On the face of the narrative it appears that the first four were addressed to a multitude congregated on the margin of the lake, and the last three more privately to a smaller circle of disciples in a neighbouring house; but there seems no ground for supposing that the two portions were separated from each other by any considerable interval of time or space.
I freely concede that there is some ground for the distinction between the more outward and obvious aspects of the kingdom presented in the first four, and the more inward and experimental matters which, in the last three, were subsequently communicated to a more private circle; but the distinction, though real and perceptible, does not appear to me so fundamental and so deeply marked as to justify those who make it the turning-point of their exposition.
There is a parallel which the thoughtful reader of the Scriptures will not fail to observe, although a prudent expositor will beware of attempting to trace it too minutely, between the seven parables of this chapter and the epistles to the Seven Churches of Asia, in the beginning of the Apocalypse. The two groups agree in this, that both represent by a series of examples various features of the kingdom, and various obstacles with which it must contend: they differ in that, while the examples given in the Gospels are pictures drawn by the imagination, the examples given in the Apocalypse are facts taken from history. But as all the characteristics and vicissitudes of his Church were present to the Head from the beginning, it was as easy for him to exhibit an image of its condition through the ministry of Matthew, as to record examples after they emerged in fact, through the ministry of John. In both cases—alike in the pictures presented to the Galilean crowd and the registered events sent to the Asiatic Churches—the Master’s design is to exhibit the kingdom on all its sides, that the observer’s view, whether of beauties or of blemishes, may be correct and full.
I subjoin for the reader’s information the view of those who see in this series of parables the subsequent historical development of the Church, as it is briefly and clearly expressed by Lange: “We ... trace in the parable of the sower a picture of the apostolic age; in the parable of the tares, the ancient Catholic Church springing up in the midst of heresies; in the parable of the mustard-bush resorted to by birds of the air as if it had been a tree, and loaded with their nests, a representation of the outward Church as established under Constantine the Great; in the leaven that is mixed among the three measures of meal, the pervading and transforming influence of Christianity in the mediæval Church among the barbarous races of Europe; in the parable of the treasure in the field, the period of the Reformation; in the parable of the pearl, the contrast between Christianity and the acquisitions of modern culture and secularism; and in the last parable a picture of the closing judgment.”
The parallel which the same critic institutes between the seven parables of this group and the seven beatitudes of the Sermon on the Mount, is an attractive study, and some of the coincidences are obvious and beautiful; but this line of observation should be jealously kept subordinate to the primary substantial lesson which each parable contains. On the one hand, I desire that these secondary and incidental views should not by their beauty draw to themselves a disproportionate share of our attention; and on the other hand, I am disposed to respect every earnest, sober, and reverential suggestion which any believing inquirer may throw out, regarding the lateral references and under-current secondary meanings of the Lord’s discourses; for they possess a length and breadth, and height and depth, which will exercise the minds of devout disciples as long as the dispensation lasts, and pass all understanding when it is done.
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I.
THE SOWER.
“The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: but other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.... Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, 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: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.”—Matt. xiii. 1–9, 18–23.
