Mateus 13:18

DISCOURSE: 1361
THE SOWER

Mateus 13:18. Hear ye the parable of the sower.

THE word of God, by whomsoever delivered, makes a different impression on different people. When our Lord himself preached, his discourses did not carry conviction to all: nor did his Apostles find that all would receive the truths declared by them. Thus, in this day, there is a great diversity of effect produced among the hearers of the Gospel. Our Lord foretold that this would be the case in all ages of the Church. He compared “the word of his kingdom” to seed cast into different soils; and the fruits resulting from it, to the various produce of the different grounds. In unfolding the parable of the Sower, we shall be led to notice,

I. The way-side hearers—

There are two things wherein careless hearers resemble seed fallen by the way-side;
They “hear the word without understanding”—
[They attend upon the ordinances merely in a customary manner. They do not go to hear with a view to obtain benefit to their souls. Their minds are occupied about something they have seen or done, or are meditating some new plans of business or pleasure. Thus, though they hear the word, they scarcely give it any attention, or attend merely to the style of composition and manner of delivery. No wonder then that they obtain no solid views of divine truth.]
They lose it without regret—
[“Satan” is more concerned with them than they are at all aware of. Like “the fowls of the air,” he hovers round them to “catch away the seed.” The word is no sooner uttered, than he turns their attention from it; nor is it difficult for him, by suggesting other thoughts, to accomplish his purpose. He well knows that, if they truly “believe the word, they will be saved” by it; and that, if they hear it with attention and candour, they cannot but believe it. Hence he labours incessantly to divert their minds from it. If, after all, some scattered truths remain upon the mind, they are speedily “trodden down” by the incidental occurrences of the day.]
These, it is to be feared, are by far the most numerous class of hearers. But there are some to whom the word seems not to come in vain:

II.

The stony-ground hearers—

These, though equally hard as to their hearts, differ widely from the former—

They “embrace the word gladly”—
[Their affections, like a thin coat of earth upon a rock, “receive the word.” The novelty of it, and their hope of an interest in it, delights their mind. They are moved at the sufferings of Christ, or the promises of the Gospel, as they would be at any good news, or pathetic story. “Immediately” they begin to make a profession of religion, and seem to surpass many who have been longer instructed in the way.]
But they “renounce it again speedily”—
[They never were deeply convinced of sin, nor felt their need of Christ. They embraced the Gospel, without ever seriously counting the cost. Ere long, they find that they have to endure “persecution for the word’s sake:” this, like “the sun” in its brightness, penetrates through the surface of their affections, and burns up the seed, which was “never rooted” in their understanding and will; then they renounce their profession as speedily as they had taken it up, and either “secretly decline” from the society to which they were attached, or “openly proclaim the disgust,” with which their late pretensions have inspired them.]
Nor are these the only persons who disappoint the hopes of the sower:

III.

The thorny-ground hearers—

These are a class who more nearly resemble that of true Christians; but though their profession is more specious, their end is not more happy.
They maintain a religious character to the end—
[They do not disregard the word like the way-side hearers, or cast away their profession like those of the stony ground. They maintain, for the most part, an uniform regard to the Gospel; they associate with the people of God in preference to all others; they worship God in their closet and family, as well as in the public assembly; nor do they live in any practices which are grossly inconsistent with their character.]
But the fruit which they produce is not of a “perfect” kind—
[They were never thoroughly purged from “the thorns” which were natural to the soil. “The cares or pleasures of this world” still continue to corrode their hearts. There is always “something which they desire” more than real holiness. Thus the nutriment of the soil is withdrawn by noxious roots, and the influences of the air and sun “obstructed” by surrounding branches. Hence their fruit is never properly matured and ripened. Their confessions want that tenderness of spirit that argues them sincere; their prayers, that holy importunity, which alone ensures success; their praises, that love and fervour, which alone can make them acceptable. The whole obedience of their lives is destitute of that divine energy, which results from the operation of God’s Spirit.]
The seed however that is sown is not wholly unproductive—

IV.

The good-ground hearers—

There is a most essential difference between these and the preceding characters—
They receive the word with humility—
[All the other characters have the soil itself depraved; but these receive the word into “honest and good hearts.” Not that their hearts are altogether free from human depravity; but they have an upright intention and desire to profit. They neither cavil at the word, nor endeavour to pervert its meaning. They wish to be instructed by it, and to fulfil whatever it requires. In hearing it, they apply it as the word of God addressed to their souls, and they (which is not said respecting any of the others) “understand it.” They see its import, taste its sweetness, and embrace it as suited to their case.]
They improve it with diligence—
[They are careful to “bring forth the fruits” of righteousness. “Not” that all of them accomplish their wishes “in an equal degree.” Splendid talents, extensive influence, or favourable occasions may enable some to distinguish themselves from others. On the other hand; poverty and seclusion may cause the light of others to be more obscured. Degrees of grace too, like a kindlier climate and a richer soil, make an abundant difference in degrees of fruitfulness. Some, like St. Paul, have no delight but in adoring and serving God: they burn with love, not towards their friends only, but their most cruel enemies; and all their tempers, wishes, thoughts, are cast into the mould of the Gospel. Others, though less eminent, are filled with zeal in their Master’s cause: if they be not borne as on seraphs’ wings, they run eagerly as in a race; and, though labouring under some infirmities, they bear much of their Saviour’s image. Nor are they who are least fruitful satisfied with their attainment: they uniformly conflict with sin, and long to be holy as God is holy.]

Address—

[Let us “hear this parable,” not to judge others, but ourselves. Let us examine to which of the foregoing classes we belong: What has been the disposition with which we have heard the word? What the benefits we have received from the preached Gospel? Have we laboured to treasure up the truth of God in our hearts? Has it overpowered the corrupt desires which would obstruct its growth? And are we rising daily beyond the form, to the life and power of godliness? Surely neither Christ nor any faithful “sower of the word” will account his toil repaid if he see not this fruit of his labours. Let us not then be satisfied with being “almost,” and not “altogether,” Christians. If the word produce not, its full effect, it will convey no benefit at all. If it destroy not the noxious weeds, the weeds will certainly destroy it. If it be not “a savour of life unto life, it will be of death unto death.” Whatever profession men may make, none but the good-ground hearers will be saved at last. Let us now then guard against the devices of our great enemy. Let us watch that he take not the seed out of our hearts. Let us harrow it in, as it were, by meditation and prayer: and, however fruitful we have been, let us labour to abound more and more [Note: The observations made in this Discourse being almost wholly confined to the parable itself, it may suffice to refer to that. See Mateus 13:3; Mateus 13:18.Marcos 4:3; Marcos 4:14; Lucas 8:4. The words marked with inverted commas allude particularly to the parable.]