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21. When affliction or persecution ariseth on account of the word. By way of example, Christ says that such persons are made uneasy by the offense of the cross. And certainly, as the heat of the sun discovers the barrenness of the soil, so persecution and the cross lay open the vanity of those, who are slightly influenced by I know not what desire, but are not actually moved by earnest feelings of piety. Such persons, according to Matthew and Mark, are temporary, ²⁰⁴²⁰⁴     “Temporels, c’est a dire, de petite duree;” — “temporary, that is to say, of short duration.” not only because, having professed, for a time, that they are the disciples of Christ, they afterwards fall away through temptation, but because they imagine that they have true faith. According to Luke, Christ says that they believe for a time; because that honor which they render to the Gospel resembles faith. ²⁰⁵²⁰⁵     “Ressemble aucunement a la foy;” — “somewhat resembles faith.” At the same time we ought to learn, that they are not truly regenerated by the incorruptible seed, which never fadeth, as Peter tells us, (1 Peter 1:4;) for he says that these words of Isaiah, The word of God endureth for ever, (Isaiah 40:8; 1 Peter 1:25,) are fulfilled in the hearts of believers, in whom the truth of God, once fixed, never passes away, but retains its vigor to the end. Still, those persons who take delight in the word of God, and cherish some reverence for it, do in some manner believe; for they are widely different from unbelievers, who give no credit to God when he speaks, or who reject his word. In a word, let us learn that none are partakers of true faith, except those who are scaled with the Spirit of adoption, and who sincerely call on God as their Father; and as that Spirit is never extinguished, so it is impossible that the faith, which he has once engraven on the hearts of the godly, shall pass away or be destroyed.

22. And he who received the seed among thorns. He places in the third class, those who would have been disposed to receive the seed within, if they had not permitted other things to corrupt and render it degenerate. Christ compares to thorns the pleasures of this life, or wicked desires, and covetousness, and the other anxieties of the flesh. Matthew mentions only the care of this life, along with covetousness, but the meaning is the same; for under that term he includes the allurements of pleasures, which Luke mentions, and every kind of desire. As corn, which otherwise might have been productive, no sooner rises into the stalk than it is choked by thorns and other matters injurious to its growth; so the sinful affections of the flesh prevail over the hearts of men, and overcome faith, and thus destroy the force of the heavenly doctrine, before it has reached maturity.

Now though sinful desires exert their power on the hearts of men, before the word of the Lord springs up into the blade, yet, at first, their influence is not perceived, and it is only when the corn has grown up, and given promise of fruit, that they gradually make their appearance. Each of us ought to endeavor to tear the thorns out of his heart, if we do not choose that the word of God should be choked; for there is not one of us whose heart is not filled with a vast quantity, and, as I may say, a thick forest, of thorns. And, indeed, we perceive how few there are that reach maturity; for there is scarcely one individual out of ten that labors, I do not say to root out, but even to cut down the thorns. Nay more, the very number of the thorns, which is so prodigious that it ought to shake off our sloth, is the reason why most people give themselves no trouble about them.

The deceitfulness of riches. Christ employs this phrase to denote covetousness He expressly says, that riches are imposing or deceitful, in order that men may be more desirous to guard against falling into their snares. Let us remember that the affections of our flesh, the number and variety of which are incalculable, are so many injurious influences to corrupt the seed of life.

23. But he that received the seed into a good soil. None are compared by Christ to a good and fertile soil, but those in whom the word of God not only strikes its roots deep and solid, but overcomes every obstacle that would prevent it from yielding fruit. Is it objected that it is impossible to find any one who is pure and free from thorns? It is easy to reply, that Christ does not now speak of the perfection of faith, but only points out those in whom the word of God yields fruit. Though the produce may not be great, yet every one who does not fall off from the sincere worship of God is reckoned a good and fertile soil We ought to labor, no doubt, to pull out the thorns; but as our utmost exertion will never succeed so well, but that there will always be some remaining behind, let each of us endeavor, at least, to deaden them, that they may not hinder the fruit of the word. This statement is confirmed by what immediately follows, when Christ informs us that all do not yield fruit in an equal degree.

Some a hundred-fold, and some sixty-fold, and some thirty-fold. Though the fertility of that soil, which yields a thirty-fold produce, is small, compared with that which yields a hundred-fold, yet we perceive that our Lord classes together all kinds of soil which do not entirely disappoint the labors and expectation of the husbandman. ²⁰⁶²⁰⁶     “Esquelles le laboureur ne perd pas du tout sa peine;” — “in which the husbandman does not entirely lose his trouble.” Hence too we learn, that we have no right to despise those who occupy a lower degree of excellence; for the master of the house himself, though he gives to one the preference above another on account of more abundant produce, yet bestows the general designation, good, even on inferior soils. Those three gradations are absurdly tortured by Jerome, to denote virgins, widows, and married persons; as if that produce which the Lord demands from us belonged to celibacy alone, and as if the piety of married persons did not, in many cases, yield more abundantly every fruit of virtue. It must also be observed, in passing, that what Christ says about a hundred-fold produce is not hyperbolical; for such was at that time the fertility of some countries, as we learn from many historians, who give their report as eye-witnesses.

In order to reap the advantage of this parable, it is necessary to ascertain the object which Christ had in view. Some think that, to guard a mixed multitude against satisfying themselves with an outward profession of the Gospel, ²⁰⁹²⁰⁹     “Pour retirer le commun populaire d’une folle presomption, a cause qu’en apparence externe ils faisoyent quelque profession de l’Evangile;”— “to withdraw the common people from a foolish presumption, because in outward appearance they made some profession of the Gospel.” he told them, that in his own field bad seed is often mixed with the good, but that a day is coming, when the tares shall be separated from the wheat. ²¹⁰²¹⁰     “Qu’on separera l’yvroye d’avec le bon ble;” — “when the tares shall be separated from the good corn.” They accordingly connect this parable with the one immediately preceding, as if the design of both had been the same. For my own part, I take a different view. He speaks of a separation, in order to prevent the minds of the godly from giving way to uneasiness or despondency, when they perceive a confused mixture of the good along with the bad. Although Christ has cleansed the Church with his own blood, that it may be without spot or blemish, yet hitherto he suffers it to be polluted by many stains. I speak not of the remaining infirmities of the flesh, to which every believer is liable, even after that he has been renewed by the Holy Spirit. But as soon as Christ has gathered a small flock for himself, many hypocrites mingle with it, persons of immoral lives creep in, nay, many wicked men insinuate themselves; in consequence of which, numerous stains pollute that holy assembly, which Christ has separated for himself. Many persons, too, look upon it as exceedingly absurd, that ungodly, or profane or unprincipled men should be cherished within the bosom of the Church. Add to this, that very many, under the pretense of zeal, are excessively displeased, when every thing is not conducted to their wish, and, because absolute purity is nowhere to be found, withdraw from the Church in a disorderly manner, or subvert and destroy it by unreasonable severity.

In my opinion, the design of the parable is simply this: So long as the pilgrimage of the Church in this world continues, bad men and hypocrites will mingle in it with those who are good and upright, that the children of God may be armed with patience and, in the midst of offenses which are fitted to disturb them, may preserve unbroken stedfastness of faith. It is an appropriate comparison, when the Lord calls the Church his field, for believers are the seed of it; and though Christ afterwards adds that the field is the world, yet he undoubtedly intended to apply this designation, in a peculiar manner, to the Church, about which he had commenced the discourse. But as he was about to drive his plough through every country of the world, so as to cultivate fields, and scatter the seed of life, throughout the whole world, he has employed a synecdoche, to make the world denote what more strictly belonged only to a part of it.

We must now inquire what he means by the wheat, and what by the tares These terms cannot be explained as referring to doctrine, as if the meaning had been that, when the Gospel is sown, it is immediately corrupted and adulterated by wicked inventions; for Christ would never have forbidden them to labor strenuously to purge out that kind of corruption. With respect to morals, those faults of men which cannot be corrected must be endured; but we are not at liberty to extend such a toleration to wicked errors, which corrupt the purity of faith. ²¹¹²¹¹     “Mais c’est autre chose de la doctrine: car il ne faut iamais endurer les erreurs meschantes qui corrompent la purete de la foy;” — “but it is quite otherwise with doctrine; for we must never tolerate the wicked errors which corrupt the purity of faith.” Besides, Christ removes all doubt, by saying expressly, that the tares are the children of the wicked one And yet it must also be remarked, that this cannot be understood simply of the persons of men, as if by creation God sowed good men and the devil sowed bad men. I advert to this, because the present passage has been abused by the Manicheans, for the purpose of lending support to their notion of two principles. But we know that whatever sin exists, either in the devil or in men, is nothing else than the corruption of the whole nature. As it is not by creation that God makes his elect, who have been tainted with original sin, to become a good seed, but by regenerating them through the grace of his Spirit; so wicked men are not created by the devil, but, having been created by God, are corrupted by the devil, and thrown into the Lord’s field, in order to corrupt the pure seed.

By these parables Christ encourages his disciples not to be offended and turn back on account of the mean beginnings of the Gospel. We see how haughtily profane men despise the Gospel, and even turn it into ridicule, because the ministers by whom it is preached are men of slender reputation and of low rank; because it is not instantly received with applause by the whole world; and because the few disciples whom it does obtain are, for the most part, men of no weight or consideration, and belong to the common people. This leads weak minds to despair of its success, which they are apt to estimate from the manner of its commencement. On the contrary, the Lord opens his reign with a feeble and despicable commencement, for the express purpose, that his power may be more fully illustrated by its unexpected progress. ²²²²²²     “A fin que sa puissance soit tant mieux cognue, quand on verra les avancemens qu’on n’avoit iamais attendus;” — “in order that his power may be so much the better known, when the progress, which had not been anticipated, shall be seen.”

The kingdom of God is compared to a grain of mustard, which is the smallest among the seeds, but grows to such a height that it becomes a shrub, in which the birds build their nests. It is likewise compared to leaven, which, though it may be small in amount, spreads its influence in such a manner, as to impart its bitterness to a large quantity of meal. ²²³²²³     “Qu’il fait aigrir et lever une grande quantite de paste;” — “that it embitters and causes to rise a large quantity of paste.” If the aspect of Christ’s kingdom be despicable in the eyes of the flesh, let us learn to raise our minds to the boundless and incalculable power of God, which at once created all things out of nothing, and every day raises up things that are not, (1 Corinthians 1:28,) in a manner which exceeds the capacity of the human senses. Let us leave to proud men their disdainful laugh, till the Lord, at an unexpected hour, shall strike them with amazement. Meanwhile, let us not despond, but rise by faith against the pride of the world, till the Lord give us that astonishing display of his power, ²²⁴²²⁴     “Iuques a ce que le Seigneur nous face sentir l’effect de cette vertu incomprehensible;” — “till the Lord make us feel the effect of that incomprehensible power.” of which he speaks in this passage.

The word leaven is sometimes taken in a bad sense, as when Christ warns them to

beware of the leaven of the Pharisees and of the Sadducees,
(Matthew 16:11;)

and when Paul says, that

a little leaven leaveneth the whole lump,
(1 Corinthians 5:6.)

But here the term must be understood simply as applying to the present subject. As to the meaning of the phrase, the kingdom of God, and the kingdom of heaven, we have spoken on former occasions.

Matthew 13:34. All these things Jesus spoke in parables. Though Mark expressly says, that Christ spoke the word to them as they were able to bear it, yet I think it probable that he continued to employ parables, not so much for the purpose of instruction, as to keep the attention of his hearers awake till a more convenient time. For why did he explain them familiarly to his disciples when they were apart? Was it because they were more slow of apprehension than the great body of the people? No; but because he wished to convey to them privately a knowledge of his meaning, and to allow others to remain in a state of suspense, till a fitter opportunity should arrive. These were only a sort of introduction to the Gospel, the full brightness and publication of which was delayed till the proper time.

There is an apparent contradiction between this statement of Matthew and the prediction of Isaiah, which was quoted a little before. But this is easily removed; for, though he withdrew the light of doctrine from the reprobate, yet this did not prevent him from accommodating himself to their capacity, so as to render them inexcusable. He therefore adopted a method of teaching which was proper and suitable to hearers, whom he knew to be not yet sufficiently prepared to receive instruction.

35. That it might be fulfilled Matthew does not mean, that the psalm, which he quotes, is a prediction which relates peculiarly to Christ, but that, as the majesty of the Spirit was displayed in the discourse of the Prophet, in the same manner was his power manifested in the discourse of Christ. The Prophet, when he is about to speak of God’s covenant, by which he adopted the seed of Abraham, of the benefits which he continued to bestow upon his people, and of the whole government of the Church, introduces his subject in lofty terms, I will open my mouth in parables, (Psalm 78:2:) that is, “I will not speak of trifling matters, but will handle with becoming gravity subjects of the highest importance.” When he adds, I will utter dark sayings, the meaning is the same; such repetitions being very frequent in the Psalms. The Hebrew word משלים, (Meshalim) signifies comparisons; and it came afterwards to be applied to “weighty sentences,” because comparisons generally impart beauty and energy to a discourse. The word חידות (Chidoth) sometimes denotes “riddles,” and at other times, “short sayings.”

Now though Matthew seems to allude to the word parable, he undoubtedly means, that Christ spoke figuratively, in order that his very style, being more brilliant than ordinary discourse, might carry more weight and dignity. In short, he says that what is contained in the psalm was fulfilled; because the use of allegories and figures tended to show, that Christ was treating of the hidden mysteries of God, and to prevent his doctrine from being despised. Hence, too, we infer, that there was no inconsistency in the various objects which Christ had in view, when he spoke to the people in a dark manner. Though he intended to conceal from the reprobate what he was saying, yet he labored to make them feel, even in the midst of their amazement, that there was something heavenly and divine in his language. ²²⁵²²⁵     “Car combien qu’il voulust parler en telle sorte que les reprouvez n’y entendissent rien, il a toutesfois tellement modere son style, qu’en leur stupidite ils ont senti que son parler avoit quelque vertu celeste et Divine;” — “for, though he intended to speak in such a manner, that the reprobate might understand nothing of it, yet he was so regulated in his style that, amidst their stupidity, they felt that his manner of speaking had some Divine and heavenly power.”

37. He that soweth the good seed He had formerly said that the kingdom of heaven resembles a man sowing. The mode of expression is unusual, but plainly means, that the same thing happens with the preaching of the Gospel as usually takes place in the sowing of fields; the tares grow, up along with the wheat One peculiarity, however, is pointed out by him, when he says that the sowing of tares in the field was effected by the trick of an enemy. This is intended to inform us that, when many wicked men are mingled with believers, this is no accidental or natural occurrence, as if they were the same seed, but that we must learn to charge the blame of this evil on the devil. Not that, by condemning him, men are acquitted of guilt; but, in the first place, that no blame whatever may be laid on God on account of this fault which arose from the agency of another; and, secondly, that we may not be surprised to find tares frequently growing in the Lord’s field, since Satan is always on the watch to do mischief. Again, when Christ says, not that the ministers of the word sow, but that he alone sows, this is not without meaning; for though this cannot be supposed to be restricted to his person, yet as he makes use of our exertions, and employs us as his instruments, for cultivating his field, so that He alone acts by us and in us, he justly claims for himself what is, in some respects, common to his ministers. Let us, therefore, remember, that the Gospel is preached, not only by Christ’s command, but by his authority. and direction; in short, that we are only his hand, and that He alone is the Author of the work.

39. The harvest is the end of the world. This is, no doubt, a very distressing consideration, that the Church is burdened with the reprobate to the very end of the world; but Christ enjoins on us to exercise patience till that time, that we may not deceive ourselves with a vain hope. Pastors ought to labor strenuously to purify the Church; and all the godly, so far as their respective callings enable them, ought to lend assistance in this matter; but when all shall have devoted their united exertions to the general advantage, they will not succeed in such a manner as to purify the Church entirely from every defilement. Let us therefore hold, that nothing was farther from the design of Christ than to encourage pollution by lending countenance to it. All that he intended was, to exhort those who believed in him not to lose courage, because they are under the necessity of retaining wicked men among them; and, next, to restrain and moderate the zeal of those who fancy that they are not at liberty to join in a society with any but pure angels. ²¹²²¹²     “Qui ne pensent point qu’il soit bon de s’adioindre a la compagnie des fideles, sinon que tout y soit pur comme entre les Anges;”— “who do not think that it is proper to join themselves to the society of believers, unless every thing in it be as pure as among the Angels.”

This passage has been most improperly abused by the Anabaptists, and by others like them, ²¹³²¹³     “Et semblables reveurs;” — “and similar dreamers.” to take from the Church the power of the sword. But it is easy to refute them; for since they approve of excommunication, which cuts off, at least for a time, the bad and reprobate, why may not godly magistrates, when necessity calls for it, use the sword against wicked men? They reply that, when the punishment is not capital, ²¹⁴²¹⁴     “Quand la peine n’est pas a mort (comme est l’excommunication;)” — “when the punishment, as in the case of excommunication, is not to death.” there is room allowed for repentance; as if the thief on the cross (Luke 23:42) did not find the means of salvation. I shall satisfy myself with replying, that Christ does not now speak of the office of pastors or of magistrates, but removes the offense which is apt to disturb weak minds, when they perceive that the Church is composed not only of the elect, but of the polluted dregs of society.

The reapers are the angels. This term must be viewed in reference to the present subject. In another passage, the Apostles are called reapers, as compared with the Prophets, because they have entered into their labors, (John 4:38,) and it is enjoined on all the ministers of the word,

that they should bring forth fruit, and that their fruit should remain,
(John 15:16.)

Such also is the import of that statement, that the fields are white, and are in want of reapers, (John 4:35;) and again, that

the harvest is abundant, but the laborers are few,
(Matthew 9:37.)

But here the comparison is applied in a different manner; for those who occupy a place in the Church are said to be planted in the Lord’s field. Nor is this inconsistent with what is said elsewhere, that Christ, as soon as he comes forth with his Gospel,

hath a winnowing-fan in his hand, and will thoroughly
cleanse his thrashing-floor, (Matthew 3:12.)

These words describe the commencement of that cleansing, which, this passage declares, will not take place before the last day, because not till then will it be fully completed. Christ will put the last hand to the cleansing of the Church by means of angels, but he now begins to do the work by means of pious teachers. He assigns this office to angels, because they will not remain idle spectators before his tribunal, ²¹⁵²¹⁵     “Devant le siege iudicial de sa maieste;” — “before the judgment- seat of his majesty.” but will hold themselves in readiness to execute his commands. It follows, that those who proceed, with undue haste, to root out whatever displeases them, prevent, as far as lies in their power, the sentence of Christ, deprive angels of their office, and rashly take that office on themselves.

41. They shall gather out of his kingdom all stumbling-blocks The words that follow, and those who commit iniquity, are added for the sake of exposition; for it is not intended to point out two different things, but to state, that then will be the full and seasonable time, when all things shall be restored to regular order, and when the wicked shall be removed, who are now stumbling-blocks. They are so called, because not only are their own lives wicked, but they undermine the faith of many, retard others in the right course, draw some entirely aside, and drive others headlong. We ought to draw from this a useful admonition, not to become indolent and careless on account of our being surrounded by so many stumbling-blocks, but to be zealous and active in guarding against them. It reproves also the effeminacy of those who are so delicate, that the smallest possible stumbling-blocks make them turn back. ²¹⁶²¹⁶     “Ils tournent incontinent bride;” — “they immediately wheel about.” It is difficult, I admit, not to stumble frequently, and even sometimes to fall, when stumbling-blocks without number lie across our path. But our minds ought to be fortified with confidence; for the Son of God, who commands his followers to walk in the midst of stumbling-blocks, will unquestionably give us strength to overcome them all. He pronounces likewise an awful punishment against any hypocrites and reprobate persons, who now appear to be the most distinguished citizens of the Church.

42. And shall cast them into a furnace of fire. This is a metaphorical expression; for, as the infinite glory which is laid up for the sons of God so far exceeds all our senses, that we cannot find words to express it, so the punishment which awaits the reprobate is incomprehensible, and is therefore shadowed out according to the measure of our capacity. From ignorance of this, the Sophists have tortured themselves, to no purpose, by fruitless disputes, as we have already hinted on a former occasion. ²¹⁷²¹⁷     Harmony, volume 1 p. 200. Some commentators, I am aware, carry their ingenious inquiries into every minute phrase; but as there is reason to fear that subtleties, which rest on no solid grounds, may lead us into idle fooleries, I choose to philosophize more sparingly, and to rest satisfied with the plain and natural meaning. If we put a question to those who are so delighted with matters of curiosity, how it comes about that, while Christ is asleep, and unacquainted with the affair, the devil sows tares among the good seed, they will have nothing to reply; but while I desire to exercise caution, I have endeavored to leave out nothing that is useful and necessary to be known.

43. Then will the righteous shine. What a remarkable consolation! The sons of God, who now lie covered with dust, or are held in no estimation, or even are loaded with reproaches, will then shine in full brightness, as when the sky is serene, and every cloud has been dispelled. The adverb then (τότε) is emphatic; for it contains an implied contrast between their present state and the ultimate restoration, by the expectation of which Christ animates those who believe in him. The meaning therefore is, Though many wicked men now hold a high rank in the Church, yet that blessed day is assuredly to be expected, when the Son of God shall raise his followers on high, and remove every thing that now tends to dim or conceal their brightness. It is no doubt true, that the future glory is promised to none but those in whom the image of God already shines, and who are transformed into it by continued advances of glory. But as the life of the godly is now hidden, and as their salvation is invisible, because it consists in hope, Christ properly directs the attention of believers to heaven, where they will find the glory that is promised to them.

In order to make a deeper impression on his hearers, our Lord unquestionably refers here to a passage in Daniel, (12:3,)

And they that are wise shall shine as the brightness of the firmament.

“The Prophet,” he seems to say, “when he predicts a future brightness, intimates also that there is a temporary obscurity: and so, if we admit the prediction, we ought to endure patiently that mixture which, for a time, classes the elect of God with the reprobate.” By comparing this glory to the sun, he does not determine that it will be alike in all. As Christ now distributes his gifts variously ²¹⁸²¹⁸     “Diversement, aux uns plus, aux autres moins;” — “variously, to some more, to others less.” among believers, in like manner will he crown these gifts at the last day. But we must recollect what I have said, that the restoration, which is delayed till the last coming of Christ, is compared with the cloudy state of the world. ²¹⁹²¹⁹     “Avec l’estat present du monde, qui est comme tout obscurci de brouillars;” — “with the present state of the world, which is entirely, so to speak, obscured by mists.”

The kingdom of the Father, as the inheritance of the godly, is contrasted with the earth, to remind them that here they are pilgrims, and therefore ought to look upwards towards heaven. In another passage, the kingdom of God is said to be within us, (Luke 17:21,) but we shall not obtain the full enjoyment of it till God be all in all, (1 Corinthians 15:28.)

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