And yet poor Codrus All that Nothing lost."
Dryden
Now what was this Nothing which, the poet said, Codrus had and lost? The five preceding lines tell you.
Lectus erat Codro Procula minor, urceoli sex,
Ornamentum abaci; necnon et parvulus infra
Cantharus, et recubans sub eodem marmore Chiron;
Jamque vetus Graecos servabat cista libellos,
Et divina Opici rodebant carmina mures
He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on [Luk 8:18].
Verse 13
Therefore speak I to them in parables - On this account, viz. to lead them into a proper knowledge of God. I speak to them in parables, natural representations of spiritual truths, that they may be allured to inquire, and to find out the spirit, which is hidden under the letter; because, seeing the miracles which I have wrought, they see not, i.e. the end for which I have wrought them; and hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, ουδε συνιουσι, they do not lay their hearts to it. Is not this obviously our Lord's meaning? Who can suppose that he would employ his time in speaking enigmatically to them, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed to act otherwise, he might have saved his time and labor, and not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance.
Verse 14
In them is fulfilled - Αναπληρουται, Is Again fulfilled: this proper meaning of the Greek word has been generally overlooked. The evangelist means, that as these words were fulfilled in the Jews, in the time of the Prophet Isaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers example. These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient people have suffered.
By hearing ye shall hear - Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear; but God will not force you to receive the salvation which is offered.
Verse 15
Heart is waxed gross - Επαχυνθη, is become fat - inattentive stupid, insensible. They hear heavily with their ears - are half asleep while the salvation of God is preached unto them.
Their eyes they have closed - Totally and obstinately resisted the truth of God, and shut their eyes against the light.
Lest - they should see, etc. - Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who is sick unto death, and yet is afraid of being cured. The fault is here totally in the people, and not at all in that God whose name is Mercy and whose nature is love.
Verse 16
But blessed are your eyes - Ye improve the light which God has given you; and you receive an increase of heavenly wisdom by every miracle and by every sermon.
Verse 17
Many prophets and righteous men - These lived by and died in the faith of the promised Messiah: the fullness of the time was not then come for his manifestation in the flesh. See also on [Mat 13:11] (note).
Verse 19
When any one heareth the word of the kingdom - Viz. the preaching of the Gospel of Christ.
And understandeth it not - Μη συνιεντος, perhaps more properly, regardeth it not, does not lay his heart to it.
The wicked one - Ο πονηρος, from πονος, labor, toil, he who distresses and torments the soul. Mark, [Mar 4:15], calls him ὁ σατανας, the adversary or opposer, because he resists men in all their purposes of amendment, and, to the utmost of his power opposes, in order to frustrate, the influences of Divine grace upon the heart. In the parallel place in Luke, [Luk 8:12], he is called ὁ διαβολος, the devil, from διαβαλλειν, to shoot, or dart through. In allusion to this meaning of the name, St. Paul, [Eph 6:16], speaks of the fiery Darts of the wicked one. It is worthy of remark, that the three evangelists should use each a different appellative of this mortal enemy of mankind; probably to show that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul.
Catcheth away - Makes the utmost haste to pick up the good seed, lest it should take root in the heart.
A careless inattentive hearer is compared to the way side - his heart is an open road, where evil affections, and foolish and hurtful desires, continually pass and repass, without either notice or restraint. "A heart where Satan has" (as one terms it) "ingress, egress, regress, and progress: in a word, the devil's thoroughfare."
Verse 20
But he that received the seed into stony places - is he - That is, is a fit emblem of that man who, hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy - is glad to hear what God has done to make man happy.
Verse 21
Yet hath he not root in himself - His soul is not deeply convinced of its guilt and depravity; the fallow ground is not properly ploughed up, nor the rock broken. When persecution, etc., ariseth, which he did not expect, he is soon stumbled - seeks some pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that this salvation is the only remedy for his soul: thus he has no motive in his heart strong enough to counteract the outward scandal of the cross; so he endureth only for the time in which there is no difficulty to encounter, no cross to bear.
Verse 22
He also that received seed among the thorns - In land ploughed, but not properly cleared and seeded. Is he - represents that person who heareth the word, but the cares, rather the anxiety, η μεριμνα, the whole system of anxious carking cares. Lexicographers derive the word μεριμνα from μεριζειν τον νουν, dividing, or distracting the mind. Thus a poet,
Tot me impediunt curae quae meum animum diverse trahunt. "So many cares hinder me which draw my mind different ways." Terence.
The deceitfulness of riches - Which promise peace and pleasure, but can never give them.
Choke the word - Or, together choke the word, συμπνιγει, meaning, either that these grow up together with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek, in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good - a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it asle kalme-ra khube kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, etc., choked it in the root, before even the blade could show itself.
Verse 23
Good ground - That which had depth of mould, was well ploughed, and well weeded.
Is he that heareth - Who diligently attends the ministry of the word.
And understandeth it - Lays the subject to heart, deeply weighing its nature, design, and importance.
Which also beareth fruit - His fruitfulness being an almost necessary consequence of his thus laying the Divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He who does not hear the word of wisdom cannot understand what makes for his peace; and he who does not understand what the Gospel requires him to be and to perform, cannot bring forth fruit; and he who is not fruitful, very fruitful, cannot be a disciple of Christ - see [Joh 15:8]; and he who is not Christ's disciple cannot enter into the kingdom of God.
From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn that all sound believers are not equally fruitful; all hear, understand, and bring forth fruit, but not in the same degrees-occasioned, partly, by their situation and circumstances not allowing them such extensive opportunities of receiving and doing good; and, partly, by lack of mental capacity - for every mind is not equally improvable.
Let it be farther observed that the unfruitfulness of the different lands was not owing to bad seed or an unskilful sower - the same sower sows the same seed in all, and with the same gracious design - but it is unfruitful in many because they are careless, inattentive, and worldly-minded.
But is not the ground naturally bad in every heart? Undoubtedly. And can any but God make it good? None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not cry to God to change it, who gave him his Holy Spirit for this very purpose, and which he, by his worldly-mindedness and impiety, quenched. Whoso hath ears to hear let him hear: and may the Lord save the reader from an impenitent and unfruitful heart!