Chapter # 4 Paragraph # 3 Study # 3
March 17, 2020
Moss Bluff, Louisiana
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Thesis:   One segment of those to whom the "truth" is proclaimed is the group whose "hearing" is immediately "opposed" by "Satan" so that it is as if the "hearing" did not occur.

Introduction:   In our last study, we focused our attention upon the explanation Jesus gave of the "seed" sown. It is "The Word" of God. In that study I presented the argument that the proclamation of the word by both audible and visual means is the highest methodological "process issue" of the Kingdom of The God. This, according to Jesus, was a major aspect of His coming into the world (1:38). With this John's record agrees in that his declaration of the impact of the incarnation is that "we beheld His glory" (John 1:14) and, thus, became the basis for his own "proclamation" via his "Gospel" (John 20:31). The conclusion of that study is that a "ministry" is only a "ministry" if The Word of The God is being made known as to content, meaning, and significance.

In our study this evening, we are going to look into the next issue: the first type of "soil" into which the sower's "seed" was sown. Just as an observation to begin our study, let me say that Jesus did not "teach" anything that would give the "soils" any ability to change their condition or give the sowers any ability to alter the condition that is present. It is not likely an exaggeration to say that most sermons based upon this parable go to some lengths to exhort people to "change" their condition when there is absolutely nothing in the parable that would indicate that this is even possible.

• I. The Original Statement of the Parable.
  • A. It came to be by the sowing that some (seed) fell alongside the road.
  • B. And the birds came and consumed it.
• II. The Explanation Jesus Gave.
  • A. "These are those alongside the way where the Word is being sown".
    • 1. The "these" are not the seed sown by the sower.
    • 2. "These" are the "hearers" whose "condition" is determined by their likeness to the "way".
      • a. The "way" is a word that is translated "way", "road", and "journey" by the NASB in this Gospel.
        • 1) These variations of translation are rooted in the fact that a "way" can be either a physical "way" traveled upon by people (a "road" -- 11:8), or a metaphorical "way" as a methodological process for living life (the "way of God" -- 12:14).
        • 2) The word is sometimes translated metaphorically as a "journey" because the "road" is what makes a "journey" possible (10:17) [there is no compelling need to use "journey" and, by so doing, confusing the issue of the use of the word by Mark].
      • b. The issue of the "way" is the fact that the "soil" involved is made incapable of being a potential host for the seed because it has been trampled upon so often by so many that it is hard packed and bare so that the seed is exposed and cannot germinate because of hungry birds.
        • 1) That seeds would fall upon this type of soil was illustrated by Mark in 2:23 where we were told that Jesus and His disciples were on a "way" through the grain fields and the disciples were plucking heads off of the grain as they walked.
        • 2) The major issue for the seeds was that they were upon bare ground in the sight of hungry birds.
      • c. Thus, we are to understand that sometimes the proclamation of the Word of God will fall upon the ears of people who have such a barrenness in them that the seed lies exposed so that it can be easily removed before it can even have a chance to germinate.
        • 1) This is not an indictment of any kind whatsoever that there is something wrong with the "seed".
        • 2) The problem is that there is no protection for it in the barrenness of the people who are barren.
        • 3) Whether a person who is in this condition will ever become characterized by another soil-type is completely unaddressed by the parable so that we should not even "go there" in respect to our identity as "sowers" of "the seed" (disciples of Jesus) [soil conditions can be altered, but that is not our "job"].
    • 3. Another issue is this: the Word is proclaimed, but there is no possibility of it having a good impact.
      • a. This raises the "puzzle" that many ponder in terms of why, and to what degree, God pursues this course.
        • 1) Why would He proclaim The Word to those who will not respond to it?
        • 2) To what degree will He pursue the process before shutting it down?
      • b. This parable does not answer those questions, but it does present them.
  • B. When they hear, Satan comes and takes up The Word which was sown (Perfect Passive Participle) into them.
    • 1. It is at the time of the "hearing" that "immediately" Satan comes.
      • a. There is a fairly straightforward implication here that Satan's "most important" move at the time of the proclamation is to remove the seed.
      • b. This leads to another straightforward implication: if the seed remains in place long enough there is a possibility that it will germinate, and Satan knows this.
    • 2. The word "Satan" is used deliberately.
      • a. Mark refers to this "adversary" by this name after having presented the links between "unclean spirits" (1:23-24) to "demons" (1:32, 34) and "Satan" (3:23) and after having made it clear that a major issue is that the Holy Spirit is blasphemed when He is called "an unclean spirit" (3:30), thus, a demon and, thus, Satan, and that is unforgivable.
      • b. At issue in the "Satan" terminology is, as it relates to this parable, a statement about "opposition" and its "method(s)".
        • 1) The "method" is first indicated in 1:23-24 when the first encounter with "Satan" in the form of an "unclean spirit" interrupts Jesus' sowing of The Word and immediately interjects "true words with false meanings".
        • 2) This "method" is reinforced in 8:33 where Jesus calls Peter "Satan" because of two circumstances.
          • a) Peter takes on the role of "opponent" because he does not like what Jesus has "sown".
          • b) Jesus, looking around, sees the other disciples, so He calls Peter "Satan"; a fairly straightforward implication that He senses a need to protect them by the use of a very strong rebuke.
        • 3) The basic point is this: Satan "opposes" the sown words by contradiction (Peter) or deceit (the unclean spirits).
          • a) There is a clear indication that he can do this "internally" (the seed was sown "into" them), as with demon possession and "externally" as with demon oppression.
          • b) This indicates that "Satan" has some degree of "access" to the thoughts of the heart and attempts to forcibly (possession) override them, or to deceitfully (oppression) corrupt them.
  • C. Conclusion: In the process of sowing the seed, "sowers" must be aware that there will be Satanic opposition, and it is not their concern.

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This is article #152.
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