Luke 8:11
Utilize introduction to dwell on the plain assertions of vers. 10-17. However deep their real theological meaning, however mysterious their significance in respect of the sovereign conduct of the world and the judgment of mankind, the statements are plain. The deep, unfathomable fact underlying the quotation from Isaiah (vers. 14, 15) is not altogether free from offering some analogy to the subject of the sin against the Holy Ghost (see our homily, supra), "not to be forgiven, in this world nor in the world to come." In the very pleasantest paths of the gospel the inscrutable meets us, and stands right across our way; yet not at all to destroy us, but to order knowledge, faith, and reverence. It is plain, from the express assertion of Christ, that it is to be regarded by us as some of the highest of our privilege, to have authoritative revelation of matters that may be called knowledge in "things present or things to come," which may be nevertheless utterly inscrutable. The absolutely mysterious in the individual facts of our individual life, and for which, nevertheless, the current of that life does not stand still, may stand in some sort of analogy to these greater phenomena and greater pronouncements of Divine knowledge and foreknowledge. The promise is not to be found - it were an impossible promise to find - that the marvels of Heaven's government of earth should be all intelligible to us, or should be all of them oven uttered in revelation. But some are uttered; they are written, and there, deep graven, they lie from age to age, weather beaten enough, yet showing no wear, no attrition, no obliteration of their hieroglyphic inscription - hieroglyphic not for their alphabet, but confessedly for their construction, and the vindicating of it. Note also, in introduction, that the seven parables related in this chapter, a rich cluster, certainly appear from internal evidence (alike the language of the evangelist, ver. 3; that of the disciples in their question, ver. 10; and that of Christ himself, vers. 9, 13) to have been the first formally spoken by Christ. Of the beginning of parables, therefore, as of the beginning of miracles, we are for some reason specifically advised. Notice -

I. THE PERFECT NATURALNESS, FAMILIAR HOMELINESS, EXQUISITE APTNESS, OF THE MATERIAL OUT OF WHICH THE STRUCTURE OF THIS PARABLE IS MADE. Seed and soil; Sower and sowing; and, to throw moving life into the picture, the touch thrown in of the sower "going forth" to sow.

II. THE SPECIFIC SUBJECT OF THIS PARABLE - AN ILLUSTRATION OF THE KINGDOM OF HEAVEN, i.e. THE WILL OF GOD "DONE IN EARTH AS IT IS IN HEAVEN." Such an illustration might be given very variously. The view might be taken from many a point of vantage, and as the kingdom should be found growing or grown at many a date. This Christ might have given from all his stores of knowledge, and his true gift, true possession, of foresight. He might have shown it in the early days of martyrs; be might have shown it when Constantine proclaimed it the kingdom of Europe, and something beside; he might have shown it as Christendom projects it now; or he might have shown it even as glimpses - so strange are they that we are frightened to fix our gaze on them - are flashed before our doubting vision in the wonderful Book of the Revelation. But that which Jesus did really choose to give was one of a more present, practical character. It was, as one might suppose from very first glance, an illustration of sowing time. The sowing time of God's truth, God's will, God's love and grace, in the midst of a hard, and unprepared, and shallow, and ill-preoccupied world - with nevertheless some better, some more promising material, in it.

III. THE ILLUSTRATION ITSELF IN DETAIL. It consists of the statement of the ways in which men would act on the "hearing" of the "Word of God." Four leading ways are described.

1. That of the man who is said (in Christ's own interpretation of his parable) "not to understand" the Word spoken; i.e. he has no sympathy with it, he possesses no instinct for it, finds awakened within him no response whatever. This is the man whose receptive state amounts to nothing. As the trodden path (all the more trodden and more hard as it is comparatively narrow) across the ploughed field is approached again and again by the bountifully flinging hand of the sower, as he paces the acres, even it receives of the good seed, but its callous surface finds no entrance for it, offers it no fertilizing or even fertilized resting place, and yet others, who at least better know its value, for whatsoever reason, see it, seize it, and bear it off.

2. That of the man who "anon with joy receives" the Word. But it is a vapid and shallow joy. It does not last, it does not grow; its very root withers. The coating of hardness is not, as in the callous pathway, visible to the eye at first, for it is just concealed and covered over by a slightest layer of earth, just below which the hardness is not simply like that of "rock," but it is rock itself. There is nothing that has such a root wherewith to root itself as the Word of God, and this needs deep earth. Not the birds of the air, not Satan and his evil emissaries, take this seed away, before ever it could show a symptom of its own vital force, at any rate; this has shown its vitality, and has detected, discovered, and laid ruinously bare to sight the unsustaining, because itself unsustained, power to feed life, of that other element, that other essential in the solemn matter.

3. That of the man "who hears the Word, but the cares of this world, and the [seductive] deceitfulness of riches, and the [crowding] desires of other things," i.e. other things than the Word, "choke that Word, and it becometh unfruitful," or, if not unfruitful altogether, "it bringeth no fruit to perfection." It is the seed, still the good seed, lost, wasted, mocked of its glorious fruit, because that same liberal, scattering, Sower's hand has not grudged it, to earth, that is all the while attesting its own richness, quality, force, by what is growing out of it, but is untilled, undressed, unweeded - thorns, briers, brambles, and all most precocious growths suffered to tyrannize and usurp its best energies! How often have men moralized, and justly, that the cleverness of the sinner, and his wisdom in his generation, and his dexterity and resources when pushed to the last extremities, would have made the saint, and the eminent saint, had his gifts, instead of being so prostituted, so miserably misdirected, been turned in the right direction, fixed on the right objects! But short far of flagrant vice, true it is that the absorbing things and the seductive things and the crowding competition of desires of things of this world, have, millions of times untold, choked the Word. No room, no time, no care, no energy, has been left for the things of eternal value, immortal wealth, present holiness.

4. That of the man who "heareth, and understandeth, who also beareth fruit;" or again, "who in an honest and good heart, having heard the Word, keeps it, and brings forth fruit with patience." It is the seed, that pricelessly good seed, which now at last has found its appropriate earth. It falls not on the hard pathway; it falls not on the treacherous, deceptive, depthlessness, all radiant with light and sun though it be; it falls not on the soil bearing at the same time incontestable evidence of two things - its own power to grow, and its own doomed state to grow the things "whose end is to be burned." It fails "into the good ground." We are in the presence of the mystery, not of "who made us to differ," but of how and why he who made us to differ, did so. The practical part of the question is plain forevery one who has an eye to see. Every man must give account of himself at the last; and every one must now prepare for that account. What sign of "goodness," what slightest germ of "goodness," what instinct, as it may seem, and power of "goodness," any man's heart, passing thought, life may just suggest - if it be but like a suggestion - must be reckoned with now, improved now, solemnly consecrated now, and the mystery will still for the present be left mystery. But the facts and the results and the blessedness will speak for themselves. And the kingdom of heaven be receiving its fairer and fairest illustration, instead of its darker and darkest illustrations. That kingdom will be the more a "coming" kingdom. - B.







The seed is the Word of God.
I. THE TRUTH TAUGHT, THE SEED SOWN BY JESUS CHRIST, THE GREAT SOWER.

1. The necessity of repentance.

2. The forgiving love and power of God.

3. The necessity of holiness; of obedience, submission, trust, unselfishness, and brotherly love.

4. Christ enjoined fidelity, and warned of judgment to come.

5. Christ taught the necessity of His death for our redemption; proclaimed Himself the one Mediator between God and man; declared our dependence upon Him for all spiritual life and strength; promised His Spirit to lead us into all truth, and His grace to enable us to endure to the end.

II. THE APPROPRIATENESS OF THE ANALOGY BETWEEN THE SEED AND THE TRUTH.

1. Both contain the principle of life.

2. The development of the life in each depends upon conditions. The seed must be sown in congenial soil, and duly watered and nurtured; the truth must be received into an honest and good heart.

(A. F. Joscelyne, B. A.)

I. WHAT IS THE SEED TO BE SOWN? The Word of God.

II. THE SOIL UPON WHICH THIS SEEN IS TO BE CAST. The field is the world.

III. THE MANNER OR SPIRIT IN WHICH THE SEED IS TO BE SOWN.

1. With much prayer.

2. In simple faith upon God's promises.

3. In entire dependence upon the influences of the Holy Ghost.

4. In a spirit of love to Christ and the souls of men.

5. Not sparingly, but bountifully.

(J. Hatchard, A. M.)

Never were there so many Bibles in the world. The seed of eternal life is in our days plenteously sown. Why, then, has the crop failed so shamefully? The failure of a crop must be owing to one or more of these four causes. Either

(1)the seed must be bad; or

(2)the season must be bad; or

(3)the land must be bad; or

(4)the tillage must be bad.Now the failure of a crop of holiness cannot be owing to the first of these causes, for the seed is as good as ever. Nor is the failure owing to any peculiarly bad season. The influence of the Holy Ghost still falls, like mild showers, gently and plentifully on men's hearts, to soften and fit them for receiving the Word of God. The Sun of Righteousness still shines in the heavens, and from His golden throne, when the good wheat has sprung up and come to ear, He pours down warmth enough to ripen it and bring it to perfection. Nor again is the failure of the seed due to the badness of the soil. Bad enough it is, to be sure, naturally; but we know how much the very worst soil may be bettered by care and labour. Man's heart is not worse than it was formerly. The scantiness of the crop, then, is owing to nothing but badness of tillage.

(A. W. Hare.)

Just so is it with all truth, and superlatively so is it with the Truth. How often does the discoverer reap his first harvest in derision and loss! How often does the pioneer of some beneficent enterprise lay its foundation in his own wealth, health, and peace I How often does the patriot pay the penalty of living a purer and nobler life than his self-seeking contemporaries! Above all, what a countless army of men, "valiant for the faith and truth upon the earth," have had to water the seed of Christ's gospel by their blood and tears! How often in this and that land, and in none more than in our own, have those gospel institutions, which are God's Tree of Life for the world, had to grow up like a weeping willow and suck their first nutriment from the graves of their martyr-slain! The blood of Scotland's proto-martyr, the noble Patrick Hamilton, and the memory of his dying prayer, "How long, O Lord, shall darkness cover this realm?" fomented the young Reformation life over a comparatively silent germinating period of more than twenty years. Knox, and with him Scotland, kindled at the pile of George Wishart. Andrew Melville caught the falling mantle of Knox. And as with the martyrs under Popery in that century, so with those under the "black prelacy" of the next. When Richard Cameron fell on Aird's Moss — as if in answer to his own prayer as the action began, "Lord, spare the green and take the ripe!" — all the more strenuously strove Cargill, till he, too, in the year following, sealed the truth with his blood. And more followed, and yet more, through that last and worst decade of the pitiless storm known, as by emphasis, "the killing time." Through those terrible years Peden dragged out a living death, and, as he thought of Cameron now at rest, often exclaimed, "O to be with Richie!" Young Renwick, too, caught up the torn flag, nobly saying, "They are but standard-bearers that have fallen; the Master lives." Thus one after another, on blood-drenched scaffold or on blood-soaked field, fell the precious seed-grain to rise in harvests manifold, till just at the darkest hour before the dawn, Renwick's martyrdom closed the red roll in 1688, the very year of the Revolution, and the seed so long "sown in tears" was" "reaped in joy." Marvel not at this. He who is at once the sower and the seed had Himself to die that we might live.

(T. Guthrie, D. D.)

Christian Journal.
Much interesting information has been furnished lately upon the vitality of buried seeds. It is astonishing how long many of them retain their germinating powers although lying so deep in the earth as to be beyond the reach of atmospheric influences. This is so — e.g., with the seeds of gorse. A piece of land in Northamptonshire was converted from a furze fox-cover to pasture, a state in which it remained for thirty years or more; it was then deeply cultivated, and the following season a crop of gorse sprung up over the whole field. A gardener, in order to plant some rhododendrons last spring, turned over a quantity of peat soil, the bottom portion being brought to the surface. That bed is now covered with a thick crop of seedling foxgloves, the seed of which must have been lying there in a state of complete dormancy for probably half a century. In the same manner do seeds of truth often lie in the hearts of men. The sower forgets that he has scattered them, or mourns that they have not sprung up. The harvest may come, however, after many years have rolled away, for the seed contains the germ of a God-given life. Those who scatter the "Word of God" ought never to despair of results.

(Christian Journal.)

Billy Dawson, that great natural orator, had a wonderful sermon on the "Sower and the Seed." With every stroke of the hand in imitation of the act of sowing, the speaker would drop some blessed passage of Scripture. The Methodist chapel in one of the midland counties not being big enough, the use of the Particular Baptist Chapel was secured. The minister of the chapel was upon the platform. Dawson gave this "sowing speech," and went along the platform scattering the seed and giving one passage of Scripture after another: "God so loved the world;" "Come unto Me, all ye that labour;" then there came another handful; "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "There, it's out," he said, "and you can do what you like." When remonstrated with for this breach of ministerial propriety he said, "I did not think about the chapel, nor the parson! I thought about the seed."

(Handbook to Scripture Doctrines.)

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