Luke 8:6

Luk_8:6

And some fell upon a rock--

The shallow soil

It is evident that there is a very considerable difference between the persons whose state is signified by the shallow soil and those who are represented by the hard field-path.

By those the Word of God is not received at all--merely heard with the outward ears, and in no true sense understood; by these the Word is not only received, but received with joy. The persons now in question do not simply listen to the Word of God with pleasure and admiration, as the worldly man does, because of the outward graces in which its expression is clothed. No I their joy is a joy of the heart--they understand that which they hear, in a sense in which the worldly man understandeth it not. Its inner meaning--its spiritual beauty--is not hidden from them, as from him. They are able to discern and to appreciate it as a revelation of God, and the excellence, the purity, the righteousness, the loveliness of that which is revealed find in their hearts a powerful attraction. They listen to the gospel story and, far from only enjoying it as a beautiful story, they feel themselves drawn with cords of a man, with bands of love, by Him of whose love and labour for them the story tells. Nor does the effect of the Word end there. They not only understand, they not only feel, but they act. The love of Christ constrains them--constrains them to break away from evil habits, to exercise self-denial, to follow in many ways that which they see to be good. What more, you may ask, could be expected or desired? Is not this the very result which the Divine Sower looks and longs for? Is not this proof which cannot be gainsaid that the Divine seed has taken good root, and is fulfilling the purpose of its sowing? How can this soil be classed as unfruitful when it is actually bearing so goodly a crop? Alas 1 the Sower Himself answers our questions. It is all good while it lasts; but it endures but for a time, and all trace of it is gone long before the reapers go forth to gather in the harvest. Then they find no more fruit here than on the path, and they carry no sheaves hence, for all its past promise, to add to the store in the Masters barn. (C. S. Turner, M. A.)

On stony ground

The wayside had suggested incapacity for fruitage, resulting from a misapplication of the moral and intellectual faculties, the consequence of which was indifference to sacred things. The stony ground illustrates another and equally disastrous condition of irreligion, produced by an entirely different cause. Here the soil is good. In fact, in such places it is often of superior quality, produced by the rotting of leaves and other refuse matter in the moisture which cannot soak into the ground, But it has no depth. The seed which falls on this rich warm mould is rapidly quickened and soon germinates, shooting up with a green luxuriance that gives promise of speedy and abundant returns. The roots are thrown out all along the surface, but they can take no firm hold on the soft and yielding material, and the tap-root, which ought to penetrate deep into the subsoil to give support to the plant and find a never-drying source of moisture, is bruised and turned aside by the underlying stones against which it strikes, while the very rapidity and luxuriance of growth soon exhausts the scanty materials which nourish it. The warm sunshine which ought to give life and vigour becomes a source of injury instead, and the wilted plant droops, dies, and is forgotten long before the harvest season comes. Now we know perfectly well that such ground is far from useless; that if the proper treatment be applied it is often the most profitable, for these are just the conditions which we select or produce artificially for forcing. We want rich and rapid growth, and we know how to obtain it. Every gardener knows what special care must be bestowed upon the hot-bed to prevent the loss of all his labour. The hot, damp, shallow soil receives greedily the proffered seed, and with a marvellous quickness develops the germ. But the most assiduous attention is demanded, for these hotbed plants are far more delicate than those beside them from the same seed. They must he mulched and watered, the sunshine must be courted, but shaded off as it grows too warm, the cold air must be carefully excluded, but often discreetly admitted, and the least relaxation of all this diligence means destruction. A. sash left open, a mat removed, a single watering forgotten, and the plants wither and droop. The very same soil, if deeply dug, thoroughly drained, and well fertilized, will become permanently strong and productive. Surely we are only too familiar with the application in all its various degrees. We see all about us people in every stage and character of irreligion who were once, to some extent at least, professedly pious. It is fearful to contemplate how many such there are, and how very difficult it is to reawaken them to any interest in religion. The facility with which great numbers of persons may be made to acknowledge the influence of religious emotion is familiar to us all, and a little observation will also make us familiar with the startling disproportion of those numbers to the comparatively few who persevere. Nothing could be further from the truth than to accuse such persons of hypocrisy, for emotional characters are almost always sincere. It is precisely because their minds are so receptive, their feelings so readily impressed by eloquent and earnest appeals, that we find them yielding so readily and accepting the assurance of Gods love with a gladness as real as it is demonstrative. But they have no depth of character, and their very shallowness causes a rapid and laxuriant development of practical religion.

The drunkard is suddenly reformed; the profane swearer becomes frequent in prayer; the brawler grows peaceable and patient under insult. But one after another the old evil habits of life get the better of them, and their last state is worse than the first, because religion has become to them an experimental failure; the glowing faith which believed conversion an accomplished fact has given way to disappointment, and the man has lost all confidence in the reformatory influence and efficacy of religious belief and effort. Now if we bear in mind this warning lesson of the Master, we shall always become watchful and careful when we see any unexpectedly prompt and promising yielding to religious influence or exhortation. Beware of the quick fertility of the stony ground. (Robert Wilson, M. D.)

Stony ground

I. THE KIND OF SOIL. A kind of bad hearers, compared to stones, or stony ground.

1. For the natural hardness, which cannot be broken nor softened.

2. For their coldness: not warmed with the heat of the sun of righteousness, nor the Spirit of God, but abide cold as stones.

3. For their heaviness: a stone will not easily be removed out of his place, his proper centre is the earth.

4. For their unprofitableness, and resistance of the fruits of the earth: for as stoniness of ground by the curse upon mans sin became very noisome to the fruits of the earth, so the stoniness of heart, a part of the curse, more hinders fruits of grace than any stony ground can hinder seed cast into it.

5. As stony ground and common stones are little esteemed, but rejected of men; so this stony ground is as little respected of God. Yet herein our hard hearts are worse than stones: they increase not their hardness; but ours is daily increased by wilfulness and perverseness.

II. Now to the success OF THE SEED in this stony ground: and first, the hopeful and commendable, in the beginning--it sprung up. Which implies that of Mat_13:20, He which heareth the Word, and incontinently with joy receiveth it. Where we have four things considerable.

1. This bad ground receiveth the Word: wherein they go beyond the former hearers, who only heard the Word, but left it as soon as they heard it; let the devil, or any devouring bird eat it and take it from them, they care not.

2. This bad ground receives it incontinently (saith Matthew), when God speaks they will hear, and without delays or excuses willingly receive when God proffers.

3. These bad hearers, and stony ground receive it with joy.

4. This stony ground brings up the seed sown.

(1) Is rises to external obedience and reformation of many, perhaps most things.

(2) The seed springeth up to an outward profession, as those that hope to be saved by it, and so to an outward fellowship and communion with the saints in the Word, sacraments, and many other godly exercises, both public and private.

(3) It springeth up in the stony ground to a kind of faith, which hath in it not an enlightening only, but a taste of the heavenly gift and the powers of the world to come, by which they are partakers of the Holy Ghost; that is, something they have so like true sanctification that both themselves and others may think them truly sanctified. Some of the Israelites tasted of the fruits of the land of Canaan, and did thereby perceive what a good land it was and desired part in it, and conceived good hope of enjoying and possessing it, yet never enjoyed it, but perished in the wilderness. Learn hence how far a bad hearer may go in Christianity. A man may hear the Word with diligence, receive it with joy, believe with some assurance, grow up to high place in the profession of religion, bring forth fruits of commendable obedience, and all this while be bad ground and in damnable estate. Having spoken of the success of this seed cast into the stony ground, in the commendable hopes it gave in the beginning; now we proceed to the lamentable and doleful success in the conclusion with the reason of it, both in the words now read unto you.

1. It withered away.

2. Because it lacked moisture.

First, of the withering of these glorious professors, then of the causes. This withering is a falling away, but not all at once, but by little and little, as a leaf loseth his greenness and flourish, and withers by degrees. For the word implieth the manner of their falling. Neither is it a falling away in part, or for a time, as the disciples and Peter in the time of Christs passion; but a final falling away from all their graces, from which falls is no return or rising. Here consider four things:

1. How men wither away in grace.

2. The danger of withering.

3. Notes of a man withering.

4. The use and application of all.

For answer to the first: Men, even great professors in the Church, wither four ways.

1. In judgment.

2. In affection.

3. In practice.

4. In the use of the means.

The second is the danger of such withering: Which we shall clearly see in four particulars.

1. In respect of God they are most hateful, seeing they can find nothing more worthy forsaking than the good way, and esteem everything better worth keeping than Gods image and graces.

2. In respect of the Church: They bring scandal to the weak, and the scorn of the wicked upon themselves and all professors.

3. In respect of the sin itself: None more dangerous. For first, relapses, we say, are far more dangerous than first diseases. Secondly, Satan returning, comes with seven more wicked spirits than himself, and so he is for ever held under the power of Satan. Thirdly, this sin is commonly punished with other sins, which is Gods most fearful stroke, to which He seldom gives up His own. Fourthly, it is in the degrees of the sin against the Holy Ghost, and easily brings a man into that estate that there may be left no sacrifice for his sin.

4. In respect of the judgment that awaits and overtakes this sin. The judgment is certain. The third general thing proposed is: Notes of a man withering in grace.

And these are six.

1. A resting in a common and general hope of a good estate, without desire or endeavour to seek marks of certainty or special assurance in himself, As a foolish tradesman hopes his estate is good enough, and bears his creditors in hand it is so; but he is loath to cast up his books or come to a particular view of it. No surer argument of a man decaying.

2. An opinion of sufficiency, that he hath grace enough, he will seek no more because he pleaseth himself in his present measure; and he that careth not to increase his stock wastes of the principal. And not to go forward is to go backward.

3. A comparing of a mans self with those that are of lower and inferior graces or means.

4. A shunning or slighting of Gods ordinances; a willing excommunicating himself from the assemblies when he list. That mans strength is abating who falls from his meals. He must eat that must live. And the plant that would not wither must draw moisture daily. Or, if using public means diligently he neglect private, he is on the withering hand.

5. Secret sins ordinarily committed, not bewailed, not reformed.

6. Hatred of Gods children, and the way of just men, whether open or secret.

What be the means to keep us from withering?

1. Get sound judgment, to discern the truth from error. If we would not fall we must be grounded on the foundation of the prophets and apostles; by private reading, meditating and conferring of the Scriptures, which notably begets and confirms soundness of judgment; and by prayer, which obtains the spirit who is called the spirit of judgment. The lamp fails without oil.

2. Sound persuasion of the truth thou professest; that thou mayest not please thyself that thou hearest the truth from the mouth of the preacher; or hast it in thy Bible at home; no, nor content thyself that thou hast it in thy mouth or discourse, but that thou hast the experience of it in thine heart.

3. Sound affection and love to the truth upholds from withering in it, when the wise Christian esteems the pearl worth selling all to buy it. Love anything better than grace, thou art gone. Demas loves the world better, and easily forsakes the truth. How many lights in the beginning of their profession have been extinct by the world coming upon them.

4. Sound conscience; to which is required--

(1) sincerity;

(2) tenderness.

1. When Gods Word makes no impression or gets not within the heart to renew or reform the man, though sometimes it may scratch the outside and restrain him.

2. Neglect, or light over-passing the works of Gods mercy or justice, upon himself or others.

3. Unfeelingness of hardness, and unwillingness to feel it; no mislike of it, no desire to understand the danger of it.

4. For the maintaining their estate, credit, and favour in the world, or their lusts and pleasures, to oppose and dislike such doctrines, courses, and persons as have the word on their sides.

5. Out of resolution of following a mans own present course, whatsoever persuasion or doctrines he hears to the contrary, to fly occasions and companies which might touch or work upon his conscience.

6. Habits and customable sins, which make the heart as a pathway. A soft heart smites itself for once sinning and for small sinning.

(Thomas Taylor, D. D.)

Now the marks to know a hard heart are these:

Seeds on stony places; or, the cowardly hearer

Here is a case of great promise in the commencement. We should here take a distinct view of the nature of courage. The common notion of it is, indifference to danger. But that does not distinguish this noble principle from rashness. It properly refers to that quality of mind by which the higher sentiments overrule the dread of suffering. These sentiments are such as patriotism, philanthropy, integrity, sense of duty, and sense of right. The opposite state of mind is that which places the escaping from suffering above every consideration. And it is a person governed by that principle that is pointed out by this part of the parable. This habit of placing comfort before goodness equally facilitates the beginning and the ending of his religious life; for--

I. IT PREVENTS HIM FROM EVEN UNDERSTANDING THE THEORY OF THE GOSPEL, AND MUCH MORE FROM TRULY ACCEPTING ITS PROVISIONS. Imagine a person awakened by the law of God to an apprehension of danger; of guilt in his sight, and consequent exposure to the Divine wrath. If he would regard the testimony of God, he would find more in his case than the exposure to suffering. But such is the operation of selfishness in the human heart, that often where this sense of danger is irresistibly urged home, there is still such a magnifying of suffering as the great evil, that the attention shall be fully absorbed by that. The first consequence is--

1. He neither sees that Christ comes to save him from sin; nor that he is a sinner.

2. He misapprehends the atonement, or the ground of Christs death. This must make a superficial Christian.

3. He fails also to see the work of the Holy Spirit, and his own obsolute dependence on that Spirit for renewal and sanctification. There lies in that heart the deep, dead, broad rock of impenitence and pride. Into its compact substance no root of conviction, of repentance, of faith, of love, ever penetrated. The very thing he has bargained for is an easy service. Christ gives peace; and it is peace he wants, and not trouble. He can accordingly sail in smooth seas, and live well in fair weather with his religion. But--

II. HE CAN DO NO BETTER WITH THE PRACTICE OF THE GOSPEL THAN WITH ITS THEORY; for--

1. It requires him to struggle with sin in his own heart. The work to which Christ calls us is a progressive conquest over spiritual evils in ourselves.

2. His conflict with the world. Men of superficial religion are generally very much perplexed to know what the Scriptures mean by the world, against which they speak so severely. (E. Kirk, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

8:6 fell among rocks: Often there was a limestone layer nine to twelve inches under the soil, so that the rain was trapped and seed sprouted quickly in the moist soil. But when the rain stopped, the sun evaporated the trapped moisture and the plant died.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 8:6 . φυὲν , 2nd aorist participle, neuter, from ἐφύην (Alex. form), the Attic 2nd aorist being ἔφυν . ἰκμάδα ( ἰκμάς ), moisture, here only in N. T.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(6) Upon a rock.—Better, upon the rock. Note here also the use of a more accurate word than the “stony (or rocky) ground” of the other two reports, and the statement that it withered “because it lacked moisture.” This is obviously not without its force in the spiritual interpretation of the parable, the “moisture” being the dew and rain of God’s grace, without which the seed could not put forth its roots. This represents one aspect of what was lacking, as the having “no depth of earth “represents another.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. upon a rock) St Matthew and St Mark say “upon stony places,” and add its speedy growth, and its withering after sunrise from want of root; St Luke dwells rather on the lack of moisture than on the lack of soil.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And some fell upon a rock,.... Which the other evangelists call "stony places", and "stony ground"; by which are meant such hearers whose hearts are, hardened through the deceitfulness of sin, and continue so notwithstanding the preaching of the word unto them.

And as soon as it sprung up; as it did immediately, as the other evangelists say; and that for this reason, which they give, "because it had no depth of earth"; only a small crust, or shell of earth over the rock; and signifies, that these hearers had only a superficial knowledge of the word, and hastily made a profession of it, which soon came to nothing:

it withered away, because it lacked moisture; the other evangelists say, "when the sun was up, it was scorched"; meaning tribulation and persecution, the grace of God being wanting to support under fiery trials: the reason given in Matthew and Mark why it withered, is,

because it had no root; and so read the Persic and Ethiopic versions here.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And some fell upon a rock. The picture here is not of a soil full of stones, but of a rocky portion of the corn-land where the rock is only covered with a thin layer of earth.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Here we have the disciples’ question, and our Saviour’s reply: their inquiry is concerning the sense and signification of the parable, they own their ignorance, and desire better information. It is no shame for the best of ministers, yes, for the best of men, to acknowledge their own ignorance of the mysteries of religion; and to attend upon the means of instruction, in order to their farther information. In our Saviour’s answer, To you it is given to know the mysteries of the kingdom of God, etc.

Observe, 1. That the doctrines of the gospel are great mysteries.

2. That it is an invaluable privilege rightly to understand and know gospel mysteries.

3. That this privilege all are not sharers in, and partakers of, but only those to whom it is given.

4. That it is a righteous thing with God to give such persons over to farther blindness and ignorance in spiritual things, who willfully reject the truth, and shut their eyes against the evidence of it.

The Pharisees had all along shut their eyes, and said, they would not see; and now Christ closes their eyes judicially, and says they shall not see.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. ἐπὶ τὴν πέτραν. St Matthew and St Mark say “upon stony places,” and add its speedy growth, and its withering after sunrise from want of root; St Luke dwells rather on the lack of moisture than on the lack of soil.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. ἐπὶ τὴν πέραν. The rock had a slight covering of soil; and hence is called τὸ πετρῶδες (Mk.) and τὰ πετρώδη (Mt.), which does not mean “stony ground,” i.e. full of stones, but “rocky ground,” i.e. with rock appearing at intervals and with “no depth of earth.” The thinness of the soil would cause rapid germination and rapid withering; but Lk omits the rapid growth. With φυέν comp. Pro 26:9; Exo 10:5; and (for the constr.) Luk 2:4. For ἰκμάδα, “moisture,” Mt. and Mk. have ῥίζαν. The word occurs Jer 17:8; Job 26:14; Jos. Ant. iii. 1, 3; but nowhere else in N.T.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The rock [την πετραν] . Matthew has the rocky places, and Mark the rocky ground.

Sprung up [φυεν] . Lit., having sprung up. Rev., better, grew. Sprung up is Matthew's ejxaneteilen. Only here and Heb 12:15, where it is a quotation from the Septuagint. See on Mt 13:7.

Moisture [ικμαδα] . Only here in New Testament. Matthew and Mark have depth of earth. The word is the medical expression for juices of the body, of plants, and of the earth. Aristophanes, metaphorically, the juice of thought (" Clouds, " 233). Hippocrates uses this and the preceding word together, comparing the juices of the body with those of the earth.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.