And He began again to teach by the seaside.
Christ teaching
I. The place where Christ taught.
1. By the seaside. Opposed to a prevailing notion. This example at present imitated.
2. In a ship. The spread of the gospel prefigured.
II. Those who formed His audience.
1. The general crowd.
2. The apostles and disciples.
III. The manner in which Christ taught.
1. He taught the multitudes in parables. Remarkable for simplicity when understood. Very apt and likely to be misunderstood.
2. He explained His parables to His disciples, but this was accompanied by reproof.
IV. The reason He taught the multitude in parables.
1. As a fulfilment of prophecy (Psalms 78:2; Matthew 13:34-35).
2. In consequence of the moral state of the Jewish nation (Isaiah 6:9-10; Matthew 13:14-15, and elsewhere).
3. Originally, and as quoted, describes a particular moral state, in which-The Word is not understood, not felt, does not convert, is not heard. This state is ascribed to themselves, to the prophet, to God (Matthew 13:14-15; Isaiah 6:9-10; John 12:40). Learn: That the ungodly see and hear without understanding; that in order that a people be left in darkness, it is not necessary that the gospel be removed; that when a faithful ministry is sent to a people, it is not always for their conversion; that the means of converting are also the means of hardening.
V. The reason Christ taught His disciples more directly.
1. A knowledge of the mysteries of the kingdom was a gift to them.
2. Instruction was the mode of conveying it. (Expository Discourses.)
By parables.
The use and abuse of allegorical instruction
Lay down some rules to assist in the interpretation of parables.
1. The first and principal one I shall mention is, the carefully attending to the occasion of them. No one, for instance, can be at a loss to explain the parable of the prodigal son, who considers that our Lord had been discoursing with publicans and sinners, and that the proud and self-righteous Pharisees had taken offence at His conduct. With this key we are let into the true secret of this beautiful parable, and cannot mistake in our comment upon it. Understanding thus from the occasion of the parable what is the grand truth or duty meant to be inculcated.
2. Our attention should be steadily fixed to that object. If we suffer ourselves to be diverted from it by dwelling too minutely upon the circumstances of the parable, the end proposed by Him who spake it will be defeated, and the whole involved in obscurity. For it is much the same here as in considering a fine painting; a comprehensive view of the whole will have a happy and striking effect, but that effect will not be felt if the eye is held to detached parts of the picture without regarding the relation they bear to the rest. Were a man to spend a whole hour on the circumstances of the ring and the robe in the parable just referred to, or on the two mites in that of the good Samaritan, it is highly probable both he and his hearers by the time they got to the close of the discourse, would lose all idea of our Saviour’s more immediate intent in both those instructive parables.
3. That great caution should be observed in our reasoning from the parables to the peculiar doctrines of Christianity.
(1) An intemperate use of figures tends to sensualise the mind and deprave the taste. Sensible objects engross the attention of mankind, and have an undue influence on their appetites and passions. They walk by sight, not by faith.
(2) The misapplication of figures, whereby false ideas are given the hearer of the things they are made to stand for. It is easy to conceive how men’s notions of the other world, invisible spirits, and the blessed God Himself, may in this way be perverted. A licentious imagination has given rise to tenets the most absurd and impious. To this the idolatry of the pagan world may be traced up as its proper source (Romans 1:21-28).
(3) The reasoning injudiciously from types and figures, begets a kind of faith that is precarious and ineffectual. We have clear and positive proofs of the facts the gospel relates, and the important doctrines that are founded thereon. But if, instead of examining these proofs to the bottom, and reasoning with men upon them, we content ourselves with mere analogical evidence, and rest the issue of the question in debate upon fanciful and imaginary grounds, our faith will be continually wavering, and produce no substantial and abiding fruits. An enthusiast, struck with appearances, instantly yields his assent to a proposition, without considering at all the evidence. But as soon as his passions cool, and the false glare upon his imagination subsides, his faith dies away, and the fruit expected from it proves utterly abortive. (S. Stennett, D. D.)