Notwithstanding the practical explanation given of this parable by our Lord, a degree of obscurity still broods over it in the minds of many Bible interpreters. What made the bad ground bad; and what made the good ground good, and how the bad ground is to be made good and productive, are questions that puzzle the minds of many. Some may not agree with me; but I do believe that the diversities in human nature, set forth and described by our Lord in this parable, all relate to the will. What makes the difference between a good man, and a bad man? Brethren, it is the will. A good man does good from a good will, and a bad man does bad from a bad will.
Let us take the wayside hearer. There is no defect about his understanding. His head is as clear in matters of business as any man's. He understands what the preacher says when he is sowing the seeds of gospel truth as readily as any one in the congregation. Why then does the devil take away the Word out of his heart? I answer, because the devil is very fond of doing that sort of work; and the man does not object. In other words, the wayside hearer has no will to keep the Word in his heart. If he had a will to keep the Word in his heart, and live conformably to it, the gates of hell could not prevail against it. He would then be good ground according to the measure of his capacity, and the life of love and obedience growing out of it.
Take the rock-hearer next. He has a very thin skin of soil over the surface of the rock that lies underneath. From the way he goes to meeting and talks about religion, you might readily conclude that all he needs to become a bright light in the church is a little encouragement. He says: "That was a splendid sermon we heard to-day. It did me good to hear that man talk. I could listen to him for a week;" and he tells the truth; for if the man stays a week, and works up something of an excitement, this rock-hearer will go every night and praise every sermon. I am sorry to say, however, that the devil does not try very hard to get the Word out of that man's heart, because he knows that if he leaves it alone just a little while it will die out of itself. The real trouble with this man is a want of will to reduce to practice the truth received into the understanding. The rock, underneath the skin of soil that hides it, is a will which is wholly averse to the life of self-denial and godly obedience set forth in the Word which he hears. He loves the world and himself more than God; and the delight or joy with which he hears the Word is all in the understanding. The words of life and salvation fade from his memory, because there is no desire in his heart or will to retain them, as the things that belong to his everlasting peace.
Next in order comes the thorny-ground hearer. He may be a man of talent, perhaps a genius. Naturally thoughtful and ambitious, he covets both wealth and honors. He is not entirely forgetful of the claims of religion upon him. He goes to church with his family; behaves genteelly; invites the ministers to his house, and entertains them very hospitably. He thinks religion a very good thing in society, and one that ought to be encouraged. You often hear people say of him: "What a pity he is not a member of the church: how much good he could do!" In all matters of public interest he takes an active part. During an electoral canvass he is all astir, and wonders how any one can be indifferent at such a time, or even show a moderate degree of coolness. He is a useful man in society, and his loss would be keenly felt by the community. The real trouble with this man is akin to that of all the rest. It has its seat right in the will. He loves the world, and the world loves him; and to hold his place in society he must comply with its demands. He must not be scrupulous about small matters. He must take a drink with a friend. If invited to take part in some pastime or popular amusement, even if it be of doubtful moral character, he dare not decline the invitation. If memory should even blow the ashes from some live coals of truth, and conscience remonstrate, he must ignore all weakness of that kind. Such and such-like are the thorns that choke the Word, and it brings no fruit to perfection.
Last, but not least, comes the good-ground hearer. I have reason to believe that most of you know him from your own experience; therefore I will not describe him here. But before I conclude I desire to direct your attention to a few points more in the line of my thought.
Who is to blame or to incur the responsibility for the failures of fruit in the three classes of hearers given in the parable? Some say the devil is to blame, because he throws every obstacle and impediment that lies in his power in the way of the growth of the seed. Others say the Lord is to blame for not having made the ground better by nature. Others again say—and these say what is true—that the hearers are to blame. The Word came with just as much power to these unfruitful classes as it did to the good-ground hearer. "But it was not mixed with faith in them that heard." Whose fault was it that they did not believe? Manifestly their own.
I fully believe that man's will is free. And I do also believe in my very soul that it would be the pleasure of the Lord to save every human being born into existence. "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Make you a new heart and a new spirit: for why will ye die, O house of Israel?" Ezekiel 33:11 and 18:31.
But man's will cannot be forced. The Lord cannot compel any one to love him, any more than one of us can force a man to be our friend who inwardly hates us. The Lord is every day seeking to turn the hearts of men to himself through the life-giving, holy, healing power of the Word of gospel grace. He does this through the faithful ministers who preach it. In this way he causes the sun of truth and love to rise and shine upon even the very worst of sinners, and sends the rain of his grace to fall upon them. Without the sun and the rain the seed would forever lie dead in the ground; but what is very wonderful in the gospel seed is the fact that it carries along with itself, as it falls upon the ground, all the light, and heat, and moisture it needs. Our blessed Lord says: "My words are spirit, and they are life."
In illustration of this let us notice the power of his words in several instances recorded in the New Testament Scriptures. Let me refer to Jairus's daughter. She was dead. Every one could know this that saw her. Jesus said to this dead girl: "Maiden, arise." Her spirit came back into her. The heart, that before was pulseless and still, began to beat; and the breast, over which the pall of death had fallen, began to heave. In obedience to his word she rose up and lived. Were not his words spirit and life to this girl? The very same thing took place with the dead boy, the only son of the widow of Nain. Things no less wonderful were of daily occurrence in the life of Jesus. The cleansing of the lepers, the healing of the sick, the casting out of devils, all, all proved the spirit and life that are in his words.
His words, however, have not only natural life and breath in them; but they have spiritual life and breath; and this means eternal life. My brother, my sister, if the Word of Christ is in your heart you have a holy, heavenly beating there of love to God and love to all his dear people; and you have a holy, heavenly breathing after more knowledge of his words, and for larger and clearer views of the revelations of his grace. These are proofs of the inward, heavenly life in the soul.