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In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them (Mat 13:1-2). He preached to them in parables, and here gives the reason why he chose that way of instructing (Mat 13:10-17). And the evangelist gives another reason (Mat 13:34, Mat 13:35). There are eight parables recorded in this chapter, which are designed to represent the kingdom of heaven, the method of planting the gospel kingdom in the world, and of its growth and success. The great truths and laws of that kingdom are in other scriptures laid down plainly, and without parables: but some circumstances of its beginning and progress are here laid open in parables. 1. Here is one parable to show what are the great hindrances of people's profiting by the word of the gospel, and in how many it comes short of its end, through their own folly, and that is the parable of the four sorts of ground, delivered (Mat 13:3-9). and expounded (Mat 13:18-23). 2. Here are two parables intended to show that there would be a mixture of good and bad in the gospel church, which would continue till the great separation between them in the judgment day: the parable of the tares put forth (Mat 13:24-30), and expounded at the request of the disciples (Mat 13:36-43); and that of the net cast into the sea (Mat 13:47-50). 3. Here are two parables intended to show that the gospel church should be very small at first, but that in process of time it should become a considerable body: that of the grain of mustard-seed (Mat 13:31, Mat 13:32), and that of the leaven (Mat 13:33). 4. Here are two parables intended to show that those who expect salvation by the gospel must be willing to venture all, and quit all, in the prospect of it, and that they shall be no losers by the bargain; that of the treasure hid in the field (Mat 13:44), and that of the pearl of great price (Mat 13:45, Mat 13:46). 5. Here is one parable intended for direction to the disciples, to make use of the instructions he had given them for the benefit of others; and that is the parable of the good householder (Mat 13:51, Mat 13:52). II. The contempt which his countrymen put upon him on account of the meanness of his parentage (Mat 13:53-58).

The same day Jesus went out of the house,.... Where he had been preaching, and working miracles: where this house was, is not certain; it seems to have been in one of the cities of Galilee, probably Capernaum, since that was by the sea coast: the reason of his going out of the house was, either to converse with his mother and brethren, as they desired; or to withdraw himself from company, and take some refreshment by the sea side; or because it would not hold the people, and therefore he quitted it for a more convenient place. The time he went out of it, was the same day he had cast the devil out of the man blind and dumb, and had delivered himself so freely concerning the Scribes and Pharisees, who had blasphemously ascribed that miracle to the assistance of Satan; and the same day his mother and brethren came to see him, and speak to him. And sat by the sea side; either as weary, and for his refreshment, or in order to preach to the people; for, Mark says, "he began again to teach by the sea side", Mar 4:1. This was the sea of Galilee, sometimes called the sea of Tiberias.

He also that receiveth seed among the thorns,.... The hearer that is like to the thorny ground, on which the seed fell, is he that heareth the word; not a profane sinner, nor a reviler of religion, or a persecutor of the saints; but one that not only shows a love to the word, but who seems to have his heart broken under it, and by it, his conscience tender, and his life outwardly reformed; one, who besides his being a settled, diligent, understanding, and affectionate hearer of the word, and a believing receiver and professor of it, seems to have a thorough work of grace upon him, to have the fallow ground of his heart ploughed up, and to be truly contrite; the thorns being under ground, and not yet to be seen, but afterwards appear: and the care of this world; not the care of another world, nor a care about spiritual things in this world, nor even a proper, laudable care of the things of this present life, but an anxious and immoderate care of them; which, as thorns, is very perplexing and distressing to the persons themselves, and is what is vain and fruitless. And the deceitfulness of riches: in opposition to some riches, the riches of grace and glory, which have no deceit in them; and not riches themselves, bare worldly riches but the deceitfulness of them, is here taken notice of; for riches often delude, and lead persons out of the right way, out of God's way; cause them to err from the faith; they do not give the satisfaction they promise, and often do not continue, as is expected: and are as thorns, pungent to the owners of them, who pierce themselves through with many sorrows in acquiring and keeping them; and are frequently injurious to others, their fellow creatures; and in the issue are useless and unprofitable, especially with respect to the concerns of another world. Mark adds, "and the lusts of other things"; besides riches; and Luke adds, and "pleasures of this life"; meaning divers other worldly lusts and pleasures, such as the lust of the flesh, the lust of the eyes, and the pride of life: which also, like thorns, are distracting and afflicting, sooner or later; are vain, and unprofitable, and lead to destruction: and these are called "the pleasures of this life", in opposition to, and distinction from the pleasures of that which is to come, which are real and lasting: the phrase is Jewish (r); "says R. Judah, the prince, whoever takes upon him, , "the pleasures of this world", to him are denied the pleasures of the world to come: and whoever does not take upon him "the pleasures of this world", to him are given the pleasures of the world to come.'' Now these, all, and each of them, choke the word: by overspreading all the powers and faculties of the soul, as thorns do a field; by overtopping the seed of the word, and by hiding it from the influences of the sun of righteousness, and rain of grace; and by attracting everything in the heart to themselves; and by bearing and pressing down all thought, concern, and care for the use, fruitfulness, and increase of the word. And he becometh unfruitful: as in such circumstances he must needs be; or if there be any show of fruit in outward respect to the word, in an historical faith of it, in an external profession, and outward reformation, "yet brings not fruit to perfection", as Luke says; these in process of time shrivel up, wither away, and come to nothing. (r) Abot R. Nathan, c. 28. Vid. Kimchi & Ben Melech in Psal. xvi 5. & Eben Ezra in Psal. xix. 10.

Not all the Gospel writers use the same terms in reporting this parable. Matthew wrote of “the evil one,” Mark of “Satan,” and Luke of “the devil.” The phrases “by the wayside” and “in the path” are not quite the same thing. Weigh in the allusion of the statement “I am the way.” Both Matthew and Mark say, most felicitously, that the word was sowed “on stony ground,” not upon a “stone.”Now to all that which is “by the wayside,” the words “those who do not understand” apply. But to the good ground these words apply: “This is he who hears the word and understands it.” Perhaps then those seeds that fall “on stony ground” and those that fall “among thorns” fall between the people without knowledge and those who understand. This then is an exhortation to meditate diligently upon the faculty of perception. If the seed of the one who is dense is snatched away, the seed of intellect ought to be taken up and covered in the ground of memory, so that it may spread forth roots and may not be found naked or snatched away by the spirits of wickedness.

"That which is sown upon the stony places," saith He, "the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended! When any one," so He saith, "heareth the word of truth and understandeth it not, then cometh the wicked one, and catcheth that which was sown out of his heart. This is he that is sown by the wayside." Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, "because it had no root"); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore He said not, "the world," but "the care of the world;" nor "riches," but "the deceitfulness of riches." Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate. And well hath He said, "The deceitfulness of riches." For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality. And these things He saith, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of "the care of this world, and the deceitfulness of riches," He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like. But He added also the "way" and the "rock," signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if thou art free indeed from riches, yet are soft and unmanly? and what if thou art not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things. In fact, His reason for putting this before the other, is because the one is first required (for "How shall they believe except they hear?" just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present. Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing. And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.

He comes, the wicked one, and snatches away what was sown in his heart; this is the one who was sown along the path. And as for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. The wicked one snatches away the good seed. And understand at the same time what was sown in the heart, and the diversity of the soil of the souls of believers. But in fact, through tribulation and persecution, he is continuously stumbled because of the word. Pay attention to what has been said, he is continuously stumbled. Therefore, there is some distance between him who is compelled to deny Christ by many tribulations and punishments, and him who is immediately stumbled and falls at the first persecution.

It follows, That which is sown upon the rock, is he that heareth the word, &c. For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself.

Take care that rocky ground does not receive the seed and send forth the fruit of good work without the roots of perseverance. For many are pleased by what they hear and propose beginnings of good work; but as soon as they begin to be wearied by adversities, they abandon what they have begun. Rocky ground therefore lacked moisture, which did not bring what had sprouted to the fruit of perseverance. For many, when they hear the word against avarice, detest that same avarice and praise contempt for all things; but as soon as the mind sees what it desires, it forgets what it was praising. Many, when they hear the word against lust, not only do not desire to commit defilements of the flesh, but even blush at those committed; but as soon as the beauty of the flesh appears before their eyes, the mind is so carried away to desires as if nothing had yet been resolved by it against these same desires; and it does condemnable things, which whatever it remembers having done, it has already itself condemned. Often too we are pierced with remorse against sins, and yet after weeping we return to the same sins. So Balaam, having gazed upon the tents of the Israelite people, wept and begged to be made like them in death, saying: Let my soul die the death of the just, and let my last end be like theirs; but as soon as the hour of compunction passed, he burned with the wickedness of avarice. For on account of promised gifts he gave counsel for the death of that people whose death he had wished to resemble; and he forgot what he had lamented, since he was unwilling to extinguish what burned through avarice.

He speaks of tribulation because there are many who, when they are hard-pressed by their parents, or by some misfortunes, immediately blaspheme. And of persecution, on account of those who fall into the hands of tyrants.

The second effect is to carry it through to action; hence James 1:22: be doers of the word and not hearers only. Now this effect is impeded by prosperity and by adversity. Concerning him who is impeded by adversity, he says: and he who was sown upon rocky ground etc. First, therefore, he sets down the beginning of the good; secondly, the occasion of evil, at yet he has no root in himself; thirdly, the evil, at and when tribulation arises etc. Rock is a bad heart, into which the word cannot penetrate, just as in rocky soil, where there is little earth; so some do not lay open their heart to be penetrated. For the heart is then said to be penetrable when it prefers nothing to the word, so that the word may have it as its principal root. Hence Ezekiel 11:19: I will take away from you your heart of stone etc. This one hears the word and immediately receives it with joy; therefore he takes delight in justice and is inclined to the good. Galatians 3:5: he who gives you the Spirit and works miracles among you. And so he takes delight; but it cannot be fixed, because it has no root, because it is sown on stone.

JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.