June 1929
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14-20—The teaching in these verses has been incorporated with that of verses 3-8, which see. 21— DOES THE LAMP COME, etc.?—[Not the candle, but the oil lamp.] The form of the sentence in the original re quires the answer “Surely not I” The mystery once imparted to them is no longer to be hid; it is imparted for the purpose of dif fusion. Note that the oil lamp is a very fitting emblem, since the real knowledge of the mystery is imparted by the Holy Spirit, of which oil and light are emblems. Note also that the light comes, not is brought, as in our versions. ON THE LAMP- STAND [not candlestick}—That it may give light to all that are in the house (cf. Matt. 5:15). The “house” here is the true Church of Christ. Those without hear the Gospel, but never see the mystery. The teaching here is that the disciples (including ourselves) are to seek to spread the knowledge which they receive. 22— FOR THERE IS NOTHING HID—The mystery of the Gospel which was at first hidden in the divine counsels (cf. Rom. 16:25, 26). KEPT SECRET—[Literally, “became secret.”] The reference here is to the inner teaching of the types and shadows of the Mosaic dispensation, which “became secret” because men and women did not remember the original instruction undoubtedly given to the Patriarchs. This inner teaching is to COME INTO MANIFESTATION in the light of the Cross of Christ. 24— TAKE HEED WHAT YE HEAR—i.e., in this case, attend to what ye hear, in order that ye may pass it on to others. IN WHAT MEASURE YE METE, etc.—*It is in proportion as we pass on what we learn that fresh revelation and knowledge is bestowed. 25— HE THAT HATH, etc.—This is the law in both the natural and spiritual realms, but in the former the increase some times comes to things not worked for, in the latter to things worked for only. [We must not confuse working for our salva tion, which is unlawful and vain, with working for spiritual advancement and increase after we have been saved.] 26— The whole emphasis in this parable is on the seed; there is no necessity to attempt to identify either the sower or the reaper. The seed here is, of course, the same as in the parable of the Sower; there the emphasis was on the soil. The sower here has no special reference to Christ. 27— SLEEP AND RISE—i.e., go about his ordinary occu pations and concerns, not worrying about the growth of the seed. The parable is directed against fussy spiritual anxiety on the part of the Christian, either as regards his own soul or the result of his spiritual labors. KNOWETH NOT HOW—We cannot explain spiritual processes; they are the secret things of God and must be left to Him ; we cannot make the seed grow, and no worry about it will hasten the harvest. Note, also, that time is needed for the growth. We are not to expect immediate results; when they are given they partake of the nature of miracles. We must leave the time and the manner of the growth to God. 28— OF HERSELF—That is, independently of the sower’s action, not independently of the divine. Spiritual seed will not grow without the action of the Holy Ghost. This does not exclude the necessity for cultivation. The sun and rain are needed; we must not neglect the use of the means of grace because we can not create spiritual life. FIRST THE BLADE—Note the pro gressive nature both of the individual Christian life and of the kingdom of heaven. We are not to be impatient or expect imme diate perfection. Christ is not, and does not (cf. 1 Jno. 2:12-14. The degrees of life here are not natural, but spiritual). 29— WHEN THE FRUIT IS GIVEN—Although in a sense the earth bringeth forth of itself, yet really fruit is the gift of God. PUTTETH IN THE SICKLE (cf. Rev. 14:14-16)—This is the harvest of the redeemed, the ingathering of the Church. The ingathering of the wicked comes later (cf. Rev. 14:17-19).
30— IN WHAT PARABLE SHALL WE SET IT FORTH ? —Note how all His parabolic teaching is concerned with natural things: nature is the picture book of the spiritual. This parable sets forth the visible spread of the kingdom—i.e., of the outward or visible Church—and its marvelous growth from an apparently insignificant cause. It is a specific against the discouragement that would arise in their teaching. The same image (that of a tree) is found in the Old Testament both of earthly dominion and of God’s kingdom (cf. Ezek. 31: 3-9; 17:22-24). 31— A GRAIN OF MUSTARD SEED—A fitting emblem, having medicinal virtues, yet of a bitter taste; for so the Gospel heals, yet is not always sweet in the mouth at first. WHEN IT IS SOWN—It was sown when He sowed Himself, i.e., when He gave Himself to death that He might give life, as all seed must (cf. Jno. 12: 24). UPON THE EARTH—To which He came in order that it might be sown. LESS THAN ALL SEEDS —Apparently the weakest of all the forces upon earth. How much stronger (apparently) are fleshly things than spiritual. A Carpenter of Nazareth—poor, unlearned, dying as a criminal— what wonder that He and His story were despised (cf. Isa. 53:3) and are still despised by men even today. [N. B. The fact that Christianity did spring from such a source, humanly speaking,- is the highest proof of its divine origin.] 32— GROWETH UP—Another reminder that spiritual pro cesses are gradual, not instantaneous—- save only that of regen eration. GREATER THAN ALL HERBS—Indeed, it becomes a tree (cf. Matt. 13:32). In hot climates it sometimes grows as high as a horse and his rider, with many branches—a type of the one true Church, with many outward divisions—each branch dif fering somewhat from the others, yet all parts of one tree. THE FOWLS OF HEAVEN—i.e., of- the air. These birds are not part of the tree, but rather tend to destroy it, eating the seed and defiling the branches; here they represent worldly men. LODGE UNDER THE SHADOW—The worldling enjoys many of the benefits of the Church while he neither belongs to it nor abstains from injuring it. 33— MANY SUCH PARABLES—Note again the restraint of the divine record; why were they not all recorded? This constant restraint is one of the strongest proofs of the inspira tion of the narratives. AS THEY WERE ABLE TO HEAR— Note how Christ accommodates Himself to human infirmity. “Here a little, and there a little.” We should not try to outrun the spiritual capacity of those whom we seek to teach. 34— WITHOUT A PARABLE, etc.—This continuous para bolic teaching reminds us that earthly things are types and shadows of heavenly things (cf. Rom. 1:20). The material uni verse is a picture book in which we as children may learn lessons of spiritual things (have we but eyes to see), for we learn far faster by sight than by hearing. PRIVATELY HE EX PLAINED—It is when we get alone with Him as docile disciples (i.e., learners, for that is the meaning of the word “disciple”) that He solves for us the mysteries of life, which none but He can solve. 35— IN THE SAME DAY, etc.—It was necessary that He should have some rest; He had been teaching all day; and this rest He sought in solitude on the eastern shore. We must never forget His perfect humanity; He needed rest, and was tired, as we sometimes are. We also need rest and should seek it: we are hot to wear out body and mind prematurely, even in His service; our physical and mental powers are talents over which we are to exercise wise stewardship. 36— RECEIVED HIM AS HE WAS—i.e., without any pr vious preparation for the voyage. OTHER SMALL BOATS —Containing, probably, some of the multitude who would not be sent away; He could never be free from men; the life must have been very tiring, yet He never complained or rebelled—an example for us.
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