4:13-20
21-The First Parable Interpreted (Concluded)
Wayside Hearers
Both Mark and Luke refer to the various classes of hearers in the plural, but Matthew specifies the individual, “This is he which received seed by the wayside.” The former lay down what is true generally, while the latter applies the truth particularly and personally to those who heard the word.
In this case the result of the sowing is purely negative. The seed falls upon a hard and unreceptive heart: it does not even germinate, but is removed immediately by the spiritual enemy of man. The cause of the failure is not in any degree ascribed to the Sower or to the seed. These, on the contrary, are perfect, without defect of any kind. But the ground was hard and beaten—unploughed, while the birds of the air were alert to steal the good seed.
The trodden pathway across the Galilean hillside is an apt simile of multitudes of mankind, then and now. Out of the heart of man are “the issues of life.” It is the avenue of his being. Duty and enterprise as well as pleasure and pain, all throng daily in ceaseless procession along the highway of the heart. The continual succession of these earthly objects, each claiming concern, if not concentration of mind, wears down the heart into the ruts of a dull routine. When truth from above falls in such a street, it lies unheeded, and is “trodden under foot,” as Luke says in the parable.
Under these circumstances, the word being sown in a heart irresponsive to its claim, and oblivious of its value, a personal and active foe of the truth appears and snatches it away. This foe is named Satan in Mark; the devil (διάβολος) in Luke; and the evil or wicked one in Matthew. And it is noticeable that in the threefold power which hinders the growth and fructification of the seed Satan is placed first. The Lord shows by the three classes that
(1) the power of the devil removes the seed (the birds)
(2) the power of the flesh prevents the seed rooting (the rocks)
(3) the power of the world prevents the seed fruiting (the thorns)
The Pharisees had blasphemously charged the Lord with being in alliance with Satan (3: 22-30); the Lord here declared Satan to be the foremost enemy of the word of the kingdom, who “immediately,” so energetic in his opposition is he, catches away the word. In Luke, where he is represented as the devil, the adversary of man, in contrast with the Savior of men, his object in stealing the word is given— “lest they should believe and be saved.” In Matthew it is as the wicked one that he snatches away the good seed. This expression seems to emphasize the moral contrast between the kingdoms of light, and or darkness, and their respective heads. The wayside hearers then are the careless and indifferent persons, too absorbed in other things to receive the truth in the love of it. The Athenians seem to have been, among others, an example of this class (Acts 17: 15-32). They had habituated themselves ever to be telling or hearing some new thing. The novelty of the gospel, therefore, awakened a passing superficial interest in the preaching of Paul, but no more. Heathen philosophy, like formal Judaism, was unreceptive of the gospel of Jesus.
STONY GROUND HEARERS
The main difference between this class of hearers and the preceding, with which it is coupled by the adverbial phrase, “in like manner,” is that in the former instance the hardness and impenetrability were found on the surface, but in this case the density occurred at a little distance beneath. In outward appearance the exterior of the soil was actually more promising, but the resistance by the rocky subsoil to the growth of the seed was none the less effectual. Under normal conditions the sun's rays should have caused the seed to root more firmly and deeply as it struck downwards in search of moisture. But under these circumstances the heat exercised a withering influence, hastening the total destruction of the growth.
These persons are characterized by superficiality. When they hear the word, immediately (Matt., Mark) they receive it with joy (Matt., Mark, Luke). The conscience, that fierce self-accuser within the heart, is clearly not awakened. Repentance does not rejoice, as these are said to do, but sits in sackcloth and ashes. Confession of sins is made in tears, not with joy. Peter's audience, when they heard the word on the day of Pentecost, were “sawn asunder” in their hearts. These in the parable, however, receive the word because of the pleasure it affords by its novelty, or its beauty, or the like. The result is a rapid growth which by its fair promise may deceive some, but such profession, as soon as tribulation or persecution on account of the word arises, quickly withers away.
There were many such shallow fickle hearers in our Lord's days; there have been many such since. It is written that the common people heard Him gladly, but the priests soon persuaded them to ask Pilate to spare Barabbas and to crucify Jesus. A sign in Jerusalem, and many crowded to follow Him! A “hard saying,” and many turned back to walk no more with Him (John 2:23; 6:60, 6123Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. (John 2:23)
60Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? (John 6:60‑61))!
They “endured for a while,” but it is a little while only, even as they rejoiced in the testimony of John the Baptist “for a season” (John 5:3535He was a burning and a shining light: and ye were willing for a season to rejoice in his light. (John 5:35)). Many put their hands to the plow, but quickly looked back, proving their unfitness to produce fruit. And the Lord, in the interpretation of this parable, unveiled the cause of this failure. The hindrance was within—the unbroken spirit, the adamantine heart. “To this man will I look,” saith Jehovah, “even to him that is poor and of a contrite spirit, and that trembleth at my word” (Isa. 66:22For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (Isaiah 66:2)).
THORNY GROUND HEARERS
This would appear to be a more promising class than either of the former. The seed germinates, and grows and develops to a certain degree. But it is nevertheless unfruitful, on account of a powerful external influence. The thorns grow more vigorously than the good seed, and eventually suffocate it.
The Lord explained what the thorns signify. They set forth the adverse influence which present things may exercise upon eternal things—a possible influence so great as to extinguish and exclude the latter entirely from the human heart. This influence is not manifestly hostile like that of affliction and persecution 'in the previous class; but it is none the less deadly, and much more dangerous because of its insidious nature. The thorns were growing too near the seed; a mile away it would not have mattered; and consequently they were able secretly, but effectually, to rob the good seed of its necessary light, air, moisture, and nutrition from the soil. Similarly, the cares, riches, and pleasures of this life, if allowed the supremacy in the heart, choke the good seed, and unfruitfulness is the dire result.
Thorns are emblematical of the world outside of Eden. The thorns introduced through the fall of the first Adam formed the insignia awarded by his children to the last Adam. The kingdoms of man and of God are in a state of irreconcilable enmity. And here the Lord shows that the employments, the successes, and the enjoyments of this present age may have a blighting and destructive effect upon the work of the word of God within a man.
Mark records the fullest description of these worldly forces. Luke summarizes them as the “cares and riches and pleasures of this life.” Matthew mentions only two of these three, which, however, he amplifies— “the cares of this world and the deceitfulness of riches.” The second Evangelist has a yet ampler category, adding, moreover, that the mischief is wrought through their entering into the heart, where the word of God should be hidden (Psalm 119:1111Thy word have I hid in mine heart, that I might not sin against thee. (Psalm 119:11))— “the cares of this world and the deceitfulness of riches and the lusts of other things entering in choke the word.”
These hearers lack singleness of eye and heart. The attention becomes absorbed by the incessant occupations of a busy world, by the distracting anxieties of everyday life and by the excitements of a restless and reckless age. Such divided efforts to serve God and mammon invariably result in luxuriant thorns and withered wheat.
The “cares” have a particular reference to the “poor man's toil how to live at all, to keep the wolf from the door,” the struggle for a daily subsistence, the cares of this life, which, if not met in faith, hinders the thriving of the spiritual word in the heart.” The affluent are specially susceptible to the “deceitfulness of riches,” particularly when the love of money accompanies its possession (1 Tim. 6:9, 109But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. (1 Timothy 6:9‑10)). The “lusts of other things” cover all the ambitious strivings after temporal objects, however innocent the objects may be in themselves, to which all conditions of men are liable, and which may fill the heart to the consequent exclusion of what is divine.
FRUITFUL HEARERS
The main object of sowing is the subsequent reaping. And fruitfulness is the indisputable evidence of effective growth. The Lord was preeminently the Sower, and, as He said, others reaped (John 4:34-3834Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. 37And herein is that saying true, One soweth, and another reapeth. 38I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors. (John 4:34‑38)). Pentecost and onwards, were reaping times, as also, in a fuller measure, the coming day of glory will be. And in all cases the divine Husbandman alone is a competent judge of the quality and quantity of the fruit (John 15:1, 5, 81I am the true vine, and my Father is the husbandman. (John 15:1)
5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. (John 15:5)
8Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. (John 15:8)), though, in a general way, we may be able to recognize the fruitful effects of the word (Col. 1:66Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: (Colossians 1:6); Phil. 4:1717Not because I desire a gift: but I desire fruit that may abound to your account. (Philippians 4:17)).
In this instance the word is heard in a prepared heart—in an “honest and good heart,” as the Lord said (Luke). And in examining the three Gospels it will be observed that three inward actions are stated to precede the fruit-bearing.
1.The word is understood (Matt.).
2.The word is received (Mark).
3.The word is held fast (Luke).
(1)It has already been pointed out that lack of understanding was specially attributed to the nation of Israel, who had Moses and the prophets before the coming of the Lord. And it is from the First Gospel therefore that we learn that in order to bear fruit it was necessary to understand (συνίημι). This was so in the case of the apostles themselves. After His resurrection the Lord opened their minds that they might understand the scriptures, particularly in that case, those relating to His death and resurrection (Luke 24:4545Then opened he their understanding, that they might understand the scriptures, (Luke 24:45)). Those disciples who understand what the will of the Lord is are those who know what things are pleasing in His sight, and by doing such yield fruit to His praise.
In Mark, the word is received into the heart, that is, it is taken to oneself, welcomed and cherished. The truth is received not in a formal sense as in verse 16, where a different Greek word is used, but in the love of it. The Bereans were more noble than those in Thessalonica in that they received the word of the gospel in all readiness of mind, and searched the scriptures daily whether those things were so; “therefore” we are told, “many of them believed” (Acts 17:12, 1312Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. 13But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. (Acts 17:12‑13)).
Further, it is necessary to keep, or to hold fast, the word. This expression implies the energy Of active resistance against all opposing influences. Spiritual fruit bearing has its particular enemies. In view of these, therefore, there is an individual responsibility to use a special endeavor to preserve a sense of joy in the word and a love for it in the heart. To do so demands spiritual energy.
But there are degrees of fruitfulness in the good ground. All do not bear fruit in equal profusion. The power of Satan, and the seductions of the world, which altogether extinguish the growth in other cases, are here shown to have the effect of reducing the amount of fruit borne. Some, the Lord said, bring forth fruit thirty-fold, and some sixty-fold, while others, like the seed Isaac sowed (Gen. 26:1212Then Isaac sowed in that land, and received in the same year an hundredfold: and the Lord blessed him. (Genesis 26:12)), yield a hundred-fold.
Luke only mentions the full degree of fruition, and it is there explained that seed on good ground brings forth fruit “with patience” (8:15). A hundred-fold is the “perfect work” of patience or endurance (James 1:3, 43Knowing this, that the trying of your faith worketh patience. 4But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. (James 1:3‑4)). There must be not only well doing, but patient continuance in it (Rom. 2:77To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7)). The faithful disciple is called to endure a “great fight of afflictions,” for tribulation and patience are inseparable adjuncts to the kingdom of our Lord Jesus Christ, as the exiled apostle in Patmos testified (Rev. 1:99I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. (Revelation 1:9)). Those in Philadelphia whom the Lord commended because they had “kept the word of his patience” (Rev. 3:1010Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (Revelation 3:10)), are surely such fruitful ones as He contemplated in His parable of the Sower (Luke 8:1515But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. (Luke 8:15)).
[W. J. H.]