made sure of recognizing in him a temporal king. The disciples, even the apostles, continued long under this delusion. But the difference between their case and that of those who rejected him was, that although they could not explain to themselves how his lowly condition was consistent with their view of prophecy, yet they were candid enough not to shut their eyes to the evidence arising from miracles.

The scribes, on the contrary, went so far as to impute these miracles to the agency of Satan; which occasioned our Lord to assert, that he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation;' meaning, that although they may revile him, with some plea, so long as they regarded his actions as merely those of a man, yet, when they perceived his actions to proceed from superhuman agency, and they still reviled, it was God, and not man, they were blaspheming. Their case was hopeless. Even so when Ananias and Sapphira were smitten with death, St. Peter's declaration was, 'Thou hast not lied unto men, but unto God.'*

JESUS DECLARES THAT HIS DISCIPLES ARE HIS
MOTHER AND HIS BRETHREN.

Ver. 31-35.

There came then his brethren and his mother, and, standing without, sent unto him, calling him. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. And he answered

*Acts v. 4.

them, saying, Who is my mother, or my brethren? And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

This is a very striking instance of a characteristic feature in our Lord's teaching, which has been already more than once noticed. Instead of expressing, in any metaphors that chanced to occur to him, those truths, which, from being new or strange, could only be expressed metaphorically, he frequently took his figurative language from present objects and passing occurrences. He came to be, as Scripture elsewhere expresses it, 'The first-born among many brethren.’* His disciples were to be the Sons of God by adoption.t There was to be a new relationship between God and man, not natural, but spiritual. The occasion was one which was used for inculcating this new doctrine on those who heard him. Turning from those who told him that his mother and brethren were without, seeking him, and looking on those who were listening to him, 'Behold,' said he, 'my mother and my brethren.' We become his brother and sister and mother by 'being born again,' ' born of God,'‡ 'born of water and of the Spirit,' and 'putting on the new man which after God is created in righteousness and true holiness.'||

*Rom. x. 29.
S Ephes. iv.

† John i. 12, 13.

‡ John iii. 5, 6. Rom. viii. 15.

CHAPTER IV.

PARABLE OF THE SOWER.

Ver. 1-9.

And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. And he taught them many things by parables, and said unto them in his doctrine, Hearken; Behold, there went out a sower to sow: and it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth; but when the sun was up, it was scorched; and because it had no root, it withered away. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. And he said unto them, He that hath ears to hear, let him hear.

HE fields with their various culture and produce

the rich land, the stony ground, and the highway -the ripened corn, the blighted stalk, and the trampled blade, were objects which must have been frequently before the hearers of this parable, perhaps at the time it was spoken. Our Lord frequently illustrates his meaning by reference to them, not in his parables only, but in his other teaching, thus keeping up the impression of his parables.

His lessons were thus more easily connected, and each new one more readily and fully understood, from the familiarity which his hearers acquired with the figurative language so continually used. In this, as in all other respects, the constant hearer enjoyed an advantage over the casual attendant. And this indeed was agreeable to our Lord's declaration, to him that hath shall be given,' and in conformity with his practice of explaining his parables only to his disciples. It was their privilege to know the mysteries of the kingdom of God.

EXPLANATION OF THE PARABLE.

Ver. 10-20.

And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. And he said unto them, Know ye not this parable? and how then will ye know all parables? The sower soweth the word. And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; and have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. And these are they which are sown among thorns; such as hear the word, and the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh

unfruitful. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

It appears to have been our Lord's usual practice to explain his parables only to his disciples, leaving others in doubt, if not in ignorance, of their full meaning. The want of education in the class of persons addressed, may account for the fact, that instruction plain enough to us, required in their case explanation.

That he should make this distinction between his hearers, was no proof of any unequal dispensation of truth and mercy; it was but the natural and appropriate reward of docility, humility, and candour. Any of his hearers might have partaken of the privilege by becoming his disciples. he in no wise cast out.

Those who came to him,

RESPONSIBILITY OF THOSE INSTRUCTED.

Ver. 21-25.

And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. If any man have ears to hear, let him hear. And he saith unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

This declaration follows seasonably the exposition of the parable. The disciples, on being favoured