“Listen! Behold, the farmer went out to sow, and as he sowed, some seed fell by the road, and the birds came and devoured it. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. When the sun had risen, it was scorched; and because it had no root, it withered away. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. Others fell into the good ground, and yielded fruit, growing up and increasing. Some produced thirty times, some sixty times, and some one hundred times as much.” He said, “Whoever has ears to hear, let him hear.”
When he was alone, those who were around him with the twelve asked him about the parables. He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables, that ‘seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.’ ”
He said to them, “Don’t you understand this parable? How will you understand all of the parables? The farmer sows the word. The ones by the road are the ones where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. These in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. Others are those who are sown among the thorns. These are those who have heard the word, and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. Those which were sown on the good ground are those who hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times.”
Geneva Bible translators 1599 · Public Domain On vv3, 10, 11, 19 The selfsame doctrine of the Gospel is sown everywhere,…
The selfsame doctrine of the Gospel is sown everywhere, but it hath not like success indeed through the fault of man, but yet by the just judgment of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17 3 Hearken; Behold, there went out a sower to…
3 Hearken; Behold, there went out a sower to sow:
Ver. 3. Hearken, behold] Christ well knew the fickleness of men’s spirits, and how every small matter calls them off, when most earnestly set to hear. {See Trapp on "Mat 13:3"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v3 See Poole on "Mat 13:1", and following verses to…
See Poole on "Mat 13:1", and following verses to Mat 13:23. The parable is recorded both by Matthew, Mark, and Luke, and is of excellent use:
1. To show the excellency of the word of God, which is here (as in other places) called the word; it is the seed of God, the good seed: and the excellency of the ordinance of preaching, for that is the seed sown.
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2. To show us the different effect of the word preached from moral discourses and philosophical disputes, from which can be expected no fruit; but where the sower soweth the word, there is yet a very different effect. Some bring forth the fruit of faith and holiness, and the abiding fruit of it, though in different degrees. But many, yea the most of those that hear it, either bring forth no fruit, or no abiding fruit, which is indeed no true fruit. The causes of this are, some men’s perfunctory and careless hearing, never regarding to meditate on it, apply it to their own souls, or to hide it in their memories. Others not suffering it to sink into their hearts, and to take root in them, though it may at present a little affect them, and make them matter of discourse. Other men’s thoughts being taken up with business, and the care of this world, and their hearts filled with the love of the things of this life, which they cannot part with when trouble and persecution for the owning and profession of the gospel ariseth.
3. It likewise teacheth us a sure note of unprofitable hearers of the word, as also of those whom the word is likely to profit, and have any good and saving effect upon. The former hear, but never regard whether they understand what they hear, yea or no. The others are not satisfied with hearing unless they understand; for those who went to him to know the parable, were not the twelve only, (who are often called his disciples emphatically), but those others that were about him, to whom it was
given to know the mystery of the kingdom of God.
4. The most of our Saviour’s hearers were doubtless members of the Jewish church, yet our Saviour, Mar 4:11, styles the most of them those that are without; which teacheth us that not only such as are out of the pale of the church, but those also who are out of the degree of election, those to whom it is not given to know the mysteries of the kingdom of God, are in Christ’s account without. For other things concerning this parable, they are fully spoken to in our notes;
See Poole on "Mat 13:1", and following verses to Mat 13:23.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 10, 14 1. Several things are to be observable; as,
1. Several things are to be observable; as,
1. How Christ begins and ends the parable with an admonition to diligent and serious attention. Hearken, says Christ, verse 3. and he that hath ears to hear, let him hear, verse 9. This shows us at once the people’s backwardness and negligence in applying their minds to hear and receive the word of God, and also shows the minister’s duty to excite and stir up their people’s diligence and attention in hearing God’s word.
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Observe, 2. What is the general scope and design of this parable; namely, to show that there are four several sorts of hearers of God’s word, and but one good one, but one sort only who hear to saving advantage.
Now as to the matter of the parable.
Note, 1. The sower is Christ and his apostles; he the principal sower, they the subordinate seedsmen. Christ sows his own field, his ministers sow his field. He sows his own seed, they his seed. Woe unto us if we sow our own seed, not Christ’s.
Note, 2. The seed sown, the word of God: fabulous legends and unwritten traditions, which the seedsmen of the church of Rome sow, these are not seed, but chaff, or their own seed, and not Christ’s. Our Lord’s field must be all sown with his own seed, with no mixt grain.
Learn, 1. That the word preached is like seed sown in the furrows of the field. As seed has a fructifying virtue in it, by which it increases and brings forth more of its own kind, so has the word of God a quickening power to regenerate and make alive dead souls.
Learn, 2. From this parable, that the seed of the word, where it is most plentifully sown, is not alike fruitful. Seed doth not thrive in all ground alike, neither doth the word fructify alike in the souls of men. There is a difference both from the nature of the soil and from the influence of the Spirit. For though no ground be naturally good, yet some is worse than other.
Learn, 3. That the cause of the word’s unfruitfulness is very different; not the same in all. In some it is an hard heart to unbelief, in others the distracting cares of the world choke the word: like thorns which hinder the corn’s growth, by overshadowing it, by drawing away the moisture and heart of the earth from it, and by hindering the influence of the sun from cherishing it. Unto which may be added the policy of Satan, that bird of prey, which follows God’s plough, and steals away the precious seed of the word out of the furrows of their souls.
Learn, 4. That the best ground doth not bring forth increase alike. Some good ground brings forth more, others less; some thirty, some sixty, some an hundred-fold. In like manner, a person may be a profitable hearer of the word, although he doth not bring forth so great a proportion of fruit as others, provided he brings forth as much as he can.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–20 Hearken, behold, there went out a sower to sow.…
Hearken, behold, there went out a sower to sow. By whom is meant Jesus Christ, who came forth from God as a teacher, and went out into the land of Judea to preach the Gospel, which is sowing spiritual things among men; and this may be also applicable to any faithful minister of the word.
Hearken, behold, there went out a sower to sow. By whom is meant Jesus Christ, who came forth from God as a teacher, and went out into the land of Judea to preach the Gospel, which is sowing spiritual things among men; and this may be also applicable to any faithful minister of the word.
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Mark 4:4
mar 4:4
mar 4:4
mar 4:4And it came to pass, as he sowed,.... Whilst he was preaching the, Gospel, casting about the precious seed of the word, he was laden with:
some fell by the way side; the common beaten path: the word was dispensed among some men comparable to it, on whom it lighted, but made no impression; there it lay, though not long, and was not inwardly received, and took no root, and consequently was of no effect:
and the fowls of the air came and devoured it up; the devils, who have their abode in the air, especially the prince of the posse of them; and the Syriac version reads it in the singular number, "and the fowl came"; that ravenous bird of prey, Satan, who goes about seeking what he may devour; and for this purpose attends where the word is preached, to hinder its usefulness as much as in him lies.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 10, 11, 12, 13, 19 Hearken - This word he probably spoke with a…
Hearken - This word he probably spoke with a loud voice, to stop the noise and hurry of the people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 9, 10, 11, 13, 15, 19 Verse 4. The fowls] του ουρανου, of the air,…
Verse 4. The fowls] του ουρανου, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS., upwards of one hundred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Lu 8:5.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 13 Mar 4:10-12. When he was alone — That is,…
Mar 4:10-12. When he was alone — That is, retired apart from the multitude. Unto them that are without — So the Jews termed the heathen: so our Lord terms all obstinate unbelievers; for they shall not enter into the kingdom; they shall abide in outer darkness. So that seeing they may see, and not perceive — They would not see before; now they could not, God having given them up to the blindness which they had chosen.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 14 See the notes at Mat 13:10-17. On Mar 4:12,…
See the notes at Mat 13:10-17. On Mar 4:12, see the notes at Joh 12:39-40.
When he was alone - That is, separate from the multitude. When he withdrew from the multitude a few followed him for the purpose of more instruction.
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Mar 4:13
Know ye not this parable? - This which is so plain and obvious.
How then will ye know all parables? - Those which are more difficult and obscure. As they were themselves to be “teachers,” it was important that they should be acquainted with the whole system of religion - of much more importance for them at that time than for the mass of the people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–12 When he was alone: in Greek Ote egeneto Katamonas;…
When he was alone: in Greek Ote egeneto Katamonas; i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv3, 11, 12, 13, 15 3. Behold, there went out a sower to sow…
3. Behold, there went out a sower to sow — The Greek has the article the; the sower. The sower of the seed is the preacher, and the original sower is the Lord himself. Our Lord had, no doubt, during his preaching in Galilee, plentiful experience of the various classes of hearers he describes in this parable.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 19 3. Hearken] This summons to attention is peculiar to…
3. Hearken] This summons to attention is peculiar to St Mark.
went out] The expression implies that the sower did not sow near his own house, or in a garden fenced or walled, but went forth into the open country. Thomson’s Land and the Book, p. 82.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 8, 10, 11, 12, 13, 15 (3) A sower.—Better, the sower.
(3) A sower.—Better, the sower.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 5, 7, 8, 9, 10, 11, 13, 14, 15, 16, 18, 19, 20 Vers. 3-8. Hearken (Akouete). This word is introduced in…
Vers. 3-8. Hearken (Akouete). This word is introduced in St. Mark"s narrative only; and it is very suitable to the warning at ver. 9, "he hath ears to hear, let him hear. The sower went forth to sow. The scope of this beautiful parable is this: Christ teaches us that he is the Sower, that is, the great Preacher of the gospel among men.
1. But not all who hear the gospel believe it and receive it; just as some of the seed sown fell by the wayside, on the hard footpath, where it could not penetrate the ground, but lay upon the surface, and so was picked up by the birds.
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2. Again, not all who hear and believe persevere in the faith; some fall away; like the seed sown on rocky ground, which springs up indeed, but for want of depth of soil puts forth no root, and is soon scorched by the rising sun, and, being without root, withers away.
3. But further, not all who show faith bring forth the fruit of good works; like the seed sown among the thorns, which, growing up together with it, choked it (sunepnixan auto); such is the meaning. St. Luke has the words (sumfueisai ai akanyai apepnixan), the thorns grew up with it and choked it.
4. But, lastly, there are those who receive the gospel in the love of it, and bring forth fruit, not, however, in equal measures, but some thirty-fold, some sixty, some a hundred; and this on account of the greater influences of grace, or on account of the more ready co-operation of the free-will of man with the sovereign grace of God. The whole parable marks a gradation. In the first case the seed produces nothing; in the second it produces only the blade; in the third it is near the point of producing fruit, but fails to bring forth to perfection; in the fourth it yields fruit, but in different measures.
Vers. 3-9; 18-23. The parable of the sower.
The kingdom of God as
I A PRINCIPLE OF LIFE. Outwardly insignificant; exposed to the uncertainties of human agency and the vicissitudes of circumstance; yet embodying vital force, and capable under suitable conditions of producing its kind. Ever commencing anew, in germ and vital unit. A result as well as a cause, even as the seed is a fruit in the first instance. Requiring everything external of itself that is necessary to its being deposited in the minds of men to be done for it; yet containing an independent, original power of its own, viz. reproduction.
II A PROCESS OF GROWTH. Dependent upon:
1. Manner of its reception;
2. Character of the hearer, i.e. whether deep or shallow, thorough or otherwise, like the soil;
3. Place which it holds in human regard whether considered as the chief or only as a subordinate interest in life;
4. Time, this in all cases.
III A CONDITION OF FRUITFULNESS. The soul, just like the ground, if left alone, will be barren or overgrown with weeds. It must be tilled, sown, and tended. Sometimes these duties are divided, sometimes combined, but all are necessary.
1. All true believers are not alike fruitful. This is analogous to material and mental culture.
2. It is enough if each brings forth according to capacity and ability.
3. all cases there is compensating power of increase in the Word, beyond the natural qualities and powers of the believer, although a certain relation is always observed to the proportion of faith and diligence. The blessing of God is especially manifest in the fruits of the Word. M.
Vers. 3-9; 18-23. The parable of the sower.
As illustrating the purpose of God in his Word.
I TRUTH IS MEANT FOR ALL MEN.
II TRUTH IS OFFERED TO ALL,
III IT IS RECEIVED BY MANY DIFFERENT SORTS OF PEOPLE, AND IN DIFFERENT WAYS.
IV IT IS FRUITFUL ONLY WITH A FEW. M.
Vers. 3-9; 18-23. The parable of the sower.
As exhibiting the kingdom of God
I IN ITS BEGINNINGS.
II ITS PROCESSES.
III ITS RESULTS, M.
Vers. 3, 9. Christ"s claim upon the attention of men.
"Hearken!" "Who hath ears to hear, let him hear!" A frequent peculiarity in Christ"s speech. It is well to note when he uses it. It is the whisper of Christ. John seems to have caught and represented this manner of the Master most closely.
I THE VALUE OF THE STATEMENTS OF THE GOSPEL.
1. Affecting the personal interest of every one. Happiness or misery, life or death.
2. Determining the character of every one.
3. The condescension and compassion of infinite love.
II THE DIFFICULTY OF GIVING THEM THE ATTENTION AND CONSIDERATION THEY DESERVE.
1. They appeal to the least-developed side of human nature.
2. They have little or no immediate earthly interest to commend them.
3. They have commoner and more latent meanings, and the latter may not be apprehended.
4. They have many counterfeits. Lo here! Lo there!
5. The earthly life of men is full of distractions.
III THE RESPONSIBILITY ATTACHING TO THEM. This remains with the hearer, and he cannot free himself. The language of Scripture and the deepest experiences of human nature alike assure us of this.
1. God has given all men power to understand and receive his gospel. That is, of course, provided they have not lost their reason.
2. Personal moral effort is required with respect to them.
a. To cease delaying.
b. To use what faculty and opportunity we have.
c. To suppress prejudice, aversion, sin, etc. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 4, 5, 7, 8, 9, 11, 12, 16, 18, 20 Hearken; behold, there went out a sower to sow.
Mar_4:3
Hearken; behold, there went out a sower to sow.
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Parable of the sower
This parable is both a solemn lesson and warning, and also a description of what is actually taking place in the world. There are calls to lead a holy life perpetually going on; there are either sudden rejections or gradual forgettings of those calls. Such calls may differ in degree, and strength, and strikingness of the impression, but they are all calls; a truth is distinctly embraced by the mind of the person at the time: he sees that something is true which he had not realized to be true before, and had only held in word. That person can never afterwards say he did not know or was not made fully aware of Christian truth; or that it was always brought before him in such a way that he could not recognize it. He has been made to see it, and to recognize it. The point with which this parable deals is the various kinds of treatment accorded by different people to these calls. Let us look at the several classes.
I. The unscrupulous. By a bold, proud, sometimes even sudden and impulsive act of sin, they cast out of their hearts something which incommodes and annoys them, and threatens to interfere with their plan of enjoyment. These are they who have made up their minds to get on in life, and they refuse to let anything interfere with the realization of this desire. Judas. Ananias and Sapphira. I do not say that a man may not recover spiritually after having inflicted such a blow upon himself, but it is a dreadful act, which provokes the righteous justice of God, and that worst of punishments, a hardened heart.
II. The light-minded and careless. These could receive the Word, because that merely implies the capacity of being acted upon by solemn and powerful representations of the truth; which they might be, lust as they might be impressed by some striking scene or incident. But, being without energy of their own to take hold of the Word and extract its powers, they soon fall away. To begin a thing, and to go on with it, are two totally different affairs. The commencement is in its own nature something fresh; but to go on with an undertaking is to do things over and over again, when all the freshness has disappeared, and no incentive remains but the sense of duty. This is the true test, and under it how many fail! Upon how many do we count for continuing their profession under different circumstances? Is there not a regular expectation formed in us, when we estimate the manifestations which men make, that they will not last; that they have their time, like the seasons or periods of weather, and that they will end as naturally as they have begun? Can there be a greater contrast to the abiding faithfulness of the gospel pattern?
III. The worldly. These are not light-minded men altogether; they are serious as regards this world, calculating, exercising forecast, attentive, persevering; but it is solely in relation to this world that they maintain this gravity and seriousness. They do not give a place in their thoughts to another world. What a common mistake with regard to religion this is! Our Lord says, Ye cannot serve God and mammon; and yet it would almost appear as if one-half of mankind had determined to prove Him a liar, and to show that that is possible which He declared was not. Each one thinks that in his own particular case there will be a complete agreement in these two great aims and undertakings, the earthly and the spiritual; that others may have missed this union, but that they will fix upon it. They enter upon their course in life with a swing. Feeling no hesitation about themselves, they plunge into the thick of the struggle for the worlds possessions, they are carried away with the ardour of the pursuit, and they do not imagine at all that they are injuring or suppressing the religious principle in them. They think that can maintain itself, and therefore they never think of looking after it, to see how it is faring. And so the stream carries them along, being interested in the objects of the world, content with supposition and doing nothing about religion; until that which has thriven by practice has completely driven out the principle which has had no exercise, and the result is a simple man of the world.
IV. Opposed to all these is the treatment given to the word by the honest and good heart. Not sinning against light; not abandoning what it has undertaken; not captivated by worldly pomp and show: it is faithful to God; it knows the excellence of religion; it is able to count the cost, and make the sacrifice which is necessary for the great end in view. Have we this? We cannot be certain of it until we have continued and persevered to the end. Those who have begun well may boldly cast away the Spirit, or they may fall away from grace because they have no root, or they may be swallowed up by the cares and aims of worldly life. We know not what we are till we have been tried to that extent which God thinks fit. But so far as we have striven, we may feel a comfortable sense that we do possess that heart; and certainly, if we have not striven, we cannot give ourselves any such hope. Let us strive to enter in at the strait gate, and to be found among the faithful. (J. B. Mozley, D. D.)
The effect of Divine truth as conditioned by the state of mens hearts
The title with which we are familiar is almost a misnomer. It is not the sower who is most prominent, for the seed of the Word is a more important factor; nor yet is the seed, for it is the four kinds of soil into which it shall fall that determines the seeds future. If preachers and teachers are drawing lessons from the parable, then it may be well called the Parable of the Sower; but if the hearers of the Word are getting their lessons from it, they will find the greater part of the parable telling of the soil and the false growths therein that may render the Word unfruitful. Jesus, standing by the seashore, and surveying the motley company before Him, gives us a prophecy of the future of His truth among men. It cannot win an easy triumph. The seed is Gods own, but it does not create its own soil. It drops on what is at hand, and is to be scattered broadcast, to meet varied fortunes. (E. N. Packard.)
The sower
I. The function of the sower, not destructive but constructive; not to root up or remove, but to plant.
II. The loneliness of the sower. A sower. The reaper may work amidst a company, but the sower is always alone. Thousands reap the fruit of what one man sows.
III. The season when he goes forth to sow. No foliage, no verdure, sky cloudy, and air cold.
IV. Sowing is a sorrowful process. He goes forth weeping. He must part with a certain amount of present good, in order to obtain a larger amount of future good.
V. The nature of the seed which he sows. The word of truth must be the word of life. (Hugh Macmillan.)
The sower
I. The sower.
1. Unity of purpose. His work was seed sowing, not soil culture.
2. Variety of results.
II. The seed.
1. Its origin. Every seed was originated by Christ. But there is a sense in which every man originates his own seed. This he does when he is true to his individuality.
2. Its vitality.
3. Its growth. Man can sow, God alone can quicken.
4. Its identity. The seed is the same in all ages and climes.
III. The soil.
1. Hardness-Some seeds fell by the wayside, etc
2. Shallowness-And some fell upon stony places, etc.
3. Preoccupancy-And some fell among thorns, etc.
4. Richness-Other fell into good ground, etc.
This soil contained all the qualities essential to fruitfulness. Moisture, depth, cleanness, and quality. (A. G. Churchill.)
The leading ideas of the parable explained
These are-the sower, the seed, the ground, and the effect of casting the seed into it.
I. By the sower is meant our Saviour Himself, and all those whose office it is to instruct men in the truth and duties of religion. The business of the husbandman is, of all others, most important and necessary, requires much skill and attention, is painful and laborious, and yet not without pleasure and profit. A man of this profession ought to be well versed in agriculture, to understand the difference of soils, the various methods of cultivating the ground, the seed proper to be sown, the seasons for every kind of work, and in short how to avail himself of all circumstances that arise for the improvement of his farm. He should be patient of fatigue, inured to disappointment, and unwearied in his exertions. Every day will have its proper business. Now he will manure his ground, then plough it; now cast the seed into it, then harrow it; incessantly watch and weed it; and after many anxious cares, and, if a man of piety, many prayers to heaven, he will earnestly expect the approaching harvest. The time come, with a joyful eye he will behold the ears fully ripe bending to the hands of the reapers, put in the sickle, collect the sheaves, and bring home the precious grain to his garner. Hence we may frame an idea of the character and duty of a Christian minister. He ought to be well-skilled in Divine knowledge, to have a competent acquaintance with the world and the human heart, etc. Of these sowers some have been more skilful, and successful, and laborious than others. Among them the Apostle Paul holds a distinguished rank. But the most skilful and painful of all sowers was our Lord Jesus Christ.
II. The seed sown, which our Saviour explains of the Word of the Kingdom, or as St. Luke has it, the Word of God. The husbandman will be careful to sow his ground with good seed. He goeth forth bearing precious seed. By the Word of the Kingdom is meant the gospel. Let us apply it-
1. To personal religion. In the heart of every real Christian a kingdom is established. Now the seed sown in the hearts of men is the Word of this kingdom, or that Divine instruction which relates to the foundation, erection, principles, maxims, laws, immunities, government, present happiness, and future glory of this kingdom: all which we have contained in our Bibles. It is the doctrine of Christ. Again, let us apply the idea of a kingdom.
2. To the Christian dispensation, or the whole visible church. In this sense it is used by John the Baptist, Repent ye: for the kingdom of heaven, that is, the gospel dispensation, is at hand. All who profess the doctrine, and submit to the institutions of Christ, compose one body of which He is the head, one kingdom of which He is the sovereign-a kingdom which, He himself tells us, is not of this world. Now the gospel is the seed of this kingdom, as it gives us the laws by which it is to be regulated, of worship, ordinances, discipline, protection, increase and final glory. Once more, the term kingdom is to be understood also.
3. Of heaven, and all the happiness and glory to be enjoyed there. The gospel is the Word of this kingdom, as it has assured us upon the most certain grounds of its reality, and given us the amplest description of its glories our present imperfect faculties are capable of receiving.
III. To consider the ground into which the seed is east, by which our Saviour intends the soul of man, that is, the understanding, judgment, memory, will, and affections. The ground, I mean the earth on which we tread, is now in a different state from what it was in the beginning, the curse of God having been denounced upon it. In like manner, the soul of man, in consequence of the apostacy of our first parents, is enervated, polluted, and depraved. It shall suffice at present to observe, that as there is a variety in the soil of different countries, and as the ground in some places is less favourable for cultivation than in others, so it is in regard of the soul. There is a difference in the strength, vigour, and extent of mens natural faculties; nor can it be denied that the moral powers of the soul are corrupted in some, through sinful indulgences, to a greater degree than in others. As to mental abilities, who is not struck with the prodigious disparity observable among mankind in this respect? Here we see one of a clear understanding, a lively imagination, a sound judgment, a retentive memory, and there another, remarkably deficient in each of these excellences, if not wholly destitute of them all. These are gifts distributed among mankind in various portions. But none possess them in that perfection they were enjoyed by our first ancestors in their primeval state. The ground must be first made good, and then it will be fruitful.
IV. Consider the general process of this business, as it is either expressly described or plainly intimated in the parable. The ground, first manured and made good, is laid open by the plough, the seed is cast into it, the earth is thrown over it, in the bosom of the earth it remains awhile, at length, mingling with it, it gradually expands, shoots up through the clods, rises into the stalk and then the ear, so ripens, and at the appointed time brings forth fruit. Such is the wonderful process of vegetation. Nor can we advert thus generally to these particulars, without taking into view at once the exertions of the husbandman, the mutual operation of the seed and the earth on each other, and the seasonable influence of the sun and the rain, under the direction and benediction of Divine providence. So, in regard of the great business of religion, the hearts of men are first disposed to listen to the instructions of Gods Word; these instructions are then, like the seed, received into the understanding, will, and affections; and after a while, having had their due operation there, bring forth, in various degrees, the acceptable fruits of love and obedience. And how natural, in this case, as in the former, while we are considering the rise and progress of religion in the soul, to advert, agreeable to the figure in the parable, to the happy concurrence of a Divine influence, with the great truths of the gospel, dispensed by ministers, and with the reasonings of the mind and heart about them. To shut out all idea here of such influence would be as absurd as to exclude the influence of the atmosphere and sun from any concern in culture and vegetation. Let the husbandman lay what manure he will on barren ground, it can produce no change in the temperature of it, unless it thoroughly penetrates it, and kindly mingles with it; and this it cannot do without the assistance of the falling dew and rain, and the genial heat of the sun. In like manner, all attempts, however proper in themselves, to change the hearts of men, and to dispose them to a cordial reception of Divine truths, will be vain without the concurrence of Almighty grace, Reflections:
1. How honourable, important, and laborious is the employment of ministers.
2. What a great blessing is the Word of God.
3. What cause have we for deep humiliation before God, when we reflect on the miserable depravity of human nature.
4. How great are our obligations to Divine grace for the renewing influences of the Holy Spirit. Let not the regard which the sower pays to Divine providence, reproach out inattention and insensibility to the more noble and salutary influences of Divine grace. (S. Stennett, D. D.)
The four kinds of soil
The growth of the seed depends always on the quality of the soil. The stress of the story lies not on the character of the sower, or even on the quality of the seed, but on the nature of the soil. The character of the hearer determines the effect of the Word upon him. We should cultivate the habit of profitable hearing. It is well that our students should be instructed how to preach, but it is equally important that the people should be taught how to hear; for if it be true, as is sometimes cynically said, that good preaching is one of the lost arts, it is to be feared that good hearing also has too largely disappeared; and, wherever the fault may have begun, the two act and re-act on each other. A good hearer makes a lively preacher, just as really as a poor preacher makes a dull hearer; and eloquence is not all in the speaker. To use Mr. Gladstones illustration, he gets from his bearers in vapour that which he returns to them in flood, and a receptive and responsive audience adds fervour and intensity to his utterance. Eloquent hearing, therefore, is absolutely indispensable to effective preaching; and so it is quite as necessary that listeners should be taught to hear, as it is that preachers should be taught what and how to speak.
1. Taking, then, first, the things to be guarded against, we find foremost among these the danger of preventing the truth from getting any entrance into the soul at all. The seed that fell upon the pathway lay on the outside of the soil. The ground had been so hardened by the tread of many feet, that the grain could not get into it. The soul may be sermon-hardened as well as sin-hardened. But another thing which makes a foot walk over the soul is evil habit.
2. But a second danger to be avoided is that of shallow impulsiveness. So the man of shallow nature makes a great show at first. He is all enthusiasm. He never heard such a sermon in all his life. He seems greatly moved, and for a time it looks as if he were really converted; but it does not last. It is but an ague fever, which is succeeded by a freezing chill; and by and by some new excitement follows, to give place in its turn to another alternation into cold neglect. He lacks depth of character, for he has nothing but rock beneath the surface. He seems to have much feeling, indeed, and his religion is all emotional; but, in reality, he has no proper feeling. It is all superficial. That which is only feeling, will not even be feeling long. Now, the fault in all this lies in a lack of thoughtfulness, or a neglecting to count the cost. The man of depth looks before he leaps. He will not commit himself until he has carefully examined all that is involved; but when he does thus commit himself, he does so irrevocably. He who signs a document without reading it will be very likely to repudiate it when any trouble comes of it; but the man who knew what he was doing when he appended his name to it, if he be a true man, will stand to his bond at all hazards. Now, the merely impulsive, shallow, flippant hearer acts without deliberation, signs his bond without reading it, and is therefore easily discouraged. When he is called to suffer anything unpleasant for his confession, he breaks down. He had not calculated on such a contingency. He enlisted only for the review, and not for the battle; and so, on the first alarm of war, he disappears from the ranks. He did not stop to consider all that his enlistment involved; he was allured only by the uniform, and the gay accessories of military life: but, when it came to fighting, he deserted. The enthusiastic convert is often preferred to the calm and apparently unimpassioned disciple. The growth in the one seems so much more rapid than in the other, that he is put far above him. But when affliction or persecution arises, what a revelation it makes! for then the enthusiasm of the one goes out, and that of the other comes out.
3. But we must look to the kind of thing to be guarded against, which we may call the preoccupation of the heart by other objects than the word heard by the man.
II. The qualities to be cultivated by gospel hearers, as these are indicated in the Saviours explanation of the seed which fell into good soil.
1. Attention: they hear.
2. Meditation: they keep.
3. Obedience: they bring forth fruit with patience. (W. M. Taylor, D. D.)
Eastern cornfields
Our grain fields are level, and covered with the crop from hedge to hedge. But theirs were broken patches, not unlike the little croft you may see before a Highland cottage. It is not fenced; the footpath to the moor, the well, or the village runs through it; the soil is wavy, and dotted with rocky hillocks; bushes of thorn and thistle are in the corner. As the crofter sows his little plot, some seeds fall on the footpath and its hardened margins, some on the rocky knolls, and some among the thorns, as well as on the best soil. Such uneven seed fields stretched then along the Lake of Galilee, sloping suddenly up from the shore. The soil was deep at the waters edge, but grew shallower near the foot of the little hills. Very likely Christs hearers were then standing upon or within sight of such a field. (J. Wells.)
Life in the seed
Dry and dead as it seems, let a seed be planted with a stone flashing diamond, or burning ruby; and while that in the richest soil remains a stone, this awakes and, bursting its husky shell, rises from the ground to adorn the earth with beauty, perfume the air with fragrance, or enrich men with its fruit. Such life there is in all, but especially in gospel, truth. (T. Guthrie, D. D.)
Force in the seed
Buried in the ground a seed does not remain inert-lie there in a living tomb. It forces its way upward, and with a power quite remarkable in a soft, green, feeble blade, pushes aside the dull clods that cover it. Wafted by winds or dropped by passing bird into the fissure of a crag, from weak beginnings the acorn grows into an oak-growing till, by the forth-putting of a silent but continuous force, it heaves the stony table from its bed, rending the rock in pieces. But what so worthy to be called the power as well as the wisdom of God as that Word which, lodged in the mind, and accompanied by the Divine blessing, fed by showers from heaven, rends hearts, harder than the rocks, in pieces? (T. Guthrie, D. D.)
Propagation in the seed
A single grain of corn would, were the produce of each season sown again, so spread from field to field, from country to country, from continent to continent, as in the course of a few years to cover the whole surface of the earth with one wide harvest, employing all the sickles, filling all the barns, and feeding all the mouths in the world. (T. Guthrie, D. D.)
Varied soils
The wayside hearers do not take in the seed at all; the rocky ground hearers take in the seed, but do not let it sink deep enough; the thorny ground hearers take it in, but take in bad seeds also; the good-ground hearers take the seed into their deepest heart, and take in nothing else. In these four sorts of soil you see the beginning and end of spring, summer, and autumn. In the first, the seed does not spring; in the second, it springs, but does not grow up; in the third, it grows up, but does not ripen; in the fourth, it ripens perfectly. (J. Wells.)
The duty of the sower
A pastor or preacher is a workman hired and sent out to sow the field of God; that is, to instruct souls in the truths of the gospel. This workman sins-
1. When, instead of going to the field, he absents himself from it; nothing being more agreeable to nature and Divine law than for a servant to obey his master, for a seedsman to be in the field for which he is hired, and whither he is sent to sow.
2. When he stays in the field, but does not sow.
3. When he changes his masters seed, and sows bad instead of good.
4. When he affects to cast it on the highway, i.e., loves to preach only before people of fashion and influence.
5. When he fixes on stony ground, from whence there is little hope of receiving any fruit. If interest, inclination, the spirit of amusement, or self-satisfaction determine a pastor to attend chiefly on such souls who seek not God, and whose virtue has no depth, he has but little regard to his Masters profit. He must not, indeed, neglect any, but he ought not to base his preference on worldly motives.
6. When he is not careful to pick out the stones, and to pluck up the thorns. The sower Complains of the barrenness of the field; and perhaps the field will complain, at the tribunal of God, of the negligence of the sower, in not preparing and cultivating it as he ought.
7. When he does not endeavour to make the seed in the good ground yield fruit in proportion to its goodness. (Quesnel.)
In framing this parable, our Lord classified the hearers of the Word according to His own experience as a preacher, basing His classification not so much upon generalities as upon well-remembered illustrations. It would not be difficult to exemplify this, by specimens drawn from the records of His dealings with men (Bruce, e.g. has found examples of each kind of hearer in St. Luk_12:11; Luk_21:13; Luk_9:57; Luk_9:61-62, and in the case of Barnabas). It will suffice at present, however, to give point to His descriptions, by recalling the divers effects produced by His claims to the Messiahship.
1. There were men hardened by Jewish prejudice, and seared with worldliness, who looked only for material advancement by the establishment of a new kingdom, and yet flocked to hear His words, meek and lowly as He was. They might possibly have been impressed, had not the Pharisaic enemies of the Cross, the emissaries of Satan, stepped in with their specious arguments, and caught away the seed before ever it found any lodgment in their hearts.
2. There were others of an emotional temperament, who were carried away in the excitement aroused by His sudden popularity, who, when they witnessed the wonderful works that He did, would have taken Him by force and made Him a king; and yet, staggered by the first check their enthusiasm received, within twenty-four hours went away backward, and walked no more with Him.
3. There was another class, more limited, no doubt, who saw in Him the beauty they desired, and recognized His goodness; men, too, whom He loved in return for all that was best in their lives; but who failed at last because their heart was not whole. Underneath all this there was a root of bitterness-love of riches, or pleasure, or even distracting cares of home; and though for a time these blemishes showed no vitality, not springing up simultaneously with the crop of new desires, yet by the vapidity and rankness of their growth they just spoiled the life when it was on the eve of bearing fruit.
4. The last class was composed of those whose hearts the Baptist had prepared, and the Lord had opened, who were waiting for the consolation of Israel: men like Andrew, John, Nathanael, or women like the devout band who ministered to Him of their substance, and in varying degrees of productiveness bore fruit in their lives. (H. M. Luckock, D. D.)
Likeness between the Word and seed
Gods Word has all the hidden life of a seed. Take up a grain of wheat in your hand, and ask yourself where its life lies. Not, surely, upon the surface; not in its inner compartments as a distinct thing. Chemistry will give you every material element it contains, and you will be as far as ever from knowing or seeing the very thing that makes it a seed-that mysterious something we call its life. Within that little mass of matter there lies a force which sun, rain, and soil shall call forth with voices it will hear and obey. God hath given it a body, and to every seed his own body. The hidden life and unwearied force of the wheat grain furnish analogies to the Word of God. Heaven and earth shall pass away, but the Word of Christ shall not pass away. This is not because of any arbitrary fiat of Omnipotence, any mechanically conferred sanctity, but because it is an eternal seed, to which God has given eternal form. But this vitality is not lodged where we can see it. (E. N. Packard.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v3 CHAPTER 4:3-9, 14-20 (Mar_4:3-9; Mar_4:14-20)
CHAPTER 4:3-9, 14-20 (Mar_4:3-9; Mar_4:14-20)
THE SOWER
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"Hearken: Behold the sower went forth to sow: and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured it. And other fell on the rocky ground, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: and when the sun was risen, it was scorched; and because it had no root, it withered away. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. And He said, Who hath ears to hear, let him hear...
"The sower soweth the word. And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, straightway receive it with joy; and they have no root in themselves, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble. And others are they that are sown among the thorns; these are they that have heard the word, and the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold." Mar_4:3-9; Mar_4:14-20 (R.V.)
"HEARKEN," Jesus said; willing to caution men against the danger of slighting His simple story, and to impress on them that it conveyed more than met their ears. In so doing He protested in advance against fatalistic abuses of the parable, as if we were already doomed to be hard, or shallow, or thorny, or fruitful soil. And at the close He brought out still more clearly His protest against such doctrine, by impressing upon all, that if the vitalizing seed were the imparted word, it was their part to receive and treasure it. Indolence and shallowness must fail to bear fruit: that is the essential doctrine of the parable; but it is not necessary that we should remain indolent or shallow: "He that hath ears to hear, let him hear."
And when the Epistle to the Hebrews reproduces the image of land which bringeth forth thorns and thistles, our Revised Version rightly brings out the fact, on which indeed the whole exhortation depends, that the same piece of land might have borne herbs meet for those for whose sake it is tilled (Heb_1:7).
Having said "Hearken," Jesus added, "Behold." It has been rightly inferred that the scene was before their eyes. Very possibly some such process was within sight of the shore on which they were gathered; but in any case, a process was visible, if they would but see, of which the tilling of the ground was only a type. A nobler seed was being scattered for a vaster harvest, and it was no common laborer, but the true sower, who went forth to sow. "The sower soweth the word." But who was he? St. Matthew tells us "the sower is the Son of man," and whether the words were expressly uttered, or only implied, as the silence of St. Mark and St. Luke might possibly suggest, it is clear that none of His disciples could mistake His meaning. Ages have passed and He is the sower still, by whatever instrument He works, for we are God's husbandry as well as God's building. And the seed is the Word of God, so strangely able to work below the surface of human life, invisible at first, yet vital, and grasping from within and without, from secret thoughts and from circumstances, as from the chemical ingredients of the soil and from the sunshine and the shower, all that will contribute to its growth, until the field itself is assimilated, spread from end to end with waving ears, a corn-field now. This is why Jesus in His second parable did not any longer say "the seed is the word," but "the good seed are the sons of the kingdom" (Mat_13:38). The word planted was able to identify itself with the heart.
And this seed, the Word of God, is sown broadcast as all our opportunities are given. A talent was not refused to him who buried it. Judas was an apostle. Men may receive the grace of God in vain, and this in more ways than one. On some it produces no vital impression whatever; it lies on the surface of a mind which the feet of earthly interests have trodden hard. There is no chance for it to expand, to begin its operation by sending out the smallest tendrils to grasp, to appropriate anything, to take root. And it may well be doubted whether any soul, wholly indifferent to religious truth, ever retained even its theoretic knowledge long. The foolish heart is darkened. The fowls of the air catch away for ever the priceless seed of eternity. Now it is of great importance to observe how Jesus explained this calamity. We should probably have spoken of forgetfulness, the fading away of neglected impressions, or at most of some judicial act of providence hiding the truth from the careless. But Jesus said, "straightway cometh Satan and taketh away the word which hath been sown in them." No person can fairly explain this text away, as men have striven to explain Christ's language to the demoniacs, by any theory of the use of popular language, or the toleration of harmless notions. The introduction of Satan into this parable is unexpected and uncalled for by any demand save one, the necessity of telling all the truth. It is true therefore that an active and deadly enemy of souls is at work to quicken the mischief which neglect and indifference would themselves produce, that evil processes are helped from beneath as truly as good ones from above; that the seed which is left today upon the surface may be maliciously taken thence long before it would have perished by natural decay; that men cannot reckon upon stopping short in their contempt of grace, since what they neglect the devil snatches quite away from them. And as seed is only safe from fowls when buried in the soil, so is the word of life only safe against the rapacity of hell when it has sunk down into our hearts.
In the story of the early Church, St. Paul sowed upon such ground as this in Athens. Men who spent their time in the pursuit of artistic and cultivated novelties, in hearing and telling some new thing, mocked the gospel, or at best proposed to hear its preacher yet again. How long did such a purpose last?
But there are other dangers to dread, besides absolute indifference to truth. And the first of these is a too shallow and easy acquiescence. The message of salvation is designed to affect the whole of human life profoundly. It comes to bind a strong man armed, it summons easy and indifferent hearts to wrestle against spiritual foes, to crucify the flesh, to die daily. On these conditions it offers the noblest blessings. But the conditions are grave and sobering. If one hears them without solemn and earnest searching of heart, he has only, at the best, apprehended half the message. Christ has warned us that we cannot build a tower without sitting down to count our means, nor fight a hostile king without reckoning the prospects of invasion. And it is very striking to compare the gushing and impulsive sensationalism of some modern schools, with the deliberate and circumspect action of St. Paul, even after God had been pleased miraculously to reveal His Son in him. He went into seclusion. He returned to Damascus to his first instructor. Fourteen years afterwards he deliberately laid his gospel before the Apostles, lest by any means he should be running or had run in vain. Such is the action of one penetrated with a sense of reality and responsibility in his decision; it is not the action likely to result from teaching men that it suffices to "say you believe" and to be "made happy." And in this parable, our Savior has given striking expression to His judgment of the school which relies upon mere happiness. Next to those who leave the seed for Satan to snatch away, He places them "who, when they have heard the word, straightway receive it with joy." They have taken the promises without the precepts, they have hoped for the crown without the cross. Their type is the thin layer of earth spread over a shelf of rock. The water, which cannot sink down, and the heat reflected up from the stone, make it for a time almost a hot bed. Straightway the seed sprang up, because it had no deepness of earth. But the moisture thus detained upon the surface vanished utterly in time of drought; the young roots, unable to penetrate to any deeper supplies, were scorched; and it withered away. That superficial heat and moisture was impulsive emotion, glad to hear of heaven, and love, and privilege, but forgetful to mortify the flesh, and to be partaker with Christ in His death. The roots of a real Christian life must strike deeper down. Consciousness of sin and its penalty and of the awful price by which that penalty has been paid, consciousness of what life should have been and how we have degraded it, consciousness of what it must yet be made by grace--these do not lead to joy so immediate, so impulsive, as the growth of this shallow vegetation. A mature and settled joy is among "the fruits of the spirit:" it is not the first blade that shoots up.
Now because the sense of sin and duty and atonement have not done their sobering work, the feelings, so easily quickened, are also easily perverted: "When tribulation or persecution ariseth because of the word, straightway they stumble." These were not counted upon. Neither trouble of mind nor opposition of wicked men was included in the holiday scheme of the life Divine. And their pressure is not counter-weighted by that of any deep convictions. The roots have never penetrated farther than temporal calamities and trials can reach. In the time of drought they have not enough. They endure, but only for a while.
St. Paul sowed upon just such soil in Galatia. There his hearers spoke of such blessedness that they would have plucked out their eyes for him. But he became their enemy because he told them all the truth, when only a part was welcome. And as Christ said, Straightway they stumble, so St. Paul had to marvel that they were so soon subverted.
If indifference be the first danger, and shallowness the second, mixed motive is the third. Men there are who are very earnest, and far indeed from slight views of truth, who are nevertheless in sore danger, because they are equally earnest about other things; because they cannot resign this world, whatever be their concern about the next; because the soil of their life would fain grow two inconsistent harvests. Like seed sown among thorns, "choked" by their entangling roots and light-excluding growths, the word in such hearts, though neither left upon a hard surface nor forbidden by rock to strike deep into the earth, is overmastered by an unworthy rivalry. A kind of vegetation it does produce, but not such as the tiller seeks: the word becometh unfruitful. It is the same lesson as when Jesus said, "No man can serve two masters. Ye cannot serve God and mammon."
Perhaps it is the one most needed in our time of feverish religious controversy and heated party spirit, when every one hath a teaching, hath a revelation, hath a tongue, hath an interpretation, but scarcely any have denied the world and taken in exchange a cross.
St. Paul found a thorny soil in Corinth which came behind in no gift, if only gifts had been graces, but was indulgent, factious and selfish, puffed up amid flagrant vices, one hungry and another drunken, while wrangling about the doctrine of the resurrection.
The various evils of this parable are all of them worldliness, differently manifested. The deadening effect of habitual forgetfulness of God, treading the soil so hard that no seed can enter it; the treacherous effect of secret love of earth, a buried obstruction refusing to admit the gospel into the recesses of the life, however it may reach the feelings; and the fierce and stubborn competition of worldly interests, wherever they are not resolutely weeded out, against these Jesus spoke His earliest parable. And it is instructive to review the foes by which He represented His Gospel as warred upon. The personal activity of Satan; "tribulation or persecution" from without, and within the heart "cares" rather for self than for the dependent and the poor, "deceitfulness of riches" for those who possess enough to trust in, or to replace with a fictitious importance the only genuine value, which is that of character (although men are still esteemed for being "worth" a round sum, a strange estimate, to be made by Christians, of a being with a soul burning in him); and alike for rich and poor, "the lusts of other things," since none is too poor to covet, and none so rich that his desires shall not increase, like some diseases, by being fed.
Lastly, we have those on the good ground, who are not described by their sensibilities or their enjoyments, but by their loyalty. They "hear the word and accept it and bear fruit." To accept is what distinguishes them alike from the wayside hearers into whose attention the word never sinks, from the rocky hearers who only receive it with a superficial welcome, and from the thorny hearers who only give it a divided welcome. It is not said, as if the word were merely the precepts, that they obey it. The sower of this seed is not he who bade the soldier not to do violence, and the publican not to extort: it is He who said, Repent, and believe the gospel. He implanted new hopes, convictions, and affections, as the germ which should unfold in a new life. And the good fruit is borne by those who honestly "accept" His word.
Fruitfulness is never in the gospel the condition by which life is earned, but it is always the test by which it proves it. In all the accounts of the final judgment, we catch the principle of the bold challenge of St. James, "Show me thy faith without thy works, and I will show thee my faith by my works." The talent must produce more talents, and the pound (dollar) more pounds (dollars); the servant must have his loins girt and a light in his hand; the blessed are they who did unto Jesus the kindness they did unto the least of His brethren, and the accursed are they who did it not to Jesus in His people.
We are not wrong in preaching that honest faith in Christ is the only condition of acceptance, and the way to obtain strength for good works. But perhaps we fail to add, with sufficient emphasis, that good works are the only sufficient evidence of real faith, of genuine conversion. Lydia, whose heart the lord opened and who constrained the Apostle to abide in her house, was converted as truly as the gaoler who passed through all the vicissitudes of despair, trembling and astonishment, and belief.
"They bear fruit, thirtyfold and sixtyfold and an hundredfold." And all are alike accepted. But the parable of the pounds shows that all are not alike rewarded, and in equal circumstances superior efficiency wins a superior prize. One star differeth from another star in glory, and they who turn many to righteousness shall shine as the sun for ever.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On v12 12. That seeing they may see. Matthew gives this…
12. That seeing they may see. Matthew gives this saying more fully and clearly. See note on Matt. 13:13.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v9 “For all the prophets and the law prophesied unto…
JOHN WINDS UP THE OLD DISPENSATION
“For all the prophets and the law prophesied unto John. And if you wish to receive him, this is Elijah who is to come.” (Mal 3:1) “Let the one having ears to hear, hear.” Though all have physical ears, they never can hear the voice of God and the music of heaven till Jesus speaks the Ephthatha, “Be thou opened.” The above Scriptures settle all questions as to the boundaries of the dispensations, showing clearly that John the Baptist did actually wind up the Mosaic dispensation, being the last of the prophets and the greatest of all.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v10 Mar 4:10 - Mar 4:20.
Mark
FOUR SOILS FOR ONE SEED
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Mar 4:10 - Mar 4:20.
Dean Stanley and others have pointed out how the natural features of the land round the lake of Gennesaret are reflected in the parable of the sower. But we must go deeper than that to find its occasion. It was not because Jesus may have seen a sower in a field which had these three varieties of soil that He spoke, but because He saw the frivolous crowd gathered to hear His words. The sad, grave description of the threefold kinds of vainly-sown ground is the transcript of His clear and sorrowful insight into the real worth of the enthusiasm of the eager listeners on the beach. He was under no illusions about it; and, in this parable, He seeks to warn His disciples against expecting much from it, and to bring its subjects to a soberer estimate of what His word required of them. The full force and pathos of the parable is felt only when it is regarded as the expression of our Lord’s keen consciousness of His wasted words. This passage falls into two parts-Christ’s explanation of the reasons for His use of parables, and His interpretation of the parable itself.
I. Christ was the centre of three circles:
The outermost consisting of the fluctuating masses of merely curious hearers; the second, of true but somewhat loosely attached disciples, whom Mark here calls ‘they that were about Him’; and the innermost, the twelve. The two latter appear, in our first verse, as asking further instruction as to ‘the parable,’ a phrase which includes both parts of Christ’s answer. The statement of His reason for the use of parables is startling. It sounds as if those who needed light most were to get least of it, and as if the parabolic form was deliberately adopted for the express purpose of hiding the truth. No wonder that men have shrunk from such a thought, and tried to soften down the terrible words. Inasmuch as a parable is the presentation of some spiritual truth under the guise of an incident belonging to the material sphere, it follows, from its very nature, that it may either reveal or hide the truth, and that it will do the former to susceptible, and the latter to unsusceptible, souls. The eye may either dwell upon the coloured glass or on the light that streams through it; and, as is the case with all revelations of spiritual realities through sensuous mediums, gross and earthly hearts will not rise above the medium, which to them, by their own fault, becomes a medium of obscuration, not of revelation. This double aspect belongs to all revelation, which is both a ‘savour of life unto life and of death unto death.’ It is most conspicuous in the parable, which careless listeners may take for a mere story, and which those who feel and see more deeply will apprehend in its depth. These twofold effects are certain, and must therefore be embraced in Christ’s purpose; for we cannot suppose that issues of His teaching escaped His foresight; and all must be regarded as part of His design. But may we not draw a distinction between design and desire? The primary purpose of all revelation is to reveal. If the only intention were to hide, silence would secure that, and the parable were needless. But if the twofold operation is intended, we can understand how mercy and righteous retribution both preside over the use of parables; how the thin veil hides that it may reveal, and how the very obscurity may draw some grosser souls to a longer gaze, and so may lead to a perception of the truth, which, in its purer form, they are neither worthy nor capable of receiving. No doubt, our Lord here announces a very solemn law, which runs through all the divine dealings, ‘To him that hath shall be given; and from him that hath not, shall be taken away even that which he hath.’
II. We turn to the exposition of the parable of the sower, or rather of the fourfold soils in which he sows the seed.
A sentence at the beginning disposes of the personality of the sower, which in Mark’s version does not refer exclusively to Christ, but includes all who carry the word to men. The likening of ‘the word’ to seed needs no explanation. The tiny, living nucleus of force, which is thrown broadcast, and must sink underground in order to grow, which does grow, and comes to light again in a form which fills the whole field where it is sown, and nourishes life as well as supplies material for another sowing, is the truest symbol of the truth in its working on the spirit. The threefold causes of failure are arranged in progressive order. At every stage of growth there are enemies. The first sowing never gets into the ground at all; the second grows a little, but its greenness soon withers; the third has a longer life, and a yet sadder failure, because a nearer approach to fertility. The types of character represented are unreceptive carelessness, emotional facility of acceptance, and earthly-mindedness, scotched, but not killed, by the word. The dangers which assault, but too successfully, the seed are the personal activity of Satan, opposition from without, and conflicting desires within. On all the soils the seed has been sown by hand; for drills are modern inventions; and sowing broadcast is the only right husbandry in Christ’s field with Christ’s seed. He is a poor workman, and an unfaithful one, who wants to pick his ground. Sow everywhere; ‘Thou canst not tell which shall prosper, whether this or that.’ The character of the soil is not irrevocably fixed; but the trodden path may be broken up to softness, and the stony heart changed, and the soul filled with cares and lusts be cleared, and any soil may become good ground. So the seed is to be flung out broadcast; and prayer for seed and soil will often turn the weeping sower into the joyous reaper.
The seed sown on the trodden footpath running across the field never sinks below the surface. It lies there, and has no real contact, nor any chance of growth. It must be in, not on, the ground, if its mysterious power is to be put forth. A pebble is as likely to grow as a seed, if both lie side by side, on the surface. Is not this the description of a mournfully large proportion of hearers of God’s truth? It never gets deeper than their ears, or, at the most, effects a shallow lodgment on the surface of their minds. So many feet pass along the path, and beat it into hardness, that the truth has no chance to take root. Habitual indifference to the gospel, masked by an utterly unmeaning and unreal acceptance of it, and by equally habitual decorous attendance on its preaching, is the condition of a dreadfully large proportion of church-goers. Their very familiarity with the truth robs it of all penetrating power. They know all about it, as they suppose; and so they listen to it as they would to the clank of a mill-wheel to which they were accustomed, missing its noise if it stops, and liking to be sent to sleep by its hum. Familiar truth often lies ‘bedridden in the dormitory of the soul, beside exploded errors.’
And what comes of this idle hearing, without acceptance or obedience? Truth which is common, and which a man supposes himself to believe, without having ever reflected on it, or let it influence conduct, is sure to die out. If we do not turn our beliefs into practice they will not long be our beliefs. Neglected impressions fade; the seed is only safe when it is buried. There are flocks of hungry, sharp-eyed, quick-flying thieves ready to pounce down on every exposed grain. So Mark uses here again his favourite ‘straightway’ to express the swift disappearance of the seed. As soon as the preacher’s voice is silent, or the book closed, the words are forgotten. The impression of a gliding keel on a smooth lake is not more evanescent.
The distinct reference to Satan as the agent in removing the seed is not to be passed by lightly. Christ’s words about demons have been emptied of meaning by the allegation that He was only accommodating Himself to the superstition of the times, but no explanation of that sort will do in this case. He surely commits Himself here to the assertion of the existence and agency of Satan; and surely those who profess to receive His words as the truth ought not to make light of them, in reference to so solemn and awe-inspiring a revelation.
The seed gets rather farther on the road to fruit in the second case. A thin surface of mould above a shelf of rock is like a forcing-house in hot countries. The stone keeps the heat and stimulates growth. The very thing that prevents deep rooting facilitates rapid shooting. The green spikelets will be above ground there long before they show in deeper soil. There would be many such hearers in the ‘very great multitude’ on the shore, who were attracted, they scarcely knew why, and were the more enthusiastic the less they understood the real scope of Christ’s teaching. The disciple who pressed forward with his excited and unasked ‘Master, I will follow Thee whithersoever Thou goest!’ was one of such-well-meaning, perfectly sincere, warmly affected, and completely unreliable. Lightly come is lightly go. When such people forsake their fervent purposes, and turn their backs on what they have been so eagerly pursuing, they are quite consistent; for they are obeying the uppermost impulse in both cases, and, as they were easily drawn to follow without consideration, they are easily driven back with as little. The first taste of supposed good secured their giddy-pated adhesion; the first taste of trouble ensures their desertion. They are the same men acting in the same fashion at both times. Two things are marked by our Lord as suspicious in such easily won discipleship-its suddenness and its joyfulness. Feelings which are so easily stirred are superficial. A puff of wind sets a shallow pond in wavelets. Quick maturity means brief life and swift decay, as every ‘revival’ shows. The more earnestly we believe in the possibility of sudden conversions, the more we should remember this warning, and make sure that, if they are sudden, they shall be thorough, which they may be. The swiftness is not so suspicious if it be not accompanied with the other doubtful characteristic-namely, immediate joy. Joy is the result of true acceptance of the gospel; but not the first result. Without consciousness of sin and apprehension of judgment there is no conversion. We lay down no rules as to depth or duration of the ‘godly sorrow’ which precedes all well-grounded ‘joy in the Lord’; but the Christianity which has taken a flying leap over the valley of humiliation will scarcely reach a firm standing on the rock. He who ‘straightway with joy’ receives the word, will straightway, with equal precipitation, cast it away when the difficulties and oppositions which meet all true discipleship begin to develop themselves. Fair-weather crews will desert when storms begin to blow.
The third sort of soil brings things still farther on before failure comes. The seed is not only covered and germinating, but has actually begun to be fruitful. The thorns are supposed to have been cut down, but their roots have been left, and they grow faster than the wheat. They take the ‘goodness’ out of the ground, and block out sun and air; and so the stalks, which promised well, begin to get pale and droop, and the half-formed ear comes to nothing, or, as the other version of the parable has it, brings ‘forth no fruit to perfection.’ There are two crops fighting for the upper hand on the one ground, and the earlier possessor wins. The ‘struggle for existence’ ends with the ‘survival of the fittest’; that is, of the worst, to which the natural bent of the desires and inclinations of the unrenewed man is more congenial. The ‘cares of this world’ and the ‘deceitfulness of riches’ are but two sides of one thing. The poor man has cares; the rich man has the illusions of his wealth. Both men agree in thinking that this world’s good is most desirable. The one is anxious because he has not enough of it, or fears to lose what he has; the other man is full of foolish confidence because he has much. Eager desires after creatural good are common to both; and, what with the anxiety lest they lose, and the self-satisfaction because they have, and the mouths watering for the world’s good, there is no force of will, nor warmth of love, nor clearness of vision, left for better things. That is the history of the fall of many a professing Christian, who never apostatises, and keeps up a reputable appearance of godliness to the end; but the old worldliness, which was cut down for a while, has sprung again in his heart, and, by slow degrees, the word is ‘choked’-a most expressive picture of the silent, gradual dying-out of its power for want of sun and air-and ‘he’ or ‘it’ ‘becometh unfruitful,’ relapsing from a previous condition of fruit-bearing into sterility. No heart can mature two crops. We must choose between God and Mammon-between the word and the world.
There is nothing fixed or necessary in the faults of these three classes, and they are not so much the characteristics of separate types of men as evils common to all hearers, against which all have to guard. They depend upon the will and affections much more than on anything in temperament fixed and not to be got rid of. So there is no reason why any one of the three should not become ‘good soil’: and it is to be noted that the characteristic of that soil is simply that it receives and grows the seed. Any heart that will, can do that; and that is all that is needed. But to do it, there will have to be diligent care, lest we fall into any of the evils pointed at in the preceding parts of the parable, which are ever waiting to entrap us. The true ‘accepting’ of the word requires that we shall not let it lie on the surface of our minds, as in the case of the first; nor be satisfied with its penetrating a little deeper and striking root in our emotions, like the second, of whom it is said with such profound truth, that they ‘have no root in themselves,’ their roots being only in the superficial part of their being, and never going down to the true central self; nor let competing desires grow up unchecked, like the third; but cherish the ‘word of the truth of the gospel’ in our deepest hearts, guard it against foes, let it rule there, and mould all our conduct in conformity with its blessed principles. The true Christian is he who can truly say, ‘Thy word have I hid in mine heart.’ If we do, we shall be fruitful, because it will bear fruit in us. No man is obliged, by temperament or circumstances, to be ‘wayside,’ or ‘stony,’ or ‘thorny’ ground. Wherever a heart opens to receive the gospel, and keeps it fast, there the increase will be realised-not in equal measure in all, but in each according to faithfulness and diligence. Mark arranges the various yields in ascending scale, as if to teach our hopes and aims a growing largeness, while Matthew orders them in the opposite fashion, as if to teach that, while the hundredfold, which is possible for all, is best, the smaller yield is accepted by the great Lord of the harvest, who Himself not only sows the seed, but gives it its vitality, blesses its springing, and rejoices to gather the wheat into His barn.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v4 J. W. McGarvey's The Fourfold Gospel [LIV. B. Parable…
J. W. McGarvey's The Fourfold Gospel [LIV. B. Parable of the Sower].
LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) Subdivision B. PARABLE OF THE SOWER. aMATT. XIII. 3-23; bMARK IV. 3-25; cLUKE VIII. 5-18.
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aBehold, c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it]: b4 And it came to pass, as he sowed, some seed aseeds fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. athem: [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] b5 And other aothers fell upon the rocky places, con the rock; bwhere it athey bhad not much earth; and straightway it athey bsprang up, because it athey bhad no deepness of earth: 6 and when the sun was risen, it was athey were bscorched; and because it athey bhad no root, it athey withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] b7 And other aothers bfell among aupon camidst bthe thorns, and the thorns grew up, cwith it, band [329] choked it, { athem: band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others { cother bfell into aupon bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. asome a hundredfold, some sixty, some thirty. [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] cAs he said these things, he cried [a method of emphasis rarely employed by Jesus], b9 And he said, a9 He that bWho hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] 10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.] 11 And he answered and said unto them, Unto you is given to know the mysteries { bis given the mystery aof the kingdom of heaven, bof God: abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know ( 1Co_2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word "mystery" in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation-- Col_1:26, 1Ti_3:16, Mat_11:25, Mat_11:26, Rev_17:5, Dan_2:47.] a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] 13 Therefore speak I to them in parables: b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; cthat seeing they may not see, and hearing they may not understand. abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them. a14 And unto them is fulfilled the prophecy of Isaiah [ Isa_6:9, Isa_6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people's heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat_13:12. The people saw Christ's miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah's teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] 16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah's ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come-- 1Pe_1:10-12.] b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] a18 Hear then ye the parable of the sower. c11 Now the parable is this: The seed is the word of [332] God. b14 The sower soweth the word. 15 And these cthose bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved. a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God's word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher's voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] b16 And these cthose bin like manner are they that are sown upon the rocky places, crock bwho, when they have heard the word, straightway receive it cthe word with joy; b17 and they cthese bhave no root in themselves, but endure cwho believe for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away. a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] b18 And others are they that are sown cwhich fell among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] b20 And those are they that were sown upon c15 And that in the good ground; these are such as in an honest and good heart, having heard bhear cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold. a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first ( Act_18:17). Peter and Mark for a time exemplified the second ( Mar_14:66-72, Act_12:25, Act_13:13, Act_15:37-39). The rich ruler and Demas represent the third ( Mat_19:22, 2Ti_4:10), as does also Judas Iscariot. Cornelius and the Beræans ( Act_10:33, Act_17:11) show us examples of the fourth.] b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand? c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat_5:15. See page 235.] b22 For there is nothing hid, save that it should be manifested; cthat shall not be made manifest; bneither was anything made secret, but that it should come to light. cthat shall not be known and come to light. b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord's design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] 24 And he said unto them, cTake heed therefore how bwhat ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever bhe that hath, to him shall be given: cand whosoever bhe that hath not, from him shall be taken away even that which he hath. cwhich he thinketh he hath. [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear--things carnal or spiritual--and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]
[FFG 329-336]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv11–12 (See Scofield "Mat 13:11")
mystery
(See Scofield "Mat 13:11")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv3, 10, 14 The parable of the fourfold soil:
The parable of the fourfold soil:
v. 3. Hearken! Behold, there went out a sower to sow;
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v. 4. and it came to pass, as he sowed, some fell by the wayside, and the fowls of the air came and devoured it up.
v. 5. And some fell on stony ground, where it had not much earth; and immediately it sprang up because it had no depth of earth;
v. 6. but when the sun was up, it was scorched; and because it had no root, it withered away.
v. 7. And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit.
v. 8. 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.
v. 9. And He said unto them, He that hath ears to hear, let him hear.
Jesus calls attention to His words, He wants all hearers to listen, very closely, in order not to miss one word of His discourse. For His are not the words of a mere man that often uses words without meaning and connection, but every word is here fraught with heavenly wisdom. This is true of the entire Gospel. Men are inclined to discard the verbal inspiration of the Bible, saying that it is not necessary for a proper understanding of the spiritual truths, and especially of social Christianity. But Christ’s ideas in this case, as often, do not agree with the wisdom of this world. Upon a single word, yea, upon a single letter, as Luther says, more depends than on all creation. The parable itself Jesus now introduces with "Behold!" He places, paints a picture before their eyes, one with which they all were familiar. But He wants them to note every detail, for there is a lesson for them there. A farmer at seed-time goes out to sow his seed, broadcast. The farm-land of the Jews was not divided into sections, but lay for the most part in irregular parcels, and the paths to the various villages and cities, which had been made ages ago, were left just as the present owners had found them. The soil was prepared up to the path on either side, but the path itself remained. And so it could very easily happen that some of the seed fell on the path, all along the way where the people went to and fro. No harrow covered it, nor could it sink into soft soil. And so the birds used it as food. In another part of the field there was a mere veneer of soil over the rock beneath. The seed which fell there could not sink in very deeply before sprouting. The warmth retained in the rock and the moisture of the night all combined in causing it to germinate very rapidly. In a very short time the young plants showed above the ground. But their tiny rootlets which enabled them to rise above the ground were not large and strong enough to supply a more mature plant, and there was no room for them to spread out and grow into deeper soil. The little moisture was soon used up, and when the sun began to beat down upon the unsheltered plot, they drooped, and presently their lack of a sufficient root system had its effect: they died. In still another part of the field the ground had either not been worked well enough to grub out all the thorns and weeds, or some weed-seed had remained from the previous year and welcomed the working of the soil as an opportunity for rank growth. The seed which fell here sprouted, and the plant started to grow, but the weeds had greater vitality, they grew up rank and strong and soon caused the grain to suffocate, so that it could produce no fruit. But still other seed fell on soil that repaid the farmer’s work most handsomely: The stems grew up high and strong, the ears of grain were formed long and full, the grain filled the ears in the proper manner, and the harvest proved to be all that the husbandman could desire, for the yield was thirty-, sixty-, and a hundredfold. Again, the Lord emphasized the importance of the lesson which He wished to convey to His hearers by calling out: Whosoever has ears to hear, let him hear. The mere possession of physical ears and the mere outward hearing of the words of Christ’s discourse are not sufficient. There are thousands of people that hear the Word in that way and have no benefit from it whatsoever. Christ here calls for a hearing and understanding of the heart, that the real meaning of His words be comprehended and the proper application made by every individual.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6, 8, 10, 13, 16, 18 Listen, the farmer
Listen, the farmer
"Pay attention! The farmer"
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his seed ... some seed ... devoured it ... Other seed ... it did not have ... it sprang ... it did not have
All of the seeds that the farmer sowed are spoken of here as if they are one seed. "his seeds ... some seeds ... devoured them ... Other seeds ... they did not have ... they sprang ... they did not have"
As he sowed, some seed fell on the road
"As he threw seed over the soil." In different cultures people sow seeds differently. In this parable the seeds were sown by throwing the seeds over the land that was prepared for growing.
it sprang up
"the seed that landed on the rocky soil began to grow quickly"
soil
This refers to the loose dirt on the ground in which you can plant seeds.
translationWords
plant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 10, 11, 13, 14 4:3-9 The collection begins with the longest parable and…
4:3-9 The collection begins with the longest parable and its interpretation (4:13-20), focusing on various types of soil as an analogy for various conditions of the human heart.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.