Luke 8:4

The former paragraph began with an account of Christ's industry in preaching (Luk 8:1); this begins with an account of the people's industry in hearing, Luk 8:4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa 65:1.

Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,

I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, Luk 8:9. They asked him, What might this parable be? Note, We should covet earnestly to know the true intent, and full extent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, Luk 8:10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are enlightened and governed, and into the mould of which we are delivered.

Now from the parable itself, and the explication of it, observe,

(1.) The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?

(2.) The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.

(3.) The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, Luk 8:12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb 2:1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.

(4.) Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, Luk 8:5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.

(5.) Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, Luk 8:13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.

(6.) The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (Luk 8:14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.

(7.) It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat - perseverance is necessary to the perfection of a work.

(8.) The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (Luk 8:15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.

(9.) Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.

(10.) In consideration of all this, we ought to take heed how we hear (Luk 8:18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.

II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, Luk 8:16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, Luk 8:17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, Luk 8:18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, Jo1 2:19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.

III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (Luk 8:19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. Christ is pleased to own those as his nearest and dearest relations that hear the word of God and do it; they are to him more than his mother and brethren.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_8:4

He spake by a parable

Nature and design of parables

I.

WHAT IS A PARABLE? It is a mode of instruction founded on the resemblances or analogies between spiritual and natural objects or events.

1. The form of the parable is a direct or indirect statement of a fact, or a narrative of either some possible or real event, that had occurred once or frequently. The growth of the mustard-seed is a fact of constant occurrence. The parable of Scripture differs from ordinary figurative language, not in its nature, but in its subject. And it might perhaps be correctly defined--a figurative description of religious doctrine.

2. To pass to the substance of the parables. We find their themes mainly to be--the sublime truths of grace, redemption, and retribution; the soul, its responsibilities and its destiny; the Church, and its destiny.

II. WHY DID THE LORD JESUS CHRIST TEACH BY PARABLES?

1. He designed to show the union between nature, human life, and the gospel. His presence among men was itself a manifestation of the Divine in the human, the invisible in the visible, the supernatural in the natural. The parable is a similar clothing of the unknown in the known, the heavenly in the earthly.

2. To unveil the mysteries of redemption.

3. To conceal the truth. That, seeing, they might not see. He aimed again at avoiding a premature irritation of his enemies. Scribes, Pharisees, Sadducees, Herodians, elders and priests (proud, earthly, ignorant, bigoted, envious and murderous), were continually acting as spies around him. It was, therefore, indispensable that he should avoid giving them any ground of accusation before the Sanhedrim, the civil tribunal, or the people. (E. N. Kirk, D. D.)

Our Lords parables

1. The design of the gospel is to convert men from sin, and save their souls from hell; this is the real purpose of God.

2. Let us move forward a step: It is so ordered in the Divine wisdom that human freewill can refuse to accept the gracious provisions of the gospel, and even finally reject them.

3. Of course, therefore, we perceive that the preaching of the gospel will instantly divide men into two classes, whose moral state must be determined by their attitude towards it.

4. Thus we reach another suggestion: The gospel rejected or perverted does not lose its power, but now goes right on in driving the soul into deeper rebellion and hardness.

5. It now becomes clear precisely what God does do in the process of darkening the understanding and blinding the mind of a rebellious man who will not consent to be renewed and saved. He goes on doing what he was doing before. Suppose two merchant-vessels out on the same sea, sailing before the same wind which comes prosperously on their quarter. Suddenly upon one of them a mutiny is organized; the captain is murdered, and the crew put in irons; then the captors tan on their course exactly, face in the opposite direction, and start for some desolate pirates is]e where they may beach their stolen cargo in safety. The same wind which drives the honest ship along now drives the wicked one too, and so it helps in the crime. But all it really does to help is--to keep blowing on. Once for all be it said, that God never does anything to harden a heart which would not soften it, if properly received.

6. So, finally, we learn that the responsibility of all heart-hardening under the gospel lies only upon the wilfulness of the man whose heart has been hardened. (C. S. Robinson, D. D.)

Luk_8:4-15

A Sower went out to sow his seed

Parable of the Sower

I.

BY THE WAYSIDE.

1. The design intended in Gods ordinance of preaching--what is it? We answer, your salvation.

2. The means of becoming interested in this salvation are also here declared. Lest they should believe, says the parable, and be saved.

3. A hindrance, with many, occurs at the very outset. No sooner is the Word of life spoken to them than--then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.

4. The success or failure of this hindrance will be owing, not to Satan--though his power is fearfully great--but to yourselves.

II. UPON A ROCK. A class of hearers in whom there is some appearance of believing the gospel. Further, their assent is not a cold and involuntary, but a warm and lively, approbation--They receive the Word with joy.

III. AMONG THORNS. A class of persons whose consciences appear to be touched, and, in a certain sense, permanently touched, by the solemn verities of the gospel. And a change has been wrought upon them, by what they have felt.

IV. ON GOOD GROUND. The superiority of this class consists in--

1. A difference of the soil. Here is an honest and good heart.

2. difference in the reception given to the seed sown; that is, to the Word of salvation. The honest and good heart, having heard the Word, keeps it.

3. There is a difference in the growth also, where the seed falls upon an honest and good heart. It germinates, not hastily, as where neither root nor moisture are found; not irregularly, and amidst perpetual resistance, as where thorny cares, deceitful riches, and ensnaring pleasures choke it; but with patience--progressively, uniformly.

4. A difference in the fruit produced. (J. Jowett, M. A.)

The parable of the Sower

1. Are you a careless hearer?

2. Are you an unsteadfast bearer?

3. Are you a worldly-minded hearer?

4. Are you a faithful hearer?

(1) Faithful hearers present to the sower an honest and good heart.

(2) They hear and understand: they go along with the love of the Lord as He instructs them, even if they cannot comprehend all mysteries, or gain all knowledge.

(3) They keep the Word: they think of it, meditate upon it.

(4) Whoever has been the human sower, they regard the seed as what it is in truth, the Word of God which effectually worketh in him that believeth--they are very jealous for the Lord God of Hosts--watchful that no onespeak lightly or jestingly of it--most watchful, in being very reverent towards it themselves.

(5) And they are patient also, in the possession of the Word--patient in trials, because they have such a pledge of Gods goodwill towards them--patient with others, as taught here in Gods exceeding great patience towards them--patient in darkness, knowing and feeling that that Word is still, and will always be, a lantern unto their feet and a light unto their paths.

(6) And finally, in this patience they bring forth fruit--each man according to his several ability--some thirty-fold, etc. They are assured that God asks them, not merely for attention, but for fruit: not only for a deep root, but for much fruit: not for an unworldly heart, alone, but for that glorious fruit of the Spirit which proves that the inner life of their souls has been begun, continued, and ended in God. (Canon G. E. Jelft)

Parable of the Sower

This parable displays profound knowledge of human nature, of human character, and of human history.

I. THOSE REPRESENTED BY THE SEED THAT FELL BY THE WAYSIDE ARE INFIDELS. Having the means and opportunities of knowing and practising Christianity, yet rejecting it wilfully and obstinately.

II. THOSE REPRESENTED BY SEED SCATTERED ON ROCKY SOIL ARE THE INDOLENT AND TIMID.

III. THOSE REPRESENTED BY SEED SPILLED AMONG THORNS ARE THOSE WHO ARE INFLUENCED BY THE STRONG AND ACTIVE PASSIONS.

IV. THOSE REPRESENTED BY SEED SOWN ON GOOD SOIL ARE GOOD CHRISTIANS WHOSE IMPRESSIONS OF RELIGION BECOME DEEPER AND BRIGHTER IN DIFFERENT DEGREES. This class includes all sincere persevering Christians.

1. There must be a good and honest heart.

2. A disposition to hear the Word, to receive it without prejudice, and with a sincere resolution to profit by it.

3. Constancy. Retaining the knowledge acquired, and constantly making additions to it.

4. Bringing forth fruit with patience. Our motives may be good, so also may be our intentions and aims; but to give these their full value they must be carried into action. Actions, followed by habits, complete the character.

5. Fruit in different proportions. Yet the lowest degree--thirtyfold--is not small. (J. Thomson, D. D.)

The Word of God as seed

God does not establish full-formed things. He plants seeds which grow. This is the uniform method of His procedure in every department, natural and spiritual. A seed is the most wonderful thing in the world. There is nothing else that contains so much in so little bulk. There is nothing else that concentrates within it such capacities and possibilities. It is the origin and end of organic life. It forms the bridge of transition from the grain of sand to the living cell. By means of it the naked rock is covered with verdure, and the desolate wilderness transformed into a garden. The analogy between the Word of God and a seed is remarkably close and striking. There are innumerable points of resemblance between them; but in this exposition I can only point out a few of the more obvious and impressive.

1. The first point of comparison is found in the life which they both possess. A seed is a living thing. And in this respect is it not a striking emblem of the Word of God? That Word is a living Word. The words that I speak unto you, says Jesus, they are spirit and they are life. It is not truth merely in a spoken or a written form. It is more than knowledge. It is a living power; it does not work mechanically, but vitally. The words of Christ were the concentration and embodiment of His own life, just as truly as the seed is the concentration and embodiment of the life of the plant. It is the highest of all life. And just as in nature it has been proved that dead matter cannot originate life under any circumstances whatever, except by the introduction into it of a living seed, so without the instrumentality of the Word of God there can be no spiritual life. The Spirit takes of the recorded things of Christ, and shows them to us. Without the Word there would be nothing to know, or obey, or love; without the Spirit there would be no saving knowledge, no obedience, no love. The Spirit operating upon the heart apart from the Word would be only to give a vague inclination without an object as its end and purpose. And therefore all religion that does not spring from the seed of Gods Word is a dim abstraction of an unreal sentimentality. It is aimless and powerless, the continual ploughing and harrowing of a field without putting any seed into it.

2. Another point of resemblance between the seed and the Word is the twofold nature of both. A seed consists of two parts: the embryo, or germ, which is the essential principle of life, and the materials of nourishment by which, when the seed germinates, the young life may grow. The seed is not all a living principle; its inner essential life reposes in a shrine so small that it can barely be seen. You take away fold after fold of the minute seed, part after part of its structure, and, after all, you have removed only food and clothing. The vital germ has eluded you; and even when you have come to the last microscopic cell, you know not how much of this cell itself is living principle, and how much mere provision for its wants. There is the same dual combination in every spoken and written word of thought and form, of sound and sense. As it was necessary that the Divine should appear in human nature in Christ, so it is necessary that we should have the Divine thought, the Divine life, in the literary form in which it is embodied in Scripture. We could not apprehend it otherwise. The living principle in the seed would not grow without its wrapping of nourishment and clothing; and the mind of God could not affect us unless it were revealed to us in our own human language, in the flowing images of time and sense with which we are familiar. When it is said that we are born again of incorruptible seed, of the Word of God that liveth and endureth for ever, it is not meant to be implied that the Word of God is itself the begetting principle. It is only the mode in which the principle works, the vehicle by which the mysterious power embodied in it operates. It is not the human language or thought, but the Divine life within it, that creates us -new. And when it is further said that this living Word endureth for ever, we are taught thereby that while it is only the vehicle of Gods begetting principle, it is no mere transient chaff, or husk, or nourishing material, like the perisperm of the natural seed, which has only a temporary purpose to serve, and then decays and passes away when it has served that purpose. It is no mere sacramental symbol lost in the using, but it lives by and with the Divine principle which it reveals and employs, and endures for ever. And just as we see in the natural seed, owing to its twofold nature, an unbroken continuity of life, pausing here and unfolding itself there, casting off the chaff and the husks that have served their purpose that it may expand freely, the perisperm dying that the embryo may grow; so we see in the Word of God the same principle of identity running through the successive stages of its development--the same vital truth of redemption passing through various dispensations that have become old and are ready to perish, growing to more and more, casting off effete forms, and unfolding itself more clearly and fully in new forms better suited to the new needs. We see the germ that was planted in the first promise of the seed of the woman growing successively into the patriarchal and legal dispensations, and, when the leafage and fruitage of these dispensations waxed old and perished, taking a grander form in the gospel dispensation, and blossoming and fruiting with a new and Divine life in a new and regenerated world.

3. A third point of resemblance between the Word of God and a seed may be found in the small compass within which the living principle is enshrined in both. Nothing, as I have said, holds so much in so little bulk as a seed. It is the little ark that swims above a drowned world, with all the life of the world hidden within it. It is a miniature orb, embracing the whole mystery of animated nature. An atom, often not so large as a grain of sand, contains within it all the concentrated vitality of the largest forest trees. It is a most remarkable example of natures packing; for a seed consists- of a single or a double leaf, folded in such a way as to take up the smallest possible room. And in this respect the Word of God may be compared to a seed. It is truth in its seed-form. We have in the Scriptures the most concentrated form of heavenly teaching. Nothing is omitted; nothing is superfluous. It contains all that is necessary for the salvation of man. Nothing can be added to it or taken away from it. It is rounded and finished off--full-orbed and complete, as every seed must be. All is contained within the smallest compass, so as to be easiest of comprehension, easiest of being carried in the memory, and easiest of being reduced to practice. And the Word of God is so compacted in the seed-form, because it needs to be unfolded in the teaching and life of man. The soil was made for the revelation of the seed; and the seed was made to be revealed by the soil. As the seed cannot disclose what is in it unless it fall into appropriate soil, and be stimulated to growth by suitable conditions, so the Word of God cannot disclose all that it contains unless it grow in an understanding mind and in a loving heart; unless by meditation and prayer it can expand from the seed-form to the blade, and the ear, and the full corn in the ear. As wonderful as the unfolding of a beautiful flower from an almost invisible seed is the unfolding of the depth and fulness of meaning that is in the smallest precept of Scripture. For every new generation, the Word of God has new revelations and adaptations. The seed in the new soil and circumstances reveals new aspects of truth. The Word of God, like the great word of nature which is the illustration of it, holds in reserve for every succeeding age some new perception, some new disclosure of the Divine order and economy, revealing to no man, however studious and zealous, more than a part, and ever opening new vistas to reverent love and intelligence.

4. A fourth point of resemblance between the Word of God and a seed is the variety and beauty that may be recognized in both. Have you ever examined a seed under a magnifying glass? It is often seen to be very curiously formed, even by the naked eye; but the microscope reveals new beauties and marvels of construction in it. The other day, in my garden, I took up the withered head of a poppy, and poured out into the palm of my hand the contents of its curious seed-vessel. There was a little heap of very small round seeds that would take a long time to count. I looked at the handful with the aid of my pocket lens, and I saw, to my delight, that each was beautifully chased and embossed on the outside.. For the shapes of beauty often displayed by seeds language has no terms. A whole volume might be filled with an account of them. Some have curious wing-like appendages, on which they float away in the air in search of a suitable growing-place; some are covered with silky down, and some with lace-like tunics, while many kinds have hard enamelled or embroidered surfaces; and their colouring is as varied and beautiful as their forms. In this, the minutest of Gods works, this smallest and inmost shrine of life, His attention is acuminated, and His skill, as it were, concentrated; so that, above all others, these little things assure us that we are not living in a world left to itself, but in one that reveals at every step the besetting God. And in this respect of beauty and variety, does not the Word of God compare with the seed? How wonderfully is the Bible constructed! It is fashioned in human imagery. Every kind of literary style is found in it. The same truth is conveyed in many forms, and always in the most appropriate dress. Proverb and allegory and parable, history, psalm and prophecy, song and incident, everything that can charm the imagination and quicken the intellect and satisfy the heart, is employed to make its doctrines and precepts interesting and impressive.

5. A fifth point of resemblance between the Word of God and a seed may be seen in the wonderful effects which they both produce. There is something almost creative in a seed. You take a seed to a desert, sow it there, and you change the barren sand, by its growth, into a fruitful field. That seed alters the whole character of a place, makes the climate more genial and the soil more fertile, and the very heavens more accommodating. The flow of streams, the nature of the winds, the sunshine, the dew, and the rainfall, the verdure of forest and field, all depend upon the effects which a little seed produces. Man himself has his well-being affected by the growth of a seed. The sowing of seed must ever be the first process towards a higher state of things. Mans natural life hangs upon the sowing of corn. His whole civilization springs from it. His capacity of improvement and capability of receiving spiritual instruction, and consequently all the revelations and experiences of the kingdom of heaven, are connected with the sowing of the seed of the meat that perisheth. And in all these respects, do not the effects produced by the Word of God resemble those of the natural seed? The Word of God is quick and powerful. It awakens an instinctive reverence which no other word inspires. When it enters the soul, it stirs up feelings that are peculiar to itself. It does not lie dormant in the intellect, but quickens the conscience. It does not affect our opinions or speculations merely, it affects our heart and life. We regulate our conduct and thought by scientific or literary truth, but such truth does not lord it supreme over our being: it is subordinate to us--it is our servant, and we use it for our own purposes. But the Word of God dominates our whole nature, and we must submit to it for its own sake. We cannot use or subordinate it to ourselves; we feel that it must use us, and that we must obey it. It has the power of transmutation in it. It has a spiritual quickening energy. It is the source of saving life to souls dead in trespasses and sins. It has taken its place in the heart of human culture. Nothing else has wrought such a mighty revolution in human ideas. It is a Divine seed which came from heaven, and has brought the kingdom of heaven down to men--made the desert to rejoice and blossom as the rose. The harvest which has sprung from it is everywhere visible in the Church and the world. It is increasing in beauty and fruitfulness every day. We are sent into the world to sow, and not to destroy--to sow the seed of heaven, and thus raise in it a heavenly produce foreign to it, impart to it a principle of spiritual life which, by its growth, will choke out old evils, and make all things new.

And let us remember that we must give our own life in the sowing, as the plant gives its life in the seed. (H. Macmillan, D. D.)

The Sower; or, the origin and authority of the gospel

The man who sows has an end in view. On that his heart is set. The sower wisely selects, in reference to established laws, the means which are adapted to this end. In other words, this parable presents to our view, as its groundwork--The nature of the gospel as a revelation; the contents of the gospel as an instrument of redemption.

I. CHRIST CAME TO REVEAL GOD. I understand revelation to be contrasted with--

1. Speculation. The human mind is limited in its range of knowledge, and yet has an unlimited sphere opened to it.

2. Argument or reasoning. Here we need to discriminate. The Word of God is to be believed, because He affirms it; and He will hold His children responsible to recognize His voice. It only remains now to state, in regard to the nature of the gospel as a revelation, that it is a--

3. Direct unveiling of truth--it is called a mystery hidden from ages.

II. THE SON OF GOD CAME TO REVEAL GOD IN CHRIST. It is a revelation of God; but of God in Christ. It contains, then, as the instrument of redemption, or as the word of the kingdom--

1. The ground, extent, and consequences of mans controversy with God. The Scriptures contain, also--

2. The ground and terms of reconciliation.

3. The motives to reconciliation. (E. N. Kirk, D. D.)

The four fields

1. On the hard field the seed can take no root. There are hearts like that hard field here to-day. They have been trampled hard by sin. The seed cannot grow there. I have heard of a man who had attended the Church for years, and who, when he was dying, told the clergyman that he had never heard one of his sermons. As soon as the sermon began, this man was accustomed to begin thinking of the result of his last weeks trade, and planning for the week to come. So the good seed fell unheeded on the hard, trampled field, and the birds of the air carried it away.

2. The seed which fell on the shallow field took root, and grew up very fast. But there was no depth of soil, the seed was not well rooted, and so it quickly withered away, and brought no fruit. How many of these shallow fields we have amongst us I The people represented by them are ready enough to come to church, and to take an interest in religious matters. But their religion is like an ague, a hot fit succeeded by a cold one. There is a special danger for such people in the wild, excitable forms of so-called religion, so common in these days. They forsake the old paths and the sober truths of the gospel for some scene of hysterical excitement, where men would force the seed to grow rapidly in a hot atmosphere of passion; and they mistake feelings for religion, and noisy display for real conviction.

3. Some seed fell on the thorny field, where the weeds grew thickly and choked it. Ah! my brothers and sisters, how many Epistles and Gospels, how many lessons and sermons have been lost to you because your life is choked with weeds!

4. And last of all, there is the good field, where the seed grows and bears abundant fruit. We cannot all bring forth the same fruit, or an equal amount. As one star differeth from another star in glory, so it is with Gods people. There is the saint of high and holy life, whose word and teaching sway the multitude. And there is the simple old cottager, who spells out her Bible with dim eyes and painful labour, and finds her treasure there. But both alike are Gods good fields, where the seed brings forth fruits. (H. J.Wilmot-Buxton, M. A.)

Parable of the Sower

I. THE SEED ITSELF. The seed is the Word of God--the word of prophecy; the word of promise; the word of sound doctrine; the word of strong exhortation, and solemn warning, and high encouragement, which is given by inspiration of God.

1. A quickening seed. It brings the dead in sin to spiritual life. It is also productive of much consolation to those who are quickened thereby.

2. A holy seed.

3. An incorruptible seed.

4. A seed of fruitfulness in every good word and work to do Gods will.

5. An abiding seed.

II. THE DIFFERENT RECEPTIONS OF THIS SEED, AND THE CONSEQUENT DIFFERENT RESULTS.

III. PRACTICAL OBSERVATIONS.

1. An important caution to all hearers to take heed how they hear, and to remember their awful responsibility.

2. Much matter of humiliation to the whole Church. There never has been, and never can or will be, any profitable hearing of the Word, unless the Holy Spirit change the heart and prepare the soil for the reception of the Divine seed.

3. Much matter of encouragement to every weak believer. If the work of the Holy Spirit is begun on the heart, the Word of truth may be heard with profit; and it has been heard with profit by all who are separated from the world, and transformed by the renewing of their mind.

4. Finally, the parable sets forth matter of important instruction to the individuals on the way to Zion, relative to the subject-matter of preaching that shall be profitable for them to hear. (W. Borrows, M. A.)

Christs classification of human hearts

According to the Bible, nothing determines the true worth of a man more clearly than the way in which he acts with regard to the Divine Word; and the different manner of his treatment of it. The Lord places this before us most clearly, intelligibly, in this parable.

1. The indifferent. A very numerous class. Word sown upon, not in, heart; and therefore is given up to any one who will take it away. To such persons life is a walk, not a journey. Unimportant to them whether they arrive at a definite goal; they only ask for the invigorating air on the way, to delight themselves with the sight of the beauties around them, and in cheerful conversation with those about them. The enjoyment of life is their watchword; they do not desire to live, that is to say, to work, but to enjoy.

2. The frivolous. , The Divine Word does not take root in these. It takes root only in the heart softened and moistened with the tears of daffy humiliation.

3. The impure. These have gone the way of humiliation; but have not quite given place to the Saviour. They have reserved this and that sinful joy and pleasure, this and that so-called favourite sin and weakness. Their spiritual life is gradually choked in them, and at last is entirely quenched.

4. The pure. These have had their hearts purified and made beautiful and good, by faithfully laying hold of the beauty and goodness of the Saviour. In this state of preparation they hear and receive the Word, and bring forth fruit. They do not release themselves from this obligation, but follow it earnestly and strictly, yet without self-righteousness. They bring forth the fruit of love, the only ripe fruit. They bring forth patience in humble and constant endurance, amid inward and outward afflictions; also in patience with the often scanty fruit, and especially in a mind which quietly and joyfully submits itself to God in all things. They bring forth fruit in different ways, partly because their soil is of different degrees of goodness, partly because their industry and faithfulness in preparing their soil are different. But none among them assumes superiority over the others; they all love each other like brethren. These alone are the hearts which really belong to Christ. (R. Rothe, D. D.)

Parable of the Sower

I. THE HEEDLESS. Bearing without attending. All a matter of form.

II. THE HEARTLESS. Interest easily enlisted; feelings quickly touched. Feelings so soon stirred are not likely to be deep, and principles quickly influenced are no safe guides. Ruined by adversity is the epitaph of the heartless. They may be good for a time, but they cannot be good long.

III. THE BREATHLESS. This is the prevailing phase of modern worldliness. It is an age of hurry. Many persons would be excellent Christians if only they were not so many other things besides; if they were not so engrossed in business, or absorbed in pleasures, or preoccupied by cares. This will not do. If religion is to thrive at all, it must carry on simultaneously two processes; it must strike root downward and bear fruit upward. These are precisely the two things which the worldly mans religion can never do.

IV. THE GUILELESS. Of these, if we may say it with reverence, it must have been a real pleasure to our Lord to speak. Not, indeed, that the good are all perfect, or all alike good. No sameness in grace, any more than in nature. We expect differences, even among guileless hearts. It is characteristic of the guileless that they make no show for a long time; they develop surely, but very slowly. Saved by patience shall be written over them. (T. E. Marshall, M. A.)

The first parable

The first snowdrop, the first green leaf on naked hedges, the first few notes that sounding from bush or tree break the long, dreary silence--still more, the first smile that lights up an infants face, its first gleam of intelligence, its first broken word, possess an interest and yield a pleasure peculiar to themselves. With more interest still--did the world hold such treasures--would we look on the first stanzas of Homers muse; the first attempt of Archimedes skill; the first oration of Demosthenes; the first sermon of Chrysostom; the first sketch of Rubens; though we could hope to see nothing in these but the dawn of talents, which, at maturity, produced their splendid works, and won them immortal fame. What gives the interest to these things, gives a peculiar interest to this parable. Others may be as instructive and as beautiful, but of all those parables that He strung like pearls on the thread of His discourses, this is the first Jesus ever spake. As peculiarly befitting Him who came to sow saving truths broadcast on the world, no subject could form a more suitable introduction; and with the Divine skill with which He chooses, Jesus handles the topic.

I. THE SOWER

II. THE SEED.

1. There is life in seed. Gospel truth is the incorruptible and immortal seed; and though ornaments, polish, illustrations, eloquence in sermons, may help the end in view, as feathers do the arrows flight, or their wings the thistle-downs, as they float, sailing through the air, to distant fields, it is to the truth of Gods Word, blessed by Gods Spirit, that sinners owe their conversion, and saints their quickening and comfort in the house of God.

2. There is force in seed. What so worthy to be called the power as well as the wisdom of God as that Word which, lodged in the mind, and accompanied by the Divine blessing, fed by showers from heaven, rends hearts, harder than the rocks, in pieces? (Jer_23:29).

3. There is a power of propagation in seed. There is not a shore which shall not be sown with this seed; not a land but shall yield harvests of glory to God and of souls for heaven.

III. THE SOIL.

1. Hearers represented by the wayside. Some who carefully cultivate their fields, or their gardens, or their business, or their minds, take no pains whatever to cultivate their hearts.

2. Hearers represented by the stony ground. What have we here? the Word listened to with attention; with more, much more than attention; with such feelings as a man under sentence of death hears the news of his pardon, or men on a wreck, lashed to the mast, hanging on the shrouds, hear the cry, the joyful cry, A boat! a lifeboat! Let us remember that convictions may be mistaken for conversion; admiration of the servant for attachment to his Master; an appreciation of the moral beauties of the gospel for an appreciation of its holiness; the pleasures of emotion, or such gratification as taste enjoys in a beautiful discourse, for the pleasures of piety.

3. Those represented by the ground with thorns. Dr. Johnson put the point well, when, on Garrick showing him his beautiful mansion and grounds, the great moralist and good man laid his hand kindly on the players shoulder, and said, All! David, David, these are the things which make a death-bed terrible! The equally dangerous and deadly influence of great poverty I may illustrate by a scene which I have not forgotten, nor can forget. Alone, in the garret of a dilapidated house, within a wretched room, stretched on a pallet of straw, covered only by some scanty, filthy rags, with no fire in the empty chimney, and the winter wind blowing in cold and fitful gusts through the broken, battered window, an old woman lay, feeble, wasted, grey. She had passed the eleventh hour; the hand was creeping on to the twelfth. Had she been called? It was important to turn to the best account the few remaining sands of life; so I spoke to her of her soul, told her of a Saviour--urging her to prepare for that other world on whose awful border her spirit was hovering. She looked; she stared; and raising herself on her elbow, with chattering teeth, and ravenous look, muttered I am cold and hungry. Promising help, I at the same time warned her that there was something worse than cold and hunger. Whereupon, stretching out a naked and skinny arm, with an answer which if it did not satisfy the reason touched the feelings, she said, If you were as cold and as hungry as I am, you could think of nothing else. The cares of the world were choking the Word.

4. Those represented by the good ground.

(1) They receive the Word. In their case it does not, so to speak, go in at the one ear and come out at the other. It does not fall on their minds to run off like water from a stone; it falls, but it is as seed into a furrow, to lodge itself in their hearts. They do not reject, but receive it.

(2) They understand it--appreciate its value; feel its power; and comprehend with all saints what is the breadth, and length, and depth, and height of the love of Christ, which passeth knowledge.

(3) They keep the Word: as--in contradistinction to soils that, puffed up by winter frosts, throw out, or others that starve their plants--good ground keeps the corn. With hearts where the tenderness of flesh is associated with the tenaciousness of stone, as granite keeps the letters of its inscription, so they keep the Word.

(4) They bring forth fruit. In the form of good works, of unselfish, gentle, and heavenly dispositions, of useful, noble, holy, and Christian lives, they bring forth fruit--some much; some little; but all some. (Thomas Guthrie, D. D.)

Preachers and hearers

I. AN HONOURABLE OCCUPATION.

1. The work of the husbandman too often regarded with contempt.

2. The husbandman a type of Christ.

3. Christ the type of many true teachers, inasmuch as their lifes morning is promising, and their evening dispiriting.

II. AN HONOURABLE OCCUPATION MAY HAVE DISASTROUS RESULTS. l. Unsuccessful results do not lessen the value of the seed.

2. Unsuccessful efforts should not be taken as the measure of the sowers capacity and faithfulness.

3. Unsuccessful efforts must then be studied in relation to the sphere of operations.

4. The best seed will do no good on some lands.

5. The most skilful workman cannot turn a rock into a fruitful garden.

III. AN HONOURABLE OCCUPATION MUST HAVE BLESSED RESULTS, There will be patches of good ground in every farm. There are honest and good hearts in every community. No true teacher will have entire failure. (W. Burrows, B. A.)

The Divine Sower and His seed

Two things are clear at starting.

1. The seed is all of one kind--not a mixture, but the same throughout; many grains, but one, and only one quality.

2. It is absolutely and perfectly good; not only the same quality throughout, but that quality perfect, and so each and every grain complete in itself in all that constitutes the perfection of seed.

I. THE SEED. Seed is a living reality; seed is the germ or origin from which the plant in its strength and beauty springs. Yet withal seed, living as it is, quick with life which should propagate itself to a thousand generations, is dependent for its germination and its fruitfulness on the soil which receives it when sowed. Now our Lord teaches us that seed, possessing, as we know it does, these qualities, is an apt emblem of the Word of God.

II. THE SOWER. Jesus Christ Himself. As men do not always scatter their seed literally with their own hands, but use machinery, and yet it is in truth not the machine, but the man who sows it, by whom the seed is sowed, so, whenever His seed is sowed, He is the Sower, using the hands and mouths of men as His instruments, not giving up His office and work to them to discharge for Him, but Himself discharging His office and work by and through them. It is only a partial account of the ministry of His Church to say that He works upon mens souls by means of it; it is He in it who thus works, and works effectually. He it is, then, who went out as the Sower; He went out, and He has never turned back; He has never ceased of His sowing. But when did He go out? It has been well written He is said to go out by the act of taking flesh, clothed wherewith He went forth as a husbandman, putting on a garment suitable for rain, sun, and cold, albeit He was a King. And yet we cannot limit His going out to sow to the actual period of the worlds history at which it pleased Him to put on that garment visibly before the eyes of men; for as it was His purpose from eternity to become Incarnate, so the power and virtue of His Incarnation reaches back as well as forward.

III. SEED AND SOWER ARE ONE. Christ is the Sower, Christ is also the Seed; for He is the Word of God. He sows Himself. And He is the Life; He hath life in Himself; He quickeneth whom He will. (C. S. Turner, M. A.)

The seed

In order to obtain the leading thought of the parable, and so get the key to all that follows, we must reverse the explanatory proposition, The seed is the Word of God, and take it thus--The Word of God is seed. The principle of germination is essentially Divine, and the germ idea is the distinctive characteristic of Gods work. Mans sole method of increase is collection; God ever multiplies by scattering. We fill our garners with the harvested grain, and call it wealth; but its only end is destruction. God sends His sunshine to dry the ripening ear, and His wind to shake out the bursting seeds, and lo! for every fallen grain an hundred like to itself, all instinct with the same reproductive energy. Man constructs his wondrous mechanisms and quickens them into life with the subtle forces which he wrests from nature and compels to his will. But they wear out or rust out in time, and never reproduce themselves after their kind. If he plant them, they will not grow; if he break them and scatter their parts, they are utterly destroyed. Or he builds his mighty monuments and leaves them for time to crumble; and long centuries after we dig from the earth their imperishable remnants which have lain as they fell. Under Gods law a tree shoots heavenward, more complex and marvellous than the grandest result of human ingenuity. Its fruit falls, and from its decay another tree springs into being; a branch is out and thrust into the ground, and that, too, becomes a tree; a bud is slipped off and inserted in a growth of diverse character, but it becomes a limb, and bears fruit, and reproduces after its own kind. And even if Gods monuments, the everlasting mountains, crumble away, they make soil which enters into living organisms, which die and are resolved into dust, which is upheaved by some terrible throe of nature, and lo! a mountain again. Nothing ever produced by man can germinate. Nothing produced by God ever failed to do so, if placed in the proper conditions. Therefore, if the Bible be seed, it is Gods Word. But if the Bible be Gods Word, it must be seed; its distinctive character must be the germinative principle. It is the revelation to man of Gods truth. But it cannot possibly be all that truth, nor even any part of that truth in its fullest development, because Gods truth must be infinite, and this finite world could, therefore, never contain it. Being seed, however, it contains the germ of truth which, if subjected to the requisite conditions, will inevitably multiply itself in infinite series and ratio after its own kind. He who receives this seed as in good ground will, with absolute certainty, in due season bring forth as bounteous a harvest as his capacities may admit. He who receives Gods revelation under standingly, becomes possessed of all its potential results of Divine knowledge, which, under proper intellectual and spiritual culture, will be developed to the full capacity of his intellectual and moral constitution in this life and in the life hereafter. (Robert Wilson, M. D.)

The Sower sowing His seed

I. THE SOWER IS CHRIST HIMSELF. He that sows the good seed is the Son of man. Are not ministers sowers?

1. Christ sows His own field, which He hath dearly purchased with His precious blood: they sow not their own fields, but His, not being lords of the heritage of God (1Pe_5:3).

2. He sows His own seed: so in the text. The sower sowed His seed. They have no seed of their own, but fetched out of His garner.

3. They differ in the manner of sowing. He was the most skilful Sower that ever was. He knew exactly what grain every ground was fitted for. With Him were treasures of wisdom. We that have but drops from His fulness, are unskilful in comparison. He could speak to mens private and personal sins, as the woman at the well. He could answer to mens thoughts and reasonings; we not so.

4. We differ in efficacy. We may sow and plant, and this is all. Suppose it be Paul, or Apollos himself, we can give no increase, nor make anything to grow. But He can sow, and give increase at His pleasure. He can warm it with the beams of grace, streaming from His own brightness (Mal_4:2). He is the Sun of Righteousness. He can blow upon His field with the prosperous winds of His gracious and quickening spirit (Isa_3:8;Son_4:16).

II. THE ACTION. This Sower goeth forth. Christ goeth forth to sow three ways.

1. In spirit, by inward inspirations and heavenly motions. And thus He sowed in the hearts of Adam, Noah, Abraham, and the prophets; who were, with other holy men, immediately inspired and acted by the Holy 1Pe_1:21). So with the penmen of Scripture, and the apostles.

2. In person, according to His humanity He cometh out from the bosom of His Father, and comes into the field of the world by His happy Incarnation.

3. In the ministry of His servants He goeth forth, both the prophets and teachers before Him.

III. THE INTENTION IS, TO SOW HIS SEED.

1. As seed is a small and contemptible thing, altogether unlikely to bring such a return and increase; so the Word preached seems a weak and contemptible thing (1Co_1:23).

2. As the seed in the barn or garner fructifies not, unless it be cast into the earth; so the Word, unless cast into the ears and hearts of men, is fruitless, regenerateth not, produceth no fruits of faith.

3. As the sower pricks not in his seed, nor sets it, but casts it all abroad, and knows not which of his seed will come up to increase, and which will rot and die under the clods; so the minister (Gods seedsman) speaks not to one or two, but casts his seed abroad to all in general; neither knows he which and where the Word shall thrive to increase, and where not, but, where it doth increase, it riseth with great beauty and glory, as the grain of mustard seed becomes a tree in which the birds of heaven may build their nests.

4. As seed hath a natural heat, life, and virtue in it, by which it increaseth and begetteth more seeds like unto itself; so the Word cast into the good ground hath a supernatural heat in it, being as fire (Jer_5:14), and a lively power to frame men like itself, to make them, of fleshly, spiritual; of blind, quick-sighted; of dead in sin, alive in grace. And as one grain quickened, brings sundry tillows, and many grains in each; so one Christian converted, and receiving this power in himself, gaineth many unto God, desiring that every one were as he is, except his bonds and sins.

5. As seed cast into the ground lives not, unless it die first; so the Word preached brings no fruit or life, unless it kill first and work mortification; yea, and by continual sense of frailty and acquaintance with the cross, it keeps under such natural pride and corrupt as resist the work of 2:6. As seed cast never so skilfully into the earth is not fruitful, unless God give it a 1Co_15:38); so neither is the Word, unless God add His blessing (1Co_3:6). (Thomas Taylor, D. D.)

Plentiful sowing

Men do not perish, brethren, because there are not sufficient truths to save them. The seed-basket is ever full, and willing hands are ready to scatter the seed in all directions. What thousands of precious truths are uttered in mens hearing every sabbath day. It is estimated that eighty thousand sermons are preached in this country every week; and what hundreds of thousands mere are circulated in the homes of the people by the press; and what constant utterance of saving truths by earnest men in Sabbath schools, in conversation, and by the couch of the afflicted l And yet does the upspringing of this holy seed appear in general righteousness, fidelity, and purity? Is the condition of society a manifestation of the truth supposed to be cherished in its inner life? Alas I no. The truth is but rarely sown in the heart, (W. O. Lilley.)

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

Luk 8:4-15. And when much people were gathered together — To be instructed by his discourse, as well as to see, or be healed by, his miracles; and were come to him — In crowds; out of every city — In that part of the country; he spake by a parable — Having first, for greater conveniency of being better heard and less incommoded by them, entered into a ship, where he sat, and from thence taught them. A sower went out to sow, &c. — See this parable explained at large in the notes on Mat 13:3-23; and Mar 4:3-20.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 49.—PARABLE OF THE SOWER, Luk_8:4-18.

(Mat_13:1-23; Mar_4:1-20 )

Luke, after having in the previous paragraph stated the general progress and work of Jesus through Galilee, is either not solicitous of the order of the following events, or his sources of information did not enable him to know or form it. He places here first the Parable which we know from Matthew, in the parallel passage, to have been delivered the first of all his parables on the great day of the seven parables by the sea side. It was the first parabolic seed the great sower sowed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_8:4. A parable.—The word “parable” means a putting forth of one thing beside another for the purpose of comparison between them. Christ’s adoption of this mode of teaching marks a certain change of procedure: He clothes the truth in a garb which will veil it from the carnally-minded, but illustrate it to the spiritually-minded. This parable was the first of the kind Christ spoke.

Luk_8:5. A sower.—Rather, “the sower,” also “the rock” (Luk_8:6), “the thorns” (Luk_8:7). The wayside.—The hard, beaten pathway. Trodden down.—This detail is peculiar to St. Luke.

Luk_8:6. Rock.—That is, a rock covered with a thin coating of earth. St. Matthew and St. Mark speak of the seed’s rapid growth and of the heat of the sun beating upon it. St. Luke lays stress upon its being unable to draw up the moisture it needs for growth.

Luk_8:7. Thorns.—I.e. roots of thorns: ground infested with weeds which spring up along with the good seed.

Luk_8:8. An hundred-fold.—St. Luke omits the varying degrees of fertility—“some thirty-fold, some sixty-fold, some an hundred-fold” (Matthew and Mark). He that hath ears, etc.—“In other words, ‘this teaching is worthy the deepest attention of those who have the moral and spiritual capacity to understand’ ” (Farrar).

Luk_8:9. Asked Him.—When He was alone (Mar_4:10).

Luk_8:10. Unto you it is given, etc.—This rather an answer to a question which St. Matthew says the disciples put to Him, as to why He spoke to the multitude in parables. Mysteries.—The word is generally used in the New Testament in reference to things that have once been hidden, but are now revealed. Seeing they might not see, etc.—Unwillingness to obey the truth leads to incapacity to see the truth. It is not Christ’s wish to reserve knowledge of deeper truths for initiated disciples, but deprivation of the faculty of understanding follows as a necessary consequence of neglect of that faculty. There is abundant compensation, on the other hand, in the fact that the method of teaching He adopted opens up fresh vistas of truth to those who are willing to be taught—who receive what they hear into an honest and good heart.

Luk_8:12. Those by the wayside are they, etc.—Notice in this and following verses the seed is identified with those who hear it with varying results. In Luk_8:14 the identification leads to a certain confusion of metaphor in the use of the phrase “go forth.” The first fault noted is hardened indifference to the word that is heard; it has no effect whatever upon them, and disappears without leaving a trace behind it.

Luk_8:13. They on the rock.—The second fault is want of moral earnestness, which is generally accompanied by impulsiveness of feeling. Temptation.—Trial, in the form of “affliction or persecution” (Matthew and Mark).

Luk_8:14. Among thorns.—The third fault is that of preoccupation with other things, which, whether morally innocent or evil, distract the attention and hinder growth in spiritual life.

Luk_8:15.—Several details in this verse are peculiar to St. Luke—“an honest and good heart,” “keep [the word],” and “with patience.” All lay stress upon “the need of perseverance in opposition to the various temptations to fall away which have just been described” (Speaker’s Commentary).

Luk_8:16-18.—This section is connected with the foregoing parable, as is evident from the first sentence of Luk_8:18, and also from the fact that a similar section is found in the parallel passage in St. Mark’s Gospel.

Luk_8:16. A candle.—Rather, “a lamp” (R.V.), and so “candlestick” should be “stand” (R.V.). “The object of this saying is to impress upon the disciples their duty: they must explain to others what has become clear to themselves” (Speaker’s Commentary).

Luk_8:17.—The reference here is still to the light, or to Divine truth which was being unveiled to the disciples: the Divine purpose is that it should shine out and illuminate the world.

Luk_8:18. Seemeth to have.—Or, “thinketh he hath” (R.V.). For whoever hears without understanding may in one sense be said to have, in another not to have, the truth.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_8:4-18

The Same Seed and Differing Soils.—As Jesus watched the crowd assembling, and perceived the various dispositions with which the people came, he could not but reflect how much of what He had to say must certainly be lost on many. He was conscious of that in His own mind which, could it only be conveyed into the minds of those pressing around Him, would cause their lives to flourish with righteousness, beauty, love, usefulness, and joy. They came, some out of curiosity, some out of hatred, all thinking themselves entitled to hold and express an opinion concerning the importance or worthlessness of what He said. They needed to be reminded that, in order to benefit by what He had to say, they must bring certain capacities. The object of the parable is to explain the causes of the failure and success of the gospel. The seed is not in fault, the sowing is not in fault, but the soil is faulty.

I. The first fault of soil is impenetrability.—The hard, beaten footpath that crosses the cornfield may serve a very useful purpose, but certainly it will grow no corn. The hard surface does not admit the seed: you might as well scatter seed on a wooden table, or a pavement, or a mirror. The seed may be of the finest quality; but for all the purposes of sowing you might as well sprinkle pebbles or shot. It lies on the surface. This state of matters then represents that hearing of the word which manages to keep the word entirely outside. The word has been heard, but that is all. It has not even entered the understanding. Either from pre-occupation with other thoughts and hopes such hearers have their minds beaten hard and rendered quite impervious to thoughts of Christ’s kingdom, or from a natural slowness and hard frostiness of nature: they hear the word without admitting it even to work in their understanding. They do not ponder what is heard; they do not check the statements they hear by their own thought; they do not consider the bearings of the gospel on themselves. The proposals made to the wayside hearer suggest nothing at all to him. His mind throws off Christ’s offers as a slated roof throws off hail. You might as well expect seed to grow on a tightly braced drum-head, as the word to profit such a hearer; it dances on the hard surface, and the slightest motion shakes it off. The consequence is it is forgotten. When seed is scattered on a hard surface, it is not allowed to lie long. The birds devour it up. So when not even the mind has been interested in Christ’s word that word is quickly forgotten; the conversation on the way home from church, the thought of to-morrow’s occupations, the sight of some one in the street—anything is enough to take it clean away.

II. The second faultiness of soil is shallowness.—The shallow hearer our Lord distinguishes by two characteristics:

(1) he straightway receives the word, and

(2) he receives it with joy. The man of deeper character receives the word with deliberation, is one who has many things to take into account and to weigh. He receives it with seriousness, and reverence, and trembling, foreseeing the trials he will be subjected to, and he cannot show a light-minded joy. The superficial character responds quickly because there is no depth of inner life. Difficulties which deter men of greater depth do not stagger the superficial. These men may often be mistaken for the most earnest Christians; you cannot see the root, and what is seen is shown in greatest luxuriance by the superficial. But the test comes. The same shallowness of nature which makes them susceptible to the gospel and quickly responsive makes them susceptible to pain, suffering, hardship, and easily defeated. But how, then, can the shallow man be saved? The parable, which presents one truth regarding shallow natures, does not answer this question. But, passing beyond the parable, it may be right to say that a man’s nature may be deepened by the events, and relationships, and conflicts of life. Many young persons are shallow: the old persons whom you would characterise as shallow are comparatively few.

III. The third faultiness of soil is “dirt.”—There is seed in it already, and every living weed means a choked blade of corn. This is a picture of the preoccupied heart of the rich, vigorous nature, capable of understanding, appreciating, and making much of the word of the kingdom, but occupied with so many other interests that only a small part of its energy is available for giving effect to Christ’s ideas. And as there is generally some one kind of weed to which the soil is congenial, and against which the farmer has to wage continual war, so our Lord specifies as specially dangerous to us “the care of this world and the deceitfulness of riches.” Among rich men and poor men alike you will find some or many who would be left without any subject of thought, and any guiding principle in action, if you took from them anxiety about their position in life. The actions of a year, the annual outcome or harvest of the man, are in many cases almost exclusively the product from this seed. Our Lord warns us that if the word is to do its work in us, it must have the field to itself. It is vain to hope for the only right harvest of a human life if your heart is sown with worldly ambitions, a greedy hasting to be rich, an undue love of comfort, a true earthliness of spirit. One seed only must be sown in you, and it will produce all needed diligence in business, as well as all fervour of spirit.

In contrast to these three faults of impenetrability, shallowness, and dirt, we may be expected to do something towards bringing to the hearing of the word a soft, deep, clean soil of heart, or as said here “an honest and good heart.” There are differences in the crop even among those who bring good hearts; one bears thirty-fold, one sixty, one a hundred-fold. One man has natural advantages, opportunities of position, and so forth, which make his yield greater. One man may have had a larger proportion of seed; in his early days and all through his life he may have been in contact with the word, and in favouring circumstances. But wherever the word is received, and held fast, and patiently cared for, there the life will produce all that God cares to have from it. The requisites for hearing the word so as to profit by it are

(1) honesty,

(2) meditation,

(3) patience.—Dods.

SUGGESTIVE COMMENTS ON Luk_8:4-18

Luk_8:4-15. The Sower and the Seed.—Consider this seed of the everlasting gospel—

I. In the activities which it demands.—Sowing, watering, reaping. Casting the seed of Divine truth into the mind and heart, vigilant looking for the germinating of the seed, the expecting of results, and the gathering in of these in greater or less abundance.

II. In the conditions which it imposes.—Genuineness, skilfulness, and faith. The seed must be genuine, not bastard wheat: skilfulness comes through self-culture and experience. The full assurance of a simple and unhesitating faith.

III. There are risks which the seed encounters.—The incessant malevolence of the evil spirit, the emotional or the earthly nature of those you try to win, the peril from the home environment, an imperfect sense of responsibility, a one-sided view of duty, a specious self-esteem, a morbid self-distrust.

IV. The wages that it claims.—Visible results, “gathered fruit,” the love of those instructed, the enriching of one’s own spiritual life, the discipline of one’s own understanding. To share our possessions is to double them. Truth is a possession not to be covetously hoarded, but to be eagerly passed on.

V. The joy of harvest.—Joy noble, holy, unselfish, Divine. Joy among the angels of God, in the heart of the crowned Jesus, to the Father who sees His Son glorified, to the husbandman who gathers the sheaves into his barn. What will your harvest be?—Thorold.

The Sower and the Seed.—Having our Lord’s own explanation of the parable, the application of its various points is easily made.

I. The Sower.—He means Himself. He came forth into the world to sow good seed.

II. The seed.—God’s message in His gospel.

III. The soil.—The four kinds are pictures of four kinds of human hearts:

1. Those into whom God’s message never sinks.

2. Those who are temporarily influenced.

3. Those who are preoccupied—the commonest soil of all.

4. Those who have “honest and good” hearts.—Watson.

The Hearts which hear.

I. The heart which is never impressed.—Neither melted, attracted, nor terrified. Because they listen carelessly or with dislike. Satan, too, is ever at hand to hinder.

II. The heart which receives shallow impressions.—Eager to learn, but shallow-souled. Feelings touched, but conscience unaffected. The hard rock of an unchanged heart under the outward show of warmth and interest.

III. The preoccupied heart.—Cares keep some, riches keep others, from Him at whose right hand are “pleasures for evermore.”

IV. The prepared heart.—Earnest, simple, grateful. The word is received with the full intention of obeying it.—W. Taylor.

Three Obstructions to Growth.—Three distinct obstructions to growth and ripening of the seed are enumerated. The statement is exact and the order transparent. The natural sequences are strictly and beautifully maintained. The three causes of abortion—the wayside, the stony ground, and the thorns—follow each other as the spring, the summer, and the autumn. If the seed escape the wayside, the danger of the stony ground lies before it; if it escape the stony ground, the thorns at a later stage threaten its safety; and it is only when it has successively escaped all three that it becomes fruitful at length.—Arnot.

How the Call of God is received.—This parable is both a solemn lesson and warning, and also a description of what is actually taking place in the world. It tells how the human heart actually treats the seed which is put into it—the word of God—the impulse which it receives from God to lead a good and holy life. All these receptions and all these rejections of the word are actually going on amongst us. There are calls perpetually going on; there are either sudden rejections or gradual forgetting of these calls perpetually going on also. The parable tells us how people treat these calls.

I. There is a certain class not necessarily without religious impressions and perceptions, but they think that they shall be able to make religious convictions and their treasured aim of success in life agree. All at once some impediment—something which goes against their conscience—bars the way. By a summary act they cast out the scruple, and are satisfied. Scripture assigns this to diabolical influence. Judas overcame with high hand his reluctance to betray our Lord; and it is said the devil entered into him. Where Satan succeeds he has gained a great victory, and goes far to achieve the loss of a soul.

II. The second class are those who from levity or carelessness of mind allow the word, which they at first received with gladness, to escape from them. They can be acted upon, “receive the word,” but have no energy of their own to take hold of it and extract its powers, and so they soon fall away. It is one thing to begin a thing, and a totally different thing to go on with it. The commencement is fresh; the continuance becomes stale. Perseverance to the end is the Christian triumph. Love is tried by continuance, by going on with what we have begun. This class, however, had no depth of affection for what was right in God’s law: they adopted it as a fancy, and threw it away again when they had tried it. Is not this very prevalent? What change, what inconstancy, do we see in the human heart!

III. The third class is guilty of worldliness—absorbed in the business, plans, and pursuits of this present life. They do not give a place in their thoughts to another world. The stream of life carries them along, being interested in the objects of this world, until that which has thriven by practice has completely driven out the principle which has had no exercise, and the result is a simple man of the world.

IV. Opposed to these different ways of treating the word of God, which end in its decay and suppression in man’s heart, is the treatment given to it by the honest and good heart, which does not sin against light, abandon what is undertaken, is not ensnared by the deceitfulness of riches, or captivated by the pomp and show of this world. It is faithful to God, knows the excellence of religion, is able to count the cost, and to make the sacrifice for the great end in view.—Mozley.

Different Classes of Hearers.

I. The wayside hearers.—Some people become familiarised with the gospel; it ceases to be news of any kind. Every time we hear and do not, that is a hardening of the footpath. “A smile at the end of a sermon; a silly criticism at the church door; foolish gossip on the way home.” Thus the seed is lost.

II. The rock hearers.—The word gets easily in, and as easily out again. Shallow, emotional hearers, who would do anything when they hear, except what costs trouble. They cannot resist temptation.

III. The thorny hearers.—The thorns are riches and worldly cares, and the poor are troubled with both as well as the rich.

IV. The honest hearers.—Sincere, earnest, believing, obedient.—Hastings.

Diverse Reception of the Word.

I. The wayside hearer hears the word, but does not understand it: the spiritually stupid.

II. The stony-ground hearer receives the word with joy, but without thought: the inconsiderately impulsive.

III. The thorny-ground hearer receives the truth, but not as the one supremely important thing: the double-minded.

IV. The fruitful-ground hearer receives the truth with his whole heart, soul, and mind: those of open and receptive mind.—Bruce.

Four Classes of Men.—Jesus discerned in the crowd four distinct kinds of countenances: some unintelligent and vacant; some enthusiastic and delighted; some of grave aspect, but evidently preoccupied; and some joyous and serene, as of those who had surrendered themselves wholly to the truth He taught. The first class includes those who are characterised by utter religious insensibility; they experience no anxiety of conscience, fear of condemnation, or desire of salvation: consequently they find nothing in the gospel of Christ which is congenial to them. The second is that of those whose hearts are fickle, but easily excited, and in whom imagination and sensitiveness of feeling supply for a time the lack of a moral sense. The novelties of the gospel, the opposition to received ideas which it proclaims, charm them. In almost every revival such men form a large proportion of the new converts. The third are those of serious but of divided heart: they seek salvation, and recognise the value of the gospel; but they long also for worldly prosperity, and are not prepared to sacrifice everything for the truth. In the case of those of the fourth class, spiritual interests rule the life. Conscience is not in their case asleep, as it is in those of the first of these classes: by it the will is governed and not by imagination or sentimental feelings, as in the case of the second; and it rules over those worldly preoccupations which are so potent in the lives of the third.—Godet.

Luk_8:4. “He spake by a parable.”—The preceding verses indicate a change in the outward mode of life of our Saviour. What follows indicates a change in His mode of teaching, which arrested the attention and excited the surprise of His most intimate disciples (cf. Mat_13:10). Many were now gathered together about Him, and the mode of teaching He adopted was calculated to sift the crowd, and separate genuine disciples from mere careless hearers.

Parables have a Dark and a Bright Side.—A parable is like the pillar of cloud and fire, which turned the dark side to the Egyptians, the bright side to the people of the covenant; it is like a shell which keeps the precious kernel as well for the diligent as from the indolent.—Gerlach.

Local Colouring of this Parable.—The parable spoken, as St. Matthew tells us, while Christ taught on the shore of the Lake of Gennesaret, may have been suggested by the scene before Him. Dean Stanley, describing the shores of the lake, shows us how easily this may have been the case: “A slight recess in the hillside, close upon the plain, disclosed at once in detail every feature of the great parable. There was the undulating cornfield descending to the water’s edge. There was the trodden pathway running through the midst of it, with no fence or hedge to prevent the seed from falling here and there on either side of it, or upon it—itself hard with the constant tramp of horse and mule and human feet. There was the “good” rich soil, which distinguishes the whole of that plain and its neighbourhood from the bare hills elsewhere, descending into the lake, and which, where there is no interruption, produces one vast mass of corn. There was the rocky ground of the hillside protruding here and there through the cornfields, as elsewhere through the grassy slopes. There were the large bushes of thorn springing up, like the fruit trees of the more inland parts, in the very midst of the waving wheat” (Sinai and Palestine).

Luk_8:5. “A sower.”—Rather, “the sower,” i.e. the servant to whom this task is entrusted. The figure Christ here uses of Himself—as one who by simple teaching begins the task of establishing the kingdom of God on earth—is in striking contrast to the conception of the Messiah which John the Baptist had formed: “whose fan is in His hand, and He will throughly purge His floor” (chap. Luk_3:17).

“Some fell.”—Not “he sowed some by the wayside,” but “some fell there.” The intention of the sower is good, but it depends upon the hearer where the seed shall fall.

“Trodden down … devoured it.”—Two dangers:

1. Careless obliteration of the truth heard.

2. The active malice of the devil.

“Fowls of the air.”—These are the thoughts, talk, and business of the world, that dissipate the mind and keep it in an atmosphere of frivolity, preventing all entrance of what is heard to the heart.—Stier.

The Seed by the Wayside.

I. The beaten path.—

1. The heart is trodden down by habit and custom.

2. The heart is trodden down by sin.

3. The heart is trodden down by the very feet of the sower.

II. The lost seed.—

1. It lies on the surface for a little while and does nothing.

2. It is soon carried off.—Maclaren.

How are Human Hearts beaten into a Highway?—Every child’s heart is sensitive to impression. But as it grows older—

I. The thousand influences, feelings, emotions, imaginations, treading over it continuously trample it into hardness.—Conviction of sin, not followed by turning from sin, leaves the heart harder.

II. The same effect is produced by the common experiences of life.—The wheels and carts of business. Too many make their hearts an open common, till they are beaten into an unimpressible callousness.

III. Another way is by the feet of sinful habits.—The vile feet of lust, of sensuality, of greed, of selfishness, of passion, are allowed to tread there. There is an impression that it does young people no harm to indulge in sin for a time, if they afterwards repent. It is a fatal falsehood. The heart that is trodden over by vile lusts or indulgences of any kind is never the same again.—Miller.

Luk_8:6. “It lacked moisture.”—The moisture at the root of the seed is the same as what is called in another parable the oil, to trim the lamps of the virgins—that is, love and steadfastness in virtue.—Bede.

Luk_8:7. The Thorns.

I. They suck in the sap which should go to nourish the good seed, and leave it a living skeleton.

II. They outgrow the grain both in breadth and height.

III. They spring of their own accord, while the good seed must be sown and cherished.

IV. As long as they live they grow.

V. They tear the husbandman’s flesh, as well as destroy the fruit of his field.

VI. It was where the seed and the thorns grew together that the mischief was done.

VII. When pulled up too late, they leave a mere blank in the field.—Arnot.

Luk_8:8. “Other fell on good ground.”—Whence, then, is the difference? Not from the seed. That is the same to all. Not from the sower, neither; for though these be divers, yet it depends little or nothing on that. Indeed, he is the fittest to preach who is himself most like his message, and comes forth not only with a handful of seed in his hand, but with store of it in his heart, the word dwelling richly in him (Col_3:16). Yet the seed he sows, being this word of life, depends not on his qualifications in any kind, either of common gifts or special grace. People mistake this greatly; and it is a carnal conceit to hang on the advantages of the minister, or to eye them much.—Leighton.

“He cried.”—The Lord calls the serious attention of the crowd to the unsatisfactory result of the sower’s labours: “He exclaimed aloud”—He emphasised these words, which were intended to awaken in His hearers that faculty for recognising Divine things without which even the teaching of Jesus Himself would have been for them an empty sound. The parable, indeed, has that in it which might easily be heard without being understood: some might take pleasure in the picture which it presented to the imagination, without perceiving the spiritual truth that lay behind it. More than the bodily ear was needed for the perception of that truth.—Godet.

Luk_8:10. “Unto you it is given” etc.—Yet was there no permanent line of demarcation drawn between the disciples and the multitude. It was allowable for any hearer at any time to pass from the careless or hostile crowd into the company of those who intelligently and sincerely accepted Jesus as their Teacher and Saviour.

Luk_8:11. “The seed is the word of God.”—The point of resemblance between the two is the powerful vitality that lies wrapped up in the unpretentious husk. The word, like the germ within the seed, has within it a force which is quite independent of human toil or effort, and which testifies to its Divine origin.

Luk_8:12. “The way side.”—“The way is the heart beaten and dried by the passage of evil thoughts.”

“Then cometh the devil.”—“This is the most terrible saying in the whole Bible,” says Luther, “and yet is so little thought of! For who thinks and believes that the devil too goes always to church and sees how men listen so carelessly to the word of God and do not even pray, and how their hearts are like a hard road, which the word does not penetrate? Alas! even in us who love the word of God there is still something of the hard road in our hearts.”

Luk_8:13. “With joy.”—There are two kinds of joy which the hearer of the word may experience. There is

(1) the joy which springs from a recognition of the greatness of the blessing as meeting a moral need, and which will lead the hearer to make any sacrifice to secure that blessing (cf. “for joy sold all that he had,” Mat_13:44); and

(2) the joy which springs from an overlooking the costs, and hazards, and hardships involved in a Christian life.

“In time of temptation fall away.”—The heat which only matures a true faith scorches up that which is merely temporary.

Faith the Root.—Faith is to the Christian life what the root is to the plant.

I. It is hidden from sight in the depth of the soul; but—

II. It is the source of spiritual firmness, and stability, and prosperity.

Rocky Hearts.—O rocky hearts! How shallow, shallow, are the impressions of Divine things upon you! Religion goes never further than the upper surface of your hearts. You have but few deep thoughts of God, and of Jesus Christ, and of the things of the world to come. All are but slight and transient glances! The seed goes not deep. It springs up, indeed, but anything blasts and withers it. There is little room in some. If trials arise, either the heat of persecution without, or of temptation within, this sudden spring-seed can stand before neither.—Leighton.

Luk_8:14. Preoccupation with Worldly Things.—The failure of the seed among thorns is due to a preoccupation with worldly things which in different cases takes a different form.

I. The cares which harass the poor.

II. The distractions inseparably connected with a life devoted to the pursuit of riches.

III. The pleasures to which those who are rich are tempted to addict themselves. Cf. Jer_4:3 : “Break up your fallow ground, and sow not among thorns.”

“Go forth.”—An indication of the restlessness of such characters, as contrasted with the “patience” of those of honest and good heart.

Childhood, Youth, and Age.—The first hindrance, viewed generally and as a whole, threatens the period of childhood, which lives for the outer world, and is as yet unsusceptible of the higher truth; the second, the period of youth, which is as susceptible as it is inconstant; the third, a still further advanced age, when the ripening in sanctification depends on the rooting out of indwelling sin.—Stier.

The Two-hearted Hearers.—The two-hearted come to no speed in anything. Friendship, it has been said, is one heart in two bodies; indecision is two hearts in one body, the one filled with earth’s thorns, the other with heaven’s seed. Your heart can hold many things at once, but you should never place side by side in it the seed and the thorns. Your whole soul must receive the seed as the Ark received the law, having no room for aught besides.—Wells.

Luk_8:15. “Honest and good heart.”—As for captious inquiries concerning human goodness, we know indeed that “there is none good but one, that is God”; and yet Scripture, reason, and experience convince us that some natures afford a better soil for the growth of spiritual seed than others.—Burgon.

Types of Character not Necessarily Permanent.—The three unfruitful kinds of ground do not indicate three types of character which must necessarily remain permanent: nor is the good ground good in itself; it is made good by the operation of the word, which, though here described as seed, is elsewhere represented as the dew and rain, the hammer and the fire, which soften, crush, and purify the hearts of men.

Luk_8:16. “When he hath lighted a candle.”—Having spoken of the effect of the word upon the hearers, Christ now tells His disciples what they must do as teachers of the word.

Christ the Bringer of Light.—Christ represents Himself as the bringer of light, just as He is the sower of seed. This light therefore comes to us from without, and is given to us that we may display it to others. The very purpose of a lamp is to shine and to give light to those in the house (cf. Mat_5:14-16). The truth at present veiled from the careless and indifferent is communicated by Christ to His apostles, but not as a mystery to be possessed and enjoyed by themselves: they are illumined in order that they may communicate to the world what they have received. Hence the apostles should take care to learn the meaning of the parables, “not hiding them under a blunted understanding, nor when they did understand them, neglecting the teaching of them to others.”

Luk_8:17. “Be made manifest.”—Christ was now taking special care in teaching the apostles, imparting to them in private special instruction, and removing the veil that concealed His meaning from so many who heard His public discourses. But there was nothing like favouritism in His procedure. He had in view the benefit of all in imparting illumination to the few: the present concealing was for the purpose of future revealing. This explains the plan He took for giving light to all men. Instead of leaving the truth to its fate, and contenting Himself with a public proclamation of it, He took special care to see that a certain number were thoroughly acquainted with it, and qualified to teach it to others. Instead of leaving a vague, ill-understood impression of His teaching to pervade human society, He gave the twelve a thorough training in spiritual things.

Luk_8:18. The Pulpit and the Pew.

I. A critical spirit is a great hindrance to profitable hearing.

II. A formal spirit hinders profitable hearing.

III. The preparation of the heart is necessary to profitable hearing.

IV. A teachable spirit is helpful to profitable hearing.

V. Attention is requisite to profitable hearing.—Kelly.

“Whosoever hath.”—This was a current proverb which Christ used to enforce one of His own parables. It is true in nature, and also in the spiritual sphere. Not that we acquiesce in any doctrine of God’s arbitrary decrees. It may be true that few are chosen, but it is no less true that many are called; and if they do not respond to the call, if they are not disposed to receive the teaching of Christ, the fault lies with those who have so disposed them—at first with their parents, and also much more with themselves. The “irreducible minimum” of truth which a man must have if more is to be given him is the “honest and good” heart. It was just that honest and good heart which alone made the difference between the eleven and the multitude to whom the same call was given, “Come unto Me, and I will give you rest.”—Beeching.

Progress in Knowledge.—The longing to know is that which the disciples “had,” and on account of which it was granted to them to receive the fulness of knowledge. His word given to us raises ever deeper questions in our hearts, and we receive ever richer answers.

The Responsibility of Hearing.—

1. The reward of hearing aright—fresh knowledge communicated as the faculty for receiving it is developed and strengthened by exercise;

2. The penalty attaching to neglect—utter deprivation of knowledge, and atrophy of the very power by which it is apprehended. There is nothing arbitrary in this rule; it belongs to God’s procedure in the kingdom of nature as well as in that of grace. “The fabric of the soul is affected by our indifference—the penalty of degeneration is the loss of functions, the decay of organs, the death of the spiritual nature.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2. The Parables concerning the Kingdom of God. Luk_8:4-21

(Parallels: Mat_13:1-23; Mat_12:46-50; Mar_3:31 to Mar_4:23.—Luk_8:4-15, Gospel for Sexagesima Sunday)

4And when much people were gathered together, and were come [when they werecoming] to him out of every city, he spake by a parable: 5A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and thefowls of the air devoured it. 6And some fell upon a rock [the rock]; and as soon as itwas sprung up, it withered away, because it lacked moisture. 7And some fell among [the] thorns; and the thorns sprang up with it, and [having sprung; om., and] chokedit. 8And other fell on [the] good ground, and sprang up, and bare fruit a hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.9And his disciples asked him, saying [om., saying, V. O.2], What might this parablebe [i.e., mean]? 10And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others [the rest only] in parables; that seeing they might notsee, and hearing they might not understand. 11Now the parable is this: The seed is theword of God. 12Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should [that they may not, ἵνα μὴ]13believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptationfall away. 14And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, andbring no fruit to perfection. 15But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience [or,16persevere in bringing forth fruit]. [But] No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, thatthey which enter in may see the light. 17For nothing is secret, that shall not be mademanifest; neither any thing hid, that shall not be known and come abroad. 18Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoeverhath not, from him shall be taken even that which he seemeth to have. 19Then came tohim his mother and his brethren, and could not come at him for the press. 20And it was told him by certain which said, Thy mother and thy brethren stand without, desiringto see thee. 21And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

EXEGETICAL AND CRITICAL

General Remarks.—Chronology: Luke correctly places the preaching of the kingdom of God on the part of the Saviour in this period of His Galilean activity. The comparison with Matthew and Mark teaches us, however, that he passes over several important particulars. Without here entering upon a criticism of the different earlier and later arrangements of the evangelical narrations, we simply state what order appears to us most worthy of credit: 1. The meal in Simon’s house (Luk_7:36-50). 2. Beginning of a new journey through Galilee (Luk_8:1-3). 3. Return εἰς οῖ̓κον (Mar_3:20). 4. Blasphemy respecting a covenant with Beelzebub (Mar_3:20-30. Comp. Mat_12:22-37). 5. His mother and His brethren (Mar_3:31-35. Comp. Luk_8:19-21; Mat_12:46-50). 6. The parables (Matthew 13; Mark 4; Luke 8),—that of the Sower first, according to all the Synoptics.

Luk_8:4. Much people.—Here, too, the Evangelists are not at variance, but complement one another. According to Luke the cities of all Galilee furnished their contingent to swell the company of hearers of the Lord—“ex quavis urbe erat cohors aliqua,” (Bengel.) According to Matthew and Mark this concourse is so great that the Saviour has to ascend a ship on the shore in order there to be heard better. Of the different parables which, according to Mark and Luke, were delivered at the same time on this occasion, Luke communicates only the first, together with its interpretation.

Luk_8:5. By the wayside.—“Eo, ubi ager et via inter se attingunt.” Here the first portion of the seed is threatened by a double danger—the feet of travellers and the birds of heaven. Notice how much the vividness of the parable is heightened by this last feature.

Luk_8:6. Upon the rock.—To be understood of a rocky soil covered with a thin layer of earth, so that the seed is repelled as soon as it attempts to shoot out roots. It grows comparatively high (ἐξανέτειλε, Matthew and Mark), but can only unfold itself above and not below.

Luk_8:7. Among the thorns.—Not an overgrown thistle-field, but a place in the arable ground where formerly thorns have grown up, which now come (from the roots) into development together with the seed, and finally entirely suffocate this, since they grow much more quickly, and first repressing the slow growing of the seed, soon make it entirely impossible.

Luk_8:8. On the good ground.—Which, through the care of the husbandman in preparation, has become good. Luke only mentions summarily the hundredfold increase, while Matthew and Mark speak of the thirty and sixtyfold.

When He had said these things.—Just so Matthew and Mark. According to the latter an ἀκούετε had also preceded. This whole parable is intended to constitute not only one out of many, but as the first in a closely connected series to form as it were His inaugural discourse as a teacher of parables. Comp. Mar_4:13.

Luk_8:9. Asked Him.—Here also the brief report of Luke must be filled up from the more detailed one of Matthew and Mark. It then appears that they asked not only for the interpretation of this parable, but in general concerning the cause why He speaks to the people in parables. The answer which Luke gives, Luk_8:10, is the answer to the question, which he himself does not state.

Luk_8:10. Unto you it is given.—According to all three Evangelists the kingdom of God is agreeably to this word of the Saviour: 1. A μυστήριον, which, however, 2. His disciples know, but, 3. only after it is given to them through the preparing grace of God, δέδοται γνῶναι. The true reconciliation between the Supernaturalism and Rationalism of the more ancient and the more modern form will have to proceed from this, that justice is done at once to each of these three thoughts.

But to the others only in parables.—We are not to supply: With the rest speak I in parables, but: to the rest it is given to understand the mysteries of the kingdom of God only when they are laid open to them in parabolic form.

That seeing they might not see.—Comp. Isa_6:9-10, where, however, we are never to lose from view, that: “The effect of hardening through prophecy is an eliciting, and so revealing, of the hardening which already exists and which through their fault reveals itself in reference to the word.” Stier. Comp. Lange on Mat_11:12.

Luk_8:11. The seed.—In the explanation it is, according to Luke, the Seed, according to Mark, the Sower, that stands in the foreground.

Luk_8:12. They that hear.—That is, who merely hear, without the word of preaching being mixed with faith. It is to be noticed that the Saviour only ascribes the miscarriage of the first, and not of the second and third portion of the seed to direct diabolical influence. The evil one is as quickly at hand (εὐθέως, εῖ̓τα) as the birds by the just-sown seed.

The distinction between the second and third kind appears especially to lie in this, that those sown upon the rock are the superficially touched, who are soon offended by persecution; those sown among the thorns, the half-hearted, who are soon seduced by temptation. “Hic ordo” says Calvin very correctly of the former, “a superiore differt, quia temporalis fides, quasi seminis conceptio, fructum aliquem promittit, sed non ita bene et penitus subacta sunt corda, ut ad continuum alimentum eorum mollities sufficiat, Et sane, ut œstu solis probatur terrœ sterilitas, ita persecutio et crux eorum vanitatem detegit, qui leviter tincti, nescio quo desiderio, non probe serio pietatis affectu imbuti sunt. Sciendum est, non vere esse incorruptibili semine regenitos, quod nunquam marcescit, quemadmodum Petrus docet.”

Luk_8:14. Cares and riches and pleasures.—Here, as in Mar_4:19, a threefold cause for the miscarriage of the third class, earthly care, possession, and enjoyment. Luke very beautifully describes these hearers as going away among the one and the other (πορευόμενοι), after they had listened for a while. “A picturesque addition” (De Wette).

And are choked.—See Meyer ad loc.

Luk_8:15. In an honest and good heart.—Not in an absolutely ethical sense (Meyer), for purity of heart cannot precede faith, but must follow it. Yet honest and good to receive seed and to bear fruit. An intimation of the right disposition for hearing, which itself in turn is a fruit of the gratia prœveniens. Comp. Act_10:35.

Luk_8:16. But no man.—The same saying appears again, Luk_11:33. Nothing stands in the way of our supposing that the Saviour repeated words of this kind on fitting occasions. In Mark also, Luk_8:21-22, it appears immediately after the parable of the Sower, and the connection of thought is not very difficult to give. The Saviour does not mean to say that as He had sufficiently illustrated to them the preceding parable, so they also should now on their part spread this abroad among others (Meyer, De Wette), but He utters it to be applied to what He had said in relation to the different reception of the word of God among men: namely, that the fruit of preaching would one day be known, and that it is therefore of the greatest importance actually to keep the word in a good and pure heart in order that in time to come it may become evident that it has brought forth fruit an hundredfold.

Luk_8:18. Take heed therefore.—In Luke the πῶς, in Matthew the τί, is brought more into prominence, while that which in Mat_13:12, appears in another connection, Luke here very fittingly adjoins. By this connection the significance of the—in all appearance—proverbial way of speaking is in a peculiar manner more precisely defined.—For whosoever hath, namely, of fruits of the word which he obtained by the fact that he heard in the right way. The productiveness is conditioned by the receptivity. Whoever first bears in himself a germ of the higher life, such a one will in the use of the prepated means continually receive more of spiritual blessing. Whoever neglects that which is deposited by God within him loses what he never rightly possessed. Ὅ δοκεῖ ἔχειν ἀρθήσεται, an exact interpretamentum of the original form in Mark, ὃ ἔχει. The so-called possession had been the fruit of a mere imagination.

Luk_8:19. Then came to Him.—Originally this occurrence belongs before the parable (see above), but apparently Luke communicates it here because it might serve very well to commend the right hearing, inasmuch as it indicates the high rank which the doers of the word (Jam_1:25), according to the Saviour’s judgment, enjoy.

And could not come at Him.—We gain a clear conception of the fact only by comparing Mar_3:21-30. The simplest understanding of Mar_3:20-21, is however apparently this, that no one else than the relatives of the Lord on this occasion had been afraid that He was beside Himself; in respect to His brothers, who, according to Joh_7:6, even later did not yet believe on Him, we can at least not call this inconceivable. Intentional malice existed here as little as Act_26:24. If we remark, however, that mother and brothers wait very quietly until He has finished speaking, and that the latter publicly requested Him to come unto them, we can just as well conceive that they lay hold of the calumny set afoot by the Pharisees: ὅτι Βεελζεβοὺλ ἔχει, as a means of withdrawing Jesus, out of well-meaning yet misguided affection, from this stormy sea. In no case does the account say that Mary uttered or believed these words of blasphemy. She stands here more in the midst than at the head of His relatives, and not possibly could she name the holy thing that was born of her, lunatic. Yet of one error she makes herself, together with her family, guilty. She wishes to withdraw the Saviour (perhaps out of provident care that He might take food, Mar_3:20), from the work which He regards as His food. This Jesus refuses with holy sternness, yet at the same time with tender forbearance. Of the self-denial which He demands in respect to earthly kindred, Mat_10:37, He Himself gives a brilliant example. What is said of Levi, Deu_33:9, is true now in a higher measure of Him.

Luk_8:20. And it was told Him.—Perhaps by one who would have been glad to see the immediately preceding discourse of rebuke, Mar_3:23 seq., continue no longer, and therefore with some eagerness makes use of this welcome interruption in order to direct the Saviour’s attention to something else.

Thy mother and thy brethren.—The difficult question, whom we have actually to understand by the ἀδελφοῖς of the Lord, has been even to the latest times answered in different ways. The view of those who here understand natural brothers of the Lord, children of Joseph and Mary, born after Jesus, has, according to the opinion we have hitherto held, at least the fewest difficulties. This view is powerfully vindicated by Dr. A. H. Blom, in his Disput. Theol. Inaug. de Christi ἀδελφοῖς καὶ ἀδελφαῖς, L. B. 1839. On the other side the later scruples of Lange and others, who here understand cousins of the Lord, may not be condemned. The question appears yet to demand a continued investigation in order finally to come to full decision. Comp. meanwhile the valuable essay of Wieseler, Stud, und Krit. 1842, 1., but particularly also the appendix to the 9th prælection on the Life of Jesus, by C. J. Riggenbach, Basel, 1858, where the grounds for and against each principal view have been very judiciously set forth. S. 286–304.

Luk_8:21. And He answered.—Comp. Lange on Mat_12:50. According to the picturesque trait in Mark, Luk_8:34, He in saying this looks with a benevolent glance over those immediately surrounding Him. With full consciousness He sacrifices, if it must be so, earthly relationships to higher ones. Thus does He assure His disciples of the higher rank which they enjoy in His eyes, while they are forgotten by the world. His mother and brothers, on the other hand, when they have come near enough, hear the only condition upon which He in truth can call them His own: namely, if they honor the will of the Father, who has assigned Him another circle than their limited dwelling. Doubtless at this word a voice in Mary’s heart testified that she belonged in a yet higher sense than κατὰ σὰρκα to the kindred of Christ. From the fact that the Saviour speaks alone of mother, brother, and sister, but not of His father, as indeed the latter nowhere appears in the history of His public life, it may with great probability be concluded that Joseph was now already dead. [The fact that Joseph nowhere appears in the course of our Lord’s ministry, renders it sufficiently probable that he was dead. But the fact that our Lord, among the possible relations which human beings can sustain to Him, does not include that of Father, may well be explained from His unwillingness to attribute to any human being that relation which God alone sustained to Him.—C. C. S.] His disciples He calls brethren, comp. Heb_2:11; but from this it by no means follows that His disciples themselves had the right to give to Him in too familiar a manner the name Brother.

DOCTRINAL AND ETHICAL

1. For the first time in the Gospel of Luke we here meet with the Lord teaching the people in parables, which of itself certainly could not have been strange to His hearers. The fiery orientals, whose fancy is so rich, whose thoughts are so accustomed to poetical vesture, early availed themselves of a form of teaching which could at once excite to reflection and satisfy the taste. Prophets like Nathan, sages like Solomon, poets like Isaiah, had veiled their oracles in the guise of the parable (2Sa_12:1-7; Ecc_9:14-16; Isa_5:1; Isa_28:23-29); and in the days of our Lord also the Jewish Rabbis availed themselves of this inviting mode of representation. One of the Rabbis, in particular, afterwards distinguished himself in this, namely, R. Nahorai, who lived a century after Christ, shortly before Bar-Cochba, and whose parables remind us in many respects of these of the Saviour. It would be indeed well worth the trouble to institute a distinct investigation upon the point how much the moral portion of the Talmud is indebted in this respect to the gospel. Comp. Sepp, L. J. ii. p. 243. And if we ask what, why, and how the Saviour taught in parables, we find new occasion to repeat the declaration, Joh_7:46.

2. By a parable we understand an invented narrative taken from nature or daily life, wherein weighty duties, truth, or promises, are set forth in a pictorial manner. While the philosophical myth must bring an abstract idea within the sphere of our conception; under the garb of the parable, on the other hand, a present or impending fact is placed before the eyes. While the simile gives only a simple agreement between two different things, it lacks the dramatic development and the striking issue which we meet with in a completed parable. Even from the fable is it distinguished, inasmuch as it moves within the bounds of possibility, and not only, like the fable, presents moral teaching, but also religious truth. The chief thought around which all the parables of the Saviour more or less directly revolve is the hidden character of the kingdom of God. It has therefore been attempted in many ways to arrange the different parables of our Lord into a complete whole, in which the doctrine of the kingdom of Heaven in all its parts is contained (Neander, Lisco, Lange, Schweitzer, &c). Nothing is easier than to derive a Theology, Anthropology, Soteriology, and Eschatology of Jesus from His parables, in which, however, it must be borne in mind that not every delicate feature of the representation can be used as a stone for a dogmatic edifice, but that only the tertium, comparationis, the leading idea, is to be made prominent according to the particular design.

3. The purpose of the parable is twofold, comp Mat_13:13, and Lange ad loc. Justly, therefore, has Lord Bacon already said: “Parabola est usus ambigui, facit enim ad involucrum, facit etiam ad illustrationem, in hoc docendi, in illo occultandi artificium quœri videtur.” Comp. Joh_9:39. However, we must not overlook the fact that the veiling of the truth in parables was only relative and temporary. They were not like the bushel under which the light was hid, but more like the veil of mist which indeed obscures the brilliancy of the sun, yet also more often allows it to stream through. The explanation which the Saviour gives of some parables in particular He would undoubtedly have given of all, had He been inquired of with the desire of salvation.

4. In respect to the parables also the Gospel of Luke shows an indisputable wealth. It is true we miss here individual parables which are found in Matthew 13, Mark 4, and elsewhere, but on the other hand several of the most exquisite parables have been preserved to us by Luke alone. Without speaking now of many gnome-like sayings which he communicates as parables, e.g. Luk_14:7, let us consider particularly the rich treasure of parables which he has preserved in the narrative of the Saviour’s last journey to Jerusalem, Luk_9:51 seq To these belong: 1. The Good Samaritan, Luk_10:30-37; Luke 2. The Importunate Friend, Luk_11:5-8; Luke 3. The Rich Fool, Luk_12:16-21; Luke 4. The Unfruitful Fig-tree, Luk_13:6-9; Luke 5. The Great Supper, Luk_14:6-24; Luke 6. The Tower and The War, Luk_14:28-32; Luke 7. The Lost Sheep, Coin, and The Prodigal Son, Luke 15. (of which, however, the first two appear with another design in Mat_18:12-13); 8. The Unjust Steward, Luk_16:1-9; Luke 9. Lazarus and Dives, Luk_16:19-31; Luke 10. The Servant Ploughing, Luk_17:7-10; Luke 11. The Unjust Judge and the Widow, Luk_18:1-8; Luke 12. The Pharisee and the Publican, Luk_18:9-14; Luke 13. The Parable of the Pounds (to be distinguished from that of the Talents, Mat_25:14-30), Luk_19:12-27. Even when Luke narrates parables given in the other Evangelists, he is not wanting in new peculiar features of them. Comp. for instance Luk_12:35-48, with Mat_24:42-51. Especially does he communicate the parables which are in agreement with the broad Pauline position of his Gospel, while we scarcely fear a contradiction when we maintain that it is among the parables preserved by him that the most exquisite in detail appear. Who would give up the dogs in the parable of Lazarus and the rich man? Who the trait of the haughty Pharisee standing by himself, σταθεὶς πρὸς ἑαυτόν, or of the eldest of the two sons who does not come out of the house, but directly from the field where he has served his father by his labor? How much would the parable of the Good Samaritan have lost in beauty if over against this friend of man, not a priest and Levite, but a simple citizen of Jerusalem, had been placed! Even if some of the parables in Luke contain particular cruces interpretum, yet the labor of investigation is richly compensated, as in reference also to all the parables related by him, the fine expression is applicable: “The miracles of Jesus are manifestly great individual parables of His general activity,—parables in act. His parables, on the other hand, unfold themselves as miracles of His word. The miracle is a fact which comes from the word and is converted into the word. The parable is a word which comes out of a fact and stamps itself in the fact. The common birthplace of these ideal twin forms is therefore the world-creating and world-transfiguring Word.” Lange.

5. Although in judging of the prophetic character of the parable, men have not always been temperate enough, and have certainly gone too far in finding in many the indication of individual periods in the development of Christianity beyond the general intimation of earlier or later times, it is nevertheless entirely beyond doubt that precisely like many prophecies, so do also many parables realize themselves continuously in ever-augmenting measure in the history of the kingdom of God [or, as Bacon says: “have a springing and germinant fulfilment in every age.”—C. C. S.]. This is true of the very first parable, the Sower. Considered in the most general way, it contains truth in reference to God’s word in the world as to when, how, and where, it has been sown at all times. But very especially is it applicable to the activity of the Great Sower in the kingdom of God, Christ; and certainly it is of moment how He here Himself communicates in parabolic form the result of His experience up to that time among His mainly unbelieving contemporaries. But continually does the fulfilment of the parabolic sketch repeat itself in the preaching of the gospel by apostles, martyrs, reformers, nay, and that of the most obscure country pastor. And so long as the world remains the world it will not cease to be true that a good part, nay the greatest part, of the seed is continually lost through the fault of men.

6. That the Saviour, not in the parable, but in the explanation of the parable to His disciples, speaks so unequivocally of the Evil One, is a convincing proof that the New Testament Satanology is to be regarded as something entirely different from a pædagogic accommodation to a superstitious popular fancy.

7. The cause why the seed with some bears no fruit and with some bears fruit more richly than with others, is not to be found in the fact that the heart of the one is by nature so much better than that of the other. Whoever would bring up Luk_8:15 as a proof against the doctrine of general depravity would do well first to read over once more Mar_7:21-23. The καλὸν καὶ ἀγαθόν is in the spirit of the Saviour’s teaching the fruit of the gratia prœveniens, from which the man has not withdrawn himself since God Himself has wrought in him the will, Php_2:13. It belongs to the work of the modern believing Dogmatics to develop the doctrine of prevenient grace in its deep religious and Christian ground more than has hitherto been done.

8. It is to be understood that among those of whom the Lord says that they fall away in time of temptation, there are no genuine believers. He Himself has declared that they believe πρὸς καιρόν, and the distinction between fides temporalis and salvifica, even on the ground of this expression, has a deep significance. Everywhere where the seed is lost there is lacking that ὑπομονῄ to which Luk_8:15 makes so emphatic allusion. Much may go on in a heart without its becoming in truth a partaker of the new life. Every conversion which has effect only in the sphere of the intellect, the feeling, the imagination, or the course of action itself, without having penetrated into the innermost sanctuary of the will, may be a blossom that endures long, but yet finally falls off without bearing fruit.

9. By the different measure of fruitfulness in good are indicated the different degrees of faith, love, sanctification, hope, &c., which have been attained in consequence of hearing. Therefore also the different measures of talents, gifts, and capacity to carry on the sowing for the kingdom of God through the ages (Lange). The cause of the great distinction is as little to be sought exclusively on the side of man as on the side of God. Here also both factors work together, and it must be well considered on the one hand that not every place of the field is ploughed and harrowed equally long; on the other hand, that not every spiritual gift bestowed is used with equal care. Here also the rule holds good that grace works ever mystically, yet never magically, and again: “Whoever will keep firm hold of the Lord’s gifts must use them in diligent labor for increase; for that are they in their nature given; keeping and gaining increase therewith are one. Works are faith’s nourishment, the diligence of faithful use is the oil for the burning lamp; to do nothing in the might of grace and to reap no fruit from its sowing is enough to bring with it the judgment which takes again what one appeared to have, and thought he had, but which was already no longer a true having.” Stier.

10. What the Saviour here says very definitely of the fruit of the word may be also asserted in a wider sense of all mysteries of the kingdom of heaven. Publicity before the judgment and in God’s hour is here emphatically the watchword.

11. What Paul declares of himself, 2Co_5:16, is to be seen in a yet higher sense in the Son of Man. The saying respecting His mother and His brothers is essentially only the repetition of the same principle which the boy of twelve years, Luk_2:49, had already uttered as His own. That Mary, even after the instruction received, Joh_2:4, could yet again have a thought of interfering to some extent actively in the plan of His labors is a new proof how far the Mary of the Gospels is still below the Immaculate Concepta of Rome. If Mary became great in the kingdom of God, this is not because she was after the flesh the mother of the Lord, but because she on her part fulfilled the will of His Father. [On the other hand, doubtless, for the mother of the Lord not to have been a believer would have been something too monstrous for Divine grace and providence to have for a moment permitted.—C. C. S.] Here also, as ever, the natural relation of the Saviour, compared with the spiritual, recedes far into the background.

HOMILETICAL AND PRACTICAL

Where Jesus preaches there is never lack of hearers.—The shore of the sea of Gennesaret a sowing field.—The word of God a seed: 1. Of heavenly origin; 2. of inestimable worth.—Let three quarters of the seed be lost, if only the last quarter prospers.—The feelingless heart is like a hard-trodden path.—The Evil One under the guise of innocent birds.—Inward hardening not seldom coupled with superficial feeling.—A lively impression of the word seldom also a deep one.—Prosperous growth must go on at once upward and downward.—Thorns grow up quicker than wheat-stalks.—Apostasy in the time of persecution: 1. A speedy; 2. an intelligible; 3. a miserable apostasy.—Faith for a time and faith for eternity.—Earthly care, earthly possession, earthly enjoyment in its relation to the word of preaching.—One can promise fruit without actually bringing it forth.—The effect of the word conditioned by the state of the heart.—Perseverance in good a token of genuine renewal; comp. Mat_24:13.—The different measure of fruitfulness and good, or what it has: 1. Remarkable; 2. humble; 3. encouraging.—The disciple desiring to learn must go with his questions, not from, but to, Jesus.—The kingdom of God: 1. A secret; 2. which, however, is intended to be understood; 3. the right understanding of which is granted, but; 4. only to the disciple of Christ.—The hiding of the truth in the parable for the not yet receptive mind, a manifestation of the Divine: 1. Holiness; 2. Wisdom 3. grace.—The disciple of the Lord not the light—but yet the candlestick.—Publicity the watchword of the kingdom of God; here all things; 1. Song of Solomon 2. must; 3. shall, at some time, come perfectly to light.—The perverse and the right way to hear the word.—Take heed how ye hear! 1. To the hearing itself you are obliged; 2. but one can hear in very different ways; 3. it is by no means indifferent in what way we hear; 4. therefore take heed.—Who hath, to him shall be given, &c.: 1. A marvellous saying; 2. a saying of truth; 3. a saying of wisdom.—The kindred of the Lord after the flesh and His kindred after the Spirit.—The pure and impure desire of seeing Christ.—A wish that appears laudable is not always really devout.—The high value which the Lord attaches to the hearing and fulfilling of the word.—His saying concerning His mother and brethren, the application of the fourth part of the parable of the Sower.—The spiritual family of the Saviour: 1. The wide-spread family likeness; 2. the firm family bonds; 3. the rich family blessing.

Starke:—Cramer:—Many hearers, few devout ones.—Nova Bibl. Tub.:—Formerly the people hasted from the cities to Christ, now, when one has not so far to go, they hasten from Him.—Christian teachers in their many unfruitful labors must possess their souls in patience and not hastily give up all for lost, Isa_49:4.—If grace does not moisten our heart and make it full of sap, the seed of the Divine word therein must dry up, for our heart is a rock.—Majus:—Take good note of the hindrances to thy conversion, and remove what stands in the way.—Auris condita est ad audiendum quœ conditor loquitur, Gordius Martyr.—Quesnel:—The understanding of the Holy Scripture and its mysteries is not given to all; one must humbly seek it from the fountain of wisdom.—Satan also knows that God’s word is the blessed means of conversion and salvation.—Canstein:—God gives no one the light of His knowledge for his own use merely, but also for the common benefit, 1Co_12:1.—Often for the punishment of unbelief even in this life all is taken away and the light turned into darkness, Mat_25:28.—Quesnel:—Whoever fervently loves Christ cannot long do without Him.—The Virgin Mary has no better right to Christ than other people, Luk_11:27-28.—A Christian in what concerns the service of God must forget even his parents, Mat_19:29.—Believers are spiritually related to Christ, and as dear to Him as children never are to their parents, Heb_2:11; Isa_49:15.

Luther (XII. 23, 24):—“This is it that has the most fearful sound, that such pious hearts as have a good root, are full of holy intention, of fixed purpose and fervent effort, yea to whom not even perseverance itself is lacking, have nevertheless been robbed of fruit. These are therefore those who will serve two Lords, please both God and the world together, and who do many and great things for God’s sake, and even that becomes a snare to them, because they take pleasure in that they become aware that they are filled with gifts and make profit. Such also are those who serve God most devoutly, but they do it for the sake of enjoyment and honor, or at least for the sake of religious benefit, either in this life or that to come.”

Heubner:—Similarity of the preaching of the Divine word and of sowing.—Two main classes of human character: 1. Evil: a. hardened, b. frivolous, c. impure, earthly minded (all human characters may be thrown into these classes, as indeed Kant has done it according to this very parable, Religion Innerhalb, &c., § 22. pp. 21, 22); 2. Hearts full of longing after salvation, &c.—The main part in preaching belongs to the hearer.—The preaching of the gospel never wholly fruitless; a ground of comfort, especially for young ministers.—Ahlfeld:—The husbandry of our Lord Jesus Christ: 1. The husbandman; 2. the field.—Stier:—1. The word of God is a seed; 2. even this seed’s thriving depends on the field; 3. what now is the good ground or heart for God’s word?—From whence comes such good ground?—G. Schweder:—The hearts of believers also are like to the various ground.—Baumeister:—The seeming Christian and the true Christian.—There are, namely: 1. Christians with a merely outward religion; 2. Christians with a shallow religion; 3. Christians with a half religion; 4. Christians with a true religion.—Thym:—Whose fault is it if few hearers of the word are saved? 1. Is it God’s who causes the word to be proclaimed?—2. Is it the fault of the word which is proclaimed to men?—3. Or is it that of the man to whom the word is proclaimed?—Burk:—The might of the word of God: 1. Through how manifold hindrances it breaks away; 2. what a rich and mighty fruit it brings forth.—Ritter:—As the man so his religion.—Florey:—What is required if God’s word is to bring forth fruit in us?—Rautenberg:—The complaint that God’s word brings forth so little fruit: 1. What ground for it; 2. what comfort against it; 3. what duty concerning it we have.—Harless:—The word of the kingdom an open secret.

Footnotes:

[2]Luk_8:9.—Rec.: λέγοντες. At least doubtful. [Om., Cod. Sin.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Luke

ONE SEED AND DIVERSE SOILS

Luk 8:4 - Luk 8:16.

Luke is particular in dating this parable as spoken at a time when crowds resorted to Jesus, and the cities of Galilee seemed emptied out to hear Him. No illusions as to the depth or worth of this excitement beset Him. Sadly He looked on the eager multitudes, because He looked through them, and saw how few of them were bringing ‘an honest and good heart’ for the soil of His word. Just because He saw the shallowness of the momentary enthusiasm, He spoke this pregnant parable from a heavy heart, and as He tells us in His explanation of it to the disciples {ver. 10}, uses the parabolic garb as a means of hiding the truth from the unsusceptible, and of bringing it home to those who were prepared to receive it. Every parable has that double purpose of obscuring and revealing. The obscuring is punitive, but the punishment is meant to be remedial. God never cheats men by a revelation that does not reveal, and the very hiding is meant to stimulate to a search which cannot be vain.

The broad outstanding fact of the parable is tragic. Three failures and one success! It may be somewhat lightened by observing that the proportion which each ‘some’ bears to the whole seed-basketful is not told; but with all alleviation, it is sad enough. What a lesson for all eager reformers and apostles of any truth, who imagine that they have but to open their mouths and the world will listen! What a warning for any who are carried off their feet by their apparent ‘popularity’! What a solemn appeal to all hearers of God’s message!

I. Commentators have pointed out that all four kinds of soil might have been found close together by the lake, and that there may have been a sower at work within sight.

But the occasion of the parable lay deeper than the accident of local surroundings. A path through a cornfield is a prosaic enough thing, but one who habitually holds converse with the unseen, and ever sees it shining through the seen, beholds all things ‘apparelled in celestial light,’ and finds deep truths in commonplace objects. The sower would not intentionally throw seed on the path, but some would find its resting-place there. It would lie bare on the surface of the hard ground, and would not be there long enough to have a chance of germinating, but as soon as the sower’s back was turned to go up the next furrow, down would come the flock of thievish birds that fluttered behind him, and bear away the grains. The soil might be good enough, but it was so hard that the seed did not get in, but only lay on it. The path was of the same soil as the rest of the field, only it had been trodden down by the feet of passengers, perhaps for many years.

A heart across which all manner of other thoughts have right of way will remain unaffected by the voice of Jesus, if He spoke His sweetest, divinest tones, still more when He speaks but through some feeble man. The listener hears the words, but they never get farther than the drum of his ear. They lie on the surface of his soul, which is beaten hard, and is non-receptive. How many there are who have been listening to the preaching of the Gospel, which is in a true sense the sowing of the seed, all their lives, and have never really been in contact with it! Tramp, tramp, go the feet across the path, heavy drays of business, light carriages of pleasure, a never-ending stream of traffic and noise like that which pours day and night through the streets of a great city, and the result is complete insensibility to Christ’s voice.

If one could uncover the hearts of a congregation, how many of them would be seen to be occupied with business or pleasures, or some favourite pursuit, even while they sit decorously in their pews! How many of them hear the preacher’s voice without one answering thought or emotion! How many could not for their lives tell what his last sentence was! No marvel, then, that, as soon as its last sound has ceased, down pounce a whole covey of light-winged fancies and occupations, and carry off the poor fragments of what had been so imperfectly heard. One wonders what percentage of remembrances of a sermon is driven out of the hearers’ heads in the first five minutes of their walk home, by the purely secular conversation into which they plunge so eagerly.

II. The next class of hearers is represented by seed which has had somewhat better fate, inasmuch as it has sunk some way in, and begun to sprout.

The field, like many a one in hilly country, had places where the hard pan of underlying rock had only a thin skin of earth over it. Its very thinness helped quick germination, for the rock was near enough to the surface to get heated by the sun. So, with undesirable rapidity, growth began, and shoots appeared above ground before there was root enough made below to nourish them. There was only one possible end for such premature growth-namely, withering in the heat. No moisture was to be drawn from the shelf of rock, and the sun was beating fiercely down, so the feeble green stem drooped and was wilted.

It is the type of emotional hearers, who are superficially touched by the Gospel, and too easily receive it, without understanding what is involved. They take it for theirs ‘with joy,’ but are strangers to the deep exercises of penitence and sorrow which should precede the joy. ‘Lightly come, lightly go,’ is true in Christian life as elsewhere. Converts swiftly made are quickly lost. True, the most thorough and permanent change may be a matter of a moment; but, if so, into that moment emotions will be compressed like a great river forced through a mountain gorge, which will do the work of years.

Such surface converts fringe all religious revivals. The crowd listening to our Lord was largely made up of them. These were they who, when a ground of offence arose, ‘went back, and walked no more with Him.’ They have had their successors in all subsequent times of religious movement. Light things are caught up by the wind of a passing train, but they soon drop to the ground again. Emotion is good, if there are roots to it. But ‘these have no root.’ The Gospel has not really touched the depths of their natures, their wills, their reason, and so they shrivel up when they have to face the toil and self-sacrifice inherent in a Christian life.

III. The third parcel of seed advanced still farther.

It rooted and grew. But the soil had other occupants. It was full of seeds of weeds and thorns {not thorn bushes}. So the two crops ran a race, and as ill weeds grow apace, the worse beat, and stifled the green blades of the springing corn, which, hemmed in and shut out from light and air, came to nothing.

The man represented has not made clean work of his religion. He has received the good seed, but has forgotten that something has to be grubbed up and cast out, as well as something to be taken in, if he would grow the fair fruits of Christian character. He probably has cut down the thorns, but has left their roots or seeds where they were. He has fruit of a sort, but it is scanty, crude, and green. Why? Because he has not turned the world out of his heart. He is trying to unite incompatibles, one of which is sure to kill the other. His ‘thorns’ are threefold, as Luke carefully distinguishes them into ‘cares and riches and pleasures,’ but they are one in essence, for they are all ‘of this life.’ If he is poor, he is absorbed in cares; if rich, he is yet more absorbed in wealth, and his desires go after worldly pleasures, which he has not been taught, by experience of the supreme pleasure of communion with God, to despise.

Mark that this man does not ‘fall away.’ He keeps up his Christian name to the end. Probably he is a very influential member of the church, universally respected for his wealth and liberality, but his religion has been suffocated by the other growth. He has fruit, but it is not to ‘perfection.’ If Jesus Christ came to Manchester, one wonders how many such Christians He would discover in the chief seats in the synagogues.

IV. The last class avoids the defects of the three preceding.

The soil is soft, deep, and clean. The seed sinks, roots, germinates, has light and air, and brings forth ripened grain. The ‘honest and good heart’ in which it lodges has been well characterised as one ‘whose aim is noble, and who is generously devoted to his aim’ {Bruce, The Parabolic Teaching of Christ, p. 33}. Such a soul Christ recognises as possible, prior to the entrance into it of the word. There are dispositions which prepare for the reception of the truth. But not only the previous disposition, but the subsequent attitude to the word spoken, is emphasised by our Lord. ‘They having heard the word, hold it fast.’ Docilely received, it is steadily retained, or held with a firm grip, whoever and whatever may seek to pluck it from mind or heart.

Further, not only tenacity of grasp, but patient perseverance of effort after the fruit of Christian character, is needed. There must be perseverance in the face of obstacles within and without, if there is to be fruitfulness. The emblem of growth does not suffice to describe the process of Christian progress. The blade becomes the ear, and the ear the full corn, without effort. But the Christian disciple has to fight and resist, and doggedly to keep on in a course from which many things would withdraw him. The nobler the result, the sorer the process. Corn grows; character is built up as the result, first of worthily receiving the good seed, and then of patient labour and much self-suppression.

These different types of character are capable of being changed. The path may be broken up, the rock blasted and removed, the thorns stubbed up. We make ourselves fit or unfit to receive the seed and bear fruit. Christ would not have spoken the parable if He had not hoped thereby to make some of His hearers who belonged to the three defective classes into members of the fourth. No natural, unalterable incapacity bars any from welcoming the word, housing it in his heart, and bringing forth fruit with patience.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 26

THE SOWER

Mat 13:1-23; Mar 4:1-25; & Luk 8:4-18. Mark: “And again He began to teach by the sea; and a great multitude were gathered unto Him, so that, entering into a ship, He sat in the sea. The whole multitude was at the sea on the land. And He was teaching them many things in parables. And He said unto them in His teaching, Hear ye! Behold, a sower went out to sow, and it came to pass while he was sowing, some fell by the wayside, and the fowls of the air came and devoured it; and others fell among the rocks, where it had not much earth, and immediately it sprang up, because it had no depth of earth; the sun having risen, it was scorched, and because it had no root, it withered away. And other seed fell among thorns, and the thorns sprang up and choked it out, and it brought forth no fruit; and others fell in good ground, and springing up brought forth fruit, and produced, some thirty, some sixty, and some a hundred fold. And He said unto them, Let the one having ears to hear, hear.”

Mat 8:10 : “And His disciples coming said to Him, Wherefore do You speak to them in parables? And He responding, said to them, Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whosoever has, to him shall be given, and he shall have more abundantly; but whosoever hath not, from him shall be taken even that which he hath.” How clearly do we see this law of spiritual thrift universally demonstrated in the kingdom of God! The great preachers are not those favored with brilliant precocity in the outset. Adam Clarke, who became the greatest linguist and theologian of his day, is said to have been proverbial for his juvenile stupidity. The brightest saints did not all receive a Pauline conversion nor a Pentecostal sanctification; but utilizing the germ of grace and spark of fire, they have moved on from the tinkling rill to the swelling river, from the potato-hill to the towering mountain. If you do not cultivate the grace given and utilize it for God, it will be taken from you, and given to others who will magnify the Donor. “Therefore I speak to them in parables, because seeing, they see not; hearing, they hear not; neither do they understand;” i.e., they see with their physical eyes and hear with their mortal ears, while their spiritual senses are locked tight in the death of sin. “The prophecy of Isaiah is fulfilled unto them, saying, By hearing, ye shall hear, and may not understand; seeing, ye shall see, and may not perceive.” You observe here the contingent tense of these verbs revelatory of grace, which is freely administered by the Holy Spirit to all who will receive it, as He is ever present to open the blind eyes and unstop the deaf ears, soften the stony heart, and quicken the dead spirit into life, thus giving blessed spiritual availability to all who will reciprocate His merciful intervention.

“For the heart of this people has waxed gross, and they hear heavily with their ears, and they have closed their eyes, lest they may see with their eyes, hear with their ears, understand with their heart, and turn, and I shall heal them.” (Isa 6:9.)

Where E.V. here says “be converted,” the reading is simply “may turn unto Me,” denoting their own spontaneous action, receptive of Divine mercy and spiritual overtures. “Happy are your eyes, because they see; and your ears, because they hear. For I say unto you, That many prophets and righteous men desired to see those things which you see, and saw them not; and to hear those things which you hear, and heard them not.” All the prophets, from the days of Abel through the lapse of four thousand years, had hoped and longed to see Jesus come on the earth, but died without the sight. So the saints of the Christian ages have lived and died, longing to see Jesus return in His glory. Shall our faith waver because He tarrieth? God forbid! Mar 4:14 : “The sower soweth the word. Those who are by the wayside, when the word is sown, and when they may hear it, immediately Satan comes, and takes away the word which was sown in their hearts.

And likewise those who were sown upon the rocks are they who, when they may hear the word, immediately with joy receive it. And they have no root in themselves, but are temporary; then tribulation or persecution arising on account of the word, immediately they are offended. And the others, who were sown among the thorns, are they who, hearing the word, and the cares of this age and the deceitfulness of riches and desires concerning remaining things come in, choke out the word, and it becomes unfruitful. And those which were sown in good ground are they who hear the word, and receive it, and bring forth, some thirty, some sixty, and some a hundred fold.” Here, in this notable, beautiful, and exceedingly lucid Parable of the Sower, we have four different sowings — the wayside, the stony ground, the thorny ground, and the good ground. You observe the final failure on the part of all the sowings except the good ground. The wayside sowing was all caught away by the fowls of the air, which emblematize demons. Consequently there were no results whatever in their case. O, what a large proportion of popular audiences belongs to this class! The precious truth on which they are dependent for salvation is snatched up by their guardian demons and carried away, the Word going in at one ear and out at the other, leaving them utterly empty and blank; so they get nothing, thus living and dying under the blaze of gospel day, but in practical heathenism, only hastening to a more dreadful damnation than if they had lived and died in Central Africa. The second sowing is among the rocks, where soil is scarce, and the underlying strata near the surface. It is a well-known fact in agriculture that this sort of land warms early under the vernal sun, germinating quickly, giving farmers the first grass in spring and the first vegetables; yet it is the first to wilt under the scorching summer sun, and to feel the heavy tread of an autumnal drought. What is needed to make this land all right? Blow up the rocks, break them to pieces, using the workable for edifices, fences, and roads, burning the fragments into lime to enrich the ground, thus transforming these almost worthless stony hills into fertile fields and blooming gardens. The stony ground here is the superficial convert, who, as Jesus says, “immediately receives the Word with joy;” i.e., is converted easily and quickly, characteristic of the great, sweeping revivals, in which hundreds and thousands are counted, and after a year we scarcely find a corporal’s guard. The trouble is, they are not “rooted and grounded in love.” (Eph 3:18.) Hence, when tribulation or persecution rises, they are offended; i.e., they fall away. If the work could move on steadfastly, not giving them time to backslide, till the dynamite of the Holy Ghost blows out and breaks up all the stony strata in the deep interior of the heart, thus sanctifying them wholly and transforming them into “good ground,” they would stand all right. The third sowing is in the thorny ground, which is much better and more hopeful than the stony ground. Thorns indicate rich soil, yet they are awfully obnoxious to the crop, and exceedingly difficult to get rid of, surviving every other indigenous bramble, and even making their appearance after the land has been cultivated a hundred years. We need the long, sharp mattock of entire sanctification to dig them out by the roots, then burn them into ashes, and sow it on the fields to enrich the soil, thus developing it into good ground. Jesus tells us that these thorns are the cares of the world, and the deceitfulness of riches, and desires appertaining to other things; i.e., things other than the kingdom of God. The thorny ground here gets a much better and deeper work of grace than the stony ground, and is apt to get the victory over the seductive temptations to carnal pleasure and worldly amusement incident to the youth, and go on into the sterner responsibilities of middle life, to find accumulating riches, multiplication of worldly business, social and official aggrandizement, preponderant over the citadel of grace in his heart, ultimately getting the door open wide enough for Satan, with a cohort of carnal and worldly imps, to come in, quench the fire of spiritual devotion, and freeze him into a beautiful iceberg, reflecting the splendor of the polar sun, which shines six months without setting, concentrating the admiration of the whole Church, so they elect him a member of the General Conference, promoting him to honors and emoluments, making him a ruling elder; and, finally, preaching him a glorious funeral sermon, while he is with Dives in hell. The digging necessary to take out all the thorn roots is quite a painful ordeal, while the consuming fire of the Holy Ghost, in His sanctifying Pentecost, by the mere mention, brings stampede into a popular Church, filled up with these thorny-ground backsliders. The fourth sowing is on the good ground. Of course you already know what this good ground is. It is the heart which the Holy Ghost has made good, as none are good by nature. In the Divine estimation, pursuant to the great plan of salvation, the ground is not good till all the rocks and thorns are sanctified out. You see ample provisions are made in the economy of gospel grace to make all the ground good; i.e., sanctify every heart. How can you make the hard, dry, wayside land good? Throw the fence of God’s gracious providence around it, and keep stock from treading on it. The vernal showers will soften it, the freezes loosen it up, till it becomes alluvial. Cast fertilization on it, take out all of the rocks, and grub up all of the thorns; let the plow go down deep, and the harrow do thorough work, and before you are aware, you have good ground. You see in the progress of this parable that, out of the four sowings, only one proves a success. The wayside does not so much as receive the seed till it is devoured by the demons. The stony ground germinates quickly, but utterly withers speedily, terminating in total failure; while the thorny ground not only germinates, but grows up and produces fruit; but Luke says it does not bring it to perfection; i.e., it either rots on the stalk, or after it is gathered, as unripe fruit will not keep. Hence you see that the only hope for the first three sowings is to turn all of the land into good ground — i.e., get all hearts sanctified wholly — then every sowing will be a success. You here see the wonderful growth in grace peculiar to sanctified people; as in case of the good ground some produce thirty-fold — i.e., at the end of life had thirty times as much religion as when they were converted; others, sixty; and others, a hundred — i.e., winding up with a hundred times the quantum of regenerating grace. O what an incentive to everybody to come into the good ground — i.e., to get sanctified wholly!

“And He said to them, Whether does the light come, that it may be placed under a bushel or under a bed? is it not that it may be placed on a candlestick? for there is nothing hidden which may not be revealed; nor was there anything secret, but that it may come into the light. If any one has ears to hear, let him hear. And He said to them, See what you hear. With what measure you measure, it shall be measured unto you, and shall be added to those who hear. For whosoever may have, shall be given unto him; whosoever has not, it shall be taken from him whatsoever he hath.”

Thus our Lord winds up this beautiful, lucid, and instructive Parable of the Sower with a few pertinent practical remarks. If you would not put your light under a bushel, you must become good ground, and appreciate the wonderful possibilities of accumulation here specified, one gaining thirty, another sixty, and another a hundred fold. His trite maxim about hearing, He also subjoins. To the unspiritual it sounds insignificant, as the multitude were then hearing His voice; yet it is only the spiritually quickened ear that can hear the voice of God that wakes the dead, physical ears only hearing the voice of the man who can not save. We receive the Man Christ, while the God Christ saves us. He also here very pertinently repeats His wonderful law of spiritual thrift. That if we faithfully utilize the gifts and graces He gives us, He will increase them indefinitely; while if we are lazy and unappreciative, He will take them away altogether, giving us a place with the “unprofitable servant.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8:4-15 The parable of the farmer scattering seed depicts people’s varied responses to Jesus’ ministry of proclaiming God’s Kingdom.

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

Luk 8:4. Τῶν κατὰ πόλιν) out of every city there was some body of men.—ἐπιπορευομένων) Ἐπὶ is to be referred to the multitude of the people.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_8:4-15. See on Mat_13:1-23; Mar_4:1-20. The sequence of events between the message of the Baptist and this parabolic discourse is in Matthew wholly different.

συνίοντος δέ] whilst, however, a great crowd of people came together, also of those who, city by city, drew near to Him. τῶν κ.τ.λ. depends on ὄχλου πολλοῦ, and καί, also, shows that this ὄχλος πολύς, besides others (such, namely, as were dwelling there), consisted also of those who, city by city, i.e. by cities, etc. Ex quavis urbe erat cohors aliqua, Bengel.

ἐπιπορεύεσθαι, not: to journey after (Rettig in the Stud. u. Krit. 1838, p. 486), but to journey thither, to draw towards. Comp. Bar_6:62; Polyb. iv. 9. 2. Nowhere else in the New Testament; in the Greek writers it is usually found with an accusative of place, in the sense of peragrare terram, and the like.

διὰ παραβ.] by means of a parable. Luke has the parable itself as brief and as little of the pictorial as possible (see especially Luk_8:6; Luk_8:8); the original representation of the Logia (which Weiss finds in Luke) has already faded away.

Luk_8:5. The collocation ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον has somewhat of simple solemnity and earnestness.

μέν] καί follows in Luk_8:6. See on Mar_9:12.

καὶ κατεπατ.] not inappropriate, since the discourse is certainly of the footpath (in opposition to de Wette), but an incidental detail not intended for exposition (Luk_8:12).

Luk_8:7. ἐν μέσῳ] The result of the ἔπεσεν. See on Mat_10:16; and Krüger, ad Dion. Hal. Hist. p. 302.

συμφυεῖσαι] una cum herba segetis, Erasmus.

Luk_8:9-11. τίς … αὕτη] namely, κατὰ τὴν ἑρμηνειαν, Euthymius Zigabenus.

τοῖς δὲ λοιποῖς ἐν παραβ.] but to the rest the mysteries of the kingdom of God are given in parables, that they, etc. What follows, viz. ἵνα βλέποντες μὴ βλέπωσι κ.τ.λ., is the contrast to γυῶναι.

ἔστι δὲ αὕτη ἡ παραβολή] but what follows is the parable (according to its meaning).

οἱ δὲ παρὰ τὴν ὁδόν] to complete this expression understand σπαρέντες, which is to be borrowed from the foregoing ὁ σπόρος. But since, according to Luk_8:11, the seed is the Gospel, a quite fitting form into which to put the exposition would perhaps have been τὸ δὲ παρὰ τὴν ὁδὸν τούτων ἐστίν, οἳ κ.τ.λ. Luk_8:14-15 come nearer to such a logically exact mode of expression.

Luk_8:13. Those, however, (sown) upon the rock are they who, when they shall have heard, receive the word with joy; and these, indeed, have no root, who for a while believe, etc.

Luk_8:14. But that which fell among the thorns, these are they who have heard, and, going away among cares, etc., they are choked. The οὗτοι (instead of τοῦτο) is attracted from what follows (Kühner, ad Xen. Mem. i. 2. 42), as also at Luk_8:15.

ὑπὸ μεριμνῶν κ.τ.λ.] a modal limitation to πορευόμενοι, so that ὑπό marks the accompanying relations, in this case the impulse, under which their πορεύεσθαι, that is, their movement therefrom (that is, their further life-guidance), proceeds, Bornemann in loc.; Bernhardy, p. 268; Ellendt, Lex. Soph. II. p. 881. The connecting of these words with συμπνίγ. (Theophylact, Castalio, Beza, Elsner, Zeger, Bengel, Kuinoel, de Wette, Ewald, Schegg, and others) has against it the fact that without some qualifying phrase πορευόμενοι, would not be a picturesque (de Wette), but an unmeaning addition, into which the interpreters were the first to introduce anything characteristic, as Beza, Eisner, Wolf, Valckenaer: digressi ab audito verbo, and Majus, Wetstein, Kuinoel, and others: sensim ac paulatim (following the supposed meaning of הלךְ, 2Sa_3:1, and elsewhere). Comp. Ewald, more and more.

τοῦ βίου] belongs to all the three particulars mentioned. Temporal cares (not merely with reference to the poor, but in general), temporal riches, and temporal pleasures are the conditioning circumstances to which their interest is enchained, and among which their πορεύεσθαι proceeds.

συμπνίγονται] the same which at Luk_8:7 was expressed actively: αἱ ἄκανθαι ἀνέπνιξαν αὐτό. Hence συμπνίγονται is passive; not: they choke (what was heard), but: they are choked. That which holds good of the seed as a type of the teaching is asserted of the men in whose hearts the efficacy of the teaching amounts to nothing. This want of precision is the result of the fact that the hearers referred to were themselves marked out as the seed among the thorns.

κ. οὐ τελεσφ consequence of the συμπνίγ., they do not bring to maturity, there occurs in their case no bringing to maturity. Examples in Wetstein and Kypke.

Luk_8:15. τὸ δὲ ἐν τ. κ. γῇ] sc. πεσόν, Luk_8:14.

ἐν καρδίᾳ κ.τ.λ.] belongs to κατέχουσι (keep fast, see on 1Co_11:2), and ἀκούσαντες τὸν λόγ. is a qualifying clause inserted parenthetically.

καλῇ κ. ἁγαθῇ] in the truly moral meaning (comp. Mat_7:17), not according to the Greek idea of εὐγένεια denoted by καλὸς κἀγαθός (Welcker, Theogn. Proleg. p. xxiv. ff.; Maetzner, ad Antiph. p. 137; Stallbaum, ad Plat. Rep. 8, p. 569 A). But the heart is morally beautiful and good just by means of the purifying efficacy of the word that is heard, Joh_15:3.

ἐν ὑπομονῇ] perseveringly. Comp. Rom_2:7. A contrast is found in ἀφίστανται, Luk_8:13. Bengel well says: est robur animi spe bona sustentatum, and that therein lies the summa Christianismi.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 8:4-8 . Parable of the sower (Mat 13:1-9 , Mar 4:1-9 ).

Luk 8:4 . ὄχλου : Lk., like the two other evangelists, provides for the parable discourse a large audience, but he makes no mention of preaching from a boat, which has been forestalled in a previous incident (chap. Luk 5:3 ). καὶ τῶν κατὰ πόλιν , etc.: this clause simply explains how the crowd was made up, by contingents from the various towns. This would have been clearer if the καὶ had been left out; yet it is not superfluous, as it gives an enhanced idea of the size of the crowd = even people from every city gathering to Him. διὰ παραβολῆς : Lk. gives only a single parable in this place.

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

7. The Parable of the Sower: Luk 8:4-18.

The preceding passage indicated a change in the mode of the Lord’s outward life. The following passage indicates a change in His mode of teaching; a crisis, therefore, has been reached. The sequel will make us acquainted with its nature. Before this, Jesus had spoken a few parables (Luk 8:36-39, Luk 6:39; Luk 6:47 et seq.). From now, and for a very long time, He habitually makes use of this method. The parable possesses the double property of making an indelible impression of the truth on the mind of him who is able to perceive it through the figure in which it is clothed, and of veiling it from the observation of the inattentive or indolent hearer whose mind makes no effort to penetrate this covering. It is thus admirably fitted for making a selection from the hearers.

The term parable (from παραβάλλειν, to place side by side) denotes a form of instruction in which, by the side of the truth, is placed the image which represents it. This is also the meaning of παροιμία, a path by the side of the high road. The parable bears a close resemblance to the fable; but it differs from it in two respects, one of substance, the other of form. Whilst the fable refers to the relations of men with one another, and to the moral laws which regulate these relations, the parable deals with man’s relations with God, and with the lofty principles by which they are governed. The loftier sphere in which the parable moves determines the difference of form which distinguishes it from the fable. The fable partakes of a humorous character; it is quite allowable, therefore, in it to make plants and animals speak. The aim of the parable is too serious to comport with such fictions. There must be nothing in the picture to violate probability. Animals and material objects may be employed in the parable (sheep, leaven); but they must not assume a character contrary to their actual nature.— The parable was the most natural mode of teaching for Jesus to adopt. Living in the incessant contemplation of the divine world, which lay open to His inward sense, finding Himself at the same time also in constant intercourse with the external world, which He observed with intelligent and calm attention, He was necessarily led to make constant comparisons of these two spheres, and to perceive the innumerable analogies which exist between them.

The first parable He uttered that was fully worked out, appears to have been this of the sower. Matthew makes it the opening parable of the large collection in chap. 13. Mark assigns it a similar place at the head of a more limited collection, chap. 4. It is the only one, besides that of the vine-dressers, a parable belonging to our Lord’s last days, which has been preserved in all the three Syn. In all three, the general explanation, which Jesus gives His disciples once for all, as to why He employs this form of teaching, is connected with the account of this parable. It appears, therefore, that it was the first complete similitude that He offered them. Moreover, it was the one which seems to have struck the disciples the most, and which was most frequently told in the oral tradition; this explains its reproduction by our three evangelists.

The following passage contains: 1 st. The parable (Luk 8:4-8); 2 d. The explanations given by Jesus respecting this mode of teaching (Luk 8:9-10); 3 d. The exposition of the parable (Luk 8:11-15); 4 th. A warning to the apostles as to the course they must pursue in regard to truths which Jesus teaches them in this way (Luk 8:16-18).

1 st. Luk 8:4-8. The Parable.

Matthew and Mark place this parable after the visit of the mother and brethren of Jesus (Mat 13:1; Mar 4:1). In Luke it immediately precedes the same narrative (Luk 8:19 et seq.). This connection may be the result of a real chronological relation, or of a moral relation as well; comp. Luk 8:15, “those who keep the word and bring forth fruit,” with Luk 8:21, “those who hear the word of God and practise it.”

We might make τῶν ἐπιπορευομένων, coming together unto Him, the complement of ὄχλου, a multitude, by giving καί the sense of even. But this construction is forced; the two genitives are parallel. Luke’s meaning is: “As a great multitude was gathered about Him, and as it was continually increasing, owing to fresh additions, which were arriving more or less from every city.” This prefatory remark contains a great deal. Jesus goes through the country, stopping at every place; the Twelve are His immediate attendants; the cities are emptied, so to speak; their entire populations accompany Him. We have evidently reached a crisis. But the more the number of His hearers increases, the more clearly Jesus sees that the time has come to set some sifting process to work amongst them; if, on the one hand, it is necessary to draw the spiritual into closer attachment, on the other, it is of importance to keep the carnal at a distance. The parables, in general, have this tendency; that of the sower, by its very meaning, has a direct application to this state of things.

It appears from Matthew and Mark that Jesus was seated in a vessel on the sea-shore, and that from this kind of pulpit He taught the people who stood upon the banks. He could therefore easily discern the various expressions of the persons composing the multitude.

The art. ὁ before σπείρων designates that one of the servants who has been entrusted with this work. Gess points out the contrast between this sower, who commences the work of establishing the kingdom of God by means of the Word alone, and the Messiah, as pictured by John the Baptist, having His fan in His hand.

Jesus divides His hearers into four classes, and compares them to four kinds of soil, of which the surrounding country furnished Him with illustrations at the very time He was speaking. From the edge of the lake the soil rises very rapidly; now, on such slopes, it easily happens that the higher portion of a field has only a thin layer of mould, whilst, going down towards the plain, the bed of earth becomes deeper. Hence the differences indicated. The first soil (by the wayside) is the part nearest the path which is freely used by passers-by. The second (on the rock, according to Luke; in stony places, in Matthew and Mark) does not denote, as is often thought, a soil full of stones; but, as is well expressed by Luke, and confirmed by the explanation, because there was no depth of earth (Matthew and Mark), that portion of the field where the rock is only covered with a thin layer of earth. The third is a fertile soil, but already choke-full of the seeds of thorns and briars. There remains the good soil (Mark and Matthew, καλή). This last land is neither hard as the first, nor thin as the second, nor unclean as the third; it is soft, deep, and free from other seeds. The four prep. employed by Luke well describe these different relations of the seed with the soil: παρά, by the side; ἐπί, upon; ἐν μέσῳ, in the midst; εἰς, into (ἐπί in the T. R., Luk 8:8, has only very insufficient authorities).

The fate of the seed is determined by the nature of the soil. On the first soil it does not even spring up. The φυέν, having sprung up (Luk 8:6-8), is passed over in silence in the 5th verse. Not having germinated, the seed is destroyed by external causes, the passers-by and the birds. Matthew and Mark mention only the latter. On the second soil the seed springs up; but the root, immediately meeting with the rock, cannot develope itself in proportion to the stem, and, as soon as the sun has dried up the thin layer of earth, the plant perishes. The seed on the third soil grows into ear; but briars choke it before the grain is formed. Thus in the first case there are two external causes of destruction; in the second, an external and an internal cause; in the third, a single cause, and this altogether internal. On the fourth soil the plant successfully accomplishes the entire cycle of vegetation. Luke only mentions the highest degree of fertility, a hundred-fold. Matthew and Mark speak of lesser degrees; Mark in an ascending, and Matthew in a descending order. How puerile and unworthy of earnest men these trifling variations would be, if the evangelists worked upon a common document!

The Lord invites the serious attention of the multitude to this result; ἐφώνει, He raises His voice [He cried, A.V.], these are the words which He emphasizes. He endeavours to awaken that inward sense for divine things, without which religious teaching is only an empty sound.

The design of Jesus is, first of all, to show that He is not deceived by the sight of this crowd, which is apparently so attentive; then to put His disciples on their guard against the expectations which such a large concourse might create in their minds; lastly, and more than all, to warn His hearers of the perils which threatened the holy impressions they were then experiencing.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

The selfsame Gospel is sown everywhere, but not with like fruit, and that through the only fault of men themselves.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(4) And when much people were gathered . . .—The narrative is less precise than that in St. Matthew. It is possible that the parable may have been repeated more than once.

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

4-15. The Parable of the Sower.

4. when much people were gathered together] Rather, were coming together. Our Lord, though ready at all times to utter the most priceless truths even to one lonely and despised listener, yet wisely apportioned ends to means, and chose the assembling of a large multitude for the occasion of a new departure in His style of teaching.

and were come to him out of every city] Rather, and (a multitude) of those throughout every city resorting to Him. A comparison of this Parable and the details respecting its delivery, as preserved in each of the Synoptists (Mat_13:2-13; Mar_4:1-20), ought alone to be decisive as to the fact that the three Evangelists did not use each other’s narratives, and did not draw from the same written source such as the supposed Proto-Marcus of German theorists. The oral or written sources which they consulted seem to have been most closely faithful in all essentials, but they differed in minute details and expressions as all narratives do. From St Matthew (Mat_13:1) we learn that Jesus had just left “the house,” perhaps that of Peter at Capernaum; and therefore the place which He chose for H is first Parable was probably the strip of bright hard sand on the shore of the Lake at Bethsaida. Both St Matthew and St Mark tell us that (doubtless, as on other occasions, to avoid the pressure of the crowd) He got on one of the boats by the lake-side and preached from thence.

by a parable] St Luke here only reports the Parable of the Sower and its interpretation. St Mark adds that of the seed growing secretly (Mar_4:26-29), and that of the grain of mustard seed (30-32; Luk_13:18-21). St Matthew (Mat_13:24-53) gives his memorable group of seven Parables: the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl, the Drag-net. This is no doubt due to subjective grouping. Our Lord would not bewilder and distract by mere multiplicity of teachings, but taught “as they were able to hear it” (Mar_4:33). ‘Parable’ is derived from paraballo ‘I place beside’ in order to compare.

A Parable is a pictorial or narrative exhibition of some spiritual or moral truth, by means of actual and not fanciful elements of comparison.

It differs from a fable by moving solely within the bounds of the possible and by aiming at the illustration of deeper truths; from a simile in its completer and often dramatic development, as also in its object; from an allegory in not being identical with the truth illustrated. The moral objects which our Lord had in view are explained below (Luk_8:10), but we may notice here the unapproachable superiority of our Lord’s Parables to those of all other teachers. Parables are found scattered throughout the literature of the world. They abound in the poems and sacred books of later religions (Sir_1:25, “Parables of knowledge are in the treasures of wisdom,”) and they have been frequently adopted in later days. But “never man spake like this Man,” and no Parables have ever touched the heart and conscience of mankind in all ages and countries like those of Christ. “He taught them by Parables under which were hid mysterious senses, which shined through their veil, like a bright sun through an eye closed with a thin eyelid.” Jer. Taylor. For Old Testament parables see 2Sa_12:1-7; Ecc_9:14-16; Isa_28:23-29. St Luke is especially rich in Parables. The word ‘parable’ sometimes stands for the Hebrew mashal ‘a proverb’ (Luk_4:23; 1Sa_10:12; 1Sa_24:13); sometimes for a rhythmic prophecy (Num_23:7) or dark saying (Psa_78:2; Pro_1:6); and sometimes for a comparison (Mar_13:28).

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 when much people were gathered together,.... To Jesus, as he was by the sea side, the sea of Galilee, or Tiberias:

and were come to him out of every city; of Galilee, to hear him preach, and see miracles:

he spake by a parable; the following things.

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

4 And when much people were gathered together, and were come to him out of every city, he spake by a parable:

Ver. 4. And when much people, &c.] {See Trapp on "Mat 13:2"} &c

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the parable of the sower explained in the notes at Mat. 13:1-23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We have had this parable, See Poole on "Mat 13:1", See Poole on "Mar 4:1". See the notes on both these chapters.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 4-15. The parable of the sower, and the Lord"s interpretation of it.

And when much people were gathered together, and were come to him out of every city, he spake by a parable. A great change, it is clear, took place in our Lord"s way of working at this period. We have already (in the note on ver. 1) remarked that from henceforth he dwelt no longer in one centre, his own city Capernaum, but moved about from place to place. A new way of teaching was now adopted that of the "parable." It was from this time onward that, when he taught, he seems generally to have spoken in those famous parables, or stories, in which so much of his recorded teaching is shrined. Hitherto in his preaching he had occasionally made use of similes or comparisons, as in Luk_5:6 and Luk_6:29, Luk_6:48; but he only began the formal use of the parable at this period, and the parable of the sower seems to have been the earliest spoken. Perhaps because it was the first, perhaps on account of the far-reaching nature of its contents, the story of "the sower" evidently impressed itself with singular force upon the minds of the disciples. It evidently formed a favourite "memory" among the first heralds of the new faith. It is the only one, with the exception of the vine-dressers, one of the latest spoken, which has been preserved by the three Matthew, Mark, and Luke. It is identical in structure and in teaching in all the three, which shows that they were relating the same story. It differs, however, in detail; we thus gather that the three did not copy from one primitive document, but that these "memories" were derived either from their own recollections or at least from different sources. Now, what induced the Master thus deliberately to change the manner of his teaching? In other words, why, from this time forward, does he veil so much of his deep Divine thought in parables? Let us consider the attitude of the crowds who till now had been listening to him. What may be termed the Galilaean revival had well-nigh come to an end. The enthusiasm he had evoked by his burning words, his true wisdom, his novel exposition of what belonged to human life and duty, was, when he left Capernaum and began his preaching in every little village (ver. 1), at its height. But the great Heart-reader knew well that the hour of reaction was at hand. Then the pressure of the crowds which thronged him was so great that, to speak this first parable, he had to get into a boat and address the multitude standing on the shore; (Mat_13:2) but the moment was at hand which St. John (Joh_6:66) refers to in his sad words, "From that time many of his disciples went back, and walked no more with him." It was in view of that moment that Jesus commenced his parable-teaching with "the sower." As regards the great mass of the people who had crowded to hear his words and look on his miracles, the Lord knew that his work had practically failed. At the first he spoke to the people plainly. The sermon on the mount, for instance, contains little, if anything, of the parable form; but they understood him not, forming altogether false views of the kingdom he described to them. He now changes his method of teaching, veiling his thoughts in parables, in order that his own, to whom privately he gave the key to the right understanding of the parables, should see more clearly, and that those who deliberately misunderstood him the hostile Pharisee and Sadducee, for instance should be simply mystified and perplexed as to the Teacher"s meaning; while the merely thoughtless might possibly be fascinated and attracted by this new manner of teaching, which evidently veiled some hidden meaning. These last would probably be induced to inquire further as to the meaning of these strange parable-stories. Professor Bruce, who has very ably discussed the reasons which induced Christ at this period of his ministry to speak in parables, says there is a mood which leads a man to present his thoughts in this form. "It is the mood of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself by a process of reflection, frames for his thoughts forms which half conceal, half reveal them reveal them more perfectly to those who understand, hide them from those who do not (and will not) forms beautiful, but also melancholy, as the hues of forest in late autumn. It" this view be correct, we should expect the teaching in parables would not form a feature of the initial stage of Christ"s ministry. And such accordingly was the fact." As regarded the men of his own generation, did he use the parable way of teaching almost as a fan to separate the wheat from the chaff? "That he had to speak in parables was one of the burdens of the Son of man, to be placed side by side with the fact that he had not where to lay his head" (Professor Bruce, "Parabolic Teaching of Christ," book 1. ch. 1). And when much people were gathered together, and were come to him out of every city. The impression of the witness who told the story to Luke and Paul evidently was that at this period of the Lord"s ministry vast crowds flocked to listen or to see.. St. Matthew expresses the same conviction in a different but in an equally forcible manner. Only the Lord knew how hollow all this seeming popularity was, and how soon the crowds would melt away. He spake by a parable. Roughly to distinguish between the parable and the fable: The fable would tell its moral truth, but its imagery might be purely fanciful; for instance, animals, or even trees, might be represented as reasoning and speaking. The parable, on the contrary, never violated probability, but told its solemn lesson, often certainly in a dramatic form, but its imagery was never fanciful or impossible.

Vers. 4-8. Failure and success in hearing.

The produce of our spiritual fields does not always answer to our hopes or reward our labours; there is much sowing, but little reaping. How do we account for it?

I THE ACCOUNT OF THE FAILURE.

1. Inattention on the part of the bearer. The truth is spoken faithfully, but so little heed is given to it that it is no sooner uttered and beard than it has disappeared from view. Sown on the hard wayside (ver. 5), it does not enter into the soil, and is readily borne away. They who do not know how to listen when God speaks to them, need not be surprised if they are of those who are "ever learning, and never coming to a knowledge of the truth." "Give earnest heed" as the Word is being spoken.

2. Want of reflection. (Ver. 6) Many listen with delight, and consider themselves the better for their present gladness. But they do not reflect on what they have heard; there is nothing to nourish the feeble life no moisture," no earth," no thoughtfulness and prayer; and the end is that the emotion that was aroused as the hearer listened withers away.

3. Incapacity to stand tests. (Ver. 7) There may be earnest attention, and this may be followed by some consideration and even prayer; but the root of conviction does not go down far enough to become resolute consecration, and the result is that the thorns" choke the corn as it is growing. There are two kinds of thorn which are of a deadly influence in the spiritual field one is that of worldly cares, and the other that of unspiritual pleasure. These are not evil things in themselves, but, just as the weeds in the field draw up and into themselves the nourishment which should be given to the useful plant, so do these lower anxieties and gratifications absorb the time, the thought, the energy, which should go to the maintenance of the new spiritual life, and, being unfed and unsustained, it languishes and perishes.

II THE CONDITIONS OF SUCCESS. What is the good ground? What is the honest and good heart (vers. 8-15)? It is that of:

1. Sincere inquiry. The hearer goes to learn what is the will of God concerning him to inquire in his temple." The question of his heart is, "Lord, what wilt thou have me to do?" Hence he listens eagerly and continuously.

2. Devout meditation. He ponders, he dwells upon, he prays over, the truth he has been receiving.

3. Intelligent, deliberate dedication. The man takes all things into his mind that must be taken; he counts the cost; he considers what the service of Christ means, and how much it involves in the way of surrender and of activity, and he solemnly devotes himself to the service, or, as the case may be, to the work of the Lord.

Jesus cried, "He that hath ears to hear, let him hear." He spoke that word in a striking, impressive, emphatic voice. He would say to us:

1. Your privilege in having access to the gospel is very great, and as is your privilege so also is your responsibility.

2. Many are the children of opportunity who are not heirs of the kingdom of God; many go into the "house of God" who remain outside the Church of Christ; who hear but do not heed, or who listen but do not ponder and pray, or who pray but do not determine and devote; who at some point or other fall short of the kingdom. It is a sad thing to be "in the way of salvation," and yet to be unsaved.

3. Very blessed are the children of wisdom. When the Word of God takes deep root and brings "forth fruit, its fertility is great indeed; the increase may be "a hundredfold" (ver. 8). In the heart itself in which it is sown, it may produce all the graces of the Spirit of God; and in the better life thus called forth there may shine all the excellences which are in Christ Jesus our Lord and Exemplar; and/or that life there may flow forth influences for good, of which the number and the nature and the duration only God can tell. C.

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

Matt. xiii, 1; Mark iv, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The parable of the fourfold soil:

v. 4. And when much people were gathered together and were come to Him out of every city, He spake by a parable:

v. 5. A sower went out to sow his seed; and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it.

v. 6. And some fell upon a rock; and as soon as it was sprung up, it withered away because it lacked moisture.

v. 7. And some fell among thorns; and the thorns sprang up with it and choked it.

v. 8. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when He had said these things, He cried, He that hath ears to hear, let him hear.

The fame of Christ was still spreading so rapidly that people from all the cities and towns from near and far came together to see and hear Him. They came out to Him as He was on the shore of the Sea of Galilee, and He used a boat as His pulpit, in order that He might reach them all, Mat 13:2; Mar 4:1. He spoke to the people of the mysteries of the kingdom of God through parables, of which one is given by Luke. There went out a sower to sow his seed. The picture is that of a farmer casting forth the seed broadcast over the land, every year with new diligence and hope, just as the longsuffering and kindness of the heavenly Sower does not become weary in spite of much apparently lost work, Isa 49:4. His work is an example to the present day. "Every pious preacher, when he sees that things will not go forward, but seem to be growing worse, feels almost disgusted about his preaching, and yet he cannot and dare not desist, for the sake of even a few elect. And that is written for our consolation and admonition, that we should not be surprised or think it strange even though few people accept the benefit of our doctrine, and some even become worse. For commonly the preachers, especially when they are new and but recently come from the shop, believe that there should be success immediately, as soon as they have done speaking, and everything should be done and changed quickly. But that will miss the object far. The prophets and Christ Himself had that experience. " As the sower, in the patient work of his calling, cast his seed, some of it overshot the mark, falling on the path which crossed the field. This was a feature of the landscape in Palestine, that the paths between the various towns and hamlets followed the nearest way and the easiest slopes, without regard for grain-fields. The result was that the travelers that used the path trod the seed to pieces, and the winged animals of the air, the fowls, came and devoured it. Other grains fell upon the rock, upon rocky soil, where the bedrock came to within a few inches of the surface. Here was moisture and warmth, the best conditions for quick germination, but not enough moisture and soil to support a growing plant. The stone below caught the heat of the sun, causing every bit of moisture in that spot to evaporate. Still other seeds fell into the midst of the thorns, where the preparation of the soil had not succeeded in grubbing out the roots of the weeds. When the seed, therefore, had sprouted, and the blades grew up, the hardier thorns absorbed both sun and air and thus choked the tender plants. Only the seed that fell upon the good soil fulfilled the farmer’s hopes; it grew, not only into blades, but it formed heads which were filled with grain and matured with rich returns, up to an hundredfold. After having told this parable, Jesus added a warning and pleading word that the people should hear in truth, not only with the ears of the body, but also with their spiritual ears, to get the full understanding of the lesson which He wished to convey to them.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The design and scope of this parable is to show, what are the causes of men’s improving or not improving under the hearing of the word, and to let us know that there are three sorts of bad hearers, and but one good one.

The careless and inconsiderate hearer, is like the highway ground, where the seed is trodden down and trampled upon.

Hard-hearted sinners, whom the mollifying word does not soften; these are like stony ground, where the seed takes no root, the word makes no impression.

Those whose heads and hearts are stuffed with the cares of the world, are like the thorny ground, in which the seed is choked, which would fructify to an holy immortality: this is the scope of the parable.

Now for the subject matter of it, learn, 1. That by the sower you are to understand Christ and his apostles, and their successors, the ministers of the gospel. Christ the principal Sower, they the subordinate seedsmen. Christ sows his own field, they sow his field; he sows his own seed, they his seed. Woe unto us if we sow our own seed, and not Christ’s.

Learn, 2. The seed sown is the word of God: fabulous legends and unwritten traditions, which the seedsmen of the church of Rome sow, are not seed, but chaff; or if seed, (for they fructify too fast in the minds of their people) their own, not Christ’s. Our Lord’s fields must be all sown with his own seed, with no mixed grain.

Learn thence, that the word preached is like the seed sown in the furrows of the field. Seed is of a fructifying, growing, and increasing nature, has in it an active principle, and will spring up, if not killed by accidental injuries; such a quickening power has the word of God to regenerate and make alive dead souls, if we suffer it to take rooting in our hearts: yet is not this seed alike fruitful in every soil: all ground is not alike, neither does the word fructify alike in the souls of men, there is a difference both from the nature of the soil, and the influence of the Spirit; for though no ground is naturally good, yet some is worse than others: no, even the best ground does not bring forth increase alike; some good ground brings forth an hundred-fold, others but sixty, and some but thirty.

In like manner a Christian may be a profitable hearer of the word, although he does not bring forth so great a proportion of fruit as others, provided he bring forth as much as he can.

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

J. W. McGarvey's The Fourfold Gospel [LIV. A. The First Great Group of Parables].

LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) Subdivision A. INTRODUCTION. aMATT. XIII. 1-3; bMARK IV. 1, 2; cLUKE VIII. 4.

a1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mar_3:19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. b1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there is { awere bgathered unto him a very great multitude, agreat multitudes, bso that he entered into a boat, and sat in the sea [that the multitudes might be better able to see and hear him]; and all the multitude astood on the beach. bwere by the sea on the land. c4 And when a great multitude came together, and they of every city resorted unto him, he spake by a parable: a3 And he spake to them many things b2 And he taught them many things in parables, and said unto them in his teaching, asaying, b3 Hearken [While Jesus had used parables [328] before, this appears to have been the first occasion when he strung them together so as to form a discourse. Parable comes from the Greek paraballo, which means, "I place beside" in order to compare. It is the placing of a narrative describing an ordinary event in natural life beside an implied spiritual narrative for the purpose of illustrating the spiritual.]

[FFG 328-329]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4–15. A sower went forth to sow. See notes on Matt. 13:3–23; Mark 4:1.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Jesus tells the parable of the soils to the crowd. He explains its meaning to his disciples. (See: Parables)

coming to him

"coming to Jesus"

A farmer went out to sow his seed

"A farmer went out to scatter some seed in a field" or "A farmer went out to scatter some seeds in a field"

some fell

"some of the seed fell" or "some of the seeds fell"

it was trampled underfoot

This can be stated in active form. AT: "people walked on it" or "people walked on them" (See: Active or Passive)

birds of the sky

This idiom can be translated simply as "birds" or as "birds flew down and" to keep the sense of "sky."

devoured it

"ate it all" or "ate them all"

it withered away

"each plant became dry and shriveled up" or "the plants became dry and shriveled up"

it had no moisture

"it was too dry" or "they were too dry." The cause can also be stated. AT: "the ground was too dry"

translationWords

parable

plant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4–15. THE PARABLE OF THE SOWER

4. συνιόντος. ‘Were coming together.’ Our Lord, though ready at all times to utter the most priceless truths even to one lonely and despised listener, yet wisely apportioned ends to means, and chose the assembling of a large multitude for the occasion of a new departure in His style of teaching.

καὶ τῶν κατὰ πόλιν ἐπιπορευομένων. ‘And (a multitude) of those throughout every city resorting to Him.’ A comparison of this Parable and the details respecting its delivery, as preserved in each of the Synoptists (Mat 13:2-13; Mar 4:1-20), ought alone to be decisive as to the fact that the three Evangelists did not use each other’s narratives, and did not draw from the same written source such as the supposed Proto-Marcus of German theorists. The oral or written sources which they consulted seem to have been most closely faithful in all essentials, but they differed in minute details and expressions as all narratives do. From St Matthew (Mat 13:1) we learn that Jesus had just left “the house,” perhaps that of Peter at Capernaum; and therefore the place which He chose for His first Parable was probably the strip of sand on the shore of the Lake at Bethsaida. Both St Matthew and St Mark tell us that (doubtless, as on other occasions, to avoid the pressure of the crowd) He got on one of the boats by the lake-side and preached from thence.

διὰ παραβολῆς. St Luke here only reports the Parable of the Sower and its interpretation. St Mark adds that of the seed growing secretly (Mar 4:26-29), and that of the grain of mustard-seed (30–32; Luk 13:18-21). St Matthew (Mat 13:24-53) gives his memorable group of seven Parables: the Sower, the Tares, the Mustard-seed, the Leaven, the Hid Treasure, the Pearl, the Drag-net. This is no doubt due to subjective grouping. Our Lord would not bewilder and distract by mere multiplicity of teachings, but taught “as they were able to hear it” (Mar 4:33). ‘Parable’ is derived from παραβάλλω, ‘I place beside’ in order to compare.

A parable is a pictorial or narrative exhibition of some spiritual or moral truth, by means of actual and not fanciful elements of comparison. It differs from a fable by moving solely within the bounds of the possible and by aiming at the illustration of deeper truths; from a simile in its completer and often dramatic development, as also in its object; from an allegory in not being identical with the truth illustrated. The moral objects which our Lord had in view are explained below (Luk 8:10), but we may notice here the unapproachable superiority of our Lord’s Parables to those of all other teachers. Parables are found scattered throughout the literature of the world. They abound in the poems and sacred books of later religions (Sir 1:25, “Parables of knowledge are in the treasures of wisdom,”) and they have been frequently adopted in later days. But “never man spake like this Man,” and no parables have ever touched the heart and conscience of mankind in all ages and countries like those of Christ. “He taught them by Parables under which were hid mysterious senses, which shined through their veil, like a bright sun through an eye closed with a thin eyelid.” Jer. Taylor. For Old Testament parables see 2Sa 12:1-7; Ecc 9:14-16; Isa 28:23-29. St Luke is especially rich in parables. The word ‘parable’ sometimes stands for the Hebrew mashal, ‘a proverb’ (Luk 4:23; 1Sa 10:12; 1Sa 24:13); sometimes for a rhythmic prophecy (Num 23:7) or dark saying (Psa 78:2; Pro 1:6); and sometimes for a comparison (Mar 13:28).

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.

4-15.] Parable of the Sower. Mat 13:1-8, Mat 13:18-23.Mar 4:1-20Mar 4:1-20. For the parable and its explanation, see notes on Matt., where I have also noticed the varieties of expression here and in Mark. On the relation of the three accounts to one another, see notes on Mark. Our Lord had retired to Capernaum,—and thither this multitude were flocking together to Him.

συνιόντος is the present participle, which the E. V. overlooks.

τῶν κατὰ πόλιν—‘ex quavis urbe erat cohors aliqua,’ Bengel.

ἐπιπορ., coming up one after another. It was the desire of those who had been impressed by His discourses and miracles to be further taught, that brought them together to Him now. He spoke this parable sitting in a boat, and the multitude on the shore.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4-18. The Parable of the Sower. Mat 13:1-23; Mar 4:1-20. We have already had several instances of teaching by means of parables (5:36-39, 6:39, 41-44, 47-49, 7:41, 42); but they we brief and incidental. Parables seem now to become more common in Christ’s teaching, and also more elaborate. This is intelligible, when we remember the characteristics of parables. They have the double property of revealing and concealing. They open the truth, and impress it upon the minds of those who are ready to receive it: but they do not instruct, though they may impress, the careless (ver. 10). As Bacon says of a parable, “it tends to vail, and it tends to illustrate a truth.” As the hostility to His teaching increased, Jesus would be likely to make more use of parables, which would benefit disciples without giving opportunity to His enemies. The parable of the Sower is in some ind icate ts chief among the parables, as Christ Himself seems to (Mar 4:13). It is one of the three which all three record, the others being the Mustard Seed and the Wicked Husbandmen: and it A one of which we have Christ’s own interpretation.

4. Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων π. αὐτ. The constr. is uncertain, and we have choice of two ways, according as the καί is regarded as simply co-ordinating, or as epexegetic. 1. “And when a great multitude was coming together, and they of every city were resorting to Him.” 2. “And when a great multitude was coming together, namely, of those who city by city were resorting to Him.” According to 2, the multitude consisted wholly of those who were following from different towns (ver. 1). As no town is named, there was perhaps no crowd from the place itself. In any case the imperf. part. should be preserved in translation. It was the growing multitude which used Him to enter into a boat (Mat 13:2; Mar 4:1). See on 11:29. Except Tit 1:5, κατὰ πόλιν is peculiar to Lk.

The Latin Versions vary greatly: conveniente autem turba magna et corum qui ex civitatibus adveniebant dixit parabolam (a); conveniente autem turba multa et qui de singulis civitalibus exibant dixit p. (c); congregate autem populo multo et ad civitatem iter faciebant ad eum dixit parabolam talem ad eos (d); cum autem turba plurima conveniret et de civitatibus properarent ad cum dixit per similitudinem (Vulg.); cum autem turba plurima convenisset (συνελθόντος, D) et de civitatibus advenirent multi dixit per similitudinem (Cod. Brix.).

εἶπεν διὰ παραβολῆς. The expression occurs nowhere else. Mt. and Mk. write ἐν παραβολαῖς λέγειν or λαλεῖν, while Lk. has παραβολὴν εἰπεῖν or λέγειν. See on 4:23, 5:36, and 6:39; and on the parable itself see Gould on Mar 4:1ff.

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

Out of every city [κατα πολιν] . City by city.

Were come [επιπορευομενων] . The present participle denoting something in progress. They kept coming. Rev., resorted.

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