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The Gospel of Matthew: Chapter 13

By J.C. Ryle

      MATTHEW 13:1-23

      On that day Jesus went out of the house, and sat by the seaside. Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. When the sun had risen, they were scorched. Because they had no root, they withered away. Others fell among thorns. The thorns grew up and choked them: and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. He who has ears to hear, let him hear."

      The disciples came, and said to him, "Why do you speak to them in parables?"

      He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. In them the prophecy of Isaiah is fulfilled, which says,

      'By hearing you will hear, and will in no way understand; Seeing you will see, and will in no way perceive: this people's heart has grown callous, their ears are dull of hearing, they have closed their eyes; or else perhaps they might perceive with their eyes, hear with their ears, understand with their heart, and should turn again; and I would heal them.'

      "But blessed are your eyes, for they see; and your ears, for they hear. For most certainly I tell you that many prophets and righteous men desired to see the things which you see, and didn't see them; and to hear the things which you hear, and didn't hear them.

      "Hear, then, the parable of the farmer. When anyone hears the word of the Kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it; yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. What was sown among the thorns, this is he who hears the word, but the cares of this age and the deceitfulness of riches choke the word, and he becomes unfruitful. What was sown on the good ground, this is he who hears the word, and understands it, who most certainly bears fruit, and brings forth, some one hundred times as much, some sixty, and some thirty."

      The chapter which these verses begin is remarkable for the number of parables which it contains. Seven striking illustrations of spiritual truth are here drawn by the great Head of the Church from the book of nature. By so doing He shows us that religious teaching may draw helps from everything in creation. Those that would "find out acceptable words," should not forget this. (Eccles. 12:10.)

      The parable of the sower, which begins this chapter, is one of those parables which admit of a very wide application. It is being continually verified under our own eyes. Wherever the word of God is preached or expounded, and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on, as a general rule, in all congregations.

      Let us learn, in the first place, from this parable, that the work of the preacher resembles that of the sower. Like the sower, the preacher must SOW GOOD SEED, if he wants to see fruit. He must sow the pure word of God, and not the traditions of the church, or the doctrines of men. Without this his labor will be in vain. He may go to and fro, and seem to say much, and to work much in his weekly round of ministerial duty. But there will be no harvest of souls for heaven, no living results, and no conversions.

      Like the sower, the preacher must be DILIGENT. He must spare no pains. He must use every possible means to make his work prosper. He must patiently "sow beside all waters," and "sow in hope." He must be "instant in season and out of season." He must not be deterred by difficulties and discouragements. "He that observes the wind shall not sow." No doubt his success does not entirely depend upon his labor and diligence. But without labor and diligence success will seldom be obtained. (Isaiah. 32:20. 2 Tim. 4:2. Eccles. 11:4.)

      Like the sower, the preacher CANNOT GIVE LIFE. He can scatter the seed committed to his charge, but cannot command it to grow. He may offer the word of truth to a people, but he cannot make them receive it and bear fruit. To give life is God's sovereign prerogative. "It is the Spirit who gives life." God alone can "give the increase." (John 6:63. 1 Cor. 3:7.)

      Let these things sink down into our hearts. It is no light thing to be a real minister of God's Word. To be an idle, formal workman in the Church is an easy business. To be a faithful sower is very hard. Preachers ought to be specially remembered in our prayers.

      In the next place, let us learn from this passage, that there are various ways of hearing the word of God without benefit. We may listen to a sermon with a heart like the hard "wayside,"--careless, thoughtless, and unconcerned. Christ crucified may be affectionately set before us, and we may hear of His sufferings with utter indifference, as a subject in which we have no interest. Fast as the words fall on our ears, the devil may pluck them away, and we may go home as if we had not heard a sermon at all. Alas! there are many such hearers! It is as true of them as of the idols of old, "eyes have they, but they see not; they have ears, but they hear not." (Psalm. 135:16,17.) Truth seems to have no more effect on their hearts than water on a stone.

      We may listen to a sermon with pleasure, while the impression produced on us is only temporary and short-lived. Our hearts, like the "stony ground," may yield a plentiful crop of warm feelings and good resolutions. But all this time there may be no deeply-rooted work in our souls, and the first cold blast of opposition or temptation may cause our seeming religion to wither away. Alas! there are many such hearers! The mere love of sermons is no sign of grace. Thousands of baptized people are like the Jews of Ezekiel's day, "You are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument: for they hear your words, but they don't do them." (Ezek. 33:32.)

      We may listen to a sermon, and approve of every word it contains, and yet get no good from it, in consequence of the absorbing influence of this world. Our hearts, like the "thorny ground," may be choked with a noxious crop of cares, pleasures, and worldly plans. We may really like the Gospel, and wish to obey it, and yet insensibly give it no chance of bearing fruit, by allowing other things to fill a place in our affections, and insensibly to fill our whole hearts. Alas! there are many such hearers! They know the truth well. They hope one day to be decided Christians. But they never come to the point of giving up all for Christ's sake. They never make up their minds to "seek first the kingdom of God,"--and so die in their sins.

      These are points that we ought to weigh well. We should never forget that there are more ways than one of hearing the word without profit. It is not enough that we come to hear. We may come, and be careless. It is not enough that we are not careless hearers. Our impressions may be only temporary, and ready to perish. It is not enough that our impressions are not merely temporary. But they may be continually yielding no result, in consequence of our obstinate cleaving to the world. Truly "the heart is deceitful above all things, and it is exceedingly corrupt--who can know it?" (Jerem. 17:9.)

      In the last place, let us learn from this parable, that there is only one evidence of hearing the word rightly. That evidence is to BEAR FRUIT. The fruit here spoken of is the fruit of the Spirit. Repentance towards God, faith towards the Lord Jesus Christ, holiness of life and character, prayerfulness, humility, charity, spiritual-mindedness--these are the only satisfactory proofs that the seed of God's word is doing its proper work in our souls. Without such proofs, our religion is vain, however high our profession. It is no better than sounding brass and a tinkling cymbal. Christ has said, "I have chosen you, and appointed you, that you should go and bear fruit." (John 15:16.)

      There is no part of the whole parable more important than this. We must never be content with a barren orthodoxy, and a cold maintenance of correct theological views. We must not be satisfied with clear knowledge, warm feelings, and a decent profession. We must see to it that the Gospel we profess to love, produces positive "fruit" in our hearts and lives. This is real Christianity. Those words of James should often ring in our ears, "Be doers of the word, and not hearers only, deluding your own selves." (James 1:22.)

      Let us not leave these verses without putting to ourselves the important question, "How do WE hear?" We live in a Christian country. We go to a place of worship Sunday after Sunday, and hear sermons. In what spirit do we hear them? What effect have they upon our characters? Can we point to anything that deserves the name of "fruit?"

      We may rest assured that to reach heaven at last, it needs something more than to go to Church regularly on Sundays, and listen to preachers. The word of God must be received into our hearts, and become the mainspring of our conduct. It must produce practical impressions on our inward man, that shall appear in our outward behavior. If it does not do this, it will only add to our condemnation in the day of judgment.

      MATTHEW 13:24-43

      He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, but while people slept, his enemy came and sowed weeds also among the wheat, and went away. But when the blade sprang up and brought forth fruit, then the weeds appeared also. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this come from?'

      "He said to them, 'An enemy has done this.'

      "The servants asked him, 'Do you want us to go and gather them up?'

      "But he said, 'No, lest perhaps while you gather up the weeds, you root up the wheat with them. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the weeds, and bind them in bundles to burn them; but gather the wheat into my barn.'"

      He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches."

      He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened."

      Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, that it might be fulfilled which was spoken through the prophet, saying,

      "I will open my mouth in parables; I will utter things hidden from the foundation of the world."

      Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the weeds of the field."

      He answered them, "He who sows the good seed is the Son of Man, the field is the world; and the good seed, these are the children of the Kingdom; and the weeds are the children of the evil one. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. As therefore the weeds are gathered up and burned with fire; so will it be at the end of this age. The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling, and those who do iniquity, and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. Then the righteous will shine forth like the sun in the Kingdom of their Father. He who has ears to hear, let him hear.

      The parable of the wheat and weeds, which occupies the chief part of these verses, is one of peculiar importance in the present day. (The consideration of the parables of the mustard seed and the leaves is purposely deferred until a future part of the Exposition.) It is eminently calculated to correct the extravagant expectations in which many Christians indulge, as to the effect of missions abroad, and of preaching the Gospel at home. May we give it the attention which it deserves!

      In the first place, this parable teaches us, that good and evil will always be found together in the professing Church, until the end of the world. The visible Church is set before us as a mixed body. It is a vast "field" in which "wheat and weeds" grow side by side. We must expect to find believers and unbelievers, converted and unconverted, "the children of the kingdom, and the children of the wicked one," all mingled together in every congregation of baptized people.

      The purest preaching of the Gospel will not prevent this. In every age of the Church, the same state of things has existed. It was the experience of the early Fathers. It was the experience of the Reformers. It is the experience of the best ministers at the present hour. There has never been a visible Church or a religious assembly, of which the members have been all "wheat." The devil, that great enemy of souls, has always taken care to sow "weeds."

      The most strict and prudent discipline will not prevent this. Episcopalians, Presbyterians, and Independents, all alike find it to be so. Do what we will to purify a church, we shall never succeed in obtaining a perfectly pure communion. Weeds will be found among the wheat. Hypocrites and deceivers will creep in. And, worst of all, if we are extreme in our efforts to obtain purity, we do more harm than good. We run the risk of encouraging many a Judas Iscariot, and breaking many a bruised reed. In our zeal to "gather up the weeds," we are in danger of "rooting up the wheat with them." Such zeal is not according to knowledge, and has often done much harm. Those who care not what happens to the wheat, provided they can root up the tares, show little of the mind of Christ. And after all there is deep truth in the charitable saying of Augustine, "Those who are weeds today, may be wheat tomorrow."

      Are we inclined to look for the conversion of the whole world by the labors of missionaries and ministers? Let us place this parable before us, and beware of such an idea. We shall never see all the inhabitants of earth the wheat of God, in the present order of things. The weeds and wheat will "grow together until the harvest." The kingdoms of this world will never become the kingdom of Christ, and the millennium begin, until the King Himself returns.

      Are we ever tried by the scoffing argument of the infidel, that Christianity can not be a true religion, when there are so many false Christians? Let us call to mind this parable, and remain unmoved. Let us tell the infidel, that the state of things he scoffs at does not surprise us at all. Our Master prepared us for it 1800 years ago. He foresaw and foretold, that His Church would be a field, containing not only wheat, but tares.

      Are we ever tempted to leave one Church for another, because we see many of its members unconverted? Let us remember this parable, and take heed what we do. We shall never find a perfect Church. We may spend our lives in migrating from communion to communion, and pass our days in perpetual disappointment. Go where we will, and worship where we may we shall always find weeds.

      In the second place the parable teaches us, that there is to be a day of separation between the godly and ungodly members of the visible Church, at the end of the world.

      The present mixed state of things is not to be forever. The wheat and the weeds are to be divided at last. The Lord Jesus shall "send forth his angels" in the day of His second advent, and gather all professing Christians into two great companies. Those mighty reapers shall make no mistake. They shall discern with unerring judgment between the righteous and the wicked, and place every one in his own lot. The saints and faithful servants of Christ shall receive glory, honor, and eternal life. The worldly, the ungodly, the careless, and the unconverted shall be "cast into a furnace of fire," and receive shame and everlasting contempt.

      There is something peculiarly solemn in this part of the parable. The meaning of it admits of no mistake. Our Lord Himself explains it in words of singular clearness, as if He would impress it deeply on our minds. Well may He say at the conclusion, "Who has ears to hear, let him hear."

      Let the ungodly man tremble when he reads this parable. Let him see in its fearful language his own certain doom, unless he repents and is converted. Let him know that he is sowing misery for himself, if he goes on still in his neglect of God. Let him reflect that his end will be to be gathered among the "bundles" of weeds, and be burned. Surely such a prospect ought to make a man think. As Baxter truly says, "We must not misinterpret God's patience with the ungodly."

      Let the believer in Christ take comfort when he reads this parable. Let him see that there is happiness and safety prepared for him in the great and dreadful day of the Lord. The voice of the archangel and the trumpet of God will proclaim no terror for him. They will summon him to join what he has long desired to see, a perfect Church and a perfect communion of saints. How beautiful will the whole body of believers appear, when finally separated from the wicked! How fine will the wheat look in the barn of God, when the weeds are at length taken away! How brightly will grace shine, when no longer dimmed by incessant contact with the worldly and unconverted!

      The righteous are little known in the present day. The world sees no beauty in them, even as it saw none in their Master. "The world doesn't know us, because it didn't know him." (1 John 3:1.) But the righteous shall one day "shine forth as the sun in the kingdom of their Father." To use the words of Matthew Henry, "their sanctification will be perfected, and their justification will be published." "When Christ, our life, is revealed, then you will also be revealed with him in glory." (Coloss. 3:4.)

      MATTHEW 13:44-50

      "Again, the Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field.

      "Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, who having found one pearl of great price, he went and sold all that he had, and bought it.

      "Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind, which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous, and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth."

      The parable of the "TREASURE hidden in the field," and the "merchant man seeking goodly PEARLS," appear intended to convey one and the same lesson. They vary, no doubt, in one striking particular. The "treasure" was found of one who does not seem to have sought it. The "pearl" was found of one who was actually seeking pearls. But the conduct of the finders, in both cases, was precisely alike. Both "sold all" to make the thing found their own property. And it is exactly at this point that the instruction of both parables agrees.

      These two parables are meant to teach us, that men really convinced of the importance of salvation, will give up everything to win Christ, and eternal life.

      What was the conduct of the two men our Lord describes? The one was persuaded that there was a "treasure hidden in the field," which would amply repay him, if he bought the field, however great the price that he might give. The other was persuaded that the "pearl" he had found was so immensely valuable, that it would compensate him to purchase it at any cost. Both were convinced that they had found a thing of great value. Both were satisfied that it was worth a great present sacrifice to make this thing their own. Others might wonder at them. Others might think them foolish for paying such a sum of money for the field and pearl. But they knew what they were about. They were sure that they were making a good bargain.

      Behold in this single picture, the conduct of a true Christian explained! He is what he is, and does what he does in his religion, because he is thoroughly persuaded that it is worth while. He comes out from the world. He puts off the old man. He forsakes the vain companions of his past life. Like Matthew, he gives up everything, and, like Paul, he "counts all things loss" for Christ's sake. And why? Because he is convinced that Christ will make amends to him for all he gives up. He sees in Christ an endless "treasure." He sees in Christ a precious "pearl." To win Christ he will make any sacrifice. This is true faith. This is the stamp of a genuine work of the Holy Spirit.

      Behold in these two parables the real clue to the conduct of many unconverted people! They are what they are in religion, because they are not fully persuaded that it is worth while to be different. They flinch from decision. They shrink from taking up the cross. They halt between two opinions. They will not commit themselves. They will not come forward boldly on the Lord's side. And why? Because they are not convinced that it will compensate them. They are not sure that "the treasure" is before them. They are not satisfied that "the pearl" is worth so great a price. They cannot yet make up their minds to "sell all," that they may win Christ. And so too often they perish everlastingly! When a man will venture nothing for Christ's sake, we must draw the sorrowful conclusion that he has not got the grace of God.

      The parable of the NET let down into the sea, has some points in common with that of the wheat and the tares. It is intended to instruct us on a most important subject, the true nature of the visible Church of Christ.

      The preaching of the Gospel was the letting down of a large net into the midst of the sea of this world. The professing church which it was to gather together, was to be a mixed body. Within the folds of the net, there were to be fish of every kind, both good and bad. Within the pale of the Church there were to be Christians of various sorts, unconverted as well as converted, false as well as true. The separation of good and bad is sure to come at last, but not before the end of the world. Such was the account which the great Master gave to His disciples of the churches which they were to found.

      It is of the utmost importance to have the lessons of this parable deeply engraved on our minds. There is hardly any point in Christianity on which greater mistakes exist, than the nature of the visible Church. There is none, perhaps, on which mistakes are so perilous to the soul.

      Let us LEARN from this parable, that all congregations of professed Christians ought to be regarded as mixed bodies. They are all assemblies containing "good fish and bad," converted and unconverted, children of God and children of the world, and ought to be described and addressed as such. To tell all baptized people, that they are born again, and have the Spirit, and are members of Christ, and are holy, in the face of such a parable as this, is utterly unwarrantable. Such a mode of address may flatter and please. It is not likely to profit or save. It is painfully calculated to promote self-righteousness, and lull sinners to sleep. It overthrows the plain teaching of Christ, and is ruinous to souls. Do we ever hear such doctrine? If we do, let us remember "the net."

      Finally, let it be a settled principle with us, never to be satisfied with mere outward church-membership. We may be inside the net, and yet not be in Christ. The waters of baptism are poured on myriads who are never washed in the water of life. The bread and wine are eaten and drunk by thousands at the Lord's table, who never feed on Christ by faith. Are we converted? Are we among the "good fish?" This is the grand question. It is one which must be answered at last. The net will soon be "drawn to shore." The true character of every man's religion will at length be exposed. There will be an eternal separation between the good fish and the bad. There will be a "furnace of fire" for the wicked. Surely, as Baxter says, "these plain words more need belief and consideration than exposition."

      MATTHEW 13:51-58

      Jesus said to them, "Have you understood all these things?"

      They answered him, "Yes, Lord."

      He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things."

      It happened that when Jesus had finished these parables, he departed from there. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? Aren't all of his sisters with us? Where then did this man get all of these things?" They were offended by him.

      But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house." He didn't do many mighty works there because of their unbelief.

      The first thing which we ought to notice in these verses, is the striking question with which our Lord winds up the seven wonderful parables of this chapter. He said, "Have you understood all these things?"

      Personal application has been called the "soul" of preaching. A sermon without application is like a letter posted without an address. It may be well-written, rightly dated, and duly signed. But it is useless, because it never reaches its destination. Our Lord's inquiry is an admirable example of real heart-searching application, "Have you understood?"

      The mere form of hearing a sermon can profit no man, unless he comprehends what it means. He might just as well listen to the blowing of a trumpet, or the beating of a drum. He might just as well attend a Roman Catholic service in Latin. His intellect must be set in motion, and his heart impressed. Ideas must be received into his mind. He must carry off the seeds of new thoughts. Without this he hears in vain.

      It is of great importance to see this point clearly. There is a vast amount of ignorance about it. There are thousands who go regularly to places of worship, and think they have done their religious duty, but never carry away an idea, or receive an impression. Ask them, when they return home on a Sunday evening, what they have learned, and they cannot tell you a word. Examine them at the end of a year, as to the religious knowledge they have attained, and you will find them as ignorant as the heathen.

      Let us watch our souls in this matter. Let us take with us to Church, not only our bodies, but our minds, our reason, our hearts, and our consciences. Let us often ask ourselves, "What have I got from this sermon? what have I learned? what truths have been impressed on my mind?" Intellect, no doubt, is not everything in religion. But it does not therefore follow that it is nothing at all. The heart is unquestionably the main point. But we must never forget that the Holy Spirit generally reaches the heart through the mind. Sleepy, idle, inattentive hearers, are never likely to be converted.

      The second thing, which we ought to notice in these verses, is the strange treatment which our Lord received in His own country.

      He came to the town of Nazareth, where He had been brought up, and "taught in their synagogue." His teaching, no doubt, was the same as it always was. "Never a man spoke like this man." But it had no effect on the people of Nazareth. They were "astonished," but their hearts were unmoved. They said, "Isn't this the carpenter's son? Is not his mother called Mary?" They despised Him, because they were so familiar with Him. "They were offended in him." And they drew from our Lord the solemn remark, "A prophet is not without honor, except in his own country, and in his own house."

      Let us see, in this history, a melancholy page of human nature unfolded to our view. We are all apt to despise mercies, if we are accustomed to them, and have them cheap. The Bibles and religious books, which are so plentiful in England, the means of grace of which we have so abundant a supply, the preaching of the Gospel which we hear every week--all, all are liable to be undervalued. It is mournfully true that in religion, more than in anything else, "familiarity breeds contempt." Men forget that truth is truth, however old and hackneyed it may sound, and despise it because it is old. Alas! by so doing, they provoke God to take it away.

      Do we wonder that the relations, servants and neighbors of godly people are not always converted? Do we wonder that the parishioners of eminent ministers of the Gospel are often their hardest and most impenitent hearers? Let us wonder no more. Let us mark the experience of our Lord at Nazareth, and learn wisdom.

      Do we ever imagine that if we had only seen and heard Jesus Christ, we would have been His faithful disciples? Do we think that if we had only lived near Him, and been eyewitnesses of His ways, we would not have been undecided, wavering, and half-hearted about religion? If we do, let us think so no longer. Let us observe the people of Nazareth, and learn wisdom.

      The last thing which we ought to notice in these verses is the ruinous nature of unbelief. The chapter ends with the fearful words, "He didn't do many miraculous works there, because of their unbelief."

      Behold in this single word the secret of the everlasting ruin of multitudes of souls! They perish forever, because they will not believe. There is nothing beside in earth or heaven that prevents their salvation. Their sins, however many, might all be forgiven. The Father's love is ready to receive them. The blood of Christ is ready to cleanse them. The power of the Spirit is ready to renew them. But a great barrier interposes--they will not believe. "You will not come unto me," says Jesus, "that you might have life." (John 5:40.) May we all be on our guard against this accursed sin. It is the old root-sin, which caused the fall of man. Cut down in the true child of God by the power of the Spirit, it is ever ready to bud and sprout again. There are three great enemies against which God's children should daily pray--pride, worldliness, and unbelief. Of these three, none is greater than unbelief.

      MATTHEW 14:1-12

      At that time, Herod the tetrarch heard the report concerning Jesus, and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him." For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. For John said to him, "It is not lawful for you to have her." When he would have put him to death, he feared the multitude, because they counted him as a prophet. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. Whereupon he promised with an oath to give her whatever she should ask. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer."

      The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given, and he sent and beheaded John in the prison. His head was brought on a platter, and given to the young lady: and she brought it to her mother. His disciples came, and took the body, and buried it; and they went and told Jesus.

      We have in this passage a page out of God's book of martyrs--the history of the death of John the Baptist. The wickedness of king Herod, the bold reproof which John gave him, the consequent imprisonment of the faithful reprover, and the disgraceful circumstances of his death, are all written for our learning. "Precious in the sight of the Lord is the death of his saints." (Psalm 116:15.)

      The story of John the Baptist's death is told more fully by Mark than by Matthew. For the present it seems sufficient to draw two general lessons from Matthew's narrative, and to fasten our attention exclusively upon them.

      Let us learn, in the first place, from these verses, the great power of conscience.

      King Herod hears of "the fame of Jesus," and says to his servants, "This is John the Baptist--he is risen from the dead." He remembered his own wicked dealings with that holy man, and his heart failed within him. His heart told him that he had despised his godly counsel, and committed a foul and abominable murder. And his heart told him, that though he had killed John, there would yet be a reckoning day. He and John the Baptist would yet meet again. Well says Bishop Hall, "a wicked man needs no other tormentor, especially for sins of blood, than his own heart."

      There is a conscience in all men by nature. Let this never be forgotten. Fallen, lost, desperately wicked as we are all born into the world, God has taken care to leave Himself a witness in our bosoms. It is a poor blind guide, without the Holy Spirit. It can save no one. It leads no one to Christ. It may be seared and trampled under foot. But there is such a thing as conscience in every man, accusing or excusing him; and Scripture and experience alike declare it. (Rom. 2:15.)

      Conscience can make even kings miserable, when they have wilfully rejected its advice. It can fill the princes of this world with fear and trembling, as it did Felix, when Paul preached. They find it easier to imprison and behead the preacher, than to bind his sermon, and silence the voice of his reproof in their own hearts. God's witnesses may be put out of the way, but their testimony often lives and works on, long after they are dead. God's prophets live not forever, but their words often survive them. (2 Tim. 2:9. Zech. 1:5.)

      Let the thoughtless and ungodly remember this, and not sin against their consciences. Let them know that their sins will "surely find them out." They may laugh, and jest, and mock at religion for a little time. They may cry, "Who is afraid? What is the mighty harm of our ways?" They may depend upon it, they are sowing misery for themselves, and will reap a bitter crop sooner or later. Their wickedness will overtake them one day. They will find, like Herod, that it is an evil and bitter thing to sin against God. (Jerem. 2:19.)

      Let ministers and teachers remember that there is a conscience in men, and work on boldly. Instruction is not always thrown away, because it seems to bear no fruit at the time it is given. Teaching is not always in vain, though we fancy that it is unheeded, wasted, and forgotten. There is a conscience in the hearers of sermons. There is a conscience in the children at our schools. Many a sermon and lesson will yet rise again, when he who preached or taught it is lying, like John the Baptist, in the grave. Thousands know that we are right, and, like Herod, dare not confess it.

      Let us learn, in the second place, that God's children must not look for their reward in this world. If ever there was a case of godliness unrewarded in this life, it was that of John the Baptist. Think for a moment what a man he was during his short career, and then think to what an end he came. Behold him, that was the Prophet of the Highest, and greater than any born of woman, imprisoned like a malefactor! Behold him cut off by a violent death, before the age of thirty-four--the burning light quenched--the faithful preacher murdered for doing his duty--and this to gratify the hatred of an adulterous woman, and at the command of a capricious tyrant! Truly there was an event here, if there ever was one in the world, which might make an ignorant man say, "What profit is it to serve God?"

      But these are the sort of things which show us, that there will one day be a judgment. The God of the spirits of all flesh shall at last set up an assize, and reward every one according to his works. The blood of John the Baptist, and James the apostle, and Stephen--the blood of Polycarp, and Huss, and Ridley, and Latimer, shall yet be required. It is all written in God's book. "The earth shall disclose her blood, and no more cover her slain." (Isaiah 26:21.) The world shall yet know, that there is a God who judges the earth. "If you see the oppression of the poor, and violent taking away of justice and righteousness in a district, don't marvel at the matter--for one official is eyed by a higher one, and there are officials over them." (Eccles. 5:8.)

      Let all true Christians remember, that their best things are yet to come. Let us count it no strange thing, if we have sufferings in this present time. It is a season of probation. We are yet at school. We are learning patience, gentleness, and meekness, which we could hardly learn if we had our good things now. But there is an eternal holiday yet to begin. For this let us wait quietly. It will make amends for all. "Our light affliction which is for the moment, works for us more and more exceedingly an eternal weight of glory." (2 Cor. 4:17.)

Back to J.C. Ryle index.

See Also:
   Chapter 1
   Chapter 2
   Chapter 3
   Chapter 4
   Chapter 5
   Chapter 6
   Chapter 7
   Chapter 8
   Chapter 9
   Chapter 10
   Chapter 11
   Chapter 12
   Chapter 13
   Chapter 14
   Chapter 15
   Chapter 16
   Chapter 17
   Chapter 18
   Chapter 19
   Chapter 20
   Chapter 21
   Chapter 22
   Chapter 23
   Chapter 24
   Chapter 25
   Chapter 26
   Chapter 27
   Chapter 28


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