Because they seeing, see not - Mark Mar 4:12 and Luke Luk 8:10 say, "That seeing, they may not see etc.;" but there is no difference.

Matthew simply states the "fact," that though they saw the "natural" meaning of the story - though they literally understood the parable - yet they did not understand its "spiritual" signification. Mark and Luke do not state the "fact," but affirm that he spoke with this "intention" - implying that such "was" the result. Nor was there any dishonesty in this, or any unfair disguise. He had truths to state which he wished his "disciples particularly" to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, "they might have understood them." His doctrines he stated in the best possible way, and it was not his fault if they did not understand him. By little and little, in this way, he prepared many even of the Jews to receive the truth; by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples which he did not "intend" for others.

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.

Therefore speak I to them in parables,.... Because it was the will and pleasure of his Father to give the knowledge of divine mysteries to some, and not to others; and because even the outward good things they had, being wrongly used or abused by them, would be taken away from them:

and because they seeing, see not: they saw Christ with their bodily eyes, but not with an eye of faith; they saw the miracles he did, but did not discern, at least did not acknowledge the evidence of them, proving him to be the true Messiah.

And hearing, they hear not, neither do they understand: they heard externally, but not internally; they heard the sound of Christ's voice, but did not understand his words, even when he spake in the plainest and most intelligible manner; nor were they concerned to know the meaning of them: wherefore he spoke to them in this abstruse and parabolical way, that they might be what they really were, seers and not seers, hearers and not hearers, at least not understanding ones; and that what he said might remain sealed and hidden to them, as the things contained in the sealed book were to the Jews of old; the reason of which was, as a writer of their's (k) says, and which agrees with our Lord's reason and conduct here, , "because they were in parable and riddle".

(k) Abarbinel in Isaiah 29. 11.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

13:13 Because they seeing see not. Do not see in the true light on account of their spiritual ignorance and depravity. The desire to see spiritually is essential to clear perceptions of truth.

13:13 Therefore I speak to them in parables, because seeing, they see not - In pursuance of this general rule, I do not give more knowledge to this people, be. cause they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them: they do not effectually see, or hear, or understand any thing.

13. Therefore speak I to them in parables-which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.

because they seeing, see not-They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.

and hearing, they hear not; neither do they understand-They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mr 4:12; Lu 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose-"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse-that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.

13:1-23 Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outward circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us. Christ taught in parables. Thereby the things of God were made more plain and easy to those willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant. The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by his ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it. Hypocrites, like the stony ground, often get the start of true Christians in the shows of profession. Many are glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abiding conviction of their own depravity, their need of a Saviour, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easier system. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them; they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. Worldly cares are great hinderances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they choke the good seed. What distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but none that could hinder its fruitfulness. All are not alike; we should aim at the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.