Parable of the Sower
(Mat. 13:3-23; Mark 4:3-20; Luke 8:4-15)
A parable takes a non-personal real life situation and
uses it as an illustration to teach a specific spiritual truth.
The illustration itself is only a teaching aid and not
designed to identify or correlate with any other place where a similar
illustration or symbol may occur.
Every parable has one major spiritual truth to relate
and each detail in the illustration works together to highlight that spiritual
truth without drawing significant attention to itself.
The parable of the sower is a teaching aid concerning
entrance into God's kingdom of light, and progress in God's kingdom as
the believer lives here on earth. It is thus, primarily, a parable about
spiritual growth. We have four different soils to indicate four points
of focus for relating to God on His terms.
Number ONE refers to the unbeliever, who never enters
the kingdom of God.
Number TWO refers to the one who enters the kingdom, but
fails to grow in grace and knowledge with the result that he is intimidated
by the reproach of Christ and and is non-productive as a child of God.
Number THREE refers to the one who enters the kingdom,
but who fails to grow in grace and knowledge with the result that the material
things of life (details of life) have greater value to him than spiritual
truth, and he also is non-productive.
Number FOUR refers to those who enter the kingdom and
pursue an understanding of God's word, with the result that they advance
in growth and have production (reflect God's righteousness in their life)
with consistency based on the stage of growth they have reached (babe,
adolescent, adult).
The parable is stated at Mat. 13:3-9, Mark 4:3-9, and
Luke 8:4-8.
As is characteristic of the Synoptic Gospels, each of
the three need to be carefully compared in order to get all the details
of what Jesus taught. Each of the three writers emphasizes different things
that Jesus said and did. However, the "Three" are not contradictory
but complementary.
Matthew was an eyewitness to the personal presence of
Jesus, but will still emphasize what was most impacting to him as he saw
and heard.
Mark was not an eyewitness but was closely associated
with the other disciples, especially Peter, and would record what most
impacted him as he was taught by the others. Matthew and Mark almost perfectly
parallel each other, which should certainly indicate a dependence one upon
the other. Which one came "first" is still undetermined, but
traditionally, Mark is viewed as having been written after Matthew. It
is probable that Mark leaned heavily upon either Matthew's teaching or
his written record, but at the same time, still flavored his record with
his own amplification. For example, in the parable before us, Matthew uses
the term, "the evil one," and Mark uses the name "Satan."
Thus, it can be seen, I trust, that the majority of differences are subtle
amplifications rather than contradictions.
Luke also was not an eyewitness, but was diligent in pursuing
the historical account chronologically as he gathered the facts from the
eyewitnesses involved and then depended on the inspiration of the Spirit.
Thus, we find with Luke, the more severe of differences
from both Matthew and Mark, but what should still be viewed as amplifications
rather than contradictions. There are difficulties in harmonizing the "Three"
perfectly, but for the most part, a very clear and complete picture can
be painted by integrating into a whole that which each one has contributed.
Thus, again, given the parable before us, Luke provides
many different amplifications so that we are given a complete account of
what Jesus said.
Jesus has been conducting massive teaching campaigns with
the multitudes.
Usually, He speaks plain and direct about the issues of
entrance into God's kingdom and the quality of life that is available through
participation in it, but upon this occasion, He chooses to "speak
to them in parables." The disciples of course, find this strange since
they are unable to perceive what truth lies behind the parables and certainly
think that the multitude is likewise limited. So they ask Him why He is
teaching this way (verse 10).
The answer Jesus gives is found at verse 11.
Matthew 13:11
1. To you it has been granted: The verb is didomi in the
perfect passive indicative, to indicate the fact that "new covenant"
truth (mysteries of the kingdom) are presently being taught to the disciples
by Jesus. The disciples (with the exception of Judas, of course) have trusted
in Jesus as the Messiah and are "in the kingdom of God." However,
the multitudes for the most part are "outside" the kingdom (Mark
4:11), and are not really interested in truth. They are much more interested
in being "entertained", and having their bellies filled (John
6:24-30).
Jesus takes this opportunity to illustrate what Isaiah
taught concerning not only his own generation (c. 755-696 BC), but the
generation of Messiah's first advent as well. That is, that the people
as a whole are not interested in God's policies for spiritual reality.
They are saturated with their own lusts and have distorted the rituals
and celebrations (Isaiah 1:10-15; 29:13) that God designed for the nation
of Israel as a foreshadowing of the spiritual reality that would become
embodied in the person of Jesus the Messiah (Col. 2:16-17). They are those
who "call evil good, and good evil; who substitute darkness for light,
and light for darkness; who substitute bitter for sweet, and sweet for
bitter," (Isaiah 5:20).
Jesus wants to expose the negative attitudes of the "nation"
by teaching them truth through symbolism. After He tells the story, He
adds, "He who has ears (to hear) let him hear," (Mt. 13:9; Mark
4:9; Lk 8:8). This is a challenge to the hearers that they concentrate
and wait patiently for the teaching of Jesus that will clarify the story.
Those who are truly interested in the person and message of Jesus, will
"hang in there" until the symbolism is explained by Him. Those
who are not interested will be bored, but "hang around" for the
refreshments; or give Him lip-service, thinking to impress Him and gain
His favor; and others will simply move on to other things like at John
6:66.
2. to know the mysteries of the kingdom of heaven: The
disciple were constantly being taught by Jesus all the issues of spiritual
truth in reference to the person and work of the Messiah. Although they
do not "understand" why Jesus is cloaking his message in such
strong symbolism (the parable), they "hang in there" and await
the first opportunity to gain insight into what had just been spoken. The
multitude is in hardness of heart, which is a condition where the self-consciousness
of the soul (ego and volition), expresses itself independent from God and
God's revelation to the human race. At that time, God's revelation consisted
of the Old Testament Scriptures, the messages of a few prophets (John the
baptizer, Simeon, Anna) and the present deeds and words of Jesus.
3. but to them it has not been granted. Something has
been denied to these unbelievers. The reason is because they are not truly
interested in spiritual value. They have rejected God's Messianic truths
as previously revealed and are now perpetuating that negative volition
toward Jesus. These are the ones described below as "whoever does
not have," and are further described at verses 13-15.
At Mark 4:11, Jesus describes these "negative"
citizens of Israel, as "those outside." This indicates that they
have not accepted the value system represented by the Messianic promise
and have not embraced God's plan of salvation through that promise. They
are thus "outside" the kingdom of God and do not have the capacity
to comprehend the new truths that Jesus is teaching.
Matthew 13:12
1. For whoever has: This refers to the Old Testament believer
who is occupied with God's truth and the Messianic promise. He has embraced
the Divine Value System as it is revealed in the Old Testament. Many such
believers were alive during this time, but they are in the minority. These
can be summarily described like Simeon is described at Luke 2:25, "this
man was righteous and devout, looking for the consolation of Israel."
The notation that "the Holy Spirit was upon him," is not characteristic
of Old Testament believers, but is restrictive based on special jobs God
had for specific believers. Not all believers had the Holy Spirit during
the Old Testament time.
See Topic: HOLY
SPIRIT: Indwelling
2. to him shall {more} be given, and he shall have an
abundance:
The "more" that is given is not in the Greek,
but it is implied by the context. It refers to the "new body"
truth that Jesus is teaching about and which will come into full function
after the resurrection and ascension of Jesus, that is, when He has been
glorified to the right hand of the Father and sends the Holy Spirit to
indwell, empower and to build the new body. The abundance that this person
will have refers to a combination of old body truth and new body truth.
It refers to the "spiritual" principles that have been taught
all throughout the Old Testament and not to the "ceremonial"
regulations given just to the nation of Israel, which will be be discontinued
as a means of worshipping God.
This understanding explains the parable at Mat. 13:52,
And He said to them, "Therefore every scribe who has become a disciple
of the kingdom of heaven is like a head of a household, who brings forth
out of his treasure things new and old."
The "scribe" is the Old Testament believer.
When he accepts Jesus as the Messiah, he becomes a disciple of the kingdom
of heaven (God). He is then enabled to utilize truth (spiritual principles)
from the Old Testament as well as truth from the teachings of Jesus and
the apostles.
3. but whoever does not have: This is the citizen of Israel
who has rejected Jesus as the Messiah, and as we shall see, has rejected
God's plan all along, even as it was revealed in the Old Testament (verses
13-15).
4. even what he has shall be taken away from him: What
does the citizen of Israel have that could possibly be taken from him?
He has the "national" commission that was given to Israel "as
a whole" and applied to every individual within the nation (Ex. 19:5-6).
Those who failed to trust in the Messianic promise, were still under the
"national" commission as a member of God's "chosen people."
Paul describes the 7 "possessions" of the nation
of Israel at Rom. 9:4-5.
1. The adoption: reference to being chosen as God's special
offspring.
2. The Glory: refers to the presence of God dwelling in
the tabernacle.
3. The covenants: the land, seed, blessing covenants given
to Abraham, Isaac, Jacob and David.
4. The temple service: The Levitical code
5. The promises: All the national promises with a view
to the future Messianic kingdom.
6. The fathers: Directly related to Abraham, Isaac and
Jacob.
7. The Messiah: The "physical" source for the
humanity of the Messiah.
The "physical" factors, of course, cannot be
removed from an Israelite.
And the covenants and promises will not be rescinded from
the nation (Rom. 11:29; Mal. 3:6). But personal benefit and "function"
within the privileged nation can be and is removed from those who fail
to trust in the Messiah (Mat. 21:23-45; 23:37-39; Rom. 11).
a. They are members of the national priesthood of Israel
(Ex. 19:5-6).
b. But since they are unbelievers, they are not functional
in that priesthood.
Matthew 13:13, Therefore I speak to them in parables:
1. because while seeing they do not see: They have been
eye witnesses to the presence and works of Jesus but have not accepted
Him as the Messiah sent from God.
2. and while hearing they do not hear: they have heard
His teaching, but have not accepted it as the word of God.
3. nor do they understand: they have no cognizance of
spiritual reality and the Divine Value System. They are too occupied with
their own human viewpoint "religious" pursuits of a works salvation
that manifests itself in self-promotion, self-praise and independence from
God (John 6:44).
Matthew 13:14
"And in their case the prophecy of Isaiah is being
fulfilled, which says, YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND;
AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE;
Because they are negative to the Messianic promise and
in hardness of heart (See topic: Hardness
of Heart), they will continue to reject truth. God however
will continue to communicate to them by the personal presence of the Messiah
for 3 1/2 years until their final rejection is demonstrated at the cross.
Then God's final plea will extend for the next 40 years
until the nation is "formally" removed from being a "people
of God" and will be physically destroyed in 70 AD.
Matthew 13:15
1. FOR THE HEART OF THIS PEOPLE HAS BECOME DULL: The aorist
passive indicative of pachunō indicates the status of hardness of heart.
The negative attitude toward the things of God and the resultant failure
to perceive spiritual reality.
2. AND WITH THEIR EARS THEY SCARCELY HEAR: Because of
hardness of heart they close their ears from hearing the message of the
Messiah.
3. AND THEY HAVE CLOSED THEIR EYES: Because of hardness
of heart, they shut their eyes to the Messianic credentials evidenced by
the personal presence and works of Jesus.
4. LEST THEY SHOULD SEE WITH THEIR EYES: The word, "lest,"
communicates a negative result clause and should be translated, "And
they have closed their eyes with the result that they do not see with their
eyes." It is explaining the natural consequences of rejecting spiritual
truth. This does not teach that they close their eyes "in order to"
not see, but they close their eyes "with the result" that they
do not see.
The same negative result clause is carried forward into
the next 4 verbs to indicate the complete chain of consequences that comes
from hardness of heart.
5. AND (nor) HEAR WITH THEIR EARS: Since they have said,
"no" to the Messianic credentials evidenced in the life of Jesus,
they are incapable of comprehending any aspect of spiritual value.
6. AND (nor) UNDERSTAND WITH THEIR HEART: If they did
perceive, then they would understand, but since they have chosen not to
receive the Messianic truths, the result is the perpetuation of spiritual
blindness.
7. AND RETURN: If they did "hear" and did "understand"
then they would, as a matter of course, act upon the information and embrace
Jesus as the Messiah, and "return" to God. But since they persist
in hardness of heart, the chain of results continues to prevent a "turn
around" and a return to God.
8. AND I HEAL THEM: If they were to "return"
to God, then they would receive spiritual healing and reap the blessings
of identification and relationship with the Messiah, but God is unable
to heal them; unable to bless (provide happiness for) them because they
refuse to walk through the door, which is to embrace Jesus as the Messiah.
Matthew 13:16
1. But blessed are your eyes, because they see: The word
blessed, is makarios, and means HAPPY. When a person responds to spiritual
truths and embraces God's truth, the result will be happiness to the soul.
The "happy eyes" is simply an image that expresses the means
by which true happiness can be experienced; perception and acceptance of
God's truth.
2. and your ears, because they hear: It is by receiving
the spiritual truths that God makes available to us.
This is true in principle (John 15:11; James 1:25, "this
man will be happy in his doing;") but is also specific and restrictive
to just the disciples in this context.
Matthew 13:17, For truly I say to you:
1. that many prophets and righteous men: Reference to
Old Testament believers who understood the Messianic promise and continually
lived their life in anticipation and expectation of the fulfillment of
God's promise.
2. desired to see what you see, and did not see {it};
and to hear what you hear, and did not hear {it}:
They wanted to be living in the generation that saw the
presence of the Messiah.
They were not "unhappy" that they did not see
the Messiah, for their happiness depended on relating to God through His
word (Ps. 1:1-3; 119:1-2), but their joy would of course have been greatly
enhanced by seeing the actual person of the Messiah -- whether it be as
an infant (Luke 2:25-32) or as the "functional" Messiah addressing
the nation with words and miracles.
Those who had embraced the Messianic promise as represented
in the Old Testament Scriptures expectantly looked forward to the reality
of His presence on the earth. Divine revelation had provided many general
truths concerning both the person and the work of the Messiah (Isaiah 7-9,
40, 53; Psalm 22), as well as the general time-frame of His appearance
(Daniel 9:25), but no one knew exactly WHO the Messiah would be nor exactly
WHEN He would arrive. Even the "prophets" who received the direct
revelation from God concerning the future coming of the Messiah, still
did not have the details and had to continually search for clues concerning
WHO would be the Messiah and WHEN the Messiah would arrive (1 Peter 1:10-11).
Thus, Jesus wants to impress upon the disciples the unique
privilege that is theirs as the direct recipients of His personal presence,
His message and His works.
Matthew 13:18-23, the explanation of the parable
Verse 18
Hear then the parable of the sower: The word "then,"
follows upon verses 16-17, and explains the issues of perception and acceptance
of the word of God.
Verse 19, The unbeliever
1. All who hear: akouō as a present active participle,
describes the first category of person. "Hearing" is the one
CONSTANT for each of the persons represented here. It represents the issue
of gospel hearing, which is that occasion when a person who has reached
God-Consciousness and expresses a positive desire to "investigate"
God, is given the specific "salvation information" that is needed
to enter into relationship with God.
For those who express such a desire, God is faithful to
provide the details of the gospel so that the Holy Spirit can "convict
of sin, righteousness and judgment," (John 16:9-11).
See Topic: The Way of Salvation
Jesus describes this at John 12:32, as, "I will draw
all men to Myself." This does not mean that everyone will trust in
Him, but that everyone will be given the necessary information to trust
in Him if they choose to. In his gospel, John describes this as the light
which, coming into the world, "enlightens every man," (John 1:9).
See Topic: The
Drawing of God
Thus here, after a valid and accurate communication of
the gospel of the kingdom, this person refuses to accept Jesus as the Messiah.
And since he has rejected the information placed into his soul by the convicting
ministry of the Spirit, that information is now subject to distortion by
the darkness viewpoint of the devil. The result is that, not only does
the person fail to become saved, but he is unable to get saved through
the information he previously received. It has been distorted (taken from
his heart by the infiltration of false issues and darkness) and unless
he hears AGAIN a clear gospel message, he will be unable to come to an
understanding of the message of salvation.
2. The word of the kingdom: logos basileia refers to the
good news for ENTRANCE into God's kingdom through trust in the Messiah.
Just as Jesus taught, "repent and believe the gospel," (Mark
1:15).
We know this is a salvation issue because of Luke 8:12,
which says, "so that they may not believe and be saved."
3. And does not understand it: the word is suniāmi
and indicates both the idea of comprehension and acceptance of value. The
implication is that if one truly comprehends the spiritual value of the
gospel message, he will as a matter of course, embrace it. This is called
"learned" at John 6:45, and indicates the acceptance of value
which then leads to believing in Christ (coming to Him). The issue in our
context is NOT whether someone accurately PERCEIVES the message, but whether
they accept the VALUE that is presented in the message. When a gospel message
is heard, accurate perception is always accomplished by the Holy Spirit
as He convicts the person of the issues of "sin, righteousness and
judgment," (John 16:9-11). Thus, when someone does not comprehend
and embrace the VALUE of the gospel of salvation, the information received
is de-emphasized in the soul and becomes subject to distortion from darkness
viewpoint. This illustration portrays the condition of the people as described
at verse 15. The reason they do not understand is because they have chosen
to "close their eyes" to God's invitation to them. This is stated
by Jesus at Matthew 23:37 when He says, "but you were NOT WILLING."
The devil (Luke 8:12) cannot literally TAKE AWAY information
from a person's heart (the mentality of the soul). But what he is able
to do, is infiltrate the soul of that person who does not believe, with
darkness viewpoint (from the outside of course--Satan cannot "insert"
information DIRECTLY into anyone's soul) which causes the gospel information
that was originally sown, to become distorted.
Paul describes this at 2 Cor. 4:3-4.
A. Even if our gospel be veiled: That is, hidden from
a person.
B. It is veiled to those who are perishing: This is a
present middle participle of apollumi and indicates the present "status"
of one who has made a conscious decision to reject Jesus as Savior; the
one who is described at verse 4 as, "the unbelieving" (apistos).
The issue with this word is not just the fact that they have never believed,
but the fact that they have consciously NOT believed. That is, they have
already made their decision to reject the gospel, and it is only then that
Satan can distort the content of the message so that they are unable to
see "the light of the glory of the gospel of Christ."
C. This means that a person who has heard the gospel and
rejected it, then becomes susceptible to having that gospel message distorted.
Once the "pure" gospel is corrupted, the person is unable to
"call to mind" the content of the message and MUST have the gospel
accurately taught again before he can become saved.
At Luke 8:12, we see that Jesus actually said, "So
that they may not believe and be saved."
So then the idea that the devil "takes away"
the word is explained by the fact that through his influence he actually
"alters" the content of the message, which effectively "removes"
the original "seed" of the gospel from the heart of the rejecter.
Thus, because of the distorting influence of the devil, these who have
rejected the gospel CANNOT be saved unless they hear again a clear gospel
message.
When we pray for the unbeliever, we should be asking God
to give them the gospel. We should not ask God to "save them"
or "make them believe," for God will not do that unless the person
CHOOSES to trust in Christ of his own free will. However, God will answer
the prayer that asks that a new or "fresh" gospel presentation
be given to the unbeliever so that the issues will be clear and undistorted
by all the human and darkness viewpoint that has infiltrated his soul since
he initially heard the gospel. In order for someone to be saved, they must
HEAR the gospel. This is seen at Romans 10:14 and 17,
"How then shall they call upon Him in whom they have
not believed? And how shall they believe in Him whom they have not heard?
And how shall they hear without a preacher?"
"So faith {comes} from hearing, and hearing by the
word of Christ."
And is also seen at 1Ths. 2:16,
". . .hindering us from speaking to the Gentiles
that they might be saved;. ."
4. This is the one on whom seed was sown beside the road
(NASB).
Lit: This is the one who was sown (received seed) beside
the road.
But since the PERSON was not sown, but instead, had seed
sown upon him (who is represented by the type of soil), we need to amplify
the translation to indicate this.
A. The NASB attempts this and does so adequately in my
opinion.
B. However, if we give the verb (speirō, in the passive
voice) the idea of receiving seed, we can translate, "This is the
one who received seed beside the road," which is better.
C. Another option is to express a "representation"
idea, such as, "This is the one who is represented by seed sown beside
the road." The idea of representation is understood in the context
of the parable and would not be lost upon the hearers.
This is certainly not a major problem in understanding
the parable so I am going to render it according to example B.
Here, there is no soil. Salvation indicates that a "successful"
planting has taken place. The issue for germination of the seed of the
gospel, is positive volition, represented by the soil. If there is no soil
present, then there is no positive volition. The seed of the gospel will
not germinate and not generate spiritual life.
The "quality" of the soil is not an issue for
the FACT of germination.
It is the "presence" of the soil that is required
and produces life.
In the next category of person, we have the first of three
types of believer. Two types have difficulty "growing" after
germination. The third type grows profusely and is further categorized
into 3 groups based on the "quantity" of production which is
related to three levels of growth.
Verses 20-21
1. The rocky places: The soil is very shallow here, but
it IS present.
The issue here is NOT the fact of germination but the
growth of the plant afterwards. The fact of germination indicates the reality
of a genuine conversion while the adverse effects on the plant indicate
failure to grow and produce after salvation. This does not affect the possession
of salvation, but the personal benefits and production that should result
from salvation when there is success in spiritual growth.
2. This is the man: This introduces us to the first type
of believer.
He is described as both hearing and receiving the salvation message.
Furthermore, he is said to "receive it with joy,"
which indicates a genuine recognition of the spiritual value in the message
and a personal acceptance of that value as applicable to his own life.
The word, receive, is a present active participle of lambanō
and indicates the positive acceptance of the gospel message.
It corresponds with John 1:12, "but as many as received
Him . . ."
Here we have lambanō as an aorist active indicative, which
emphasizes the "point of time" decision that one makes to trust
in Christ. This decision, in a moment of time (aorist tense) is set in
apposition with "to those who believe." The word, believe, is
a present active participle of pisteuō and expresses the "nature"
of the receiving. In other words, receiving Christ is trusting in His name.
Name, refers to the character and reputation of the person in view. In
this case, the name of Christ refers to the fact that He IS the God revealed
in the flesh (v. 14) as the Messiah/Savior, and He is the one who provides
salvation for all who receive Him.
It is imperative to discuss at this time, the nature of
the salvation decision that secures eternal life for all those who make
it.
A summary is found at Eph. 1:13-14, where we see the three
steps involved. The three steps are the hearing step; the believing step;
and the sealing step. This is from the perspective of the church age, after
the resurrection of Jesus and His ascension to the Father. But in principle,
all who ever trusted in God's promise of salvation--looking forward to
the arrival of the Savior, went through the same steps. For in principle,
it is the character of God which is the TRUE seal of our salvation, based
on the fact that He has promised. During the church age, the "experiential"
sealing of the Spirit at the moment of time that a person believes, is
simply an amplification of the fact that GOD KEEPS HIS WORD.
THE HEARING STEP: It is God's responsibility to get the
gospel to those who have responded in a positive way at God consciousness.
God certainly uses functional believers to communicate the gospel to the
world, but ultimately, it is God who controls and directs the administration
of the gospel.
THE BELIEVING STEP: It is man's responsibility to respond
to the gospel message. The only two choices are acceptance or rejection.
There is no "half-way" decision, for anything less than total
trust in the person and work of Jesus Christ is rejection. If a person
dies physically in the condition of "rejection" his destiny is
sealed as an eternity in the lake of fire. Whenever a person trusts in
Christ as Savior, at that very moment of time, his destiny is sealed as
an eternity in the presence of God.
THE SEALING STEP: At the very moment that a person trusts
in Christ, God the Holy Spirit indwells the soul, places that person into
union with Christ, and begins to administrate a filling/control of that
person's life. It is the very FACT that the Spirit indwells that constitutes
a down payment or guarantee from God that He will complete the work He started.
The believer is SECURE in the plan of God because God's very character
of faithfulness makes it impossible for God to take away what He gave freely
by grace when the person accepted the gift of salvation by trusting in
Christ.
The invitation and "statement of fact" of what
one must do to be saved, is often given in the present active participle.
Many have misconstrued this use of the present tense to teach that a person
must "keep on" or "continually be believing" in order
to be saved. This is not correct.
The issue of continued faith or "faithfulness"
once a person becomes a Christian, is an issue of understanding growth
and fellowship with God.
The quality of spiritual growth determines the consistency
of being in fellowship with God and the resultant function of temporal
faithfulness.
The issue of growth and fellowship also determine the
quality of life the believer will experience while here on earth, but has
no bearing on his eternal inheritance which is secured by the power of
God (1 Pet. 1:3-5).
The use of the present tense in the PARTICIPLE is used
to indicate the spiritual principle involved for salvation. The emphasis
is on the FACT of belief, not on the duration of belief.
Grammatically speaking, the present participle carries
no "present" emphasis as is noted by A. T. Robertson, "It
may be said at once that the participle has tense . . . giving the state
of the action as punctiliar, linear, completed." "The participle
was timeless," but "in relation to the principle verb there may
be suggested time," (page 1111, Grammar of the Greek NT).
What this means is that the "time" or "kind"
of action of the participle is directly dependent on context and the main
verb of the clause and NOT dependent on the basic function of the tense.
Furthermore, concerning the present tense itself, A.T
Robertson notes that, "the so called 'present' tense may be used therefore
to express an action simply (punctiliar), a process (durative), a state (perfective)" (page 865).
So it is just as possible to have an aoristic
(punctiliar)
idea with the present tense as to have a continuous
idea. We must rely on the entire context of scripture
to decide the case.
This is further established by observing the many times
that the present participle is qualified by an aorist indicative in the
context. The aorist tense emphasizes punctiliar action (or "point
of time" action) and indicates a decision that is made in a moment
of time.
John 1:12 provides us with one such example.
First, we see the aorist indicative, "as many as
received Him," which indicates a point of time expression of the soul.
Then to amplify that "act" of receiving, we have a present participle,
"even to those who believe," to indicate the "principle"
of faith and not the duration.
When we see specific instructions given to someone regarding
salvation, we then no longer deal with the "principle" of it,
but with the mechanics. An example of this is found at Acts 16:31, where
we find, "believe" as an aorist active imperative to indicate
exactly and specifically, what this person must do, and the nature of the
decision is viewed as taking place in a "point of time" as in
"right now believe" and the result will accrue right now; "you
shall be saved."
Although this is not absolutely universal (such as at
Mark 1:15, with the present active imperative, "repent and believe
the gospel") It occurs frequently enough to establish the parallelism
between the present and aorist tenses, which in turn establishes the fact
that the salvation decision of trust (belief) in Christ as Savior (receiving
Him), is a MOMENT-IN-TIME decision that authorizes God at that very instant
to place the person into God's family and give him eternal life.
This is further amplified when we see the word, "receive,"
in the present tense to indicate a "point-of-time" reception
of the gospel message and the salvation benefits that accrue immediately,
and not an "on-going" reception, for that is completely inconsistent
with the word, receive (Mat. 13:20; Mark 4:16, 20; Lk. 8:13, 15).
We return to the parable.
3. With joy: the word, chara, expresses the fact that
the person has recognized the value factor in the gospel message and has
claimed it for himself. The value factor is forgiveness of sin, removal
of the penalty of sin, and the promise of eternal life with God. This elicits
immediate joy from all who trust in Christ. The actually "manifestation"
of that joy will differ from person to person, but the reality on the inside
is a natural "feeling" when the truths of the gospel are realized
and accepted. There will always be some experience of joy when the knowledge
of one's salvation reality hits the soul. Joy comes from knowledge, perceived
and received, as truth that removes the inner enmity and conflict concerning
any particular issue in life. In this case, the doubt and fear concerning
the after life is resolved by the content of the gospel message and the
result is inner peace and joy.
But of course, their are many other issues that need to
be resolved before the believer can experience consistent peace and joy.
The soul retains its old character flaws and habits; the
mind is saturated with all the human viewpoint learned prior to conversion;
the sin nature remains very powerful and influential as it continues to
wage war against the soul (1 Pet. 2:11); Satan is ever prowling around
seeking to neutralize the believer and to keep him from glorifying God
(1 Pet. 5:8); the material pressures of life continually demand our attention;
and the pressures and hardships that come from others who oppress us, are
a major undermining influence to the new believer's growth.
To handle these things, the believer needs to learn the
value system of Divine viewpoint contained only in God's word (the bible).
As he feeds on God's word, he will progressively build an understanding
of God's character, plan and viewpoint, and develop the right perspective
about everything in life. And as these truths control the soul on an ever
more consistent basis, the believer will become stabilized and experience
a consistent abundant life of peace and joy.
The one who fails to cultivate the Divine Value System
within his soul, will not have the answers needed to survive spiritually
and to experience the abundant life. It is this concern that the parable
addresses.
In the scenario before us, we find a person who has accepted
the gospel of salvation and has been born again into God's family. However,
this believer fails to fill his soul with the word of God. New believers
especially need to be taught the value of learning God's word. This is
demonstrated by Jesus as recorded at John 8:21-32. Jesus had been teaching
the gospel as was His custom (Mark 1:14-15), and at a key point in His
message "many came to believe in Him," (verse 30). Accordingly,
Jesus redirected His teaching "to those Jews who had believed Him,"
(verse 31). He told them, "If you abide in my word, then you are truly
my disciples." This means that for these new believers to become functional
followers of Jesus, representing Him as lights in the world (Mat. 5:14),
they would need to learn the standards of spiritual truth that He was teaching.
When they would do that, they would enter into the experience of true functional
freedom that goes beyond the salvation reality of freedom from sin's penalty.
The message in the parable of the sower is the need to advance beyond one's
salvation decision of trusting in Christ, and to "abide" in His
word; the value system that operates on dedication to God and beneficent
love to mankind. The ones who fail to "grow in the grace and knowledge"
of Jesus also fail to produce fruit that brings glory to God. The ones
who do advance in spiritual growth bring forth fruit on three levels based
on the three levels of growth.
Verse 21
1. He has no firm root in himself: This is not referring
to the status of his salvation, but the progress of his faith after salvation.
The example clearly presents us with a successful germination of the seed
of the gospel, so that we have a person having sprouted and started in
his Christian life.
2. Only temporary: That is, it does not last very long
with the pressures from the elements. IN the spiritual application, the
believer does not get enough sustenance from its root system (through spiritual
growth) in order to remain strong and faithful. But the permanence of his
salvation status is no in view.
3. When affliction: thlipsis simply means pressure in
general. This is the same word that is translated tribulation so often,
but even in that case, it simply refers to pressure. In the case before
us, this pressure refers to various troubles that tempt (Luke 8:13) a person
to de-emphasize spiritual things and be more concerned with creature comforts.
The next word involves persecution pressure.
4. Or persecution: diōgmos, refers to pressure
that comes upon the believer because other people disagree with him and
his belief system (notice, "because of the word"). In this case,
he is intimidated and is tempted to disassociate from his new found faith.
Luke does not describe the TWO aspects of attack, but
simply uses the word peirasmos to indicate that they are temptations.
5. Immediately: This does not mean "immediately"
after he becomes a believer, but immediately upon facing the pressure.
It is clear by the phrase, "because of the word," that this person
has attempted to speak up for his new faith and to tell others about the
Messiah. But because he is unequipped he is intimidated by the antagonism
and caves in to the pressure.
6. He falls away: Matthew uses the word, skandalidzomai
to indicate the fact that this new believer is intimidated by the pressure.
The word does NOT mean "to fall away," but rather to a stumbling
in the soul that CAUSES a falling away if it is not countered. It occurs
as a present passive indicative to indicate that the subject (the new believer)
receives (passive voice) the affect of intimidation from others. This is
a mental condition that occurs when there is no confidence in the soul.
Confidence comes through learning God's word and failure to do so leaves
the soul vulnerable to the slightest negativity from others. Luke uses
the word, aphistāmi as a present middle indicative, to emphasize
the result of being intimidated. First comes the intimidation (skandalidzomai,
Matthew) and then comes the falling away (aphistāmi, Luke).
CT: And when pressure or persecution comes because of the word, he is immediately
intimidated.
THE SECOND WEAK BELIEVER
Verse 22
1. And the one who received seed among the thorns: This
one also accepted the gospel message and failed to grow. His distraction
is in the area of the normal details of life; all the issues of creature
comfort and abundance.
2. He hears the word: This one also accepted the gospel
message and failed to grow. There is no basis for viewing this person as
not having accepted the gospel message just because the "detail"
of having received it with joy is not repeated. The end result is no different
from the previous person who did receive it with joy. That is, they both
fail to advance in growth and have no production that is honoring to God.
At Luke 8:14, we see that this person, "goes on his way" which
indicates that after salvation, he continues in his normal life activity.
However, that normal life activity will become his downfall, as he fails
to grow in the faith.
3. His pressures are described as being worry and wealth.
At Luke 8:14, his pressures are described as, "worries, riches and
pleasures."
See Topic: The
Details of Life
4. These normal life distractions "choke the word"
and prevent it from carrying the new believer further in his Christian
life. This is why it is so important to teach a new believer about fellowship
and growth.
5. And it becomes unfruitful: This is described at Luke
8:14 as bringing "no fruit to maturity." He fails to abide in
the word and fails to learn the truth so that he lives according to the
standards of his old life, placing value on creature comforts and luxuries
and misses out on the quality of life that God has designed for those who
are in His family; the abundant life of peace and joy.
Verse 23
And the one who received seed on the good soil.
It says that this is the one who "understands"
the word. However, that does not mean that the previous two did not understand
the word, for it is quite obvious that in order to "receive it with
joy," the person must understand it. The issue here is an understanding
that not only elicits a salvation decision, but also a subsequent interest
and pursuit of spiritual value after salvation. This subsequent pursuit
is spiritual growth, exactly what the previous two believers failed to
focus on.
The word for understand is the same in verses 15, 19 and
23 (suniāmi) but the emphasis is on true recognition of value
that continues beyond a salvation decision through participation in the
growth process. Luke describes the continued positive volition of this
believer by describing him as having "an honest and good heart."
I do not accept the idea that the previous two people
did NOT become believers just because they are not described as having
"an honest and good heart." This phrase is used to emphasize
the attitude of devotion that characterizes the life AFTER salvation, not
what is necessary for salvation. The previous two people did in fact accept
the gospel message based on genuine understanding and motivation, but they
simply allowed the various temptations of this life to distract them from
perpetuating that understanding into a consistent faithfulness to God.
And because of that failure, they were unable to endure the pressure and
unable to bear fruit.
The 3rd believer is the one who maintains consistent faithfulness
beyond salvation and "bears fruit with endurance," (Luke 8:15).
The use of the word endurance (hupomonā), indicates that he
has encountered the very same pressures as the previous two believers,
but he is able to endure because he holds onto the word. The production
is described in three levels, "some 100% production, some 60% and
some 30%." This is probably referring to the fact that Christian growth
progresses through three levels; the baby stage, the adolescent stage and
the mature stage. The levels of growth have nothing to do with salvation,
but with the consistency of endurance based on how much divine viewpoint
the person has in his soul.
The more he knows and uses, the more consistent will be
his capacity to endure the various temptations. The mature Christian will
be more consistent than the baby and the adolescent; and the adolescent
will be more consistent than the baby. However, all three can be in fellowship
and bring glory to God. They are each characterized by learning and using
God's word, but respectively, some will have more consistency of endurance
than others, and based on that, have more consistent success in serving God.
See Topic: GROWTH:
Spiritual growth
Questions and Comments are Always
Welcome
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