John Calvin Commentary Matthew 13
John Calvin Commentary
Matthew 13
John Calvin Commentary
Matthew 13
"And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach." — Matthew 13:2 (ASV)
And great multitudes were gathered together to him. It is not without good reason that the Evangelists begin with informing us that a vast multitude had assembled, and that when Christ beheld them, he was led to compare his doctrine to seed. That multitude had been collected from various places: all were held in suspense; all were alike eager to hear, but not equally desirous to receive instruction.
The design of the parable was to inform them, that the seed of doctrine, which is scattered far and wide, is not everywhere productive; because it does not always find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated and parched soil, while others resembled a thorny soil; so that the labor and the very seed were thrown away.
I forbear to make any further inquiry into the meaning of the parable, till we come to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord.
It may only be necessary, for the present, to remind the reader, that if those who ran from distant places to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish, others hear with indifference, and others are scarcely drawn even to hear.
"He that hath ears, let him hear." — Matthew 13:9 (ASV)
He that hath ears to hear, let him hear. These words were intended partly to show that all were not endowed with true understanding to comprehend what he said, and partly to arouse his disciples to consider attentively that doctrine which is not readily and easily understood by all. Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others to be deaf. If it is then inquired how it comes about that the former have ears, Scripture testifies in other passages that it is the Lord who pierces the ears, (Psalms 40:7), and that no man obtains or accomplishes this by his own effort.
"And the disciples came, and said unto him, Why speakest thou unto them in parables?" — Matthew 13:10 (ASV)
The disciples, approaching, said to Him.
From the words of Matthew, it is evident that the disciples did not merely look to themselves but also wished to consider the benefit of others.
Being unable to comprehend the parable, they concluded that it would be understood just as little by the people; and therefore, they complained that Christ used language from which His hearers could derive no profit.
Now, although parables are generally found to illustrate the subject they address, the uninterrupted course of a metaphor may lead to obscurity.175 So then, Christ, in delivering this parable, intended to wrap up in an allegory what He might have said more plainly and fully, without figurative language.176
But now that the exposition is added, the figurative discourse has greater energy and force than if it had been simple; this means that it is not only suited to produce a more powerful impression on the mind, but is also clearer. So highly important is the manner in which anything is said.177
175 “Si est-ce toutesfois qu’elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;” — “yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it.”;” — “yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it.”
176 “En usant de termes communs;” — “by using ordinary terms.”;” — “by using ordinary terms.”
177 “Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;” — “this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed.”;” — “this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed.”
"And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given." — Matthew 13:11 (ASV)
To you it is given to know the mysteries178of the kingdom of heaven. From this reply of Christ we learn that the doctrine of salvation is proclaimed by God to men for various purposes. For Christ declares that he intentionally spoke obscurely, so that his discourse might be a riddle to many and might only strike their ears with a confused and doubtful sound. It will perhaps be objected that this is inconsistent with that prophecy:
I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me
(Isaiah 45:19).
Or with the commendations which David pronounces on the Law, that it:
is a lamp to the feet, and that it giveth wisdom to little children
(Psalms 119:105, 130).
But the answer is easy: the word of God, in its own nature, is always bright,179 but its light is choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet the truth of God shone brightly in it, if the eyes of many had not been blinded. With respect to the Gospel, Paul affirms with truth that it is hidden to none but to the reprobate and to those who are devoted to destruction, whose minds Satan hath blinded (2 Corinthians 4:3–4). Besides, it ought to be understood that the power of enlightening which David mentions, and the familiar manner of teaching which Isaiah predicts, refer exclusively to the elect people.
Still, it remains a fixed principle that the word of God is not obscure, except so far as the world darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of them may not reach the reprobate.180 There are two ways in which he deprives them of the light of his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and sometimes he explains his mind fully, without ambiguity and without metaphor, but strikes their senses with dullness and their minds with stupidity, so that they are blind amidst bright sunshine.
Such is the import of those dreadful threatenings in which Isaiah forewarns that he will be to the people a barbarian, speaking in a foreign and unknown language; that the prophetical visions will be to the learned a shut and sealed book, in which they cannot read; and that when the book shall be opened, all will be unlearned and will remain in amazement, through inability to read (Isaiah 28:11; Isaiah 29:11).
Now since Christ has purposely dispensed his doctrine in such a manner that it might be profitable only to a small number, being firmly seated in their minds, and might hold others in suspense and perplexity, it follows that, by divine appointment, the doctrine of salvation is not proclaimed to all for the same end. It is so regulated by his wonderful purpose that it is not less a savor of death to death to the reprobate than a life-giving savor to the elect (2 Corinthians 2:15–16). And that no one may dare to murmur, Paul declares in that passage that whatever may be the effect of the Gospel, its savor, though deadly, is always a sweet savor to God.
To ascertain fully the meaning of the present passage, we must examine more closely the design of Christ: the reason why, and the purpose for which, these words were spoken.
First, the comparison is undoubtedly intended by Christ to exhibit the magnitude of the grace bestowed on his disciples, in having specially received what was not given indiscriminately to all. If it is asked why this privilege was peculiar to the apostles,181 the reason certainly will not be found in themselves; and Christ, by declaring that it was given to them, excludes all merit.182
Christ declares that there are certain and elect men on whom God specially bestows this honor of revealing to them his secrets, and that others are deprived of this grace. No other reason will be found for this distinction, except that God calls to himself those whom he has gratuitously elected.
178 “De cognoistre les secrets;” — “to know the secrets.”;” — “to know the secrets.”
179 “La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;” — “the word of God in its own nature is always full of light and brightness.”;” — “the word of God in its own nature is always full of light and brightness.”
180 “Cependant neantmoins il ne laisse point d’estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition d’iceux ne parviene aux reprouvez;” — “yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate.”;” — “yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate.”
181 “Si on demande d’ou venoit un tel privilege et honneur aux Apostres plustost aux autres;” — “if it is asked, whence came such a privilege and honor to the Apostles rather than to the others.”;” — “if it is asked, whence came such a privilege and honor to the Apostles rather than to the others.”
182 “Exclud toute merite de sa part;” — “excludes all merit on their part.”;” — “excludes all merit on their part.”
"For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath." — Matthew 13:12 (ASV)
For whosoever hath, it shall be given to him. Christ pursues the subject which I have just mentioned, for He reminds His disciples how kindly God acts towards them, so that they may more highly prize His grace and acknowledge themselves to be under deeper obligations to His kindness. He repeats the same words afterwards, but in a different sense (Matthew 25:29), for on that occasion the discourse relates to the lawful use of gifts.183 But here He simply teaches that more is given to the apostles than to the generality of men, because the heavenly Father is pleased to display His kindness towards them in perfection.
He does not forsake the work of His own hand,
(Psalms 138:8)
Those whom He has once begun to form are continually polished more and more, until they are at length brought to the highest perfection. The multiplied favors that are continually flowing from Him to us, and the joyful progress we make, spring from God’s contemplation of His own liberality, which prompts Him to an uninterrupted course of bounty.
And as His riches are inexhaustible,184 so He is never weary of enriching His children. Whenever He advances us to a higher degree, let us remember that every increase of the favors we daily receive from Him flows from this source: that it is His purpose to complete the work of our salvation already commenced.
On the other hand, Christ declares that the reprobate are continually proceeding from bad to worse, until, at length exhausted, they waste away in their own poverty.
And he that hath not, even that which he hath shall be taken from him. This may appear to be a harsh expression. But instead of saying that what the ungodly have not is taken from them, Luke softens the harshness and removes the ambiguity by a slight change of the words: and whosoever hath not, even that which he thinketh that he hath shall be taken from him.
And indeed, it frequently happens that the reprobate are endued with eminent gifts and appear to resemble the children of God: but there is nothing of real value about them; for their mind is destitute of piety and has only the glitter of an empty show.
Matthew is therefore justified in saying that they have nothing, for what they have is of no value in the sight of God and has no permanency within. Equally appropriate is the statement of Luke that the gifts with which they have been endued are corrupted by them, so that they shine only in the eyes of men but have nothing more than splendor and empty display.
Hence, also, let us learn to aim at progress throughout our whole life, for God grants to us the taste of His heavenly doctrine on the express condition that we feed on it abundantly from day to day, until we come to be fully satiated with it.
The manner in which Mark introduces this sentence has some appearance of confusion. Consider, says our Lord, what you hear; and then, if they make due progress, He holds out the expectation of more plentiful grace: it shall be added to you that hear.
Lastly, the clause follows which agrees with the words of Matthew, but it is inserted in the middle of a sentence which I expounded under the seventh chapter of Matthew;185 for it is not probable that these words are here placed in their proper order.
The Evangelists, as we have remarked on former occasions, were not very exact in arranging Christ’s discourses, but frequently threw together a variety of sayings uttered by Him.
Luke mixes this sentence with other discourses of Christ spoken at different times, and likewise points out a different purpose for which Christ used these words. It was that they might be attentive to His doctrine, and not permit the seed of life to pass away unimproved, which ought to be cordially received and take root in their minds. “Beware,” He says, “lest what has been given be taken away from you, if it yield no fruit.”
183 “Car la le propos sera touchant le droict et legitime usage des dons de Dieu;” — “for there the discourse will relate to the right and lawful use of the gifts of God.”;” — “for there the discourse will relate to the right and lawful use of the gifts of God.”
184 “Et comme ses richesses sont infinies, et ne se peuvent espuiser;”— “and as his riches are infinite, and cannot be exhausted.”;”— “and as his riches are infinite, and cannot be exhausted.”
185 Harmony, volume 1 p. 345..
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