Churchwork
08-06-2006, 12:37 PM
The Parable of Sowing
Before proceeding to discuss this particular parable, it might be well to indicate that the parables to be found in this chapter may be divided into several parts:
(1) The parable of sowing heads up all the parables.
(2) The parable of the wheat and the tares is in contrast to the parable of the net. As in seeds with their good wheat and bad tares, so in fishes there are both good and bad.
(3) The parable of the mustard seed is parallel with the parable of the leaven, except that the mustard seed speaks of the external while the leaven speaks of the internal.
(4)The parable of the treasure runs parallel with the parable of the pearl. The treasure signifies the outside whereas the pearl signifies the inside.
Contrast is not for repetition but for emphasis.
(5) If the passage on things old and new is also considered a parable, it compares with the first one, the parable of sowing.
v.3 This parable does not begin with “The kingdom of heaven is like” because the work of sowing is done by the Lord himself. The outward sphere (or domain) of the kingdom of heaven does not appear until the Lord is rejected and the disciples begin to labor; so that this parable applies exclusively to the result of the work of our Lord Jesus on earth. The sowing occurs before “the kingdom of heaven is likened unto. . .” According to strict interpretation, this is the only possible explanation.
In 13.24-25 there are two classes of men mentioned: the first man is singular, which points to the Son of man; the second in the original is plural, and these men are the servants who sleep. The first man—the Son of man—does His work alone. Nobody shares in His labor.
How many kinds of seeds are there? Only one kind. But how about the soil? There are four different types. What is the seed? The word of the kingdom. What is the soil? The human heart. And the sower is Jesus Christ.
“Went forth to sow”—If this is not the beginning of a new dispensation, then it must be the preparation for the new dispensation. In the Old Testament, God was seen as the One who planted. The Old Testament used the vine to represent the children of Israel. A vine is planted in a vineyard. Out of all the nations, God chose Israel and planted her in the vineyard. The root of a vine constantly draws water from the earth. Hence the vine typifies God’s earthly people. The first evidence concerning Canaan brought back to the children of Israel was a branch with one cluster of grapes from the valley of Eshcol. The blessing Israel enjoyed was earthly in nature. Now although the Old Testament does mention the fig tree, it is not employed to represent the children of Israel. Instead it uses the vine to typify them. In the New Testament, however, the fig tree is used to represent the children of Israel. In Luke 13.6, for example, a fig tree is planted in a vineyard. Due to their unfaithfulness, God is going to set them aside temporarily from the place of election. The fig tree is to be watched for three years to see if it will bear fruit. The fig tree is therefore a type of temporary Israel, whereas the vine is a type of permanent Israel.
Yet here in this parable there is not found the type either of permanent or temporary Israel. What is found instead is the sowing of the seed of wheat. And when it ripens it dries up and so is harvested. This is none other than a type or picture of Christians.
vv.4,19 “By the way side”—The field is the world. The way side is that which borders the field, hence this description speaks of the air (that which borders the entire earth)—the habitation of evil spirits. “By the way side” typifies those who are near to evil spirits such as the necromancers, the idol worshipers, the demon-possessed, and the morally corrupt. These people will not accept the word of the kingdom of heaven. “Birds” stand for the evil one, even Satan. The word is preached to the heart, so Satan tries to blind the minds of the unbelieving so that the light of the gospel of the glory of Christ should not dawn upon them (see 2 Cor. 4.4). These people do not understand because their “heart is waxed gross” and “their eyes they have closed” (these words in 13.15 point to the Jews who reject Christ). This class of people are not saved.
vv.5,6,20,21 “Upon the rocky places”—Underneath is rock and above is a thin layer of soil. The seeds spring up quickly. This class of people shows the best appearance. After hearing the word, they respond most emotionally (cf. John 2.23-25). Revivalists should beware the rocky places and immediate sproutings. They should be afraid of people who cry too readily and are emotionally stirred too easily. They should not be satisfied simply with large numbers of people. (Many throng the Lord Jesus, but He feels nothing. But when one touches Him, immediately He senses power flowing out.) Those who are easily stirred emotionally exhibit instant enthusiasm; yet alas, there is no root and no life. They are alienated from the life of God because they have no way to draw nourishment. After revival meetings, many who seem to be stirred up fade quickly away. Why? because their stony hearts are not removed (see Ezek. 36.26). Soon they shall be withered. The sun represents tribulation or persecution. Sunlight is originally designed to help plant life to grow. Likewise, tribulation and persecution help the life of true believers to grow too.
vv.7,22 “Upon the thorns”—This class of people receives the word that they hear and thus have life. Unfortunately, they cannot later bear any fruit because they are choked. God’s word needs sowing, but the thorns require no sowing. Believers do not bear fruit nor do they understand the Bible because their hearts are choked with the cares of the world and the deceitfulness of riches. Care seems to be so natural, yet the Lord says it ought not occupy our heart. Blessed are the poor in spirit. The poor in spirit are the poor in heart, that is to say, it is a heart that is not entangled by the care of this world and the deceitfulness of riches. The Lord requires us to bear fruit as well as to have life.
vv.8,23 “Upon the good ground”—That is, upon a good heart, one that obeys God’s will. “Understandeth” means to understand in the spirit. For fruit bearing, more than faith is required. A hundredfold is perfect; sixty passes the half way mark; thirty is below half; but any below thirty is insignificant. Though the heart is good, there may yet be hindrance.
Before proceeding to discuss this particular parable, it might be well to indicate that the parables to be found in this chapter may be divided into several parts:
(1) The parable of sowing heads up all the parables.
(2) The parable of the wheat and the tares is in contrast to the parable of the net. As in seeds with their good wheat and bad tares, so in fishes there are both good and bad.
(3) The parable of the mustard seed is parallel with the parable of the leaven, except that the mustard seed speaks of the external while the leaven speaks of the internal.
(4)The parable of the treasure runs parallel with the parable of the pearl. The treasure signifies the outside whereas the pearl signifies the inside.
Contrast is not for repetition but for emphasis.
(5) If the passage on things old and new is also considered a parable, it compares with the first one, the parable of sowing.
v.3 This parable does not begin with “The kingdom of heaven is like” because the work of sowing is done by the Lord himself. The outward sphere (or domain) of the kingdom of heaven does not appear until the Lord is rejected and the disciples begin to labor; so that this parable applies exclusively to the result of the work of our Lord Jesus on earth. The sowing occurs before “the kingdom of heaven is likened unto. . .” According to strict interpretation, this is the only possible explanation.
In 13.24-25 there are two classes of men mentioned: the first man is singular, which points to the Son of man; the second in the original is plural, and these men are the servants who sleep. The first man—the Son of man—does His work alone. Nobody shares in His labor.
How many kinds of seeds are there? Only one kind. But how about the soil? There are four different types. What is the seed? The word of the kingdom. What is the soil? The human heart. And the sower is Jesus Christ.
“Went forth to sow”—If this is not the beginning of a new dispensation, then it must be the preparation for the new dispensation. In the Old Testament, God was seen as the One who planted. The Old Testament used the vine to represent the children of Israel. A vine is planted in a vineyard. Out of all the nations, God chose Israel and planted her in the vineyard. The root of a vine constantly draws water from the earth. Hence the vine typifies God’s earthly people. The first evidence concerning Canaan brought back to the children of Israel was a branch with one cluster of grapes from the valley of Eshcol. The blessing Israel enjoyed was earthly in nature. Now although the Old Testament does mention the fig tree, it is not employed to represent the children of Israel. Instead it uses the vine to typify them. In the New Testament, however, the fig tree is used to represent the children of Israel. In Luke 13.6, for example, a fig tree is planted in a vineyard. Due to their unfaithfulness, God is going to set them aside temporarily from the place of election. The fig tree is to be watched for three years to see if it will bear fruit. The fig tree is therefore a type of temporary Israel, whereas the vine is a type of permanent Israel.
Yet here in this parable there is not found the type either of permanent or temporary Israel. What is found instead is the sowing of the seed of wheat. And when it ripens it dries up and so is harvested. This is none other than a type or picture of Christians.
vv.4,19 “By the way side”—The field is the world. The way side is that which borders the field, hence this description speaks of the air (that which borders the entire earth)—the habitation of evil spirits. “By the way side” typifies those who are near to evil spirits such as the necromancers, the idol worshipers, the demon-possessed, and the morally corrupt. These people will not accept the word of the kingdom of heaven. “Birds” stand for the evil one, even Satan. The word is preached to the heart, so Satan tries to blind the minds of the unbelieving so that the light of the gospel of the glory of Christ should not dawn upon them (see 2 Cor. 4.4). These people do not understand because their “heart is waxed gross” and “their eyes they have closed” (these words in 13.15 point to the Jews who reject Christ). This class of people are not saved.
vv.5,6,20,21 “Upon the rocky places”—Underneath is rock and above is a thin layer of soil. The seeds spring up quickly. This class of people shows the best appearance. After hearing the word, they respond most emotionally (cf. John 2.23-25). Revivalists should beware the rocky places and immediate sproutings. They should be afraid of people who cry too readily and are emotionally stirred too easily. They should not be satisfied simply with large numbers of people. (Many throng the Lord Jesus, but He feels nothing. But when one touches Him, immediately He senses power flowing out.) Those who are easily stirred emotionally exhibit instant enthusiasm; yet alas, there is no root and no life. They are alienated from the life of God because they have no way to draw nourishment. After revival meetings, many who seem to be stirred up fade quickly away. Why? because their stony hearts are not removed (see Ezek. 36.26). Soon they shall be withered. The sun represents tribulation or persecution. Sunlight is originally designed to help plant life to grow. Likewise, tribulation and persecution help the life of true believers to grow too.
vv.7,22 “Upon the thorns”—This class of people receives the word that they hear and thus have life. Unfortunately, they cannot later bear any fruit because they are choked. God’s word needs sowing, but the thorns require no sowing. Believers do not bear fruit nor do they understand the Bible because their hearts are choked with the cares of the world and the deceitfulness of riches. Care seems to be so natural, yet the Lord says it ought not occupy our heart. Blessed are the poor in spirit. The poor in spirit are the poor in heart, that is to say, it is a heart that is not entangled by the care of this world and the deceitfulness of riches. The Lord requires us to bear fruit as well as to have life.
vv.8,23 “Upon the good ground”—That is, upon a good heart, one that obeys God’s will. “Understandeth” means to understand in the spirit. For fruit bearing, more than faith is required. A hundredfold is perfect; sixty passes the half way mark; thirty is below half; but any below thirty is insignificant. Though the heart is good, there may yet be hindrance.