Seed and Prepared Soil

Matthew 13
Focus 1–13; 24–43

The Context of this parable – Jesus, knowing the true character of spiritual conflict in this world, had given an example of the conduct of the enemy of God in the human soul (12:43–45). The demonic is present to greater or lesser degrees in every person who does not know the saving work of Christ (1 John 5:18, 19). Every unregenerate person walks according to the “prince of the power of the air” (Ephesians 2:2). According to his purpose, a demon may leave a person for a season and return bringing others with him. During such a season, a person might order his life well but still, in line with his personal captivity to sin, refuse the message of the gospel, leaving himself vulnerable to this more powerful intrusion of the demonic. The entire generation to which Jesus spoke was in danger of such a phenomenon—lives well-ordered by their knowledge of the Law, but void of true spiritual perception of their sin and the need for redemption. The emptiness and danger of mere moral reform without heart conversion loomed large around those who heard Jesus set forth truth and present himself as the Messiah.  Spurgeon remarked, “Reformations which are not the work of conquering grace are usually temporary, and often lead up to a worse condition in after years.” This leads to the question, “Who are the true family of Jesus?” Jesus’ message that pointed to Himself as the new Israel, the true lawgiver, the binder of Satan, and the Lamb of God would bring together a new order of persons into His true spiritual family. This family would be constituted on the basis of the proclamation of the word of the gospel. Its manner of operation in the world and how its surpassing value is established and discovered is the subject of the parables in this chapter.

I. The method of teaching in parables – verse 1–3a

Instead of going to His biological family (obviously wanting to move Him away from the crowd before He made a complete fool of Himself by the extravagance of his claims), Jesus made a place for speaking to a large crowd.

A. “Many things” refers both to the variety of subjects with which Jesus dealt and the variety of images He invoked to make those subjects memorable.

Here in chapter 13 Matthew records seven parables and Mark 4:26–29 gives another using the image of seed-sowing but with a different twist. The parables we have in Scripture are selected by the different writers, but do not exhaust those Jesus told during His ministry.

B. John Broadus points to four “designs” in our Lord’s use of parables.

1. 1. “He illustrates moral and spiritual truth, by comparison of things physical and social.”
   2. “The parables also served to put truths, at first but imperfectly understood, into a compact and portable form, in which they could be easily remembered, till they should afterwards come to be understood more thoroughly.” From our vantage of having the whole story of Christ’s life, death, burial, resurrection, and ascension followed by the ministry and writings of the apostles, it is difficult for us to feel the necessity of these slow movements toward larger truths. We must not, however, pass over the depth of truth embedded in each parable. When given proper attention, they unfold deep biblical realities and reveal some of the vital seams of biblical coherence.
   3. “They enabled the Great Teacher to state truths likely to give offence, in such a form that the enquiring and spiritually disposed could understand, while cavilers would not see their point so as to be prematurely excited to violent hostility.” Hovering the meanng of the parable we find an awe inspiring display of divine sovereignty in both the content of the parables and one’s ability to understand and profit from them.
   4. In so far as parables were obscure to persons lacking in lively interest and spiritual sympathy, our Lord employed them as a judgment upon the willfully blind. Matthew Henry wrote, “A parable is a shell that keeps good fruit for the diligent, but keeps if from the slothful.”

C. Jesus’ use of parables conformed to prophecy concerning the ministry of Messiah – 13:14, 15 (from Isaiah 6:9, 10); 13:34, 35 (From Psalm 78:2).

According to these prophecies parables would both hide and reveal. While they hid from those that are spiritually dull, to those to whom it is given, “what has been hidden since the foundation of the world” (35) is unfolded. They could, therefore, only be uttered by one who is personally privy to the eternal truths established within the counsels of the triune God and knowable to creatures only by revelation.

II. The Parable of the Soils with its explanation – verse 3b–8; 18–23

A. “A Sower went out to sow.”

Jesus does not identify the sower. It refers to himself initially for he alone understands “word of the kingdom.” In verse 37, the sower is “the Son of Man.” Soon, however, it will refer also to his apostles and all those who preach the word.

B. The path received some of the seed.

The path was that portion of ground trodden hard by those that passed by the field or went through it for a short-cut. Because the seed did not penetrate that hard soil, it remained visible for the birds of the air. Note that the places of reception for seed refer to the people and the particular moral imprisonment keeping them from a saving reception of the seed.

1. 1. The seed is “the word of the kingdom.” Its verbal content is the same as what Jesus called “these words of mine” in 7:24, 26. Its power is seen in Jesus’ destroying Satan’s strongholds (4:24; 8:28ff; 12:22). Its fullest expression embraces the redemptive rule of God through the completed work of Christ (Matthew 28:18–20 cf. Hebrews 1:3, 4) as given expression under divine revelation through the apostles (Ephesians 3:2–5).
   2. Hard soil represents those who hear the word of God but do not understand it. Hard hearts have been so accustomed to ignoring exhortation, admonition, or correction of any kind that they consider only what accords with their present opinion. They show no desire to know the truth and, therefore, cannot be brought to a love of the truth.
   3. No difficulty stands in the way of Satan’s quickly snatching the message of the gospel away from such as these. “The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved” (2 Thessalonians 2:9, 10).
   4. This shows that some other power than the bare power of truth itself must be present for the word of God to bring forth fruit. God Himself, in the person of the Holy Spirit according to His covenant engagement, must remove the heart of stone and give a heart of flesh before even the truth of God can penetrate the conscience and understanding (Ezekiel 36:26, 27).

C. Verses 5, 6 – Others fell on rocky ground without much soil.

Shallow soil allowed the seed to pop up quickly but also refused to let roots go deeply. Adverse conditions combined with no sustaining apparatus to make these immediately good results wither away.

1. 1. The person correspondent to this soil hears the word and responds joyfully (20). Its promises seem to meet his idea of joy, security, and success. A divine presence here, freedom from trial, sickness, and death—who would not like it? Some promises of the gospel idealize human desires and easily are perverted by sinful self-centeredness. When Joel Osteen turns the gospel into a promise that you will make “twice the salary” that your parents made, one should see the image of a false prophet taking form in precisely the kind of appeal designed to elicit stony-ground response.
   2. Other things come into play, however, unaccounted for in the immediate joyful response that placed ease, comfort, and success as the desirable fruits of compliance with the gospel call. Jesus already had shown that the true follower of Christ, the true believer of the word in all its dimensions, would be characterized by a willingness to endure hardship and to forsake earthly affections in the service of Christ (8:18–22). It is no surprise, therefore, that such situations will arise, and the one who has a mere surface attachment to the word will find his faith withered by the assaults of “tribulation and persecution . . . on account of the word” (13:21).

D. Verse 7 briefly noted that a third place for seed to fall was among thorns.

The result was that the thorns grew, supposedly along with the grain, and overwhelmed the grain, choking it, robbing it of needed nutrients, light, air, and, thus, life. No fruit could grow in such a situation and robbed the sown seed of its inherent tendency. Again the necessity of an effectual component both for protection and fruitfulness is implied. Those elements of thorny opposition bound up in the fallen human nature require extrication by purposeful power applied by the sovereign keeper of the field.

1. 1. The person represented by this soil certainly has heard the word. It seems that his hearing has reached the level of cognitive understanding and he has considered that the advantages accruing to its substance are well worth consideration.
   2. More immediate advantage appears along another path, however, and the “lusts of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16) tighten their lock on his affections. Though the gospel sounds like a fine thing, the love of the Father is not in him, but the love of the world (his native propensity) strangles out the call to conviction of sin, pursuit of holiness, and desire for guiltlessness and righteousness. This present age is too enticing for him to gaze beyond its quickly fading glory to learn how ravishing is the eternal presence of a propitiated God.

E. A fourth place for the sown seed was good soil.

It would be a poor farmer indeed who would sow where there was no good soil. The sowing is done, therefore, in light of the certainty that he will find good soil in the sowing. According to its nature, therefore, as it finds the intended target his efforts produced a harvest of grain. According to the particular conditions of each parcel of good soil, the exponent of production increased.

1. 1. God intends through the preaching of the gospel for sinners to be saved. He has prepared for this in eternity in the covenant of redemption, securing through election a specific people to be given to the Son, who would take their nature and die in their stead. His reconciling work would come to fruition in the work of the Holy Spirit convicting and converting these chosen sinners by the truth of the gospel. Seed are sown with the sure confidence that good soil will always be present until this age closes with the triumphant renovating appearance of Christ. We are to consider the patience of God with this age of rebellion as salvation (2 Peter 3:15). When God gathers in all the elect, no more seed will be sown.
   2. The good soil signifies hearers whose minds, hearts, affections and understanding have been prepared by the calling of the Holy Spirit. These hearers are like the Thessalonians about whom Paul wrote, “We know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (1 Thessalonians 1:4, 5). Jesus characterized this hearer by the phrase, “He understands it.” None of its promises nor its attendant circumstances has escaped his grasp. He glories in the free grace of God in forgiveness, justification, and adoption, relishes the promise of sanctification with the means through which it proceeds, and has so tasted this goodness that he leaves the world behind in order that he may attain to the life that is life indeed (1 Timothy 6:18, 19).
   3. According to the gifting of God in giving grace to whom he will in the proportions he wills, these believers produce fruit, some a hundred-fold, some sixty, and some thirty. All are stewards of the particular gifts of grace (1 Corinthians 4:1, 2) and should recognize that, in the work of the Christian life, all we have received is of grace. What do we have that we did not receive, and if we did receive it, how can we boast as if we received it not (1 Corinthians 4:6–8). Whatever gift or capacity for fruit-bearing God has given, either in works of love toward the brethren or in special service for the benefit of the body, should be used as unto the Lord: “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen” (1 Peter 4: 10, 11).

III. The Reason for parables on this occasion – verse 10–13.

Speaking in parables served as a means of demonstrating the distinguishing grace of God in illustration of the truth of the Scripture in Isaiah 6:9, 10).

A. Verse 11 – To his disciples “it has been given” (by a special effectual enlightening work of the Holy Spirit) to know the “secrets of the kingdom,” those secrets that in the parables Jesus Himself unfolded.

He reiterated this in verses 16, 17, and urged them to value their blessings as far greater even than those given to believers before His appearance. To the others, however, who did not understand, or understood only partially and temporarily, “it has not been given.” One cannot escape the just prerogative of God in granting to some an understanding heart in these matters while leaving others in their state of having no fear of God before their eyes. Spurgeon said, “To hear the outward word is a common privilege: ‘Toknow the mysteries’ is a gift of sovereign grace. Our Lord speaks the truth with much boldness: ‘It is given unto you’, ‘but to them it is not given.’ Solemn words. Humbling truths. Salvation, and the knowledge by which it comes, are given as the Lord wills. There is such a thing as distinguishing grace after all; let the moderns revile the doctrine as they may.”

B. Verse 12 – There is no neutrality on the issue of divine truth.

It is dynamic and will drive a person toward God or away from God.

1. 1. Those temporary responses finally give way to an innate love of the flesh, the world, and the way set forth by the prince of darkness –“Even what he has will be taken away.” Nothing exudes greater irony and tragedy than a careless hearer of the word of God.
   2. On the other hand, those who by grace are granted even small glimmers of true understanding will be given more. Knowledge, holiness, humility, will increase along with heightened affections for God, increased gratitude for the saving work done in sovereign grace. “Be exalted, O God, above the heavens! Let your glory be over all the earth!” (Psalm 57:5, 11).
   3. Historically and experientially this is the case. At the time of the telling of the parable, more remained to be done and correspondingly more remained to be revealed. Though they were far more blessed than even the prophets and holy men of old (13:16, 17) more redemptive truth soon would come to completion (1 Peter 1:10–12). True believers would see it, hear it, and gain increasingly greater spiritual benefit. Experientially, all believers grow in grace and in the knowledge of our Lord and Savior Jesus Christ. Captured in the joy of one truth, the believer soon finds another that expands the joy of the first and adds new dimensions of spiritual delight and increasing determination to be holy and useful for the glory of God.

C. Verse 13 – The knowledge of God truly is a sensible knowledge, that is, its reality comes as if by one’s senses.

We know beautiful music when we hear it, a beautiful scene when we see it, and a wonderful meal when we taste it. Once one has tasted a pomegranate he can never forget it; but neither can he describe it to another who has not tasted it so that the same sense is present in the non-taster. So it is with those whose eyes, ears, and affections (heart) have never been introduced to the beautiful, absorbing, excellencies of the gospel—so transcendently possessing that every rival affection is expelled.

IV. Jesus told another parable about the sower and the seed.

In this parable, Jesus emphasizes, not the soil that receives the seed, but the nature of the seed itself. This parable views the seed as absolutely productive of the intent of the sower. The difficulty confronted in this parable is not the perversity of the soil but the opposition of an enemy, one who sows evil distress, opposition, invasion, and a deceitful attempt to negate the truth by an imitative falsehood.

A. The elements of the parable are designed to give insight into the present reality of the kingdom of heaven.

This kingdom presently operates but has not yet extricated from its midst all falsehood and opposition. It presently works like leaven (13:33) in a fallen world finally to permeate the whole. It is like a small seed planted (13:31), that has within it all the power and certainty of eventual maturity. It provides eternal comfort and protection to those who seek its solace (13:32).

B. Jesus gave a simple, brief, clear and pregnant narrative concerning the sowing of seed in a field.

The intent was to expand and supplement the earlier parable about sower, seed, and field.

1. 1. The sower sows good seed with the intent that a crop of good grain will result (24). Within this same field, however, another sower sought to spoil this crop by scattering the seed for an unhealthy counterfeit (25). He sought to produce weeds, not wheat. Specifically, he sowed darnel that resembles wheat but has none of its nutritional value.
   2. The growth time produced, therefore, good wheat interspersed with the crop of tares (26). The seed sown by each—the landowner and the enemy—produced fruit according to its kind. Both true and nutritious wheat was in the field and alongside it were the unsavory and deceitful stalks of darnel. (27).
   3. When the landowner’s servants went to inspect the growing crop, they found the troublesome reality. “An enemy has done this,” said the landowner. Note that he owned this land, the field was his, the purpose of producing wheat in sowing the field was his intention. To alleviate some difficulty, they proposed that they go about to pull up the tares (28). He rejected their proposal, for he did not want any of the wheat harmed by an effort at early elimination of the tares. The wheat must not be harmed (29).
   4. The wheat and tares are left to grow together until harvest when the difference between them will be clear. The tares, therefore, will be pulled up and bundled together first and made ready for burning. Then, all of the wheat standing unmixed with tares will be gathered into the landowner’s barn for use as he sees fit.

C. Jesus interpreted the parable at the request of the disciples when they were away from the crowds (36).

Here He is expanding His teaching in accordance with His explanation in verses 10–17.

1. 1. Good seed that will become productive stalks of wheat is sown by the Son of Man. Jesus sows His field with an infallible intent of reaping a harvest of all that He has sown. The field in which the seed are sown is the world, this present age, fallen, subject to the God of this age, the prince of the power of the air, but yet ruled by Christ as His own kingdom. Look back to verse 24, “The kingdom of heaven may be compared.”
   2. The good seed are the “sons of the kingdom” (38). Here, the distribution of seed is not the expansive preaching of the gospel, but the distribution of the sons of the kingdom throughout the world and throughout the ages. The stalks of wheat, redeemed sinners, have been determined by the Father, given to the Son, and of them He will lose none (John 6:37, 44; 17:6–12). He places them in an age and a place according to His good pleasure and will operate effectually for their salvation until the day He returns (Philippians 1:6).
   3. The tares are the “sons of the evil one.” Jesus identified the devil as the one who sowed them. He did this not by an original creation, but by an imposition of himself into the world and a destructive, though subtle, act of temptation (Genesis 3:1–7). Tempting Eve and in turn Adam to be like God, he separated them from God. Presently, in light of the universal corruption of Adam’s seed, this deceiver is called the “god of this world,” “ the prince of the power of the air, the spirit that is now at work in the sons of disobedience” who operates with “wicked deception for those who are perishing because they refused to love the truth and so be saved” (2 Corinthians 4:4; Ephesians 2:2; 2 Thessalonians 2:10, 11). These are the tares that he distributes through the field.
   4. As the tares in the parable were gathered, bundled, and burned, so will those under the power of the evil one be gathered. While now operating in the sphere of God’s kingdom, they will be “gathered out of His kingdom.” They have functioned as their prince desired, acting with no fear of God’s law and seeking to present stumbling blocks to the progress of gospel truth (41).
   5. Their final destiny is the furnace of fire. This just destiny is eternal, and no relief can ever be found (42). The desperation of regret will not be met by opportunity or disposition for repentance. The fire of unending justice is never quenched for lawless hearts remained unchanged and no love for God, no desire for His holiness, no consent to the beauty of His law ever rises in the breast of tares. Thus, such a display of righteousness in punishment never ends or can be relieved (Mark 9:43–48).
   6. The good seed, sown by the Son of Man, will endure through all trial, testing, permutation of situation, and experience the pure joy, holiness, righteousness and glorification of heaven in the presence of the Almighty. They were sealed so as to be kept from the ravages of deceit, opposition and persecution and kept by God’s power (Revelation 7:1–10; 1 Peter 1:5–9).
   7. This revealed reality of God’s sovereign purpose and the certainty of an ingathering of the produce of the good seed sown by the Son of Man kept Paul on task as an apostle and should be the same impetus to us for faithful living and witness. “Therefore, I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory” (2 Timothy 2:10 ESV).

POEM

The preaching of the gospel separates the wheat from chaff.
Reception with no preparation ends with sure rejection.
Seed on good soil sprouts and grows, like sheep secured by shepherd’s staff.
The wayside, stony places, thorns—preferred to one’s salvation.
Soul comprehension is informed by sovereign grace;
Fading attention is left in its natural place.

The Sower scattered through this world the seed that are His own.
Evil deceiver, fallen angel, seeks to destroy God’s harvest.
The Son of Man said, “Let them grow, the difference will be shown,
When at the harvest tares are burned and wheat eternally blest.”
Fruit of election: God’s grace does not expire.
Fruit of deception; eternity of fire.

Ground your soul in gospel seed, impugn the world’s false chatter.
God’s wheat distinct from every weed rings true as healthy matter.

Another Poem

Four soils are present in this world.
On all kinds gospel seed is hurled.
Three kinds can’t bear the call to die;
With righteousness they can’t comply.

The good soil lets the sed sink deep,
Revive the conscience, plague the sleep.
With joy its righteousness embrace,
Such soil prepared by sovereign grace.

Again, the righteous are the seed
Sown by the Son of Man indeed.
Elect before the world was made,
Secured in blood, the debt was paid.

Another seed, by evil bound,
Was sown intended to confound
The will of Heaven’s righteous plan
To glorify the Son of Man.

They grow together on this earth.
Those sown as wheat receive new birth.
Of sin’s dire sentence they’re relieved;
The evil seed remain deceived

And in the end when angels reap
The tares are gathered in a heap.
The fire with Satan they shall share.
The wheat is stored with loving care.