What is a parable? Why does Jesus use parables when speaking to the people? Why are the disciples given knowledge of the mysteries of the Kingdom, with Jesus explaining the meaning of His parables to them, while He seemingly leaves the others in ignorance? To answer all these questions, it is important...
What is a parable? Why does Jesus use parables when speaking to the people? Why are the disciples given knowledge of the mysteries of the Kingdom, with Jesus explaining the meaning of His parables to them, while He seemingly leaves the others in ignorance? To answer all these questions, it is important to understand what parables were used for in antiquity—and in the East during the Middle Ages and later, right up to the present day.
It might seem simplest to explain everything directly; then no one would have any misunderstandings. In fact, however, such a head-on approach is only partly useful, and not merely because it discourages people from thinking by offering them ready-made answers. Another problem is that with this kind of teaching the student often does not even develop any questions. He has no idea what to ask, because the teacher decides for him what he needs to know. A parable works differently.
Above all, it enables a person to see the unfamiliar in the familiar, the unexpected where everything has long seemed known and understood. It teaches a person to ask questions—and not idle ones. Some questions are asked for their own sake, simply to pass the time in a more or less learned and more or less friendly conversation. A parable teaches us to ask questions that have become urgent because what was familiar has, if not collapsed, at least begun to sway. Urgent questions are questions asked from within this kind of swaying reality.
A person is free, of course, and can brush the parable aside. His reality will then stand firm again—or at least so it will seem to him. In that case the parable will remain for him merely a tale, a fable, or an elegant paradox unrelated to his own life or to life in general. Jesus says of such people that seeing they do not see and hearing they do not hear.
Those inclined to listen must first become aware of the questions that arise from the parable and formulate them for themselves—to understand what they find unclear and unfamiliar within what is clear and familiar. A person can and must do this work himself; no hints are needed. Until he has done so, he remains among those whom the Savior calls “outsiders.” Once the questions have been formulated, they are asked—as Jesus' disciples ask them.
Only then is it possible to speak directly; then a person will hear and understand, each according to his measure. This is exactly how Jesus acts. He is no teacher in the worst sense of the word, one who forces his knowledge upon everyone who has not managed or been able to escape. He speaks only to those who are ready and want to hear, while leaving the door open for the others in case they too should want to enter.
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13:1 Mar 4:1; Luk 8:4.
13:2 He went into the vessel - Which constantly waited upon him, while he was on the sea coast.
13:3 In parables - The word is here taken in its proper sense, for apt similes or comparisons. This way of speaking, extremely common in the eastern countries, drew and fixed the attention of many, and occasioned the truths delivered to sink the deeper into humble and serious hearers. At the same time, by an awful mixture of justice and mercy, it hid them from the proud and careless. In this chapter our Lord delivers seven parables; directing thefour former (as being of general concern) to all the people; the three latter to his disciples. Behold the sower - How exquisitely proper is this parable to bean introduction to all the rest! In this our Lord answers a very obvious and a very important question. The same sower, Christ, and the same preachers sent by him, always sow the same seed: why has it not always the same effect? He that hath ears to hear, let him hear!
13:4 And while he sowed, some seeds fell by the highway side, and the birds came and devoured them - It is observable, that our Lord points out the grand hinderances of our bearing fruit, in the same order as they occur. The first danger is, that the birds will devour the seed. If it escape this, there is then another danger, namely, lest it be scorched, and wither away.It is long after this that the thorns spring up and choke the good seed. A vast majority of those who hear the word of God, receive theseed as by the highway side. Of those who do not lose it by the birds, yet many receive it as on stony places. Many of them who receive it in a better soil, yet suffer the thorns to grow up, and choke it: so that few even of these endure to the end, and bear fruit unto perfection: yet in all these cases, it is not the will of God that hinders, but their own voluntary perverseness.
13:8 Good ground - Soft, not like that by the highway side; deep, not like the stony ground; purged, not full of thorns.
13:11 To you, who have, it is given to know the mysteries of the kingdom of heaven - The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven.But to them who have not, it is not given - Therefore speak I in parables, that ye may understand, while they do not understand.
13:12 Whosoever hath - That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement. But whosoeverhath not - Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Mat 25:29; Mar 4:25; Luk 8:18; Luk 19:26.
13:13 Therefore I speak to them in parables, because seeing, they see not - In pursuance of this general rule, I do not give more knowledge to this people, be. cause they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them: they do not effectually see, or hear, or understand any thing.
13:14 Hearing ye will hear, but in nowise understand - That is, Ye will surely hear. All possible means will be given you: yet they will profit you nothing; because your heart is sensual, stupid, and insensible; your spiritual senses are shut up; yea, you have closed your eyes against the light; as being unwilling to understand the things of God, and afraid, not desirous that he should heal you. Isa 6:9; Joh 12:40; Act 28:26.
13:16 But blessed are your eyes - For you both see and understand.You know how to prize the light which is given you. Luk 10:23.
13:19 When any one heareth the word, and considereth it not - The first and most general cause of unfruitfulness. The wicked one cometh - Either inwardly; filling the mind with thoughts of other things; or by his agent. Such are all they that introduce other subjects, when men should be considering what they have heard.
13:20 The seed sown on stony places, therefore sprang up soon, because it did not sink deep, Mat 13:5.He receiveth it with joy - Perhaps with transport, with ecstacy: struck with the beauty of truth, and drawn by the preventing grace of God.
13:21 Yet hath he not root in himself - No deep work of grace: no change in the ground of his heart. Nay, he has no deep conviction; and without this, good desires soon wither away.He is offended - He finds a thousand plausible pretences for leaving so narrow and rugged a way.
13:22 He that received the seed among the thorns, is he that heareth the word and considereth it - In spite of Satan and his agents: yea, hath root in himself is deeply convinced, and in a great measure inwardly changed; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, Mat 13:7. (perhaps unperceived at first) till they gradually chokeit, destroy all its life and power, and it becometh unfruitful. Cares are thorns to the poor: wealth to the rich; the desireof other things to all. The deceitfulness of riches - Deceitful indeed! for they smile, and betray: kiss, and smite into hell.They put out the eyes, harden the heart, steal away all the life of God; fill the soul with pride, anger, love of the world; make men enemies to the whole cross of Christ! And all the while are eagerly desired, and vehemently pursued, even by those who believe there is a God!
13:23 Some a hundred fold, some sixty, some thirty - That is, in various proportions; some abundantly more than others.