowing.
In religious work we must never try to force growth by unnatural methods. First religious feelings are too sacred and delicate to be treated as they sometimes are. Intrusive and over-anxious teachers may sometimes do harm, not least in the confessional. The principle applies to our own life also. A morbid brooding over our own spiritual condition, a petty and constant measurement of our own feelings, is injurious. "He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap."
II. THE MANIFESTATION OF THE DIVINE LIFE. True seed, under favorable conditions, cannot keep hidden beneath the soil. It must grow, and, if it grows, it must ultimately be seen. Nor can we keep our spiritual life a secret from others if it be true; for in holy influence and loving deeds and devout life it must appear.
This parable describes its gradual progress, representing it in three stages, which correspond with those represented by St. John (1 Giovanni 2:1.) in his references to "children," "young men," and "fathers."
1. The blade represents the "little children" in grace, "whose sins are forgiven for his Name's sake." A wise husbandman never despises the blades of corn. He knows their value, their tenderness, their possibilities. God has provided for their safety. When the wind sweeps over the fields they bend before it and are uninjured, though much that is stronger is swept away. So young Christians, though in some respects weak, give promise of the future, have a special grace and beauty of their own, and, amidst temptations under which those older fall, abide and appear more fresh and fair.
2. The ear represents the "young men," who have "overcome the wicked one." Here there is a loss of freshness, but a gain in strength. There is less enthusiasm, but more principle. The showers of adversity as well as the sunlight of prosperity are necessary to this. Speak of some who in special circumstances of temptation have proved the power of the grace of God.
3. The full corn in the ear. The "fathers," who have "known him that is from the beginning," are like the full-grown wheat, bending its head under the weight of the rich grain it bears, ready to be cut down and carried home. Such a one has a fulfillment of the promise, "Thou shalt come to thy grave in a good old age, like as a shock of corn cometh in in his season."
III. THE CONSUMMATION OF THE DIVINE LIFE. (Verse 29.) Here the reference is to its earthly consummation only, for when the ripe corn is carried home, though it no longer adorns the field in which it grew, it is only beginning to fulfill its true destiny. The moment of death is the time when the reaper puts in the sickle, because the harvest is come; and the same sickle which destroys one life gives new energy to another and Higher life. Mortality is swallowed up of life. The outcome of time shall be the seed of eternity.—A.R.
Great issues from small beginnings.
The lesson which our Lord intended to teach by the parable of the mustard seed is stated in the announcement of our subject. If he had wished to set forth the splendor of his kingdom, he would have chosen as an illustration the stately cedar or the fruitful vine. The mustard in its greatest growth is by no means majestic; but it is large in proportion to its seed, and although it was not literally "the smallest of seeds," it was the smallest of those used in ordinary husbandry, and was proverbially used to denote what was little and despicable.
All references to the supposed qualities of the seed, e.g. to its corrective power in disease, to its efficacy against venom, to its fiery vigor, to its giving out of virtue after being bruised, and so forth, appear to us beside the main purpose of the parable, which was to set forth the great issues which, in the kingdom of our Lord, would spring from small beginnings. This principle we propose now to illustrate.
I. IT IS EXEMPLIFIED IN THE EARTHLY HISTORY OF OUR LORD. In his history we see, as in a microcosm, the history of his Church. With limitless powers of choice, he selected for himself the most humble and obscure modes of ministry.
His ways are not as our ways. Man makes a pretentious beginning, and often comes to a disastrous ending. The building of the Tower of Babel is a typical instance of this. Our Lord, who came to effect the stupendous work of redeeming the world, began by spending thirty years in comparative seclusion as a dependent infant, as an obedient child, as the son of a village carpenter. During his two or three years of public ministry his converts were few, and for the most part poor and ignorant.
At last he died in agony and shame, amidst the hooting of a rabble and the hatred of the reputable; and his body was laid to rest in a borrowed grave. As we consider his life on earth, we see that it may be represented by a seed less in appearance than many others. But there was a fulfillment of his own words about himself, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit."
II. IT IS EXEMPLIFIED IN THE SPECIAL DOCTRINES OF CHRISTIANITY. They were not truths which would commend themselves to sensuous imaginations or to worldly hearts. They did not appear in such form and phrase as at once to win popular applause.
Notice some of our Lord's special doctrines as laid down in the sermon on the mount and elsewhere: e.g. happiness is to be found in the sacrifice of self; sin is to be hated, not because its results are painful, but because it is sin; outward obedience and large gifts and sacrifices are valueless in themselves, etc. After his crucifixion, this fact was still more prominent. Paul said, "We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Indicate some of the reasons for the non-reception of Christian truth.
III. IT IS EXEMPLIFIED IN THE HISTORY OF THE CHRISTIAN CHURCH. Christianity at the time of our Lord's crucifixion appeared to be buried in the hearts of a few disciples and forgotten by the world. But on the spring day of Pentecost it appeared in a vigor and beauty which amazed all onlookers.
It was like the bursting forth of forgotten seeds where you have been busily employed planting something else. Christianity rapidly spread. Give evidences of this from early Christians and from Suetonius, Pliny's letter to Trajan, etc. This, humanly speaking, was the work of poor and illiterate men. Manifestly the result was due, not to the sower, but to the seed. Describe the condition and influence of the Christian Church now: the most powerful and civilized nations largely ruled by its authority; the indirect work it is doing through just laws, wholesome literature, philanthropic agencies, etc.
Draw a contrast between the social and religious condition of the peoples now and at the time of Christ's coming. The seed has become a tree, "so that the fowls of the air may lodge under the shadow of it."
IV. IT IS EXEMPLIFIED IN THE EXPERIENCE OF EACH CHRISTIAN. "The kingdom of God" is not to be a something outside ourselves. We are not among its subjects because we can say, "This nation in which we dwell is Christian." "The kingdom of heaven is within you," said our Lord to his disciples.
È dentro di noi quando accogliamo Cristo, suo Re, con tutto ciò che rappresenta, nei nostri cuori per amare e obbedire per sempre. Stando così le cose, una nuova vita è nostra, la cui prova della vitalità si trova nella crescita finché ogni pensiero, affetto e scopo (come gli uccelli di cui si parla in questa parabola) dimorino sotto la sua influenza. Se non c'è stata crescita, esaminiamo noi stessi. Quando un fiore o una pianta stanno sbiadendo, cadendo e rischiando di morire , cerchiamo di scoprirne la causa.
Forse vuole l'acqua, forse è al riparo dal sole, forse è stato coccolato troppo a lungo sotto il calore artificiale ed è quindi debole, o forse un verme sta rosicchiando la radice. Se la nostra vita spirituale non ha crescita, chiediamoci perché lo è. Vogliamo piogge di benedizioni, il sole del favore di Dio, l'indipendenza dagli stimolanti artificiali e, soprattutto, la libertà dal peccato che ci assale così facilmente, e allora cresceremo come piante piantate dalla destra di Dio. —AR
OMELIA DI R. GREEN
Il dovere di ascoltare fedelmente la Parola.
H e che ha insegnato per ogni atto della sua vita, e che aveva già dato molte lezioni più importanti con le labbra, ora, dopo le interruzioni solo registrati, "ha cominciato a insegnare" più formale. Era "in riva al mare", la moltitudine in piedi "in riva al mare sulla terra", e lui "è entrato in una barca e si è seduto nel mare". "Insegnò loro molte cose in parabole." Il primo di questi e uno dei capi delle parabole e sulla salita di tutti sul tema " la Parola", è, con la sua spiegazione, la chiave di molti altri.
La lezione di tutto è riassunta nelle parole di Marco 4:24 : "Ascoltate ciò che ascoltate". Non era senza scopo che parlava di udire. Tutto dipende da esso. Noè, Mosè, Paolo, Gesù stesso predicheranno invano se gli uomini non ascolteranno con attenzione. La parabola insegna:
I. IL PARTICOLARE , mali CONTRO CHE UOMINI GUARDIA IN UDITO LA PAROLA .
1 . Il primo male è perdere la Parola prima che la fede l'abbia resa feconda. "La parabola è questa: il seme è la Parola di Dio". Il regno dei cieli cresce solo da questo seme. Solo da essa è operata la convinzione del peccato; da essa è generata la fede; per essa Cristo è rivelato; da essa la rigenerazione è effetti; da essa si definisce il modo di vivere; da essa sono santificati gli uomini; da essa si rafforza la speranza, la pazienza, la carità e tutte le grazie.
Questa grande lezione deve essere meditata sia dai predicatori che dagli ascoltatori. Ma la Parola, da chi ha seminato, può andare perduta prima di essere feconda. Può essere tolto dal cuore, dalla memoria, dalla comprensione. "Quando hanno udito, subito viene Satana e porta via la Parola che è stata seminata in loro".
2 . Un secondo pericolo deriva da una fede meramente temporanea. Non c'è "nessuna profondità della terra", "nessuna radice in se stessi". Essi "sopportano per un po'". Una piccola cosa li allontana da ciò che hanno ricevuto "subito con gioia", ma senza contare il costo.
3 . Un terzo male è l'infruttuosità della Parola attraverso le "preoccupazioni del mondo, e l'inganno delle ricchezze, e le concupiscenze delle altre cose", specialmente "i piaceri di questa vita". Il terreno è buono; il seme è buono; è ben accolto e custodito nel cuore; eppure è soffocato. Sì, anche la buona Parola di Dio seminata nel cuore dalla stessa mano di Cristo può essere soffocata. Questo è un pericolo a cui è esposto ogni credente.
È permettere ad altre crescite di indebolire questo, ad altre cose di prendere tempo e attenzione, di assorbire l'interesse, di rubare gli affetti. I poveri sono in pericolo "dalle cure del mondo"; i ricchi da "l'inganno delle ricchezze". La parabola insegna:
II. LA RICOMPENSA DI FEDELI UDIENZA . "Chi ha, a lui sarà dato". A colui che ha come frutto della sua diligenza, non solo ciò che gli è stato dato - tutto questo ha avuto - a lui si aggiungerà la crescita del Signore, al di là delle naturali conseguenze della sua premura. Colui che usa così la verità divina da essere il migliore perché è in circostanze più favorevoli per ricevere e comprendere.
Tali conoscono la verità, perché a loro «è dato il mistero del regno di Dio». Ogni passo nella salita rende possibile il passo successivo. La verità raggiunge la sua perfezione (vale a dire, il carattere che è il prodotto della verità) quando è "ascoltata" e trattenuta in "un cuore onesto e buono"; un cuore interiormente buono ed esteriormente onesto; un cuore che desidera sinceramente la Parola e agisce onestamente per mezzo di essa. A tale c'è "frutto, trenta, sessanta e cento volte". Questo è il terreno veramente preparato: arato, come non si potrebbe dire del "bordo della strada" o del "terreno sassoso". La parabola insegna ulteriormente:
III. LA CONDANNA DI LUI CHE ascolta NON DI PROFITTO .
1 . "Chi non ha", cioè non ha alcun frutto del suo attento ascolto, non ha niente più di quanto gli è stato dato prima; "anche quello che ha", quello che gli è stato dato, "gli sarà tolto". La verità trascurata diventa verità sgradita, e da chi non usa la sua comprensione al riguardo, viene naturalmente dimenticata. Quindi la condanna assume la forma di una rimozione della verità.
2 . Con negligenza allontana da lui la verità. La sua misura è piccola, quindi se la misura da solo.
3 . Ascoltare è un dovere; trascurare porta la condanna di Dio.
4. He who does not so receive God's truth as to become a true subject of the kingdom of heaven, is in the kingdom of evil, and continued disobedience leaves the man further and further from God.
5. So truth assumes the form of a parable to him. His eye is dimmed. He sees only the outward word; of the inward meaning, which is experimental, he knows nothing. Even Christ, his work and his gospel, may be to men a mere parable. They know not "the things" which are spoken. Thus is to be seen:
(1) The terrible and to-be-dreaded consequence of not heeding the Word. It becomes a parable, a dark saying, a riddle. "If they hear not Moses," etc.
(2) The mercifulness of him who would hide truth in a beautiful parable, to tempt the careless to inquire that they may be roused to effort and be saved.
(3) The great lesson, "to hear the Word," "to read, mark, learn, and inwardly digest the same, that by patience and comfort of the Scriptures we may embrace and ever hold fast the blessed hope of everlasting life, which is given to us in our Saviour Jesus Christ."—G.
The kingdom of God further illustrated by parables.
No single parable holds the entire truth in itself; therefore, by "many such parables" Jesus "spake the Word unto the multitude." Of those spoken at this time, St. Mark selects only two others besides that of the sower, and both of them, as was the first, are drawn from seeds. How suitable a simile of that kingdom, whose inherent, vital, self-expanding force is one of its most distinguishing features! These two parables stand related: the one leading us to think of the part "the earth" plays in bearing "fruit"—the power, as before we saw the duty, of the human heart to receive and to nourish the seed, to yield its due results; the other teaching the history of the little seed when received into suitable soil.
This parable, the only one peculiar to St. Mark, is simple and very beautiful, and full of rich teaching. It embraces all the history of the seed in the heart, from its sowing, through its stages of growth, to its ripeness and ingathering, it may be summarized
I. THE LAW OF THE DEVELOPMENT OF THE CHRISTIAN LIFE.
1. The human heart is the suitable "earth" for the heavenly seed. But one kind of seed," the Word," is named. From this alone the kingdom grows. Yet the seed is not always sufficiently winnowed. The same hand sometimes scatters darnel with the wheat, or the gaudy, bright, but useless poppy. But seeds, bad and good, will grow together in the same field. What will not grow in the human heart! He who made the warm soil suitable for the growth of the useful herb for the service of man, and adapted the seed to the earth, has made the heart so that the best and highest truths will grow therein.
There, what would otherwise be a dead truth—a hard seed—may find the suitable conditions for its nourishment and growth. There it is quickened. Every holy truth may find a home in the heart of man; the richest, ripest, most wholesome, most abundant fruit may be gathered in that Eden.
2. The needful committal of the seed to the earth has its parallel in Christ's committal of his kingdom to the fruit-bearing heart. There it grows, "we know not how," though we know so much. There is but one true Sower to whom the field belongs, and who provided the one basket of seed. But many sow in his Name and by his direction—preachers, parents, teachers, writers, friends. But the truth once sown in the heart must be left to Heaven's own influence.
Days and nights follow. Patient waiting is needed, for the growth of good principles is slow and the perfect fruitfulness not immediate. And the lesson of patience is silently hidden in the words of the parable. He who causes the seeds of the earth to swell and burst and die, and out of the hidden germ a new life to spring up, brings the truth to the remembrance, awakens dormant thought, stirs the indolent conscience, carries conviction deep within, whence springs faith, to be followed by all holiness. The growth retains its own distinctive character, being nevertheless affected by the nature of the soil—"the earth which beareth fruit of herself."
3. The progression of the spiritual life is as the growth of the field. The truth quickly works its way. The first signs are found in a slightly changed manner of life, as it submits to the restraining and guiding truth; the tint on the face of the field is slightly altered: a delicate tinge of spring green blades mingles with the russet-brown of the soil. All is immature and feeble, but beautiful, as the field in the first days of spring; and it is full of promise.
A longer space follows ere the ear appears. It is the time of growth. The responsibility of the sower is transferred to the earth, save that he may guard it from being trampled by the rude, rough hoof of stray cattle, or from being ploughed up wrongfully by careless hands. Now the sower must "sleep and rise night and day." He cannot hurry the growth. This is the time of trial, exposure, and danger.
It is the needful time for Christian culture, for the gradual acquisition of strength and wisdom, and the slow building up of character: And what is true of the individual growth is true also of the great wide field which is the world, where all good, and alas! all evil, may grow, and whose prolonged history goes on slowly towards the great harvest. "The full corn in the ear" points to the matured Christian character, the trained, subdued, chastened spirit.
Sunshine and shadow, calm and storm, darkness and light, have all passed over the field; all helpful, each in its own way, in promoting the growth, strength, and fruitfulness, alike in the less or the greater field; and all tending towards that moment "when the fruit is ripe." Then, and not until then, "he putteth forth the sickle, because the harvest is come." So is it with every believer—every varied growth in the wide field; so is it with the entire history which tends towards that "harvest" which "is the end of the world." Hence from this parable, which is one long teaching, we learn the wisdom and duty:
1. Of thankfully receiving the Word into our hearts.
2. Of faithfully cherishing it.
3. Of patiently waiting for its full fruits.—G.
The parable of the mustard seed.
This parable stands related to the former. That pointed to the history of the growth of the seed; this points to the inherent vitality of the seed. That laid the emphasis on the field; this lays it on the seed. The simile is so exact that we are in danger of transferring a needful canon in the interpretation of parables, and to treat it as a realism. The parable illustrates the history of the kingdom of heaven in its outward manifestation, especially the smallness of its beginning contrasted with the greatness of its results.
I. THE KINGDOM OF GOD FINDS ITS APPROPRIATE SYMBOL IN A SEED WITH ITS INHERENT, VITAL, SELF-EXPANDING FORCE.
This is true, whether we interpret the kingdom of God to refer to its essential principle—the dominion of the Divine Spirit over the human spirit; or to its outward manifestation in the visible Church of God—the gospel developing itself in the heart and life of mankind; or even to its instrument—the Divine Word. Gathering these together as all comprised in the idea of the kingdom of God, we must see it to be truly represented by a seeder living, inherently vital power.
This parable leads us to think more particularly of the outward manifestation of the kingdom of God; and wherever we see it planted we sooner or later see signs of growth and extension. One of the first sentiments stirred in the breast of the newly converted is a desire for the conversion of others; and the first activities evoked from the new life are found in efforts to lead others to like blessing.
Each believer becomes the germ of a Church; each is a self-propagating seed. From one may spring a thousand, nay, as many as the stars of heaven for multitude. So was it with the Church in the beginning—the little quickened seed in Jerusalem. So has it been in every age. To-day we joyfully witness the signs of this vitality on every hand.
II. A SECOND FEATURE OF THE KINGDOM OF GOD IS THE EXTREME SMALLNESS OF ITS ORIGIN. Still thought of as an outward manifestation, how small was its beginning! How little a seed! Judging Christ's work by the greatness of its aims, how small were his means! What books did he write? What organization did he frame? What cities did he build? What armies did he raise? What did he? Estimated by outward signs—a mere nothing.
A few women and fewer men gathered; no multitude, no Church, no forms of worship, no writings. No; no; nothing. What then? Just a living seed dropped into the warm heart. Not more than a human heart could treasure—not more than Matthew could remember. The record of a brief life, with its few words; its few noble deeds of sincerity, love, and self-denial; and its sad death and marvellous resurrection. All the kingdom of God in that one life, all the heavenly treasure in that one earthen vessel; all in a "mustard seed,... less than all the seeds that are upon earth." But it grew to be "a tree."
III. This the third feature of the parable: THE ULTIMATE EXTENSION OF THE KINGDOM OF GOD. And the point of interest seems to be it grows beyond its probable limits, "greater than all the herbs;" yea, it "putteth out great branches, becometh a tree, so that the birds of the heaven" not only "lodge under the shadow" of it, but "in the branches thereof.
" Its growth is beyond, far beyond, what might have been reasonably expected. So we see to-day; so will it be more and more seen. These parables Jesus spake unto the multitude "as they were able to hear;" and privately then, as he now does to them who care to know, "he expounded all things."—G.
The stilling of the storm: the deliverance of the Church.
The miracles so far recorded were miracles of healing, and demonstrate the dominion of Christ in the realm of the human life—he is Lord of the human body. Now he declares his equal dominion in the realm of disturbed nature, "even the wind and the sea obey him." The Church has found two uses in the miracles of our Lord.
1. In an earlier age they were a sign to unbelievers, evidences of the authority of the Teacher, attestations to the truth of his message. Christ appealed to them: "The works that the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me. Though ye believe not me, believe the works."
2. In later times they have been found to be a treasure of spiritual teaching, a word of revelation and power to believers. Thus they form a part of the Church's inestimable possessions. The instruction divides itself into two branches: the positive knowledge which they convey—as in this, the lordship of the world's Redeemer over external nature; and the typical and more hidden spiritual lessons.
The Church has ever seen herself represented in that ship. "The ark of Christ's Church" is a consecrated term, and in the sea she has beheld the wild, raging, unfriendly world. So the incident becomes typical:
(1) of the Church's exposure in the world, as a bark on a stormy sea;
(2) of the Church's true safety in the presence of Christ;
(3) of the ever-present and final stilling of the rage of the world and the perfect deliverance of his own from all surrounding peril.
I. THE HISTORY OF THE CHURCH OF THE LORD JESUS IS A HISTORY OF EXPOSURE TO DANGER. What perils have threatened the holy writings—that ark in which all the truth is held! At first hut a few scattered recollections of men; Heaven's high treasures held in earthen vessels.
Then written on a few flying leaves of parchment by tremulous human hands in uncertain human letters. Afterwards followed dangers from the errors of dim-sighted transcribers, from injudicious interpolators, from the destructive ravages of fire. Yet after the long ages it is probable we possess a more accurate transcript of the original documents than the Church ever possessed since the very early transcripts were penned.
To what perils has the true Society of Jesus—the holy Catholic Church—been exposed in her very varying history! Scarcely had thin barque left the shores ere the strong surf of Judaism threatened to overturn it. Then fitful winds of human wisdom—"the profane babblings and oppositions of the knowledge which is falsely so called." Dangers have arisen from internal contentions—a mutinous crew; from unsteady hands at the helm, and clouded eyes upon the watch; from overlading with worldly goods, gold, raiment, precious stones; from sunken rocks of pride and worldly glory.
False lights have threatened to wreck the vessel upon rugged and uncertain coasts, while black darkness has overcast the heavens, when "for many days neither sun nor stars have shone and no small tempest lay" on the exposed craft. Truly this Galilean boat, this "ark of Christ's Church," has been often in perilous seas. But with all she has not sunk. Christ has said, "Let us go over unto the other side.
" A wider view would lead us to think of the exposure of the whole spiritual interests of men. Though these have been exposed to dire destruction, they still survive, and faith, and hope, and love, and truth, and righteousness abound.
II. THE CHURCH'S SAFETY HAS EVER BEEN, IS NOW, AND EVER WILL BE, IN CHRIST. This no believer will doubt. To all human appearance asleep, he hastily responds to the cry of prayer, of fear, and desire.
The Church to-day is as truly safe in the midst of her many dangers as in that night when the whole Church and the Lord thereof were in that one fishing-boat, when all seemed to be risked, and men accustomed to the sea cried, being fearful, "We perish." Up out of the evils of this stormy life will he lift his own by the miracles of his supremacy. His sweet, calm voice will yet be heard above "the raging of the sea and the tumult of the people," above strife and war and cruel hate, above ignorance, and sin, and sorrow, and pain. Even to evil he will say, "Peace, be still." So that unto him whom winds and seas obey shall be glory and honor from the quiet spirits of his whole Church for evermore.—G.
HOMILIES BY E. JOHNSON
The process of truth in the soul.
"Word" in the parable stands for truth in general. It is the Greek logos, which contains everything relating to ideas and the reception of them.
I. THE RELATION OF TRUTH TO THE SOUL. It is mysterious, because in it the secret of life lies. We know certain things about the seed; we know certain things about the soil; we know that their contact is necessary that germination and growth may take place. Sight, experience, teach us this.
But the relation itself is unseen and defies the grasp of thought. Well may the poet say of the "flower in the crannied wall" that he has plucked and holds in his hand, could he know its mystery, he should know "man and God and all things." Piety lacks root without reverence; and reverence is begotten of mystery, i.e. of the sense that God is present in every fact of life, in every act of thought.
II. THE RECEPTION OF TRUTH IN THE SOUL. The parable clearly teaches that the whole intelligence and will are closely concerned in this.
1. There must be attention. The frivolous listener lets the sound of instruction "go in at one ear and out at the other." Pictures of life and duty, which need to be seized and fixed in conduct so soon as they arise in the inner chambers of imagery, melt away like dissolving views.
2. There must be retention. Memory depends on attention: "Therefore we ought to give earnest heed to the things we have heard, lest at any time they should slip by us." Memory is a talent of which some have more, some less; but in every case it may be increased. Truth does not strike all minds in the same way; the important thing is to seize the truth which does strike us, and which we know to be truth by the way in which it strikes us. If conscious of the frailty of our memory, let a few things be constantly brought before our thoughts. Non multa, sod multum.
3. There must be simplicity of choice. Truth is jealous, and admits no rival. We must be true to her, for she alone gives freedom. Passions, cares, excitements of the imagination—these cannot be avoided in our active life in the world. For a time they may overcloud our ideal, cause us to lose sight of our goal. But the cloud will lift again, and directness of purpose will dispel these mists and cause the weight of the μέριμναι βιωτικαί to fall. Christ sympathizes with our life-difficulties, but implies that we may overcome them.
III. THE PROGRESS OF TRUTH IN THE SOUL.
1. It follows the analogy of plant-growth. We can hardly think of spiritual growth under any other image. Herein the need of some knowledge of natural science to the theologian. There lie some of his best instructions and illustrations. It is the Divine counterpart in nature of the ideal truth of spirit.
2. There is diversity in spiritual as in natural growth. Here the corn only is used as an analogy. But we may generalize. The differences in kind as well as degree of produce are not less numerous than in the immense plant-world. The world of souls is as varied as a garden—as a tropical forest. 'Tis a universe of variety. God spiritually unfolding himself in endless forms of beauty and of strength, delicacy and vigor.
"He that hath ears to hear, let him hear." For the parable is in fact a sketch-picture of the ideal world—of God's kingdom of the invisible and eternal. We are in this world to be acted upon by him, that we may react upon him in all the devout activities of a fruitful life.—J.
The use of the spirit.
I. THE FACULTIES OF THE HUMAN SPIRIT COMPARED TO LIGHT. We may take any division of them we please: intellectual, emotional, volitional; head, heart, hand;—the comparison holds good.
1. Light is cheering, so is intellect; sound reasoning, bright fancy, lambent wit, genial humor, sound knowledge.
2. With light goes heat. The sound head is generally associated with the large heart. Carlyle said that a great heart was the foundation of talent.
3. Light promotes morality, purity, progress; dispels the thoughts and deeds of darkness. Great is the blessing of the presence and action of the man of high principle in the home, the Church, the court, the senate, the judgment seat.
4. It is revealing. The beauties of nature exist not for us in the darkness. Nor can we see the wonders of God in the spiritual or ideal world without the light shed by the genius of the scientific man, the moralist, the philosopher, and the poet.
II. FACULTIES GIVEN TO BE USED.
1. If not used they are hardly possessed. They dwindle and become enfeebled in disuse. "To him that hath shall be given," etc. this lies the important differences between man and man. The seeming stupid becomes bright by patient friction with difficulty, while the idle clever man rusts and blunts his edge.
"If our virtues go not forth from us, 'tis all
As one as though we had them not."
2. God is an exact creditor, tie starts us in life with a certain fixed capital of energy; just such and such a sum or number of talents. The rest is our part. The increase may be indefinite, in this world and worlds to come. He "lends not the smallest scruple of his excellence, but, like a thrifty creditor, demands both thanks and use." Let life be the grateful repayment of the spiritual loan. If we do not "pay our way" we shall suffer for it.
"Wouldst thou seal up the avenues of ill?
Pay every debt as if God wrote the bill."
3. In the long run, success or failure, prosperity or ruin, is the reaction of our own deeds. We reap as we sow. A Nemesis presides over all our works. "If you serve, or fancy you serve, an ungrateful master, serve him the more. Put God in your debt. Every stroke shall be repaid. The longer the payment is withholden, the better for you; for compound interest on compound interest is the rate and usage of this exchequer.
" "The benefit we receive must be rendered again, line for line, deed for deed, penny for penny, to somebody. Beware of too much good staying in your hand. It will fast corrupt and breed worms. Pay it away quickly in some sort."—J.
The beauty of growth.
I. THE SMALL BEGINNING. What smaller or more seemingly feeble than the seed—the thought—the word—the volition? Yet in the beginning lies the end, in the acorn the oak.
II. THE IMMENSE DIVINE POWER. We lie on the bosom of nature as the seed lies in the earth. For as winds blow and waters move and earth rests, God in his might and love bears up and onward the living soul. All things are ours to work our good.
III. THE SECRECY AND SLOWNESS OF THE PROCESS. God does the best for us while we sleep. The Greek artist represented Fortune driving cities into the net of the sleeping conqueror Timotheus. Cultivate a wise patience. Know the power of the word Wait!
Think you of all the mighty sum
Of things for ever speaking,
That nothing of itself will come,
But we must still be seeking?"
"Ripeness is all." 'Tis worth waiting a lifetime for the fruition of an hour. Each hour is a fruition of eternity to him who lives in God. And we may be reaping when we seem only to be sowing.—J.
The power of ideas.
I. THE KINGDOM OF GOD IS THE KINGDOM OF IDEAS. All forms of the true, holy, and good are included in this kingdom. Life would be intolerable, amidst the greatest physical comfort, without ideas. Our spirit is born to love and live among them. Novelty of ideas is the condition of change for the better in every life-department.
II. IDEAS ARE SELF-MULTIPLYING. Start a beautiful pattern in trade; it gives birth to a whole creation of beauty. Cast in a golden hour a seed of truth or love into the general mind; up springs a flower, whose seed will presently be in all gardens (see Tennyson's poem). Do a noble deed, speak a word from the full voice of the heart; an infinity of echoes will awake; a thousand imitators will arise.
Let us speak in these parables of nature to the many; and for the few let us analyze and elicit their wider meaning. For the truths of the seen are less than those of the unseen. Illustrations light up a truth not understood; but their value is transient. The truth escapes from this or that clothing into other forms.—J.
Storm and calm.
I. STORMS BREAK UNEXPECTEDLY UPON US. The Lake of Galilee was peculiarly exposed to them from the north; the wind rushed as through a funnel down those gulleys and ravines. This was known to the sailors, yet the storm was unexpected. Life is the lake; change may come at any moment, we know; and yet it is the "unexpected which always happens."
II. PRESENCE OF MIND IS NEEDED. To know that the mind is our real place, and all that happens elsewhere is not our affair,—this makes us independent of change, calm amidst scenes of terror. Nature is for mind. Divine reason subdues the wild forces of nature. Faith in that reason is what we need. It is the true and deepest source of "presence of mind."
III. THE ABSENCE OF CONFIDENCE AND COURAGE IS BLAMEWORTHY. "Why are you so fearful?" You may know at any time the worst. Fear is the reflection in our mind of some image of overwhelming power, threatening our existence. With Christ on board, our spiritual existence is safe. Perfect abandonment to duty, truth, and God alone, lifts above this anxiety.
"If my bark sinks,
'Tis to another sea."
J.
HOMILIES BY J.J. GIVEN
Parallel passages: Matteo 13:1; Luca 8:4.—
Parabolic teaching.
I. THE PARABLE OF THE SOWER.
1. Benefit of acquaintance with Scripture topography. To the right comprehension of Scripture acquaintance with Scripture topography is indispensable. This is easily obtainable at the present day from several books of travels now accessible to all. Much may be gained in this way even by those who have not had any opportunity of visiting Bible lands.
2. Peculiarities in this parable. Here several things are peculiar, and only such as are to be met with in the East. First, the sower went forth (ἐξῆλθεν) from his homestead, for his fields evidently lay at a considerable distance from his dwelling. In the next place, the different kinds of soil are represented in close proximity. Further, the seed is scattered on the highway as well as on the ordinary and proper ground.
The produce likewise in one case appears unusually large. Now, on turning to Stanley's book on 'Palestine,' or to Thomson's 'The Land and the Book,' we get a glimpse at the state of things in the East, which proves all this to be clear, correct, and consistent. From those interesting records of Eastern travel, with their graphic sketches of Eastern scenes, we learn that the sower has to go forth frequently a distance of some miles from his home in order to deposit his seed in the ground.
On reaching the corn-land, he finds it devoid of fences, a pathway passing through it, thorn bushes growing in clumps together, with rocks here and there peering through the surface of sparse and scanty soil, while not far off are patches of exceeding fertility; the produce at the same time amounting to the high figure of a hundredfold, but reckoned in the following peculiar fashion:—Of three bushels sown one is lost by the birds, particularly the crows; another third is destroyed by mice and insects, but out of the one remaining bushel one hundred bushels are reaped.
3. Confirmatory facts. Speaking of the verification of the parable with respect to the different kinds of ground, Thomson, in his entertaining manner, proceeds thus: "Now, here we have the whole four within a dozen rods of us. Our horses are actually trampling down some seeds which have fallen by the wayside, and larks and sparrows are busy picking them up. That man, with his mattock, is digging about places where the rock is too near the surface for the plough; and much that is sown there will wither away, because it has no deepness of earth.
And not a few seeds have fallen among the bellan, and will be effectually choked by this most tangled of thorn bushes. But a large portion, after all, fails into really good ground, and four months hence will exhibit every variety of crop, up to the richest and heaviest." Stanley's account, though quite independent, is remarkably similar and confirmatory of the foregoing in all the main particulars.
The following extract contains the substance of it:—Referring to the plain of Gennesaret, he says, "There was the undulating corn-field descending to the water's edge. There was the trodden pathway running through the midst of it, with no fence or hedge to prevent the seed from falling here and there on either side of it or upon it; itself hard with the constant tramp of horse and mule and human feet.
There was the 'good,' rich soil, which distinguishes the whole of that plain and its neighborhood. There was the rocky ground of the hillside protruding here and there through the corn-fields. There were the large bushes of thorn, the 'nabk,' that kind of which tradition says that the crown of thorns was woven, springing up in the very midst of the waving wheat;" while in a note he adds, "I observed that the same mixture of corn-field, pathway, rock, and thorn extended through the whole of this part of the shores of the lake."
4. Naturalness of our Lord's imagery. The comparisons employed by our Lord are every way appropriate, not only suitable to the comprehension and habitudes of the persons addressed, but springing naturally out of the circumstances in which he and they find themselves placed, or the scenery by which they are surrounded. His eye rests on a rich pasture-ground of Southern Palestine, where a flock of many sheep is grazing amid green herbage or reposing by still waters; or perhaps he sees them following the shepherd, with whose kindly voice they are so familiar, as he goes before them, in Oriental fashion, and gently leads them along the hillside or down in the deep valley; or they are returning to the shelter of the fold on the sunny slope, and passing through the wicket gate under the friendly shepherd's care;—immediately and naturally the scene suggests the illustration, "He that entereth in by the door is the shepherd of the sheep .
. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture .. I am the good shepherd: the good shepherd giveth his life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one flock, and one shepherd." Again, among the many once vine-clad hills of Judah, he stands beside the steep side of the terraced hill that bears the vine; or he is passing along the street of one of its towns or cities, and he sees the vine climbing up the wall or spreading its branches along the trellis-work beside the door of a dwelling, or standing by itself alone at the house-side;—at once the thought is present to his mind and finds utterance by his lips, "I am the true vine, and my Father is the husbandman.
Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." Again, in Northern Palestine he gazes on the fertile plain of Gennesaret, with its luxuriant vegetation, its rich corn-ground carefully tilled if not highly cultivated, and waving in harvest-time with its heavy masses of ripened grain;—and thence he draws his parables of the sower going forth to sow his precious seed and again returning laden, bearing his sheaves and rejoicing by the way; of the tares; and the secret growth of the seed; perhaps also that of the mustard tree.
When he surveyed the blue waters of the Sea of Galilee and contemplated its calm expanse, while its waves came gently rippling to the beach or slumbered in silence at his feet; or when the hum of its busy industry sounded in his ears, and his attention was turned to the variety of vessels that ploughed its surface, and its numerous fishing craft;—he thence derived the illustration, which is found embodied in the parable of the draw-net with its great length and extensive reach, gathering within its folds of every kind both bad and good—the valuable and the vile alike.
Once more, when he gazed on the city of Capernaum, "his own city," so highly exalted in religious privilege, and the riches of its merchandise, and the resources of its commerce;—the merchantman with his goodly pearls or with his carefully hoarded and cautiously hidden treasures was naturally suggested to his mind.
5. Variety in the independent records. In that chapter of parables, the thirteenth of St. Matthew's Gospel, no fewer than seven parables are recorded; in the parallel passage of St. Mark four are recorded; and by St. Luke in the corresponding section only two. Of the seven parables in St. Matthew's record, two are also recorded by St. Mark, with two additional; of the four in St.
Mark's record, two are recorded by St. Luke. But all three relate the parable of the sower contained in this chapter. Accordingly, the seven parables of the chapter of St. Matthew's Gospel referred to are—the sower, the tares, the mustard seed, the leaven, the hidden treasure, the pearl, and the draw-net; of these parables, the first teaches the production or founding of the kingdom; the second and seventh, the persons commingling in it or its mixture; the third and fourth, its progress; and the fifth and sixth, its preciousness.
In the corresponding section of St. Mark are the four parables-the sower, the mustard seed, the secret growth of the seed, and the candle set on a candlestick, if we may properly call it a parable; in the corresponding portion of St. Luke we find the parable of the sower and that of the candle on a candlestick.
II. COLLATION OF THE THREE RECORDS.
1. A complete whole. By comparing the three gospel narratives and piecing them together, as it were, we obtain a complete whole. It is often of much importance and always of great interest thus to consolidate the narrative by a comparison, if not a combination, of the text.
2. The seed by the wayside. In the narrative of the seed sown by the wayside, St. Matthew and St. Mark both tell us of the fowls, or winged creatures, of the heaven devouring it; while St. Luke states in addition the fact that it was trodden down. In the interpretation which our Lord gives of this same portion of the parable, all three agree in informing us that the Word that was sown in the hearers' hearts is taken away by the devil, or Satan, or the wicked one, as they severally designate him; while St.
Matthew gives us the additional information that this occurs in the case of persons hearing the Word and not understanding it, and that he snatcheth it away; and St. Luke subjoins the object for which it is thus taken away, "lest they should believe and be saved."
3. The seed on stony ground. In the narrative of the seed sown on stony ground, or on the rock according to St. Luke, all three tell us that it withered away; but St. Matthew and St. Mark add that, before withering, it was scorched, after the sun had risen, from want of root, and that owing to lack of soil; while St.
Luke states simply that the withering was due to lack of moisture. In the explanation, again, all three tell us that those sown on stony ground receive the word with joy, but that they have no root, and that they endure or believe for a while; St. Matthew and St. Mark further state that when "affliction or persecution ariseth because of the Word, immediately they are offended," or stumble; but St. Luke speaks of such a season more generally as a time of trial, and intimates that they then stand aloof, or apostatize altogether.
4. The seed among thorns. In the narrative of that sown among thorns, all three inform us that the thorns choked it; but St. Luke further informs us that the thorns grew up simultaneously with it; and St. Mark adds, what in these circumstances might be expected, that it yielded no fruit. In the explanation, all three acquaint us with the fact that it is choked and becomes unfruitful; they trace the unfruitfulness to its being choked; St.
Luke says, by cares and riches and the pleasures of this life, as men go on their way in it; St. Mark uses a more comprehensive expression than the "pleasures of this life," which St. Matthew altogether omits, namely, "the lusts of other things;" while both St. Matthew and St. Mark qualify riches by an expressive term, addling "the deceitfulness of riches."
5. The seed sown on good ground. In the narrative of the seed sown on good ground, we are informed by all three that it bore fruit, but on a graduated scale—a hundredfold, sixtyfold, and thirtyfold, according to St. Matthew; but in reverse order according to St. Mark; while St. Luke merely specifies the maximum at a hundredfold, as if he had in view Genesi 26:12, "Then Isaac sowed in that land, and received in the same year an hundredfold, and the Lord blessed him.
" Here again, in the explanation, all three coincide in the matter of fruitfulness. St. Matthew tells that "they understand the Word," St. Mark that "they receive it," St. Luke that "having heard it in an honest and good heart, they keep it, and bring forth fruit with perseverance."
6. A gradation. Thus the seed by the wayside did not even spring up at all; that on the rock did indeed spring up, but withered; that among thorns sprang up and grew, but being choked yielded no fruit; only that on good ground sprang up, grew, and brought forth fruit to perfection.
III. INTERPRETATION OF THE SEED.
1. The seed is the Word of God. The seed is that Word of which, as has been well said, "Truth is the substance, salvation the end, and God the author." The seed is that Scripture all of which "is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.
" The signature to a will or other document does not need to be rewritten or repeated from time to time; nor does the seal to such an instrument need to be restamped once and again; so with those miracles which were the sign manual of God to the truth of his Word, and the seal affixed to it in attestation of its Divine authorship. Once wrought, as those miracles were, according to the record of the most authentic history in the world—and no facts of history were ever more fully or more clearly testified, or more carefully and critically scrutinized—they remain to the present hour the signature of the Divine Author; and not only that, but his seal to the reality of the Divine origin of Scripture. Thus Heaven has stamped approval on the document with its own seal and signature; while these proofs, authenticated by the most unexceptionable witnesses, remain permanent and powerful as ever.
2. Proof from prophecy. But view Scripture again in the light of prophecy. The Messianic prophecies, for example, were delivered by different persons, in different places, at different times, under different circumstances, and on different occasions; yet these prophecies, when carefully and correctly put together, portray unmistakably Jesus of Nazareth as the Messiah—the Christ of God.
Suppose a painting executed in a somewhat similar way—the head painted in Berlin, the hands in Boston, the arms in Paris, the trunk in St. Petersburg, the legs in Vienna, and the feet in Rome; suppose these different parts all brought to London and placed together, each in its proper position, and that, when thus put together, they present the exact picture of Christ which is seen in the famous "Descent from the Cross" as painted by Rembrandt, or by Rubens, or even by Jouvenet: what conclusion would we, or should we, come to from such a phenomenon? Would it not be that some great master painter had presided over and prepared the whole, guiding in some way every hand, directing every brush, and inspiring every head so that one of the finest specimens of pictorial art was thus wondrously brought into existence? In like manner, let the Old Testament prophets who foresaw and foretold the sufferings of Christ as well as the glory that should follow—let Moses and Malachi, David and Daniel, Isaiah and Micah, Jeremiah and Zechariah, be brought together round the cross of Calvary, and let their pictures and prophecies meet together there, and they will unite in perfect harmony, and present the exact picture of him whose hands and whose feet were pierced with nails, who "was wounded for our transgressions, and bruised for our iniquities," and on whom "the chastisement of our peace was laid," and in whose riven side was opened that cleansing" fountain for sin and for uncleanness.
" Though the portions contributed, the prophets themselves, the periods at which they lived, the plans they pursued, the predictions they delivered, were all different, yet one Spirit testified in them, one God inspired them, one unseen but almighty hand superintended them all; and the picture, brought together from so many different quarters and composed of so many different parts, is one.
3. Practical proof. But let us take a still plainer and more practical test. See you venerable patriarch whose locks are silvered with years; he resides in a remote hamlet, he dwells in a humble cottage. Observe with what reverence he takes down the ancestral Bible, and with what grace he reads its sacred page at the hour of morning or evening worship. He has never read, perhaps never heard of, any of the great writers on the evidences—Butler, or Paley, or Lardner, or Leslie, or Leland, or Watson; and yet, if you ask him how he knows that volume, which he reads so dutifully and devoutly, to be the Word of God, he will at once and unhesitatingly reply that he knows it must be the Word of God, for he has felt its power to be Divine, bringing, as it has done, pardon to his soul, peace to his conscience, light to his feet and a lamp to his path, joy to his heart, and the "sure and certain hope" of eternal life and immortal glory to his never-dying spirit.
Wherever we find a man of that stamp, whether he lives in town or country, in city or village; whether he is the peer that owns a castle or the peasant that is only a tenant in a cottage; whether he be a native of merry England, or broad Scotland, or green Ireland, or gay France, or proud Spain, or the German Fatherland, or classic Italy; whatever be his caste, or calling, or country, or clime, that man, having God's truth in his heart, the grace of God in his soul, and the Spirit of God to guide his feet in the path of peace—that man, whoever he is, or in whatever rank he is found, is a living witness that the seed, of which the Saviour speaks in this parable, is the Word of God and the abiding seed of holiness, for "being born of God he doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God."
4. The seed is the Word of the kingdom. The seed is also called, and so explained to be, the Word of the kingdom. The King of the country to which we travel has issued this Word as a Guide-book to every pilgrim who is travelling to the kingdom of glory. It is the Law of him who is anointed to be a King for ever—who is enthroned as King upon the holy hill of Zion, yea, who is seated at the right band of the Majesty on high.
It is the Word of that kingdom which at its first beginnings is as a little stone hewn out of the mountain without hands, but which afterwards becomes a great mountain and fills the whole earth. It is the Law of that King whose kingdom is to be without bounds, and whose reign is to be without end. Of his kingdom it is the Statute-book. From that kingdom it comes and to that kingdom it conducts, translating the sinner out of the kingdom of darkness into the kingdom of light, out of the kingdom of sin into the kingdom of grace, out of the kingdom of Satan into the kingdom of God.
And no sooner has any traveler set his face and turned his feet from the City of Destruction towards the city of the great King, than, like Bunyan's pilgrim, he is observed with this Book in his hand, and at every progressive step in his pilgrimage his eye is on the Book, and thus he reads and walks, and walks and reads, ever reading as he goes. Like David, "his delight is in the Law of the Lord, and in that Law he meditates day and night.
" In reference to this Law it was said of Israel, "What nation is there so great that hath statutes and judgments so righteous as all this Law which I have set before you this day?" We, with Law and Gospel in our hands, are surely bound to be grateful, and to feel—
"How greatly blessed the people are
The joyful sound that know!"
5. Our duty in relation to the Word of the kingdom. The statutes of an earthly kingdom are carefully studied as well as frequently perused. How much more ought the Word of the kingdom, that is, the statutes of the kingdom of heaven, to be daily and diligently read and consulted! If the King of heaven condescends to be at pains to teach us his statutes and his judgments, surely the least that we, who are "of the earth, earthy"—creatures of a day, worms of the dust, should do, is to be at pains to learn those statutes of the Lord that are right, "rejoicing the heart.
" Again, where the word of a king is there is power, consequently the Word of him who is King of kings and Lord of lords should come home to our hearts, not in word only, "but in power, and in the Holy Ghost, and in much assurance." When the word or law of an earthly king is transgressed, such transgression is usually visited with pains and penalties proportionate to the transgression. Can we reasonably expect, then, that the transgressors of Heaven's Law shall escape with impunity? The King who rules in Zion will, we are assured, rule also in the midst of his enemies.
If we refuse to touch the scepter of his mercy, or if we reject the Word of his grace, then assuredly we shall be broken with a rod of iron and dashed in pieces like a potter's vessel. The Word of the kingdom is the Word of the King of glory; if we follow its directions they will conduct us on the way to glory. It is the Word of him whose kingdom is not of this world; if we walk according to its instructions, then shall our conversation, or citizenship, even now be in heaven.
6. This seed is absolutely necessary for salvation. It is, as we have seen, the Word of God and the Word of the kingdom, but it is still the seed; and what the seed is in the natural world, the Word of God, or of the kingdom, is in the spiritual world. Without seed there can be no vegetation—neither root nor fruit, neither bud nor blossom, neither leaf nor flower, neither stalk nor plant.
The soil may be as rich as that of the primeval forest when it is cleared, or as that of the virgin prairie when it is for the first time opened by the ploughshare; there may be gentle showers and genial sunshine, reviving heat and refreshing dews. The seasons may be most propitious; they may follow each other with successive and suitable blessings—the purifying winds of winter, the freshness of spring, the sultriness of summer, the maturity of autumn; but notwithstanding all this, if the seed be wanting, there cannot be a single stalk of grain nor plant of any kind—neither "grass for the cattle nor herb for the service of man.
" So spiritually, the Word of God is seed of regenerating power; for are we born again? Then it is "not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever." Thus the Word of God is seed—the seed of grace in this world, and of glory in the next; the seed of holiness in time, and of heaven through eternity.
7. The seed needs quickening. We have seen that without the seed of God's Word there is neither grace nor glory, neither holiness nor heaven; and therefore as much as justifies the inference that all that is good and gracious, all that is really noble and truly Christian, every grace and every good work,—all spring from the seed of the Word. In the economy of nature, the vigorous stem, and green leafage, and lovely blossom, and abundant fruit are all owing to the seed, and could not possibly exist without it; so in the economy of grace, strong faith, lively hope, and ever-advancing holiness,—all spring out of the seed which is the Word of God.
But granting all this, the seed only contains the material of life—it is the means of life; but it is dependent on the quickening, vivifying, life-giving Spirit of God. By his Spirit he fructifies the seed; by his Spirit he vivifies his Word. The Word of God, the Son of God, and the Spirit of God must all go together in the salvation of every human soul. The Son of God brings salvation, the Word of God reveals it, and the Spirit of God applies it.
8. There is vitality in every verse as well as in the whole volume. Even where the Bible is not found collectively and in all its component parts, fragments of it may exist in the shape of single books, or chapters, or verses. And wherever it is thus met with even in dispersed portions, there is seed, there is the germ of life, and, by the blessing of God and the operation of his Spirit, there will in due time be the full development of life and fruitfulness.
While it is a blessed privilege to possess the whole of God's Word, and sufficient means of understanding it, and abundant material for its enforcement; still persons not so privileged, but having in possession some small portion of God's Word, are not without the means of safety and salvation. Paragraphs of the Bible, verses of the Bible, sentiments of the Bible, are often blended with the religious compositions of human authors; yet still they retain their vitality, and only want the Spirit of God to quicken them into living power.
IV. THE WAYSIDE HEARERS.
1. Nature of the wayside. By this we may understand a highway, or byway, or bridle-way, or ordinary footpath; but whether the way be broad or narrow, whether it be a well-constructed road or merely a beaten pad, whether it be a public road or pathway, two notions attach to it. We connect with it, first, the idea of a passage, along which people walk, or ride, or drive, or along which traffic is conveyed.
But a second idea attached to it, and one which is the consequence of the first, is that of hardness, because of the constant resort along it. Both ideas characterize the hearts of wayside hearers. Just as the highway is that along which people travel on foot, or horseback, or in vehicles of whatever kind, and that too along which their goods are conveyed and their commerce carried on—along which, in fact, their merchandise is transported; so the heart of the wayside hearer is a highway for the passage of worldly thoughts.
Such thoughts are constantly passing to and fro along it. Temporal things make it their thoroughfare; unchecked, unhindered, unimpeded, and uninterrupted, they pass and repass. Earthly, or sensual and sinful, objects are constantly found on the highway of that carnal heart. Passion and pride, avarice and ambition, luxury and lust are ever traversing that highway or the byways that diverge from it.
Memories of the past, anticipations of the future, present reflections on worldly things, earthly joys or sorrows, worldly cares and anxieties, schemes of wealth and thoughts of indulgence, or hopes of worldly aggrandizement,—all find free passage along the wayside heater's heart. No foot, however unhallowed, is forbidden to enter there. Now, these hearers come to the house of God and seem to hear his Word: "They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them.
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not." With this free and constant passage of thousands of earthly, temporal, worldly, and sinful thoughts along the open thoroughfare of the wayside bearer's heart there is small space for thoughts of God. They come "to hear of heaven and learn the way," but their heart is preoccupied, and their thoughts engaged with other objects.
Besides, from this constant traffic along it, the heart becomes hard as the wayside, and like the common highway. When thoughts of what is good or gracious do enter, they pass over it, going out as they came in. They never settle on it or sink into it. Any good impressions or gracious influences are merely transient.
2. The wayside hearers understand it not. They hear the Word, but they understand it not. How could they? Understanding requires attention, but worldly thoughts engross the attention that should be given to thoughts of God. Not only so, the heart has become so hard by the constant traffic upon it that such thoughts, when they do enter, cannot penetrate the surface so as to find lodgment in the understanding.
What with the crowding together and crushing along of worldly thoughts, and the consequent hardness of heart, the understanding remains untouched. Instead of minds enlightened by the Spirit of God, such hearers come with hearts hardened by the deceitfulness of sin and like a common highway; and so any serious notions that do force an entrance are lost amid the host of other thoughts, and lie on the hard surface.
Any truths or facts not duly attended to cannot be properly understood; when only partially, or imperfectly, or perhaps not at all understood, they cannot be retained in the memory. So the wayside hearer neither takes heed to the Word nor keeps hold of it, and therefore gets no benefit from it. But another circumstance increases the culpability of the hearer and claims our notice.
3. It is trodden down. Many a precious seed of gospel truth has been thus treated. Many a time have the truths of God's Word been trodden down. Many an assurance of Christ's ability and readiness "to save to the uttermost" has been trodden down. Many an offer of grace and salvation has been trodden down. Many an "exceeding great and precious promise" by which the hearer might be made partaker of a Divine nature has been trodden down.
Many a Scripture picturing the joys of heaven, inviting and even urging us to make those joys our own, has been trodden down. Many a faithful wanning of the sinner to forsake his ways and flee from present wrath and eternal ruin has been trodden down. Thus the Word of God has been despised and despite done to the Spirit of grace. The pure precepts of that Word as well as its precious promises, its earnest entreaties as well as its solemn exhortations, its faithful reproofs as well as its friendly remonstrances, its gracious invitations as well as its many warnings, have all been trodden down, and so treated with carelessness, indifference, and even contempt.
4. Satan snatches it away. "The fowls of the air came and devoured it up." Here again we should notice the verisimilitude of our Lord's representation. "In the countless birds of all kinds—aquatic fowls by the lake-side, partridges and pigeons hovering, as on the Nile-bank, over the rich plain of Gennesaret, we may still see," says Stanley, "the 'birds of the air' which came and devoured the seed by the wayside,' or which took refuge in the spreading branches of the mustard tree.
' " Again he observes, "The flocks of birds in the neighborhood of Gennesaret have been already observed. Their number, their beauty, their contrast with the busy stir of sowing and reaping and putting into barns visible in the plains below (whether of Hattin or Gennesaret), must have always courted observation." Never did a bird of the air rush with greater swiftness on its prey than Satan rushes to take away the Word of God as it lies unheeded and despised—trodden down, in fact, on the sinner's heart.
Never did the birds that in such multitudes frequent the lake and plain of Gennesaret, whether pigeons, or partridges, or aquatic fowls, hasten with greater eagerness to pick up the seeds let fall by the sower on the pathway running through the corn-land in the plain of Gennesaret, than Satan hurries to take away the seed of truth out of the wayside heater's heart. The wayside was not meant for cultivation nor intended to be sown; so there are hearers who come to hear the Word from custom, or fashion, or from conformity to a respectable observance, or for sake of appearance, or perhaps from a slight twitching of conscience, but not out of a sense of duty, or feeling of privilege, or any earnest desire to get good from it or profit by it.
When they do come, their minds detach themselves, as it were, from their bodies and wander miles away; their thoughts wander on the mountains of vanity, or are absorbed in their worldly plans, or prospects, or purposes. Thus the seed lies on the beaten pathway, and is trodden down. Satan is "the prince of the power of the air," and multiplies himself in his emissaries, here represented by fowls, or winged creatures (πετεινὰ), of the air.
He turns away their thoughts from the truth that is being proclaimed and engrosses them with some worldly object; he amuses them, it may be, with some peculiarity of the preacher, or engages their attention with some article of a neighbor's dress; he prejudices their minds against the truth, or preoccupies them with thoughts widely different from those that should be suggested by the subject in hand; he may rob them of the seed by an after-sermon critic, or by the sarcasm of some worthless witling, or the sneer of a sceptically inclined friend.
He has thousands of little birds of the air to carry away any thoughts of God, of the soul, of sin, of salvation, of heaven, of hell, of death, of judgment, of eternity, that might lie as seeds of truth on the heart.
5. The immediateness of his arrival. St. Mark draws attention to this point by the word εὐθέως, which occurs so often in his Gospel; but much the same thing is implied by the word which St. Matthew employs to represent Satan's method of taking away the seed. It is not αἴρει, equivalent to "taketh it away," used by both the other evangelists who record the parable; but ἁρπάζει, equivalent to "snatcheth it away" in hot haste, and in the eagerness of his desire to prevent any possibility, however remote, of its growth.
This is a very remarkable feature in the narrative. Was it not enough that, from the continuous stream of other thoughts passing through the mind, and the myriad multitude of such, the seed had been neglected? Was it not enough that it was let lie on the surface of a heart that had contracted a sort of highway hardness? Was it not enough at least that it was trodden underfoot, trampled on, and despised? Strange that all this was not sufficient for Satan's purpose! But Satan knows too well the living energy of the Divine Word; and, however neglected or jostled aside, however trodden down or trampled on it may be, however hard and impervious that wayside bearer's heart may be,—Satan, fully alive to the vitality of the seed of Divine truth, apprehends danger from its presence to his own sovereignty over his subjects.
If he allowed the seed some time to lie on the heart it might, after all, recover from the trampling and root itself downward, and in the end bear fruit upward. He therefore comes immediately. And though he came immediately, still the seed had been already trodden down; and we therefore infer that the seed had no sooner fallen on the heart than it was instantly trodden down.
6. Satan's object in all this. This object is plainly stated in the words, "lest they should believe and be saved," or, as the Revised Version renders them, "that they may not believe and be saved." Here we have the whole plan of salvation in the briefest form; here we have the system of Divine grace for saving the souls of men. Here, too, we have the subject, the object, the instrument, and the result.
The subject is every one on whose heart the seed of Divine truth is sown; the object to be accepted by faith is that truth; that faith, again, is the instrument; while salvation is the grand result. The object offered for our belief is the Word of God; the means by which we embrace that Word is faith; and the final and blessed end is salvation. Reader, this Word is now presented to you, and even pressed on your acceptance; if you prefer remaining in ignorance of it, or refuse to believe it, or neglect to apply it, and so fail to feel its saving efficacy, and obey, and enjoy it; then do you judge yourself unworthy of everlasting life, reject the offer of mercy, and put away from you the means—the only means of salvation.
If when the truth of God, with its sanctifying and saving influences, is sown on your heart, you allow Satan to snatch it away, or, what amounts to the same thing, to occupy your mind with other topics, or divert your attention from it, or perhaps provoke your hostility against it, then will the end which should be the salvation of your soul remain unattained!
V. PRACTICAL LESSONS.
1. We learn from all this the great sin of carelessness, heedlessness, and thoughtlessness, or rather thinking of other things, when the Word of God is being read or preached.
2. We learn the necessity of careful preparation for Divine ordinances. If we would hear the Word of God with profit, we must supplicate the Spirit of God to prepare our hearts to receive the Word, and to enlighten our minds to understand it, and to bring it home to our souls in demonstration and power.
3. We learn the importance of withdrawment from worldly thoughts as well as worldly business, of spending the morning of the sabbath in religious exercises and hallowed engagements, of avoiding idle gossip and all trifling conversation, and also of watchfulness against vain thoughts and wandering thoughts and sinful thoughts when in the house of God, so that Satan may neither hinder the work of God in, nor snatch the Word of God out of, our hearts.
4. Three processes are thus indispensable—breaking up the fallow ground by previous preparation, covering the seed sown by subsequent meditation and faithful pleading for the dews of Divine grace to water the seed sown, as well as taking earnest heed that we do not let it slip.
VI. THE STONY-GROUND HEARERS.
1. Their shallowness. The first characteristic of such is their shallowness. This is better expressed by rocky (πετρῶδες),than stony ground. The first class of hearers had no receptivity in consequence of their heart being so hard, and the traffic along its thoroughfare so continuous. The seed falling on its surface lay there, was instantly trodden down, and immediately taken away by the evil one himself or some of his numerous emissaries.
Now, this second class of hearers is so far superior to the former that they possess receptivity, but only to a limited extent. The surface of this soil is soft, it is true, but shallow. A soil may be stony in the proper sense; the stones may be small and loose; they may be tolerably close together or considerably apart. In either case the plant makes way in the inter-spaces, and roots itself where there is sufficient depth of earth.
The present case is different. The ground is in the strict sense rocky; the rock—the limestone rock which prevails so extensively in Palestine—reaches the surface and comes fully into view, or is only covered and concealed from the eye by a sparse and shallow sprinkling of earth. Seed sown on such soil soon springs up, quickened into vegetation and warmed into life by the heat of an Eastern clime; and all the more so as the plant, when impeded in its development downward, would, by curious plant-instinct, the more rapidly propagate itself upward.
But the very heat that helps the rapid springing of the seed upward out of that thin, shallow soil, soon becomes hurtful because of that very shallowness of soil, where the root has no room for healthy development, and finds no moisture to invigorate its growth and counteract the excess of heat. Soon as the plant has sprung up and the sun has risen upon it, it is scorched. The sun's heat, so beneficial to a strongly rooted plant, is thus most prejudicial to that of which the root is not sufficiently developed. The whole is a correct representation of those shallow, impulsive creatures who at once fall in with any current excitement, or are carried away by some shallow sensationalism.
2. Immediate and joyful reception of the Word. This is the first particular which our Lord, in his exposition of this portion of the parable, specifics. Those who hear the Word in this way are in advance of that large portion of the population, sometimes called the lapsed masses, who never enter the house of God, nor wait at the posts of wisdom's doors to hear what God the Lord will say to their souls.
They are also in advance of those who do indeed frequent the house of God, but who, like the wayside hearers, from carelessness, heedlessness, difference, inattention, and the indulgence of vain, wandering, and sinful thoughts, are entirely irreceptive, never admitting the Word into their understanding or minds at all. They are in advance of those too who, though they attend the public worship of God, do so only as a matter of form, and regard it as a piece of decent drudgery, to which the force of public opinion, or compliance with the wishes of friends, or a notion of respectability, obliges them to submit.
The persons referred to hear the Word with a large amount of satisfaction, and so far they are considerably ahead of multitudes of mankind and of many of their neighbors; yet they fail miserably at the end, and fall short of heaven. They receive it anon, at once, and without hesitancy or delay; but they are somewhat precipitate in their reception of it; they do not take time to "mark, learn, and inwardly digest" it.
They receive it readily, neither "proving all things" nor" holding fast that which is good." They receive it with pleasure, but without profit. They receive it as an intellectual treat or literary enjoyment, but there its influence is at an end. They receive it with mental approbation, but, though gratified with it, they are neither guided nor governed by it. They receive it with eagerness as the good Word of God, and it is sweet to their taste; but it does not check their beloved lusts and besetting sins, nor change their evil habits and ungodly lives.
Or, if it do produce any change, that change is merely transient. Their goodness is like the morning cloud, now careering it in the vault of heaven, and for a short time visible as a rain-cloud, then vanishing without the promised shower—a moment seen, then gone for ever; or like the early dew-drops scattered as pearls upon the grass, and sparkling in the morning sun, but brushed away by the foot of the passing traveler before it reaches the earth to moisten its surface or fructify its soil.
But how or why is this? How is it possible that persons may receive the Word with gravity and solemnity, with frequency and apparent fervor, with eagerness and gladness, and yet without any beneficial effect or abiding result? Because they do not receive it with faith, and therefore "the Word does not profit, not being mixed with faith in them that hear it?'
3. They want root. The secret of unsuccess here is want of root; "they have no root in themselves," and so they "endure but for a time," or last only for a season (πρόσκαιροι). The seed falling on the surface soon penetrates the thin layer of soil, but when it has pierced through that shallow covering, it comes upon the hard, impenetrable rock. It can go no further; it can neither go round that stratum of rock nor enter it.
So with the seed of the Divine Word when sown on rocky hearts. It has no real root in them, and so it dies away and is soon gone; it has no root in the judgment, and so there can be no fixed principles of life or action; it has no root in the understanding, and so there are no clear conceptions of truth nor correct apprehensions of duty; it has no root in the will, and so the will remains without proper restraint and right direction; it has no root in the affections, and so no habits of goodness are properly formed or of permanent continuance; it has no root in the conscience, and so no regulative force is exercised over that vicegerent of God in the heart of man; it has no root in the memory, and, as a matter of course, it is either consigned to oblivion or is only remembered as the sound of a pleasant song.
The tender plant cannot penetrate the hard rock nor root itself in the unyielding limestone; it is no wonder, then, that the rootless plant cannot in any case exist for long, much less resist for any considerable time the scorching rays of the midday sun. There is
(1) no fixity in the root and no firmness in the stem. See the languishing aspect of that lovely floweret which has been uprooted from the genial soil of its parent earth; how soon it droops and dies! Compare it with the plant, or shrub, or tree fast rooted in the earth. Look at you old oak tree deep moored in the rifted rock; it is subjected to every blast; it is assailed by every storm, fretted by every gust of heaven, and exposed to every wind that blows.
The wind has bent it, but never broken it; the storm has shaken it, but could never uproot it; the tempest assailed it, but it has withstood the shock. Centuries have rolled over its aged top and widespread branches, but time has only left it sturdier than ever—deeper rooted than before. "Woodman, spare that tree," for the strength of wind and the stress of weather have proved its deep-rooted stability—firm as the rock in which it is rooted, and immovable as the everlasting hill of which that rock is a part.
Possa la Parola dell'eterno Dio attecchire nei nostri cuori e, quando così radicata, possa gradualmente raggiungere un terreno sempre più profondo; e possa lo Spirito del Dio vivente consentirci, mediante la meditazione, la preghiera, l'esame di sé e la più stretta comunione con il Padre, il Figlio e lo Spirito Santo, di mantenere fino alla fine tale radicata forza e stabilità cristiana! Ma la radice ha un altro scopo, perché non solo dà fissità e fermezza alla pianta, è
(2) i mezzi per veicolare nutrimento alla pianta; è il canale di comunicazione tra il seme e il suolo. Le piante hanno bisogno di nutrimento come gli animali, e di conseguenza sono fornite dell'apparato necessario per ricevere tale nutrimento. All'estremità di ogni fibra di una radice c'è una spongiola, o piccola spugna, per aspirare il nutrimento dal terreno.
Le sostanze necessarie per il nutrimento delle piante devono essere in uno stato di soluzione, disciolte in molte volte la loro stessa massa d'acqua; altrimenti non potrebbero passare attraverso le aperture oi pori estremamente minuti delle spongiole. Ora, è ovvio che ci sono due modi in cui possiamo far perire una pianta: o togliendo l'umidità dal suolo, e le sostanze inorganiche di cui la pianta si nutre non possono essere rese disponibili; oppure distruggendo la radice e quei vasi attraverso i quali le piccole particelle di materia in soluzione vengono assorbite dalla pianta.
Nel primo caso il nutrimento destinato a sostenere la vita è del tutto trattenuto, o, se presente, non può essere utilizzato; in quest'ultimo caso quello stesso nutrimento tende ad accelerare la disorganizzazione, perché quando l'umidità rimane stagnante nelle spugne queste si saturano presto, e ne conseguono malattie e putrefazioni. Ora, nel caso che suppone la parabola, manca sia il nutrimento, sia i mezzi per riceverlo: mancano, anzi mancano del tutto sia l'umidità che la radice.
Da dove allora, o come, la pianta può attingere il nutrimento di cui ha bisogno? Ora, il canale di comunicazione, così come il mezzo di connessione, tra il seme spirituale e il suolo spirituale, la Parola Divina e il cuore umano, è la fede. Quando, dunque, manca ciò che è mezzo di comunicazione e mezzo di vita, come o da dove può mantenersi la vita spirituale, per non parlare della crescita o della salute? Il seme e il suolo non hanno mezzi di contatto; è carente la radice della fede che dovrebbe portare all'unione vitale; e così non c'è nutrimento, nessuno sviluppo della vitalità, in una parola, nessuna vita spirituale.
4 . Una temporanea parvenza di vita. " Per un po' credono", o per una stagione sopportano. Abbiamo visto un giovane ramoscello germogliare apparentemente verdeggiante e vigoroso dal tronco senza vita; e così per un po' può sembrare che una pianta abbia vita, mentre è virtualmente morta. Per un po' può anche sembrare fiorire, dove la radice sta morendo o è già morta, e dove mancano la fonte della vita e del vigore, nonché i mezzi per comunicarla.
Proprio così è nelle cose spirituali: gli uomini possono per un po' avere un nome per vivere, mentre sono ancora morti; la lama della professione può essere verde, mentre la radice della grazia può essere appassita o mancante; gli uomini possono professare molto e sembrare che pratichino ciò che professano, mentre quella professione è vuota e pratica senza cuore; ci può essere un bel fiore e un bel fiore, e tuttavia nessun frutto giunga mai a maturazione o spunti del tutto.
Senza il potere della vita nella radice non c'è principio vitale, nessuna pratica genuina , e quindi nessuna perseveranza finale. Ma per mettere le cose in modo più pratico, possono esserci sia la convinzione che la confessione del peccato, e tuttavia nessuna conversione. Felice tremava quando san Paolo "ragionò di giustizia, temperanza e giudizio a venire"; ma ancora a san Paolo, dopo la sua potente semina del seme celeste, la risposta fu: "Va' per questa volta; quando avrò una stagione conveniente , ti chiamerò.
"Ci può essere una disposizione lodevole ad ascoltare la Parola di Dio e così ricevereil seme; possono esservi molti buoni propositi formati, e tuttavia il risultato può essere lo stesso del caso di Agrippa, quando disse a S. Paolo: "Quasi tu mi persuadi ad essere cristiano"; tuttavia il quasi cristiano, come dicevano in modo bizzarro ma sincero gli antichi teologi, è solo quasi salvato. Gli uomini non solo possono attendere con soddisfazione le ordinanze della religione, ascoltare il Vangelo con piacere e ricevere la Parola predicata con gratificazione e gioia, ma anche riformare molto nella vita e nella condotta, proprio come è scritto di Erode, che egli" temette Giovanni, sapendo che era giusto e santo, e lo osservò; e quando lo udì, fece molte cose e l'udì con gioia». e tuttavia la fine potrebbe non essere migliore di quella di quel monarca malvagio e infelice.
5 . Il tempo di prova. Viene un tempo di tentazione o prova: "sorgono tribolazioni o persecuzioni a causa della Parola". Qui abbiamo il genere e la specie molto chiaramente presentati davanti a noi; il processo in generale e le sue specie specifiche. Il processo è di tipo ostile e vengono dichiarati distintamente i due tipi di esso, vale a dire, l'afflizione personale all'interno e la persecuzione all'esterno.
L'afflizione o pressione dolorosa è come viene su di noi in connec zione con le nostre singole circostanze , e ci possono influenzare in anima, corpo, o proprietà. La persecuzione è quella che ci assale dall'esterno. Ma perché è questo? Perché nasce questa persecuzione? "A causa della Parola". Il mondo odia la Parola di Dio, perché le sante dottrine di quella Parola sono contrarie e condannano i princìpi empi del mondo, e perché i puri precetti di quella Parola sono contrari e rimproverano le pratiche ingiuste del mondo.
La mente carnale odia la Parola, perché quella Parola espone e riprova la sua peccaminosa e sconvolgente inimicizia verso Dio. La carne odia la Parola, perché quella Parola denuncia "quei desideri carnali che combattono contro l'anima" e comanda agli uomini di "crocifiggere la carne con i suoi affetti e le sue concupiscenze". Il peccatore odia la Parola, perché i principi di quella Parola sono i mezzi che lo Spirito impiega per riprenderlo, così come "convincerlo del peccato, della giustizia e del giudizio.
" Every unrenewed heart and every unregenerate soul hates the Word, because the Law of God, which it contains, is holy and just and good—exceeding "spiritual," and its "commandments are exceeding broad." Satan hates the Word, because it is "the sword of the Spirit" by which he is vanquished, by which souls are rescued from his grasp, and the destroyer deprived of his prey. Hell hates the Word, for where that Word is unknown, or unread, or unpractised, hell enlarges itself beyond measure. Hence it is that tribulation and persecution arise because of the Word.
6. Their failure in the day of trial. "Immediately they are offended"—scandalized; that is to say, a stumbling-block is laid in their way, and they fall over it. After a season of special privileges and gracious influences, a time of trial may be expected to come, in order to prove the sincerity of professors and the genuineness of their religion. After such a period a testing-time may be looked for, and then it is seen who in reality have the root of the matter in them.
Persecution is like the heat of the sun's rays, and this indeed is the figure which our Lord himself employs in this parable. If the plant be well rooted, the heat of the sun exercises a genial influence on it, promoting its growth and bringing it to maturity. Once the Word of God has struck deep root and become firmly rooted in our hearts, the clouds of adversity may roll over us, the tempest of persecution rage around us, and the storms of temptation beat at our feet; yet the firmness of our attitude shall defy the storm, and the fixity of our root shall be strengthened instead of shaken.
The tree rooted in the rock may be uptorn, the grey rock of centuries may itself be upheaved by the earthquake; the oaks of Bashan may be uprooted, and the cedars of Lebanon may be rent and riven by the lightning of heaven; the mountains may shake with the swelling of the waters, and the solid earth itself be removed from its deep foundations; yet, with the seed of truth fast rooted in the heart, and the heart itself grounded in love, the believer stands unmoved, unterrified, and unhurt.
He stands like the spectator on the high summit of a lofty mountain that seems to pierce the clouds; he hears the hoarse and dreadful roarings of the storm far below him; he sees the broad and vivid flashes of the lightning glare beneath him; and listens to the "live thunder as it leaps far along from peak to peak among the rattling crags." The eminence he occupies elevates him above the storm; the firmness of his position secures him against its fury; the storms of an angry world may rage, but he is rooted.
How different it is with plants where there is no deepness or depth of earth, where there is lack of moisture, and where the root is deficient or defective! The sun's heat scorches them, and they wither. Thus it ever is: the Word of God is either "the savor of life unto life," or "of death unto death;" Christ crucified is to "the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
" So is it with trial, whether tribulation or persecution; while it only confirms the faithful and leaves them more firmly rooted, it becomes an occasion of stumbling and even of final apostasy to the unfaithful who have no root in themselves. The trials, that help the believer onward to an "exceeding and eternal weight of glory," are such a hindrance in the way of the barren professor that he is offended and falls away. "The same fire," says Augustine, "turns straw into ashes, and takes away the dross from gold."
7. Final apostasy. "They fall away. How sad this statement! "They fall away," that is finally. Such is the closing scene! Many a one runs well for a time, but something hinders him, and then he stumbles and finally falls! Many a one, who bade fair to be the Lord's in the great "day when he maketh up his jewels," thus falls away and sinks into apostasy! Many a one, who appeared to be so running that he might obtain the incorruptible crown in company with the pure and holy, falls away from these high hopes and glorious prospects, and perishes for ever! Alas! how dreadful the thought of having a reward so rich in prospect, a diadem so bright in anticipation, an inheritance so incorruptible to look forward to, and yet of finally and for ever falling away and forfeiting all!
VII. PRACTICAL LESSONS.
1. Warned by all this, we are surely called on solemnly to consider how we hear, and carefully examine our motives as well as our manner of hearing.
2. We should ever have in recollection the Scripture admonition in reference to such matters, which says, "Therefore we ought to give the more earnest heed to the things that we have heard, lest at any time we should let them slip."
3. We must not be content with a certain change of conduct and conversation; this may last for a time, but, unless the heart be changed, there is no permanence in the change. Unless there is the root of faith, there can never be the real fruit of righteousness.
4. We are warned to expect trial. "All who wilt live godly in Christ Jesus" must be prepared for it. But, instead of being discouraged thereby or deterred from the path of duty, we must rather rejoice as the apostle directs, saying, "Count it all joy when ye fall into divers temptations [or trials];" and again, "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him."
5. We must beware of being turned aside from the path of duty, or from the study of God's Word, or from prayer, or from the worship of the sanctuary, or from religious service of any kind, either by sneers or taunts, or by unkindness or even persecution on the part of the ungodly. By doing so we prove ourselves of those here represented by the rocky ground.
6. What need we have earnestly to seek the aid of the Holy Spirit to preserve us from an evil and hard heart of unbelief, in which the seed of God's Word can neither take root nor grow!
VIII. THE THORNY GROUND.
1. Superiority to the two preceding. "Some fell among thorns." Now, we have, in the descriptions of the several kinds of ground, an ascending climax. In the first the seed lies on the surface, and never enters the soil at all, and by such are understood the unenlightened or unintelligent hearers. In the next the seed finds its way into the soil, but that soil is so shallow and so sparse—a mere thin coating on a rock—that the progress of the root downward is soon prevented by the hard, opposing, impenetrable rock: by these conditions are represented the superficial hearers or readers of God's Word.
We now enter on a third stage upward. The seed, instead of lying on the surface, or remaining rootless in the layer of mould thinly spread upon a rock, has good soil to sustain it, and takes root therein; but the soil, though of itself good enough sad deep enough, suffers from preoccupation; thorns, or roots of thorns, have found a place in it: by this description worldly hearers are meant.
2. The growth of the thorns. We are not to understand full-grown thorns, but thorn roots that had been left in the ground through defective tillage. Proper culture would have completely eradicated them. On the contrary, these thorns grew up along with the sprouting seed (συμφυεῖσαι), and quite choked it. The thorns overtopped the young plant that sprang from the good seed; in this way they over-shadowed it, shutting out at the same time both light and air; while a still worse consequence ensued from their roots absorbing the nourishment furnished by the soil, and withdrawing it from the tender plant. The inevitable result was, by robbing it of the strengthening nutriment afforded by the richness of the soil and moisture, to reduce it to a thing of sickly, stunted growth.
3. The signification of the thorns. Our Lord, in his interpretation of this part of the parable, shows us that by the thorns we are to understand cares and riches, according to the first Gospel; while a third element is added by St. Luke, namely, "the pleasures of life;" and by St. Mark under the still more general expression of "the lusts of other things.
" All classes of society are comprehended here; all sides of human life are here exhibited. The poor and rich here, as elsewhere, meet together. The third class, embracing such as are devoted to the pleasures of life, or who are concerned about lustings after other things, may be regarded either as a distinct class, or may be reckoned as a sub-class under either the poor or rich; especially the latter, inasmuch as the poor have often as keen a desire for pleasure, and as much zest in pleasure, as the rich, but without equal means of gratification.
4. How thorny cares choke the seed of God's Word. The cares referred to are distracting cares—anxieties pulling a man like so many cords in different directions. When such harassing cares come into conflict with thoughts about the things of God, the man in whose breast such a struggle is going on must needs be a double-minded man, in the sense of his heart being divided between God and the world.
The cares here mentioned are more particularly such as distress the poor. With many the struggle for daily bread is a severe one—the battle a hard one. To provide food and raiment, a suitable place of abode, and proper education for the members of a household, with requisite preparation for their business in life or special life-work, whatever it is to be, demands a certain amount of careful attention. Nor is this anywhere forbidden in the Word of God; nay, it is commanded.
We are required to "provide things honest in the sight of all men;" to be "not slothful in business, but fervent in spirit, serving the Lord;" while it is added that "if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." Besides such domestic duties, there are social duties, and personal individual duties, which we are bound to discharge as individuals and as members of society, as well as those which belong to us in our family relations. For the faithful and efficient discharge of such duties care and thought must be employed, time and pains expended.
5. Two extremes to be avoided. But, while carelessness about duties of the kind specified is sinful, there is another and opposite extreme, which our Lord deemed it necessary to rebuke by two most beautiful comparisons—the fowls of the air and the flowers of the field; the birds which in such multitudes frequented the lake and plain of Gennesaret, and the flowers which in such variety and surpassing loveliness clothed with spring beauty the hillsides of Galilee.
It is our heavenly Father who clothes the one and feeds the other, thus caring for both. How much more will he take care of his children by redemption and adoption as well as by creation! "If," says an old divine, in his own plain and pithy way, "our heavenly Father feeds his birds, he will never starve his babes." God will have us cast our care upon him; he will have us feel convinced that he careth for us; he will have us to be "careful"—that is, anxiously careful—"for nothing, but in everything"—little as well as great, momentous or minute—"by prayer and supplication … make our requests known unto God.
" In this way, avoiding either extreme—that of criminal carelessness on the one hand, and that of corroding carefulness or over-anxiety on the other, and ever by prayer rolling our burden over on the Lord, we get rid of those thorny cares that choke and strangle the growth of the good seed in our hearts. Worldly objects do claim a due share of attention, worldly duties must not be neglected; but heavenly subjects are of paramount importance, and heavenly interests bear the same ratio to earthly that heaven itself does to earth, or eternity to time.
Thorns served for fences, and in some places separated the fields in Palestine, as we infer from Micah (Michea 7:4), where the prophet uses the comparison of "a thorn hedge." They were useful, therefore, in their own way and in their own place for fences in fields, but most baneful when left to grow up in fields of corn, or grain, or other crops. So with worldly cares; they have their place.
Of course, by worldly cares we do not mean those anxieties which are strictly forbidden under all circumstances, but only that amount of attention that is required for the right discharge of the worldly duties that devolve upon us. Anything beyond this is injurious to our best and highest interests. Uneasy, anxious cares, like the thorns among the growing grain, choke the Divine Word and strangle the springing plant of grace.
Such cares, when yielded to or indulged in, interfere unduly with those thoughts and feelings and affections that are claimed, and justly claimed, by the lessons of God's Word. Things present take the place of things everlasting; anxieties about our worldly affairs crush out altogether, or leave little room for, spiritual concerns. The thorns of this parable are represented as encroaching on the good seed, and usurping the place which of right belongs to the useful plant; so these cares of the present world, if allowed, are sure to usurp the place that belongs to the world to come.
The thorns took away from the seed-root, and drew to themselves the nourishment of the rich soil; so the concernments of a passing and perishing world take away our thoughts from God and heaven and eternity. The things that are seen and temporal withdraw our attention from things unseen and eternal. The body and its wants take the place of the soul and its necessities. Exertions and energies that should be devoted to higher and spiritual objects are squandered on the trifles of earth and sense.
Under such conditions and in such circumstances the seed of the Word sown in the heart necessarily becomes unfruitful. The soil may be excellent, the seed may be carefully sown, the Word faithfully ministered, it may, moreover, take root and grow; but the thorns deprive it of its proper nourishment, its growth is obstructed, the plant becomes weak and sickly; without strength or vigor it can yield no fruit.
It may have stem, and leaf, and bud, and blossom, and growth to a certain extent, but it brings no fruit to perfection or maturity (οὐ πελεσφοροῦσι). In such hearers of the Word there is no fruit of the Spirit, no Christian grace, no works of faith, or deeds of charity, or labour of love in any direction; "it becometh unfruitful."
6. Another class of thee mental thorns. With the Cares of this world our Lord classes riches, as another division of the thorns of this parable. There is nothing, sinful in riches when honestly acquired or justly inherited, and when at the same time they are rightly used. We read of the father of the faithful himself that he was "rich in cattle, in silver, and in gold." Two circumstances make the possession of riches to be perilous.
The circumstances referred to are the love of riches and the abuse of riches. "The love of money," we read, "is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows;" or, according to the Revised Version, "The love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows;" and hence it is that they occupy the thoughts and engross the affections to the exclusion of the lessons of inspired truth—the precepts of the Law and the promises of the gospel.
They pierce and pain, moreover, like the pricking of thorns. What sorrow as well as solicitude they occasion! Men set their minds to work, and perplex themselves with plans to obtain them, and minds thus preoccupied have no room-left for better objects and holier pursuits; men torture themselves most unwarrantably in order to increase them and augment their store; men are distressed with restless schemes in order to retain secure possession of them; men, again, are so in love with them that they cannot bear to part with them, or share them with others for the noblest purposes—religious, educational, or charitable, nor even for the means of profiting their own souls.
When the love of riches thus dominates the heart, and when such plans and projects regulate its thoughts and rule its affections, no wonder that such bushy and prickly thorns choke out (ἀπεπνίξαν), or crushing together suffocate (συμπνίγουσι) and stifle the seeds or plants in their growth.
7. "The deceitfulness of riches." Both St. Matthew and St. Mark mention this characteristic of riches. How often does it occur that men rise up early, sit up late, and eat the bread of carefulness with the hope of becoming rich; but the wealth they are in quest of, like some phantom form, eludes their grasp. Wealth, just as the meteor of the marsh, leads them till it leaves them in the quagmire, deluded, deceived, disappointed.
They die neither rich in worldly goods, nor rich toward God. Again, men struggle long and hard for many years, and at length succeed in amassing wealth (πλοῦτος, from the root πλε entering into the verb "to fill," the noun "multitude," and the word "wealth," in Greek), and in scraping together much of this world's goods; but scarce has their object been attained, their hopes realized, when, lo! through some untoward event, such as a conflagration, the breaking of a bank, or a robbery, their riches "make to themselves wings and fly away;" and thins they are deceived by a fluctuating, vanishing possession, for the attainment of which they have strained every power of mind and body, to the entire neglect of the soul and spiritual things.
Once more, we can well suppose the case of men succeeding in the race for riches, and retaining in security the fruits of their labour. But by this time they are no longer young; desire has failed, the power of enjoyment has ceased; the advance of age, with its accompanying decay and decrepitude, kept pace with the accumulation of wealth; and now in the end, after years of toil, they have no relish for the enjoyments they had anticipated; they have experienced "the deceitfulness of riches," and, what is worse, their heart is now hard, their conscience seared, the seed of truth has been so long stifled, and its instructions so long suffocated by the crowding thoughts of wealth.
Further, riches deceive by their promises. They promise happiness, but instead of happiness they often bring miserable apprehensions; they promise peace of mind, but they often prove the chief disturbers of that peace; they promise contentment, but the craving for more produces restlessness and dissatisfaction; they promise to lighten the burdens of life, but they frequently superadd a crushing load of care to all its other burdens; they promise relief from care, but it is as true now as in the poet's day, that "black care mounts behind the knight.
" The seed of the Word may be sown on the rich soil of a young, warm heart, it may strike root deeply downward, it may develop a tender stem and green leaf upward, it may struggle for light and air, but in vain! These thorns rob the root of nourishment, and shut out the genial sunlight and healthy atmosphere from the top; and though there may be foliage, there is no fruitage. If, then, poverty distresses with its cares and distracts by its anxieties, riches may divert the mind by their abundance and deceive by their promises; in either case, the Word may be unfruitful, the life barren, heaven missed, salvation lost, and the soul ruined.
8. Other perils to profitable hearing. When we reflect on the dangers to our spiritual life and growth attending both poverty and riches, we may well say with the wise man, "Give me neither poverty nor riches," or give me grace to bear myself discreetly and devoutly in either. But if the poor man is in danger from his poverty, and the rich man in danger because of his wealth, what of the man of pleasure? The word βίος differs from both ζωή in the classics and in the Scriptures; but the difference thus existing is reversed, so that in Scripture the latter denotes the higher kind of life, and is the word of moral meaning involving moral distinction, while the former is more closely connected with natural life, or that life which we have in common with other animals.
Accordingly, we read of "the pride of life" (βιοῦ), "the affairs of life," and here "the pleasures of life," with the same word in each. "The pleasures of life," or of this life—our versions supplying the pronoun—may be the pleasures of sense and sin, such as the apostle enumerates under works of the flesh, when he says, in his Epistle to the Galatians (Galati 5:19), "Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,… drunkenness, revellings, and such like.
" Or the pleasures here referred to may be the less gross and more fashionable pleasures which minister to pride, to pomp, to luxury, and to ambition. These desires about the remaining or other things may refer to gay clothing, costly furniture, rich equipages, stately mansions, works of art, broad acres, wide domains, popular applause, worldly advancement, and whatever else may be comprehended under "the lust of the eye and the pride of life.
" Even lawful desires inordinately pursued, proper objects too eagerly sought after, right employments and occupations too keenly followed, even natural affections carried to excess,—all these, when they are allowed to interfere with or draw away the attention from everlasting verities, the lessons of Scripture, and the concerns of the soul, and are not restrained by the grace of God, become spiritual thorns.
They choke the seed, distract and distress the mind, and in the end "make a death-bed difficult." We have read somewhere that when the famous French cardinal Mazarin drew near his end, he caused himself to be dressed, shaved, rouged, and enamelled. Then he had himself rolled in an easy-chair through his picture-gallery, exclaiming at times as he went along, "See that Correggio, this Venus of Titian, that incomparable Caracci! Must I quit them all? Farewell, beloved ones! None can know how my heart bleeds to leave you.
" He was next wheeled into the promenade, where the feeble hands of the old sinner were actually held up while he joined in a game of cards! And so, it is added, he continued till the papal nuncio came to give him plenary indulgence.
IX. PRACTICAL LESSONS.
1. The first lesson here that presents itself to our attention may be expressed in that exhortation of the Apostle John, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."
2. We are warned so as to beware of the cruel disappointment of going on successfully for a time, and then coming short at the last; of being, in other words, an almost Christian, and so only coming in view of but not reaching salvation. Here the surface was not hard, as in the case of the wayside, nor was the soil shallow, as in the case of the stony ground; on the contrary, there was a soft surface to admit the seed, there was soil neither shallow nor stony to retain it; and yet the seed, though well and deeply rooted, was stifled at the top and suffocated at the root, so that it never reached maturity.
3. With seeming progress there may be real retrogression. In the case of the wayside it is trodden down at once, never penetrating even the surface before Satan snatches it away; in the stony ground the seed finds lodgment in the soil, springs up speedily, but for want of root or depth of earth to maintain the root, it is scorched and withers away; in the thorny ground it enters the surface, roots itself in the soil, springs up and grows, but after all it remains barren and fruitless.
The last state, in one point of view, is worse than the preceding, and that, again, than the first; because more progress has been made by the seed among the thorns than by that on the rocky ground, and more by that, again, than by the seed cast on the wayside; and thus to go so far as to take root and grow, and then fall short at last, is more disappointing than the case of the seed which, though it enters the soil, never takes root, and only endures for a time; and still more than that which never penetrates the surface at all.
4. It has been remarked, that the first corresponds to the carelessness of childhood, the second to the shallowness of youth, and the third to the worldliness of age; the first also implying inattention, the second impulsiveness or ardor, and the third indulgent selfishness.
X. THE GOOD GROUND.
1. Its character. The chief characteristic of the good ground. is its productiveness; while our Lord, in his explanation, indicates several other interesting particulars. The good ground represents an honest and good heart. Absolute goodness is out of the question, for "the heart is deceitful above all things, and desperately wicked;" and so the question comes to be—Is it the comparative goodness of the natural heart, or is it the heart of the believer, in reference to whom we read, that "the preparations of the heart in man are from the Lord" ? That there are differences in unregenerate men and in the condition of their hearts is, we think, unquestionable.
It is so with individuals: as Nathanael, of whom, when coming to Jesus according to Philip's direction, the Saviour himself said, "Behold an Israelite indeed, in whom is no guile;" or as Cornelius, "a devout man, and one that feared God, with all his house;" or as the Ethiopian eunuch, who, while he was returning in his chariot, read carefully and pondered closely "the prophet Esaias." It was so with the members of the Beraean community, who were" more noble than they of Thessalonica, in that they received the Word with all readiness of mind.
" Thus even by nature some are more candid, honest, and upright than others; more earnest and desirous of knowing, as well as more ready to receive, the truth. Such natural differences, as well as those made by grace, are due to God, who alone makes men to differ. If the reference is to believers, the meaning is perfectly plain. The heart of such becomes "honest and good" in the highest human sense, when God, by his Holy Spirit, renews the heart and sanctifies the life, having united the soul by faith to the Saviour.
Hearts thus quickened and purified are in a condition to receive, and do receive, the Word in simplicity and godly sincerity. Thus receiving it they grow thereby, being nourished and strengthened, and built up in their most holy faith.
2. The reception of the Word by such. Three terms are employed in this regard. St. Mark says, παραδέχονται, they receive it, with a feeling of inward satisfaction, it may be, or even delight. The stony-ground hearers are represented by the same evangelist and by St. Matthew as receiving it (λαμβάνουσι), and by St. Luke (δέχονται), with joy.
The joy with which such hearers received it was a sudden impulse, which soon ceased—a quick, joyous emotion, which played on the surface without stirring to any great extent the depths of the heart. But the reception accorded to it by those having an honest and good heart is accompanied by a deep, steady, abiding interest. The usage of this word in the LXX. seems to imply a cordial reception; thus, in Isaia 42:1 we read, "Israel is my chosen, my soul has accepted (προσεδέξατο) him;" and in Proverbi 3:12 it is written, "For whom the Lord loves he rebukes, and scourges every son whom he receives (παραδέχεται).
" But whether this shade of meaning be attributable to the context or inherent in the word, certain it is that such hearers receive the Word not wearily nor listlessly, nor as a formal duty, but as a matter of privilege, and in order to be instructed and edified thereby, and that their souls may be satisfied as with marrow and fatness. But, secondly, such hearers understand (συνιών) the Word.
The interest we feel in any truth or fact helps us greatly in its right comprehension; once our interest is fully awakened our attention will be excited; we shall examine its bearings more thoughtfully. It is thus especially with the Word of God: we shall study it more carefully, as well as more prayerfully; while the Holy Spirit, promised to them that ask him, will guide us into all truth, even "the truth as it is in Jesus.
" A third element in this reception of the Word is the retention of it (κατέχουσι, used by St. Luke): they keep it. Having received the truth in the love of it, and having mingled it with faith, it becomes the ingrafted Word—ingrafted as a fruitful shoot in the wild unfruitful stock, or implanted in them, at all events, incorporated with their very being. As a natural and necessary consequence, they hold it fast, so that Satan cannot snatch it away, nor vain thoughts crush it down, nor worldly concerns stifle it, nor any evil influence destroy it.
It becomes the subject of regular, constant, daily meditation; and so it gets linked with the thoughts and feelings and affections, while it is reduced to practice in the life. The individual so receiving it is "not a forgetful hearer, but a doer of the Word," and so blessed in the deed. This corresponds exactly with the apostle's statement (1 Corinzi 15:2), "By which also ye are saved, if ye keep in memory [κατέχετε, literally, hold fast, as here] what I preached unto you."
3. Fruititfulness. Fruit is borne in varying proportion, according to the talents bestowed and the surrounding circumstances. This fruit is borne in patience, that is, enduringly and perseveringly, and to the end; and not only the seed itself, but the fruit—each grain in every ear in turn becoming seed multiplies itself.
XI. PRACTICAL LESSONS.
1. Right way of receiving the Word. There must be the exercise of attention, understanding, and memory; as far as possible the attention must be lively and earnest, the understanding active and practical, and the memory retentive.
2. The fruitfulness. The fruit, though it varies in quantity, is a uniform product, evidencing the root of the matter, and ministering at once glory to God and grace to man.—J.J.G.
Parallel passage: Luca 8:16.—
Light and illumination.
I. TEMPORARY OBSCURATION. The heathens in their mysteries had esoteric doctrines only made known to the initiated, and not designed to be revealed at any time to the uninitiated. The obscuration in their case was permanent. Our Lord, at a particular period of his ministry and for a special purpose, veiled his teaching in parable. But this obscuration was only meant to continue for a time.
Our Lord guards against the notion that the doctrines thus propounded were designed for perpetual concealment, or for revelation only to a select few. Accordingly he asks whether at all (μήτι) a lamp (λύχνος) is brought into an apartment in order to be secreted or to be set on a lamp-stand. The lamp is not brought, is it, to be put under a bushel (rather, a peck-measure, equivalent to the Roman modius) or under a bed, and not to be set on a lamp-stand? The light in a dwelling may be concealed for some necessary purpose and for some short time, but this is contrary to its regular and proper use.
So our Lord here implies that the light of his teaching may be partially concealed by parable, and confined for a time to a few immediate followers, but shall be manifested, and is meant to be manifested, all the more afterwards. The matter is expressed in two ways—first as a prediction, and secondly as a purpose. As a prediction, "There is nothing hid, that shall not be manifested;" or, more literally, There is not anything hid, that (or whatsoever) may not be revealed.
As a purpose," Neither was anything kept secret, but that it should come abroad;" rather, Neither did anything become secret, but that it might come into open view. Like a lamp placed under some piece of domestic furniture for a short space and for some sufficient reason, the light of our Lord's doctrine was placed under the veil of parable or other obscuring medium for a time.
But this position was never meant to be permanent—nay, the purpose was the very opposite; that is, to promote rather than prevent the future splendor and the further outshining of that bright and beautiful light.
II. RELATION OF LEARNING TO TEACHING. Our Lord's maxims never undergo a change of meaning, but their application necessarily varies with the context. After enunciating one of these maxims, viz. "If any man have ears to ear, let him hear," as a safeguard against possible error, and to prevent a not unlikely misconception, he proceeds to state another principle of his teaching, and another purpose to be accomplished.
This principle was that the measure of attention given by the disciple to his Master would be rewarded with a proportionate measure of improvement; that in proportion to the desire of instruction and the use made of it by the disciple would be the benefit bestowed by the teacher. Again, the purpose was that the instructions thus received should be utilized for the advantage of others, so that the more the disciples profited as learners, so much the more they themselves would be able to impart to others, as preachers of the gospel and as teachers of the truth.
Further, ulterior and higher attainments are promised to him who makes a right use of present attainments; while he "who has not," that is to say, who has not for ready use, and who does not make available his present or previous attainments, shall forfeit even what he has, or fancies he has. We thus learn that spiritual attainments and spiritual knowledge are never exactly at a standstill. They are either increasing by proper application and improvement, or decreasing by misuse and diminishing by neglect.—J.J.G.
Spiritual vegetation or secret growth.
I. RELATION TO THE IMMEDIATELY PRECEDING PARABLE. This parable, which may very appropriately be called "the secret growth," is recorded by St. Mark alone. It is peculiar to his Gospel. Its relation to the parable of the sower, which precedes it, is somewhat of the following kind:—The former parable describes the soil, this one, the seed; the former the quality of the soil, and this the vitality of the seed.
II. THE KINGDOM OF HEAVEN. "The kingdom of heaven" is an expression of frequent occurrence in Scripture. Thus we read, "The kingdom of heaven cometh not with observation," that is, "outward show," as the margin expresses it; also, "The kingdom of heaven is within you," or "among you," as the margin again has it. The meaning of this important expression is sufficiently plain to every reader of the New Testament, and does not, at least in its present connection, require any lengthened explanation.
It denotes the reign of Heaven's principles in the heart of man, the spread of Heaven's principles among the families of man, and the glory of Heaven's principles as exhibited in all their plenitude and in all their power in that new heaven and new earth in which dwelleth righteousness. It may be more briefly summed up as the kingdom of grace in the heart, of peace in the family, and of glory through all the world.
In Luther's 'Smaller Catechism,' on that petition of the Lord's Prayer, "Thy kingdom come," it is asked, "How does this take place?" and the answer is, "When our heavenly Father gives us his Holy Spirit, that through his grace we believe his Holy Word, and live a godly life, here in time and yonder in eternity."
III. QUALITY OF THE SEED. The seed here, as in the former parable, is the Word of God; thus we read, at the fourteenth verse of this chapter, "The sower soweth the Word:" so also in that other Scripture, "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever.
" Husbandmen are particularly careful about the quality of the seed which they cast into the furrows of the field, and very properly so, for the prospect of the harvest depends so much thereon. They reject the seed that is mixed, or unhealthy, or dead; otherwise the result would be most disastrous. Exactly so should it be with the Word of God. Here is a duty incumbent both on those that speak and on those that hear that Word; it behoves them both to see well to it that it is in truth the Word of God which they speak and hear.
It must be the Word of God—nothing less, and nothing else; the Word of God in its purity, the Word of God without any mixture, whether of human error or human passion, or doubtful disputation, or unsettling speculation, or tradition of men, or doctrines of men, or philosophy and vain deceit. That Word, too, must be faithfully spoken, not handled deceitfully; for we are not to speak as pleasing men, but God, which trieth our hearts; the whole counsel of God must be declared, and no part kept back; its force, too, must not be weakened, or its meaning explained away.
Thus, "the truth as it is in Jesus" must be exhibited faithfully and fully, plainly and openly, just as the apostle says, "But as of sincerity, but as of God, in the sight of God speak we in Christ." The danger of the contrary course is very forcibly pointed out in a remarkable Scripture (1 Corinzi 3:12), where the apostle, after stating the true and only foundation to be Jesus Christ, proceeds to say, "Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble," that is, either doctrines more or less sound, or practice more or less consistent with profession, "the fire shall try every man's work of what sort it is." If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire."
IV. ADAPTATION OF THE SEED TO THE SOIL. In natural husbandry men are at pains to get seed suited to the soil. Every kind of seed does not suit every kind of soil; seed suitable for one kind may not be suitable for another. There is need, therefore, of selection and adaptation.
There must be proper discrimination and judicious distribution. So with the seed of the Word; there is enough for all, and something for each, but it must be duly and discreetly apportioned. This is the direction of Scripture itself, for we are told therein that there are little children, young men, and fathers in Christ, and each is to get his portion of meat in due season; and, again, milk is intended for babes, and strong meat for them that are of mature age.
Accordingly, the careless are to be aroused, the unawakened are to be stirred up, the indifferent to be alarmed; the ignorant, again, are to be instructed, the timid to be encouraged, and the presumptuous to be rebuked; the tempted are to be fortified against temptation, the weak are to be strengthened, and the sorrowful to be consoled in their time of trouble; such as have backslidden, or have been overtaken in a fault, are to be restored in the spirit of meekness; saints are to be edified, believers built up in their holy faith; the lukewarm are to be brought back to their first love, and the graces of all quickened. For these various purposes there is enough in the treasury of God's Word, and out of that treasury are to be brought forth things both new and old.
V. THE PART WHICH BELONGS TO HUMAN AGENCY. Man's part is to sow the seed. This is his plain duty, this is his palpable concern, and his practical part of the business. He has not to make the seed, or manufacture the seed, or meddle in any way with the production of the seed; this were a task far above his ability and beyond his power.
The seed is ready to his hand, and provided for his use. All he has to do, and all that is required of him, is to put the seed into the soil, and deposit it properly in the furrows—suiting, of course, as far as may be, the seed to the soil and to the sort of previous preparation made for it. We insist on the indispensable necessity of casting the seed into the furrow of the field, and likewise of sowing the seed of truth in the human heart; we affirm, moreover, the need of diligence in accomplishing this part of the operation, which is man's work and man's duty; we assert the absolute requirement of IIuman instrumentality in this part either of natural or spiritual husbandry. The passage we are considering sets this duty clearly before us in the words, "As if a man should cast seed into the ground."
VI. THE NECESSITY FOR DIVINE INFLUENCE. There must be Divine influence as well as human agency; for in Verse 27 we read that the husbandman, after sowing the seed, may sleep by night and rise by day, while the seed springs up and grows he knows not how. Here, in the first place, we must take note of the vitality of the seed: it buds and lengthens (βλαστάνῃ καὶ μηκύνηται).
God gave it this vital energy at the first, and so wonderfully powerful is this energy, that the seed which had lain three thousand years in the hand of the mummy will, when deposited in the earth under the ordinary conditions, sprout, spring up, and grow. We have seen that the deposition of the seed in the ground is necessary for any produce, but it must be added that for the development of the seed itself another distinct and indeed a Divine influence is required.
Man can only go a certain length either in the department of nature or the sphere of grace. "Paul may plant, and Apollos water, but it is God that giveth the increase." When the seed has been committed to the earth in the most careful and skillful manner, the husbandman must wait for the fertilizing shower to make the seed grow and fructify. So in the spiritual sphere; not only has the seed of truth to be sown in the heart, and the lessons of God's Word to be deposited in the soul—and all this may be effected by human agency—but the influence of the Holy Spirit of God must be added.
If the Word of God be the seed, as we are assured it is, then the Spirit of God is rain-shower, the descent of which on the heart, or rather on the seed sown therein, is indispensably required for germination and fructification, or whatever else may be included under spiritual growth. Thus two distinct agencies must come together, unite, and blend in this great and important as well as mysterious process of spiritual vegetation.
There must be the Word of God—that is the seed; there must be the Spirit of God—that is the shower. Without the seed and the shower, without the Word and the Spirit, there can be no spiritual vegetation. The soil may be good, the seed both good and suitable; but the dews of heavenly grace—the influences of the Divine Spirit—cannot be dispensed with. Again, the influences of the Spirit may be vouchsafed at the proper season, and in sufficient abundance; but if the seed of troth, if the lessons of the Divine Word, have not been sown in the heart, there is no germination, no quickening.
However favorable the conditions of growth may otherwise be, there can be no growth, for the material is wanting. There is no seed, and so no germ of life, and consequently no life. The presence of both is absolutely and indispensably necessary. There are two elements of growth in the natural world—the seed and the shower; the deposition of the former in the soil belongs to man's department of work, the descent of the latter is God's good gift.
The one acts upon the other, while the united operation results in healthy vegetation. The seed supplies the material, the shower is the fructifying agency; the shower gives efficacy to the seed, the seed expands by the combined action of the sun and shower. In spiritual husbandry the seed is the Word, the shower represents the Spirit; the Word has life, but the Spirit is required to develop it. Without the Spirit the Word would remain inert, by the Spirit it is made productive; the Word is the germ of spiritual life, the Spirit unfolds and quickens it; their mutual action issues in the happiest results.
VII. THE BOND OF UNION BETWEEN THE TWO AGENCIES, DIVINE AND HUMAN. The absence of either agency would end in disaster. Nothing can supply the place of the seed, neither the soil itself nor the stones imbedded in it.
Where there are no seeds the showers of heaven may fall in abundance, the sunshine of heaven may be bright and beautiful, but neither, in the absence of the seed, would be of any avail. Contemplate in the season of harvest a field of golden grain; the stalks are strong and vigorous; the ear is filled with kindly fruit, and bending under the weight; the whole is white unto the harvest. Let this be the case not in one field, but in all; not in one district, but in many; not in one part of the country, but in every part where the land is arable and under cultivation; and yet not one particle of the plenty thus supposed sprang up without seed having been previously put into the earth.
Among all the multitudinous stems that constitute that rich, luxuriant crop that waves in the autumn wind, and covers with such abundance the face of the earth in the time of harvest, not one is found that grew without a root, and not a root that grew without a seed. And just so it is with the seed of truth rooted in the heart, and producing the harvest of grace in the life of man. But, as we have already intimated, the fructifying energy of the Divine Spirit, whether it acts by the dew, or shower, or sunshine, or all combined, is equally important, and indeed absolutely necessary in producing the manifold blessings of the spiritual harvest.
What, then, is the link that brings these two agencies together—the seed which man sows in the soil, and the shower or other influence which God sends down from the sky? What means must be used to procure for the seed, when sown in the human heart, the quickening and refreshing power of the Divine Spirit? The only means available to man is the power of prayer, and prayer is a power as well in the domain of the temporal as of the spiritual.
No doubt man has done his all when he has properly deposited suitable seed in fertile soil; but, though he cannot actually and of himself go further or do more, there remains a duty, the proper performance of which may carry the work much further, and set other and mightier energies in operation; for "prayer moves the hand that moves the world." Once upon a time, long ago, in the land of Israel, drought and dearth prevailed; "the prophet prayed,… and the heaven gave rain, and the earth brought forth her fruit." So when, in answer to believing prayer, God bestows his Spirit, the seed of truth germinates in the heart, and yields the fruits of the Spirit in the life.
VIII. THE FRUITFUL EARTH AND THE FAITHFUL HUSBANDMAN. "The earth bringeth forth fruit of herself." God, in his wise and powerful organization of our earth, gave it this power. In obedience to his original command, and in virtue of power originally imparted, the earth brings forth grass, and herb yielding seed after his kind, and the tree yielding fruit after his kind—the three great divisions of the vegetable kingdom.
The productive earth still retains the power which God at first impressed on it, and to God it is still indebted for its productiveness, as we read, "He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, and herb for the service of man, that he may bring forth food out of the earth." We can only follow the process of vegetation a very short way.
We know, indeed, that the seed dies, and is decomposed, for it is not quickened except it die; and then it germinates, and new life succeeds. But the entire process is mysterious as it is invisible; it is hidden from man's scrutiny, and high above man's comprehension; while in those secret processes in the sky above and in the earth below we trace the handiwork of God, without which the earth would be barren as the granite and unfruitful as the sea.
The faith of the husbandman rests securely ca the established law of the earth's fertility, produced and promoted as it is by the mighty power of God; while his patience is justified by the uniformity of such natural law. "Behold," says James, "the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain." This parable affords great encouragement to both faith and patience, and the encouragement thus afforded forms a main feature of the parable.
When, therefore, like the husbandman, we prepare the soil of the heart diligently and dutifully, and when we sow thereon the seed with carefulness and caution, and duly supplicate the blessing of heaven on our spiritual handiwork, looking up and expecting an answer, we have no more that we can do, and no more that we need to do. We may then safely leave the result to God; we may commit it quietly and confidingly to his hand, assured that he will give the increase in due time and in due measure.
This principle is embodied in the husbandman sleeping and rising night and day, while the seed springs and grows up, he knows not how. There is much comfort in this assurance, much also to strengthen faith and brighten hope. Though all our care will not cause the seed to grow, though we cannot give power to the Word, though God alone can make it effectual, though we must wait patiently for his influence, though the process is mysterious in itself and hidden from the eye of man; yet we may forbear all hurtful anxiety, and forego all unseemly impatience, leaving the issue entirely to God.
We must beware of enacting the part of those silly children who pull up their plants or flowers from time to time in order to examine the roots and inspect the process of growth. Though we cannot unveil the inward processes of grace any more than of nature, yet we need not dread any failure in those processes. What is required of us is to use aright the means, and instrumentalities and agencies within our reach, without meddling with what is too high above us or too deep below us; and we may feel fully persuaded that, if we labour in the Lord, our labour will not be in vain.
IX. THE GRADUAL GROWTH. By the earth of herself according to the course of nature, and by the concurring power of the God of nature, fruit is brought forth; "first the blade, then the ear, after that the full corn in the ear." In like manner, the Word of truth received by faith into the heart becomes the work of grace. This the Spirit carries on while the preacher sleeps and can do no work, or is engaged in other business, or has entered into rest; for the Word preached not unfrequently does its work even after the preacher has been gathered to his fathers.
When men sow their seed, they sow "not that body that shall be,... but God giveth it a body as it pleases him." The old dies, but the new blade shoots up; in this we have an emblem of the new nature, for "if any man be in Christ, he is a new creature." Next comes the ear, and in this we find the promise of, and preparation for, fruitfulness. At length we have the full corn in the ear; this is the fruit of righteousness to the praise and glory of God, and this includes all the graces of the Christian character, and all the virtues of the Christian life.
Thus Divine truth, under the teaching of the Holy Spirit, first enlightens the mind, then convinces the understanding, gradually quickens the conscience, and converts the heart, while, last of all and best of all, it saves the soul.
X. THE HARVEST. Now the great end is attained. The faithful recipient of the Divine Word has grown in grace; he has added to his "faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity;" he has attained to deadness to the world, spirituality of mind, heavenly dispositions, resignation to the Divine will, conformity to the Divine image, and assimilation to the Divine character.
Quando, inoltre, il cristiano ha così portato i frutti della pietà, si è reso utile nella Chiesa e nel mondo, avendo servito in ambedue la sua generazione; e quando i buoni propositi del suo Padre celeste sono stati adempiuti in lui e da lui; finalmente viene la mietitura, si mette la falce; incontrato per il paradiso, maturato per il granaio dei cieli, è portato a casa come una manciata di grano nella sua stagione. Così per il figlio di Dio "morire è guadagno": il guadagno del cielo per la terra, del riposo per il lavoro, della gloria eterna invece dei vari dolori di questo tempo presente. -JJG
Passo parallelo: Matteo 13:31 , Matteo 13:32.-
Il seme di senape.
I. DIFFERENZA TRA LA PARABOLA DI LA SENAPE SEME E IL LIEVITO . Quest'ultima parabola si riferisce piuttosto alla crescita della grazia nel cuore, la prima all'estensione della Chiesa nel mondo; il secondo alla potenza assimilatrice della grazia divina nel cuore umano, il primo allo sviluppo progressivo e all'instaurazione definitiva della Chiesa sulla terra.
II. IL piccolezza DI LA SENAPE SEED . La piccolezza del granello di senape, se l'espressione non è proverbiale, fornisce almeno un sorprendente e frequente oggetto di confronto. Così, nostro Signore usa l'illustrazione in riferimento alla fede: "Se avete fede quanto un granello di senape"; e il presente confronto, sia qui che nel passo parallelo di S. Matteo, presenta la stessa figura.
III. IL PROGRESSO DELLA DELLA CHIESA . Sebbene questa parabola possa forse riferirsi al progresso della religione nel cuore, la sua migliore esemplificazione si trova nell'estensione costantemente e rapidamente progressiva della Chiesa di Cristo fin dai tempi apostolici. Quando tutti i suoi membri si radunarono in quella stanza superiore a Gerusalemme, erano solo centoventi.
Altri credenti, senza dubbio, si trovavano nella città santa in quel primo giorno della storia della Chiesa; ma, sia come sia, il numero sopra indicato includeva l'intera appartenenza di coloro che si riunivano pubblicamente e si professavano discepoli del Nazareno. Dieci giorni dopo, l'intervallo tra l'Ascensione e la Pentecoste, avvenne un segnale di effusione dello Spirito Santo, e in connessione con S.
All'omelia di Pietro si aggiunsero alla Chiesa circa tremila anime. Poco tempo dopo, come leggiamo in Atti degli Apostoli 4:1 , "il numero degli uomini" che pubblicamente confessavano la loro fede in Cristo "era di circa cinquemila". Il prossimo avviso del progresso numerico del vangelo è contenuto in Atti degli Apostoli 5:1 ., dove siamo informati che "i credenti erano più aggiunti al Signore, moltitudini sia di uomini che di donne.
"In principio del successivo capitolo abbiamo un preavviso accessoria nel senso che 'il numero dei discepoli si moltiplicava' Un avviso ulteriore ed ancora più completa si trova nel settimo versi dello stesso capitolo (. Atti degli Apostoli 6:1 ), dove si afferma che «la Parola di Dio è cresciuta; e il numero dei discepoli si moltiplicò grandemente in Gerusalemme; e un gran numero di sacerdoti obbediva alla fede.
E tutto questo avvenne in meno di due anni, e proprio nel luogo dove il Fondatore della nostra santa religione era stato messo a morte come malfattore. Così il granello di senape, relativamente, se non assolutamente, il più piccolo dei semi , diventa una pianta, e la pianta diventa un albero, e l'albero stende i suoi rami, e i rami si riparano con la loro ombra, e alloggiano gli uccelli dell'aria sotto il loro fogliame ingannevole.
Così con la Chiesa di Cristo: si è diffusa di paese in paese; si è estesa di continente in isola e di isola in continente; ha allargato i suoi confini e moltiplicato i suoi membri. Ha influenzato potentemente tutte le nazioni civilizzate e tutte le nazioni barbare alle quali si è estesa sono diventate civili. E ora molti e potenti regni riposano al sicuro e riposano al sicuro sotto questo diffuso albero del Vangelo, come gli uccelli del cielo che si rifugiano e si annidano tra i rami del magnifico albero di senape di questa parabola. —JJG
Mar 4:35 -51
—JJG