By a parable ( ). Mr 4:2 says “in parables” as does Mt 13:3. This is the beginning of the first great group of parables as given in Mr 4:1-34 and Mt 13:1-53. There are ten of these parables in Mark and Matthew and only two in Lu 8:4-18 (The Sower and the Lamp, 8:16) though Luke also has the expression “in parables” (8:10). See Mt 13 and Mr 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables.

Fuente: Robertson’s Word Pictures in the New Testament

Out of every city [ ] . City by city.

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

Fuente: Vincent’s Word Studies in the New Testament

PARABLE OF JESUS AS THE SOWER V. 4-16

1) “And when much people were gathered together,” (suniontos de ochlou pollou) “Then when a huge crowd had come together,” Mat 13:1-3, with a united purpose.

2) “And were come to him out of every city,” (kai ton kata polin epiporeuomenon pros auton) “And there were those in each city (nearby) who resorted to him,” Mar 4:1, by the seaside.

3) “He spake by a parable.” (eipen dia paraboles) “He spoke (to them) by or through a parable,” to the huge crowd. The word parable means to compare one thing along side or with another thing in story form. This is the first parable that Jesus spoke, veiling the Divine truth that the spiritual could understand, but the carnal could not comprehend, Mat 13:13-17; 1Co 2:10-16.

Fuente: Garner-Howes Baptist Commentary

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. Christs 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 seeds 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 fertilitysome 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 Christs 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 taughtwho 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. Lukean 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 (Speakers 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. Marks 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 (Speakers 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 Christs 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 Christs 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 Christs word that word is quickly forgotten; the conversation on the way home from church, the thought of to-morrows occupations, the sight of some one in the streetanything 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 mans 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 Christs 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 ones own spiritual life, the discipline of ones 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 Lords 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.Gods message in His gospel.

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

1. Those into whom Gods message never sinks.
2. Those who are temporarily influenced.
3. Those who are preoccupiedthe 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 abortionthe wayside, the stony ground, and the thornsfollow 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 itthe word of Godthe 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 impedimentsomething which goes against their consciencebars 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 Gods 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 worldlinessabsorbed 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 mans 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 waters 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 ititself 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 Himselfas one who by simple teaching begins the task of establishing the kingdom of God on earthis 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 childs 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 virginsthat 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 husbandmans 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 sowers labours: He exclaimed aloudHe 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 earths thorns, the other with heavens 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 Gods 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 themat 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 arightfresh knowledge communicated as the faculty for receiving it is developed and strengthened by exercise;
2. The penalty attaching to neglectutter deprivation of knowledge, and atrophy of the very power by which it is apprehended. There is nothing arbitrary in this rule; it belongs to Gods procedure in the kingdom of nature as well as in that of grace. The fabric of the soul is affected by our indifferencethe penalty of degeneration is the loss of functions, the decay of organs, the death of the spiritual nature.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

The Parable of the Sower
Scripture

Luk. 8:4-15 And when a great multitude came together, and they of every city resorted unto him, he spake by a parable: 5 The sower went forth to sow his seed: and as he sowed, some fell by the way side; and it was trodden under foot, and the birds of the heaven devoured it. 6 And other fell on the rock; and as soon as it grew, it withered away, because it had no moisture. 7 And other fell amidst the thorns; and the thorns grew with it, and choked it. 8 And other fell into the good ground, and grew, and brought forth fruit a hundredfold. As he said these things, he cried, He that hath ears to hear, let him hear.

9 And his disciples asked him what this parable might be. 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables; that seeing they may not see, and hearing they may not understand. 11 Now the parable is this: The seed is the word of God. 12 And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved. 13 And those on the rock are they who, when they have heard, receive the word with joy; and these have no root, who for a while believe, and in time of temptation fall away, 14 And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 And that in the good ground, these are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.

Comments

he spake by a parable.Crowds gathered to hear Jesus wherever He went. This is not the first time He used parables in His teaching. But this is unusual because He used a series of parables to present the lessons about the kingdom.

A parable is a comparison or illustration. Usually it is something that happens in a natural way that permits the teacher to point to its counterpart in the spiritual realm. They were not used because they were so simple that everybody could easily understand them. In fact, the disciples of Jesus didnt understand the parable of the sower until He explained it to them. Many who heard didnt understand and didnt take the pains to ask the Teacher what He meant by the parables.

The emphasis in this series of parables is on the necessity of understanding the Word. Parables helped those who wanted to understand what Jesus was saying, but were of no value to those who were not concerned about His message.

The sower went forth to sow.The four types of soil represent the reaction of four types of hearers. Some who heard allowed the devil to snatch away the implanted Word. James says, Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls (Jas. 1:21). Others, like the seed that fell on the rocky soil, had no depth in themselves. They received the word with joy, but their convictions were not deep-rooted. Because they couldnt stand the trials of life, they fell away. Still others, like the ground that produced the thorns, allowed the cares of the world and the deceitfulness of riches to choke out the Word. But those who heard and understood were like the good soil that produced a rich harvest.

He that hath ears to hear, let him hear.There was more to be learned in the parables than appeared on the surface. This phrase is repeated in each of the seven letters to the churches of Asia (Rev. 2:7).

And his disciples asked him what this parable might be.Of this group of parables, Jesus explained only two: The Sower and The Tares. On the basis of His explanation of these two, the disciples were able to understand the others (Mat. 13:51-53).

All figurative language of Scripture is to be explained in the light of the plain statements. This is true of the figurative language of Revelation. John explains many of the symbols used in the book, and on the basis of his explanations many other figures of speech that are not explained are made understandable.

Since we now have the complete and final and authoritative revelation of God in the Bible (Heb. 1:1-2), we should let the whole Bible interpret any particular passage that may not appear to be clear. The Lord intended His Word to be read and understood (Eph. 3:4).

Unto you it is given to know the mysteries of the kingdom of God.Mysteries refer to that which was not known until the secret was told. The secrets of the kingdom are told in the Bible, and they can be understood; but it takes effort to search the Scriptures (Act. 17:11), time to meditate on their meaning (Psa. 1:2), and a sincere desire to translate them into life to really know the sacred writings that can save those who believe in Jesus Christ (2Ti. 3:14-15).

The seed is the word of God.Thus makes the parable meaningful to all who really want to know Gods will for man. See also Jas. 1:18; Jas. 1:22-25; Eph. 6:17; Psa. 119:9-16.

Fuente: College Press Bible Study Textbook Series

(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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And when a great crowd came together, and those of every city resorted to him, he spoke by a parable.’

The crowds still flocked to Him from towns all around, and He was now teaching in parables so as to stir the people into thought. He had probably already discovered that many of His hearers were becoming ‘word-hardened’, and stolidly listened to His words without taking them in and acting on them. So now He had decided to teach in stories, leaving them to think about, and ask about, their significance. The first example is that of the sower which reveals the way by which the Kingly Rule of God is growing.

As we consider the parable we need to consider the background situation. Different farmers would have strips of land in the same field, and much of the land would be hard and stony, and some merely a thin layer of soil over hard rock underneath. The poorer farmers would do what they could with their wooden ploughs, pushed or pulled by hand, but only parts of their land would be dug up suitable for sowing. There would be the rocky parts which the plough would not touch, and weed ridden parts where the weeds had been cut back but were still in the soil, or parts so overgrown that getting rid of the weeds would be too difficult, and there would necessarily be pathways between the furrows for other farmers to reach their strips. So as the sower went forward, taking handfuls from his satchel of seed and dispersing it over the ground, however great his effort and careful his aim, it would fall on all kinds of ground. He was not even sure in all cases what would be the good ground.

Fuente: Commentary Series on the Bible by Peter Pett

The Parable of the Sower (8:4-8).

The purpose of this parable appears to be in order to explain why not all who heard His words responded fully, and to encourage His followers with the knowledge that this was to be expected. Not all had the same keen interest as they had. But they could be sure of this, that the seed that was sown would gradually reap an abundant harvest. It was, of course, also designed to make men think.

Fuente: Commentary Series on the Bible by Peter Pett

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

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.

] whilst, however, a great crowd of people came together, also of those who, city by city, drew near to Him . . . . depends on , and , also , shows that this , 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.

, 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.

.] 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 has somewhat of simple solemnity and earnestness.

] follows in Luk 8:6 . See on Mar 9:12 .

.] 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 . ] The result of the . See on Mat 10:16 ; and Krger, ad Dion. Hal. Hist. p. 302.

] “una cum herba segetis,” Erasmus.

Luk 8:9-11 . ] namely, , Euthymius Zigabenus.

.] but to the rest the mysteries of the kingdom of God are given in parables, that they , etc. What follows, viz. . . ., is the contrast to .

] but what follows is the parable (according to its meaning).

] to complete this expression understand , which is to be borrowed from the foregoing . 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 , . . . 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 (instead of ) is attracted from what follows (Khner, ad Xen. Mem . i. 2. 42), as also at Luk 8:15 .

. . .] a modal limitation to , so that marks the accompanying relations, in this case the impulse, under which their , 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 . (Theophylact, Castalio, Beza, Elsner, Zeger, Bengel, Kuinoel, de Wette, Ewald, Schegg, and others) has against it the fact that without some qualifying phrase , 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 , 2Sa 3:1 , and elsewhere). Comp. Ewald, “more and more.”

] 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 proceeds.

] the same which at Luk 8:7 was expressed actively: . Hence 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.

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

Luk 8:15 . . . ] sc. , Luk 8:14 .

. . .] belongs to (keep fast, see on 1Co 11:2 ), and . is a qualifying clause inserted parenthetically.

. ] in the truly moral meaning (comp. Mat 7:17 ), not according to the Greek idea of denoted by (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 .

] perseveringly. Comp. Rom 2:7 . A contrast is found in , Luk 8:13 . Bengel well says: “est robur animi spe bona sustentatum,” and that therein lies the “summa Christianismi.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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, ]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 Simons house (Luk 7:36-50). 2. Beginning of a new journey through Galilee (Luk 8:1-3). 3. Return (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 Lordex 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 dangerthe 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 (, 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 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 , which, however, 2. His disciples know, but, 3. only after it is given to them through the preparing grace of God, . 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 (, ) 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 stu solis probatur terr 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 (), 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 prveniens. 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 , in Matthew the , 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 thein all appearanceproverbial 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. , an exact interpretamentum of the original form in Mark, . 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 Saviours 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: , 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 Saviours attention to something else.

Thy mother and thy brethren.The difficult question, whom we have actually to understand by the 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 , 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 prlection 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. 286304.

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 Marys heart testified that she belonged in a yet higher sense than 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 Lords 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 quri 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 Saviours 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, , 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 Gods 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 pdagogic 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 is in the spirit of the Saviours teaching the fruit of the gratia prveniens, 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 , 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 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 Lords 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 faiths 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 Gods 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 lightbut 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 qu 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 Gods 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 Gods 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 seeds thriving depends on the field; 3. what now is the good ground or heart for Gods 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 Gods 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 Gods word is to bring forth fruit in us?Rautenberg:The complaint that Gods 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.: . At least doubtful. [Om., Cod. Sin.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(4) And when much people were gathered together, and were come to him out of every city, he spake by a parable: (5) A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. (6) And some fell upon a rock; and as soon as it was sprung up it withered away, because it lacked moisture. (7) And some fell among thorns; and the thorns sprang up with it, and choked it; (8) And other fell on good ground, and sprang up, and bare fruit an hundred fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. (9) And his disciples asked him, saying, What might this parable be? (10) And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. (11) Now the parable is this: The seed is the word of God. (12) Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe, and be saved: (13) 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 temptation fall away. (14) And 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, and bring no fruit to perfection. (15) But 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. (16) 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, that they which enter in may see the light. (17) For nothing is secret that shall not be made manifest: neither anything hid that shall not be known and come abroad. (18) Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. (19) Then came to him his mother and his brethren, and could not come at him for the press. (20) And it was told him by certain which said, Thy mother and thy brethren stand without desiring to see thee. (21) And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

The parable of the sower is so fully explained by our Lord himself, that it can need no farther comment. For the observations made on the whole discourse of Christ, in those verses, I refer the Reader to the parallel passages. Mat 3:13 , etc. Mar 4:1 , etc. Mat 12:46Mat 12:46 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XXXI

OUR LORD’S GREAT MINISTRY IN GALILEE

Part VI THE FIRST GREAT GROUP OF PARABLES

Harmony pages 60-66 and Mat 13:1-53 ; Mar 4:1-34 ; Luk 8:4-18 .

We come now to our Lord’s first great group of parables and it will be necessary for us to dwell here somewhat at length in order to get certain definitions and principles fixed in our minds before we try to expound this great section.

First, what is a parable? There are two words used in the Greek for parable

one by John and the other by the Synoptics. The word used by John is paroimia, which means, literally, “something by the way ” Secondarily, it means a figura- tive discourse, or dark saying, suggesting more than meets the ear. The word used by the Synoptics is parebole, which, Anglicized, gives us our word “parable.” The verb of this word means to throw, or to place, side by side, for purposes of comparison. The noun means an utterance involving a comparison, as “the kingdom of heaven is like, etc.” which is a similitude. In the wider sense it means (a) an adage or proverb.(Luk 4:23 ), (b) a dark saving Mat 15:15 ), (c.) pithy instruction in the form of an aphorism (Luk 14:7 ). In the more restricted sense it is a story of a scene in human life, or a process in nature, true in its character, though it may be fictitious in fact, suggesting a spiritual lesson. As the child gave it when asked to define a parable, “It is an earthly story with a heavenly meaning.” The ideas in the word are these: (1) To place two things side by side for comparison; (2) veil ing the truth in a story, but with the veil so thin that the spiritually minded may easily apprehend it.

Second, there are several other words of similar, or kindred meaning, which should claim our attention here for purposes of distinction, such as proverb, simile, similitude, metaphor, allegory, fable, and myth, the definitions of which will follow in their order. A parable, as we have already defined, is a narrative true to nature or life, used for the purpose of conveying spiritual truth. A proverb is a short pithy saving and may contain a condensed parable. A simile is a simple comparison in which one thing is likened to another in, some of its aspects. A similitude is more comprehensive than a simile and borders on the realm of the parable, as in Drummond’s Natural Law in the Spiritual World . A metaphor ig a simile without the comparative word, as “that man is a fox.” instead of “that man is like a fox,” which is a simile. An allegory is an expanded metaphor, or the description of one thing under the imagery of another, as Pilgrims Progress . A fable is a story in which inanimate objects or lower animals are represented as acting in the capacity of human beings, the purpose of which is to instruct or to impress some moral lesson. It differs from a parable in that it is not true to nature or to life. A myth is a tale of some extraordinary personage or country, formed purely by the imagination.. It is fictitious and usually has an element of the supernatural in it.

In the Bible we find an example of the proverb, the simile, the similitude, the metaphor, the allegory, the fable, and the parable (let the reader search out examples of each), but there is no myth in the Bible. But why did our Lord use parables in his teachings? (1) To get the attention of the people. There is nothing more interesting than a good story well told. (2) To reveal conduct and character without being too direct. Thus our Lord often revealed the very heart and life of the enemy without becoming too offensive and by so doing precipitating a clash with his foes. (3) To enforce truth by way of illustration. This principle of teaching is too evident to need comment. (4) To stimulate inquiry. This we find to be the effect so often in his ministry: “What is the meaning of the parable of the tares?” (5) To fasten truth in the mind and aid the memory. This, too, is self-evident and needs no comment.

Here I append a list of the parables of Jesus, showing the pages of the Harmony where found, the references to the scriptures containing them and the leading thought of each. This will enable a Bible student, at a glance, to locate each parable in the Harmony, to find its setting in the Scripture and to give its interpretation in a nutshell. They are arranged in chronological order and therefore a careful study of them will reveal to the student of the Bible the occasion and frequency of Christ’s use of parables as well as to furnish a convenience of interpretation.

It will be observed that quite a number of these parables are very short and might be called similes or proverbs. The first great group commences with number 31, the parable of the sower, the second great group with number 68, the parable of the lost sheep, and the third great group with number 83, the parable of the two sons. All the parables of the first group are “kingdom parables,” and relate to some phase of the kingdom, and that leads me to say that there are two general classes of parables, viz: “kingdom parables” and “homiletical parables.” In interpreting a parable one should first deter mine its class, then its central truth, or point of illustration and then let all the details conform to this central point deducing no doctrine from the parable that cannot be found elsewhere in the Bible in unparabolic language. Also we must be careful not to try to spiritualize all the points. Much o the parable is often mere drapery, designed only to round out an Oriental story.

Here let the reader study closely and compare the points of the two parables which Christ interpreted himself, viz: the parable of the sower and the parable of the tares. These suggestions are brief, but they will serve as timely cautions in interpreting the many parables of our Lord. The three great groups of parables in the Gospels are as follows: First, there is the group here, Mat 13:3-23 ; second, the five great parables in Luke 15-16; third, the three parables of his last day in the Temple. (Let the reader search out each of these groups and name the parables in each group.)

We will now look at the first great group of parables and take a general view of them in their relation to each other. Our Lord had made many disciples since his baptism, who followed him from place to place, growing in knowledge and grace as they heard his words, witnessed his deeds and imbibed his Spirit. After long companionship of this kind he purposed to select from the many a few as authorized teachers of his doctrine. Accordingly, after spending a whole night in prayer, he chose from the multitude of the disciples twelve men whom he ordained as apostles, to be with him and that he might send them forth to preach and to have authority over demons; but that they might know and understand what to preach before they went out alone, he, in their hearing on one occasion, expounded the principles and relations of his kingdom in the matchless Sermon on the Mount; and soon after that, on another occasion, he delivered a great group of very striking parables, illustrating the same principles. All of these many parables, as Mark tells us, he expounded privately to the twelve apostles; not just two of them, but all of them. Of the great number of parables delivered on this one occasion, only eight are recorded by the gospel historians, and the exposition of only two is recorded. The scene is Galilee, the Sea of Galilee. The pulpit is a boat. The preacher is sitting in a boat. The congregation are all gathered on the shore, and from that boat he delivers the parables. When the parables are spoken and he enters the house, he privately expounds them to his immediate disciples. The eight parables recorded are, the sower, the seed growing of itself, the tares, the mustard seed, the leaven, the hid treasure, the pearl of great price and the net. The two whose expositions are recorded are the sower and the tares. But in connection with the eight are also given two subsidiary parables, making ten in all. These two parables, the lighted lamp and the householder’s treasure, are called subsidiary, because they were given to show the disciples what to do with the knowledge contained in the eight.

As the reader will readily infer, the object of one discussion covering so much ground, cannot be to expound in detail all of the eight parables. Therefore, let us generalize, if we can find a single thread of thought on which to string, like beads of pearl, the eight parables, making one necklace to be worn around memory’s neck as an ornament of beauty and value. It may not be done quite as fast as stringing beads, but it need not take much time, as only prominent and general meanings from one standpoint will be given. The thread of thought that unites all the eight parables into one is this: The discouragements and encouragements to religious teachers suggested by the eight parables. And just here, instead of quoting these parables, I would like to cause to pass before the reader a panorama of eight pictures.

Look at the first: It is a plowed field. The plowed surface looks all alike. If there be underlying rock or buried seeds thorns they do not appear. It has been sowed down wit seed. There is the sower. We see him. He is the religion teacher. The only thing in sight, birds flying away. That all. We look at that picture until that plowed field turn green, carpeted with the upspringing grain; but we see in certain parts of the field the stalks turn yellow and die a rock under them. We see in the beaten path no grain coming up. Those birds explain. We see in another part thorns and briers choking the grain that we plant. Discouragements. It seems that three parts of what I sow is lost. Three parts gone. It discourages me. The devil took some of the seed. A superficial nature in the hearers prevented others from bringing forth fruit to maturity. The cares of this world and the deceitfulness of riches and the exactions of society choke to death other seeds that I planted. It is discouraging. But brother, look where some did fall in good ground and yielded thirty-fold and sixty-fold and one hundredfold of fruit. Think of that. Slide that picture out of sight.

I see another, and there is a field again, plowed, and sowed with good seed. There is a sower. He is asleep, but in the night anxiety awakes him. Watch him get up and go out in the field and dig down in the dirt and take the seed up to see if it has sprouted; see him in the day anxiously look for clouds that promise rain. See his fear of cold, blighting seasons and his desire for a warm, sunshiny day. See him trying to mark even a day’s development. See him trying to comprehend the inscrutable. He rises up night and day. What is the difficulty? He is anxious for seed-sprouting and seed growing and seed-maturing and rain falling and sunshine, and with all of it he has nothing under heaven to do. As far as that discouragement is concerned it is all pure gratuity. We borrow every bit of that. Why will not a man let God’s part alone? We cannot make the seed. Here in this Book is the seed ready made. We do not have to make them. Nor can we make them sprout. The Spirit of God does that. That is regeneration. We cannot make them grow and mature. That is sanctification. We cannot bring the gentle dews and the rains and sunshine. Those are the showers or manifestations of grace. We do not have to puzzle our minds over the inscrutable mystery of the Spirit’s work in regeneration and sanctification. Let our anxieties stop with our responsibilities. What is the encouragement? Well, while I cannot make seed, God can, and there is plenty of it. While I cannot give an increase, God can, and he does it. While I cannot regenerate men, he can. I cannot sanctify, he can. I cannot tell how it sprouts nor how it grows. There is a mystery, an inscrutable mystery, in the work of the Spirit of God. I have nothing to do with that.

We see another picture. It is a field a plowed field, a field that has been sowed down with good grain, and there is the sower. He is asleep. He has done his work and night has come and he has gone to bed; but lo! while he sleeps there creeps up a shadowy figure from the pit and sows other seeds all over that field. The seeds of the day sower and of the night sower come up together and look much alike until the fruit discriminates the one nutritious food, the other a deadly poison. What is the lesson? Well, we understand that the darnell, the tare, is so nearly like wheat that the wheat planter can hardly tell the difference until it heads for fruit. Here then is a difficulty not in the mind of the hearer as in the first parable. There is here no beaten path, no underlying rock, no difference in the soil; this soil is all good; no thorns in it; it is not poisoned with briers; the field is all good. What is the difficulty? The difficulty here is that an enemy has sowed something so like wheat that one cannot tell it from wheat until it begins to fruit. It is the difficulty of the hypocrite the counterfeit Christian. We see the devil come in again. He took away the good seed in the first parable lest it might lead a man to conversion. He does not take away any of these seeds; he cannot get at them; they have gone down into the good and honest heart and he cannot take them away. But what can he do? Why, he will bring that religion into disrepute by passing counterfeits on it. That bank’s reputation is high. He will flood the country with counterfeit bills. Surely that is a great discouragement. Men will point to the counterfeit as an example of religion, and will tell us that it is a fruit of our preaching. No, sir, I did not sow those seeds never. Those seeds did not come from God; the devil sowed them, and the hypocrite is the son of the devil and not a son of God. But where is the encouragement? The encouragement is twofold: Every time we look at a hypocrite we see a compliment to religion. As the counterfeit proves the value of the genuine, so his masking in the garb of piety shows that piety passes current among men. What other encouragement? We see the time coming when God’s angels shall gather the hypocrites out of the world for the field is the world, not the church; there is no church in this the field is the world, and the good seed are the children of the kingdom of God and the tares are the children of the evil one. In the world there are hypocrites that bring discredit upon religion and that discourages the religious teacher, but God says, “Wait! You cannot persecute him, you cannot hang him because he is a hypocrite. You cannot put him in jail because he is a hypocrite. You may not tear up and destroy that darnell lest you destroy wheat. You may not persecute him for religion’s sake. Wait. The angels will get him. They will take him and bind him and his fellows in bundles and burn them.” Now, that is an encouragement. And now let that picture pass by.

We see that sower again and he has a seed in his hand, and we have to look close or we cannot see it. It is a very tiny, seed. It is not bigger than a mustard seed. How distrustfully he looks at it. What is the matter with it? He is discouraged; discouraged about what? Oh, it is such a little thing. Ah, me, if I could only plant a seed as big as a house! If I could do some great thing!

Brother, let not the smallness of the seed discourage thee, but be encouraged by this thought, that while the seed is small there is no limit to its expansiveness. As that mustard seed grew into a plant and spread out its branches and attracted the birds of heaven, so is the kingdom of God. Do not despise the day of small things. God calls upon us to attempt great things and to expect great things, but he does not tell us to expect them at the beginning never.

Replace that picture by another. This time we see a woman with a bread tray in her hand! What a great batch of dough in it, and such dough! Now, if she makes this up into biscuit, they will be flat and hard. Ah, me, the inbred corruption of the human heart; that discourages the religious teacher. Why, if I lead this man to Christ, even after conversion, he will find a law in his members warring against the law of his mind and bringing his soul into captivity. He will cry out: “O wretched man that I am, who shall deliver me from the body of this death?” If, when I lead a soul to God, that soul could stand in the maturity of Christian manhood, and never make a mistake and never stumble and never fall, I would like to be a teacher. But brother, stop. Look back at the woman putting a little leaven in the dough. So for us there is a little leaven. It is spiritual leaven. Consider the woman, putting a little leaven in her dough just a pinch of it. Does she say, “Why cannot I wave my hand over that batch of dough and say, ‘Rise at once?’ ” And why should we kneel down and pray, “O, Lord God, in answer to my prayer, sanctify me, body, soul and spirit, in a minute.” That is not God’s way. He put in the leaven and it will work. It works little by little, but it works. It works out and enlarges, and, blessed be God, ultimately it leavens the whole lump, and then sanctification is complete. But I would be silly if I were to kneel down and pray for it to all come at once.

Behold next, a double picture. See a field with a mine in it, a recently discovered gold mine a hidden treasure; and then in another part of the picture a pearl, a valuable pearl. What about the difficulty here, the discouragement? Well, here it is: One cannot get that mine unless he sell everything he has. Nor that pearl at the same price. What are you discouraged about, brother? I am discouraged about the cost. Just look at those doleful scriptures: “No man can be my disciple unless he will deny himself, and take up his cross daily and follow me.” “Except a man hate father and mother and brother and sister, he cannot be my disciple.” “Go and sell all that you have and come and follow me.” Well, that is discouraging, from one standpoint. But there is a standpoint that reveals encouragement. Frankly admit all the costs. Never deny or abate that. Never dilute it.

Tell the people plainly that it means absolute and total surrender. It means that in the whole realm of the soul there shall not be a reserved spot as big as the point of a cambric needle that denies the sovereignty of God. The surrender must be complete. Don’t disguise that. But while it costs all we have, yet what we get for it is infinitely better and more valuable. The hidden treasure is worth more than what we surrender. The pearl is worth more than what we give for it.

If we would put matters on a business footing, let me ask, “What will it profit a man if he shall gain the whole world and lose his own soul? And what will a man give in exchange for his soul?” Religion is no child’s play. It reduces itself to this great alternative: Everything for Christ, or everything for the devil and hell. And mark this: Whoever sees the value of the kingdom of heaven will not whine about the cost. He asks for no pity because of his sacrifices. But one must be born from above to see the kingdom. Then, like Moses (Heb 11 ), and like Paul (Phil.), he will gladly pay the price.

So we come to the last picture. What do we see now? We see an ocean and a great net let down into its waters that sweeps it from end to end. Is the net the church? Why, the church does not enter even the parable of the tares, where there is at least a nominal profession and outward form of religion in the hypocrite even there the field was the world, not the church. But those bad fish in the net are not even called hypocrites. It is simply good fish and bad fish. That net is the providence of God, that drags over all the ocean of time and lands all its people on the shore of eternity. What is there here then for discouragement? Just this: Here in time, there are so many bad people mixed with the good. We go down the street, thinking about good things, and lo I there is a saloon. We cannot help it; there it is. We hear the ribald jest, we see the bloated face and the blotched eye and the pimpled skin and the haggard visage of the drunkard. We hear the rattle of the dice. We know that behind that screen the gambler, a beast of prey, is lurking for an unsuspecting victim. In this world, too, our world, are liars, thieves, murderers, adulterers, blasphemers. “Oh,” says one, “it discourages me. Lord God, I would like to preach if thou wouldst put me in a world where there were only good people.” What need to preach in such a world? Be not foolish, thou scribe of God. The contiguity of bad men belongs to the present condition. There is no escape from them yet. They vexed Lot’s righteous soul and mocked at the preaching of Noah. They tried Abraham sorely and worried Paul. Our Lord himself our great exemplar patiently endured their contradiction and gainsaying. Tares will appear in the wheat field till Satan is bound, and bad fish in the sea of time with the good till the net of Providence shall strand all alike on eternity’s shore and the angels shall sort them.

Let us now inquire somewhat into the import of the two parables which tell what to do with the eight. They read: “No man when he hath lighted a lamp covereth it with a vessel or putteth it under a bed, but putteth it on a stand that they which enter in may see the light. For nothing is veiled that shall not be unveiled, nor anything secret that shall not be known and come to light. If any man hath ears to hear, let him hear. Give heed, therefore, to what you hear and take heed how you hear it. With what measure ye mete it shall be measured unto you, and more shall be given unto you. For whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken away that which he thinketh he hath,” or, as the margin expresses it, “He seemeth to have.” “Have ye understood all these things? They said unto him, yea. And he said unto them: Therefore every scribe who hath been made a disciple to the kingdom of heaven [or every teacher who has been instructed in the principles of the kingdom of heaven], is like a householder who bringeth forth out of his treasure things new and old.”

Let us briefly expound the more important words of this passage. First, the word “scribe.” Originally a scribe was merely a copyist of the law; that is, one skilled in making careful manuscript copies of the books of the Old Testament. And then, from his familiarity with the text, coming from frequent transcription of it, he naturally became an expounder of that text, and the latter meaning, “an expounder,” gradually became the greater meaning, so that in our text today the word “scribe” means “teacher.” “Every teacher instructed in the principles of the kingdom of heaven.” The next word of the passage that needs explanation is “hid” or “veiled.” “For whatsoever is hid shall be made manifest.” This reference is to the nature of parabolic teaching. A parable is a dark or veiled saying, and yet the veil is designedly thin and semitransparent, instead of opaque. It was not intended by it to hide the truth from the devout and thoughtful searcher after truth, but only from the idle and careless and hardhearted. So it is declared. “For nothing is hid that shall not be made manifest.” “I speak to these people in parables. A parable veils my teaching, but there is nothing veiled in these parables that shall not be made manifest to you. I lift the veil. I let you see what it means.” The next word that needs explanation is, “The lighted lamp.” The lighted lamp represents the disciple who heard the exposition of the parable. Mark you, when he used the parable of the lighted lamp, he did not use it in connection with the delivery of a parable; he used it in connection with the exposition of a parable. The exposition is the light. The understanding hearer is the lighted lamp. Merely to hear the parables does not make one a lighted lamp, but to know the meaning of the parables makes one a lighted lamp. The sense of it, the spiritual import of it, as expounded by the Spirit of God that is the light. The next word is this: “Putteth it not under a vessel, but on a stand.” This means that one who hears and understands the exposition must not keep it to himself. It was given him for others, that they who enter in may see the light. “Let your light so shine before men.” Hence the caution. “Give close attention to this exposition. Take heed to what you hear. Take heed how you hear.” This is the light. The parable was veiled. The exposition lifts the veil; therefore notice closely, give attention. The light comes with the exposition. Thus it was in the days of Ezra, for the Scripture says, “So they read in the books, in the law of God, and read distinctly and gave the sense, and caused them to understand the reading.” Truly that was a wonderful scene. All the people were gathered together, the men, the women and the children, every child, as the text says, “that had sense enough to understand” the whole of them. Thousands of them were gathered together, and Ezra stood on a pulpit of wood, and he first read the text of the law distinctly so that they got the words. Then they gave the sense, so as to cause the people to understand the meaning of the words, and the light came with the meaning; and no light comes from memorizing words of a scripture which we do not understand. It is about the same as speaking in an unknown tongue, which profits nobody unless it is interpreted. “Understandest thou what thou readest?” said Philip to the eunuch, and hence our Saviour’s question following his exposition of the parables: “Have ye understood all these things?” The emphasis is not on the “all”; it is on “these things,” as indicated by the order in which they come in the Greek, “Have ye understood these things all?” Not, “Have you heard the words?” Have you understood? Do you know what they mean?

The Bible is not a precious book to those who do not understand it, but the entrance of God’s Word into the understanding giveth light. A teacher must himself understand before he can give the sense to others. A preacher who does not know the meaning of Gods Word is an unlighted lamp. How can he shine? He is a blind guide leading the blind. He may know everything else in the world, but if he be ignorant of the meaning of God’s Word he has no ministerial education, and he cannot preach. He is worse than an ignoramus, though he have diplomas from every college in the world. He teaches falsehoods instead of truths, and wrecks the souls of men. We would not allow a man ignorant of medicine to doctor our bodies, nor entrust a case of property or of honor or of life to a pettifogger ignorant of law, but we count it a little thing to trust our immortal spirits and our eternal interests to preachers who cannot call off the names of the books of the Bible, who perhaps never read all of the Bible, or have not diligently and prayerfully studied even one of its books, and could not stand a creditable examination upon the text, much less the spirit of one chapter.

Oh, we are guilty along this line, preachers and people! I repeat, I make no reference whatever to ministerial education in other things, but surely a preacher ought to have profoundly and prayerfully studied the One Book. Our Saviour prescribed no educational test in mathematics, or the sciences, in rhetoric or elocution for his preachers, but he sent out no man to preach until he had carefully instructed him in what to preach. When then I say ministerial education, I mean Bible education education in the Bible. How long a time he kept these men right with him, hearing his words, witnessing his deeds, imbibing his spirit, expounding the principles of his kingdom to them, precept by precept and line upon line, and now illustrating by striking and vivid images, in parables those same principles, and all before he sends them out to preach God’s Word! An educated preacher is a scribe who hath been made a disciple to the kingdom of God; that is, he is a teacher who hath been instructed in the principles of the kingdom of heaven. That alone is an educated preacher.

That leads to the next thing that needs explanation, “the householder’s treasure.” Here the figure changes. Before the exposition was “light”; now it is “treasure.” “Have you understood all of these things? Yes. Then I say unto you that every scribe instructed in the principles of the kingdom of heaven, is like a householder who bringeth forth out of his treasures things new and old.” Not the treasure of a traveler, but of a householder who has stored away the accretions and accumulations of years. A rolling stone gathers no moss. A boarder, or a man always moving, accumulates no property. “Three moves are equal to a fire.” A householder has old things that are precious, which have been proved as to their value in many times of trial. They are sacred with memories. He has new things also, but recently acquired, and he brings out on fitting occasions both new and old. What does this mean? What is the spiritual import of this parable? I see its meaning. It stands embodied before me. The householder is a religious teacher, rich in the knowledge of the meaning of God’s Word. He has devoutly studied it for years. It is the one living oracle whose utterances settle all of bis perplexities. In the time of spiritual drought and scorching heat, that book has been to him what the well with the old oaken bucket was to Woodworth. And now, when we call him out of life’s problems and experiences, he brings forth from his treasure things new and old. Yes, some of them are old. Some of them came to him when his heart was first given to Jesus, when God for Christ’s sake forgave his sins. He opens the book, the sacred volume, and points out the very passage in God’s Word whose sense or meaning brought to him peace and rest, long, long ago. And he never forgets it. He opens it again and brings forth another treasure. It came to him perhaps when his first baby died.

How well I recollect when my first child died, and out in the old cemetery, when the preacher who kindly conducted the funeral services of that child, Brother Richard Burleson, with that reverence so peculiar to him, opened the Book of God, and his voice rings in my ears today, “My son, despise not thou the chastening of the Lord.” I never see him in my memory but I hear him saying that, and that day that scripture, in the spirit of it and in the sense of it, so entered my soul that I can never forget.

He turns to yet another passage. It came to him in connection with his anxieties concerning a revival of religion, and one day when feeling lonely beyond expression, his eye fell upon this passage, “I am with you,” and the actual presence and power of the eternal Spirit of God came upon him as never before. Mark you, that the light comes with the exposition and experimental realization of the Scriptures, and a scribe who has been instructed in the principles of the kingdom of God, bringeth forth from his treasures things new and old. He turns to some that came last year. (Last year I got into the heart of this passage.) He turns to one that came last month, one that came yesterday, one that came today, and these are the new, and all of them are treasures priceless treasures the spiritual interpretation of the Word of God.

He does not keep his face to the past and dwell on memories of treasures found long ago, for where we do not acquire new treasures we lose the old.

But we retain the old if we can say, “This manna fell last night; it is fresh from God; it has the dew on it. It came straight from a present, not a historic God; it came not to one who was, but who is, his disciple and his child. It is not the cold, stale food left over from last year’s banquet, but fresh and hot from the kitchen of heaven it is served to him hungry now.” I say that this Book is an ocean without shores; that to its interpretation there is no ultima thule. We never do get to its outer boundary and say, “I have compassed it all.” We might look at it and apostrophize it:

“O thou precious Bible, thou exhaustless mine of gold and silver and diamonds, who has found thy last treasure? Thou shoreless ocean, who has brought up from thy depth the last tinted shell or beautiful coral or pearl of ray serene? Thou range of mountains, whose tops touch the stars and kiss the skies and come in touch with God; the climber who reaches thy summit looks out upon ever-increasing landscapes of beauty, and there burst upon his vision prospects of future glory never yet dreamed of, until at last he gets so high that he looks out and finds no horizon.”

That is heaven I New and old I Old as creation and new as God!

Now the last word to explain in this passage: “What measure ye mete it shall be measured unto you, and more shall be given unto you. For whosoever hath, to him shall be given, and whosoever hath not from him shall be taken away even that which he thinketh he hath.” What does it mean? What does it mean in this connection? Will you please recall a point made just now, that the lamp was lighted for the benefit of others? The Saviour expounded to one that he might tell that exposition to another. Said he, “It is given to you to understand the mysteries of the kingdom of God. I whisper in your ear the meaning of the parables. You publish it on the housetops. If you dispense what I give you, if you measure out what I give you, I give you more. As you measure so I mete.” Oh, what a significance! Hear a secret, ye misers, who would hoard the gold of truth:

Knowledge not imparted to others dies to the man who has it.

So long as one teaches mathematics he remembers mathematics. So long as one teaches Latin or Greek these things are easy to him, but let him cease the imparting and his treasure at once begins to shrink in bulk, to get lighter in weight, to diminish in value. “There is that withholdeth and it tendeth to poverty. There is that scattereth abroad and it maketh rich.” Oh, young convert, when God has given the sense of just one precious scripture to you it may be this: “Come unto me all ye that labor and are heavy-laden and I will give you rest;” it may be this: “God so loved the world that he gave his only begotten Son” but whatever it is, young convert, when God lights that lamp let it shine, and be eager to say in the language of David, “Come all ye that fear God and I will tell you what great things he hath done for my soul;” hide not the righteousness of God in your heart. Oh, preacher, if you have found the exposition of a passage of God’s Word, if Jesus has whispered an interpretation into your ear, give it out, let the world have it, let others use it. Raise no whining cry of plagiarism on God-given interpretations.

Do not jealously guard your little stock of cast iron sermons. Preach them, and get new ones fresh with the dew of heaven and alive with the breath of the Spirit of God.

Give out and God will give to you. Look at Spurgeon. What cared he for his old sermons? Not a thing in the world. For thirty years he published a sermon every week, and the more he published the more he had to publish.

Why, I can well recollect with what shrinking and horrible dread I heard Brother Cranfill’s proposition calling upon me to let him publish a sermon of mine every week. I supposed it would bankrupt all the material I had in six months, and how foolish I was I

I never did in my life, freely, lovingly, and tenderly, give out one exposition that Jesus had given to me but he gave me another. I never did empty my bucket of water upon the thirsty lips of the famished but I could the more readily let it down into the well of salvation and draw it up filled again to the brim, fresh-dripping and glowing from the cool and living fountain, inexhaustible.

Impart! Give out! Scatter abroad! It will come back to you good measure, pressed down, shaken together, running over into your bosom and into your soul.

A scribe, then, is a religious teacher. Ministerial education, then, is having the meaning of the Bible. The lamp is the preacher. Exposition from God lights the lamp. The lamp being lighted should shine. As it radiates the light given, more light comes. The householder is a preacher. His treasure is the accumulation of scriptural meanings, passages which he has understood, passages upon which he has experimentally fed and nourished his soul. Unless he acquire new treasure he loses the old. If he faces the past only, that past becomes ever dimmer to him, until it will at last seem to be only a dream of a flickering, vague and uncertain fancy, without reality.

Now, these are two subsidiary parables, the parable of the lighted lamp and the parable of the householder’s treasure, and they tell what to do with the eight.

QUESTIONS

1. Where do we find our Lord’s first great group of parables?

2. What two words are used in the Gospels for “parable” and what the meaning of each in both the narrower and the wider senses?

3. Give a good definition of “parable.”

4. Distinguish between parable, proverb, simile, similitude, metaphor, allegory, fable, and myth.

5. Give a biblical example of each of these except myth, and give an example also of a myth.

6. Why did our Lord use parables in his teaching?

7. From the table of “the parables of our Lord” give the interpretation of each parable as there indicated.

8. What can you say in a general way of this list of parables and what the two great classes of parables?

9. What brief rules here given for interpreting parables?

10. Compare the two parables which Christ interpreted himself with their interpretation, and note the points in each not interpreted,

11. What three great groups of our Lord’s parables and what parables in each group?

12. Give a general survey of our Lord’s ministry up to this point.

13. What is the scene, the pulpit, and the congregation of this first group of parables?

14. What two subsidiary parables in connection with this group and why so called?

15. What is the thread of thought that unites all these eight parables into one necklace?

16. What is the first parable here, what is its details and what is its lesson?

17. Give the details of the parable of the good seed growing of it self, and its lesson.

18. Relate the story of the parable of the tares, and show its lesson.

19. Give the parable of the mustard seed and its lesson.

20. Give the parable of the leaven and its lesson.

21. Give the double picture in the parable of the hid treasure and the pearl of great price, and their lessons.

22. Recite the parable of the dragnet and its lesson.

23. What is the import of the parable of the lighted lamp and what is the meaning and application of the terms used therein?

24. What is the import of the parable of the householder’s treasure and what is the meaning and application of the terms used in it?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

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.

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

‘ex quavis urbe erat cohors aliqua,’ Bengel.

., 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.

Fuente: Henry Alford’s Greek Testament

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

Fuente: The Expositors Greek Testament by Robertson

Luk 8:4 . : 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 ). , etc.: this clause simply explains how the crowd was made up, by contingents from the various towns. This would have been clearer if the 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. : Lk. gives only a single parable in this place.

Fuente: The Expositors Greek Testament by Robertson

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.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Luk 8:4-8

4When a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable: 5″The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up. 6Other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture. 7Other seed fell among the thorns; and the thorns grew up with it and choked it out. 8Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great.” As He said these things, He would call out, “He who has ears to hear, let him hear.”

Luk 8:4 “parable” See introduction to the chapter for hermeneutical helps.

Luk 8:5 “‘The sower went out to sow his seed” This would have been an agricultural procedure everyone in that culture would have identified with. There may have been a sower in the distance that Jesus pointed to.

This parable is repeated in all three Synoptic Gospels. In many ways this parable, accompanied with Jesus’ interpretation, is the paradigm for all the rest.

Notice that salvation is not human discovery or merit, but divine revelation (word of God); also note this is not a text on predestination, but the eternal consequences of human choices! This is really a parable about different soils (i.e., human hearts).

“road” The farmer sowed his entire field, even the footpaths that traversed them then he plowed it all. The seed that fell in these well-worn paths did not penetrate the packed soil and it was quickly trampled on by passers-by.

Luk 8:6 “rocky soil” The farmer could not tell where the rocky ledges or the large underground boulders were located, but the seeds did not have enough soil in which to root.

Luk 8:7 This refers to the well established, thorny weeds which were plowed under (therefore they could not be seen), but quickly reestablished and crowded out the newly germinated grain.

Luk 8:8 “a hundred times as great” Matthew has a scale of grain production graded from 30 to 60 to 100 (cf. Mat 13:8).

“He who has ears to hear, let him hear” This implies that an openness to the Spirit was required for understanding (cf. Mar 4:9; Mat 13:9). In a sense, these parables were spiritual riddles. The heart (prepared by the Spirit, cf. Joh 6:44; Joh 6:65) of the hearer was crucial.

Notice also that of the four types of soil, three allowed the seed to germinate, but only one allowed fruit-bearing. Salvation involves evidence. Eternal life has observable characteristics! Be careful of an initial response as the only evidence of salvation. The yield varies, but not fruitfulness. True salvation is an initial response to the gospel followed by a daily response. This parable is a warning against an “easy believism” (as is John 15)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

were come = kept coming.

to. Greek. pros. App-104. Not the same word as in verses: Luk 8:27, Luk 8:39.

by. Greek. dia. App-104. Luk 8:1. Not the same word as in Luk 5:12.

Fuente: Companion Bible Notes, Appendices and Graphics

4-15.] PARABLE OF THE SOWER. Mat 13:1-8; Mat 13:18-23. Mar 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.

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

-ex quavis urbe erat cohors aliqua, Bengel.

., 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.

Fuente: The Greek Testament

Luk 8:4. ) out of every city there was some body of men.-) is to be referred to the multitude of the people.

Fuente: Gnomon of the New Testament

Luk 8:4-18

16. THE PARABLE OF THE SOWER

Luk 8:4-18

4 And when a great multitude came together,-Parallel accounts of the “parable of the sower” are found in Mat 13:3-23 and Mar 4:3-25. A study of all these records will show that Mark has the fullest account in detail, and that Luke has the least number of details. The great points of the parable are found in all, and yet the three accounts should be studied in order to obtain a clear, and connected view of this important scripture. A fuller comment on this parable may be had in the author’s “Commentary on the Gospel According to Matthew,” pages 285-295. Mark and Luke place this parable before the stilling of the tempest, the cure of the demoniacs of Gadara, and the raising of Jairus’ daughter; this seems to be the correct chronological order for it. When a great multitude came together, and especially “they of every city resorted unto him,” Jesus taught “by a parable.” This multitude may have come together as a result of his “preaching” circuit mentioned in verses 1-3. The parable was a very easy and simple style of teaching. Mark uses “parables” as does Matthew (13:3; Mar 4:2), while Luke uses “a parable.” There are ten of these parables in Matthew and Mark, but only two recorded in Luke; Luke uses the expression “in parables” in verse 10.

5 The sower went forth to sow his seed:-The scene described here was very familiar to the hearers of Jesus. The sower went out from his house, from the village or city into his field or country to sow his seed. The time is indefinite, but the fact was of common occurrence. It may be that a sower was present or near at hand in a field, making the preparation for the sowing of his seed; this would make the parable more striking and impressive. Some of the seed fell “by the way side.” Fields were very commonly unenclosed, or separated only by a narrow footpath. The ordinary roads also were not fenced; hence the seed of the sower was liable to fall beyond the plowed ground upon the hard ground, path or road which formed the “way side.” The seed was thus exposed to a double danger. “It was trodden under foot” by those who passed along and “the birds of the heaven devoured it.” The birds, such as the lark, sparrow, and raven “devoured it.”

6 And other fell on the rock;-“The rocky ground” (Mat 13:5) was “the rocky places,” or the places where the soil was very thin over the rock. The grain sprang up quickly above the surface, and then quickly died; the hot sun soon scorched it and “it withered away, because it had no moisture.” There was no chance for the plant to grow, as the soil was not deep enough above the rock, hence it withered away.

7 And other fell amidst the thorns;-This seed fell in the midst of or among the thorns, where the roots of the thorns remained, not having been carefully taken away. When the seed germinated it could not grow because it was choked by the thorns. These thorns stifled the grain by pressing upon it, overtopping it, shading it, and exhausting the soil. Thorny shrubs and plants abounded in Palestine.

8 And other fell into the good ground,-The “good ground” was the rich, deep soil, which was free from rocks, thorns, and hard surface of the wayside. The seed therefore sprang up and brought forth “fruit a hundredfold.” Matthew and Mark give the different increase, thirty, sixty, and a hundredfold; Matthew begins with the greatest and descends to the lowest, thirty; while Mark begins with the lowest and ascends to the highest; Luke records only the greatest increase. “Hundred-fold” is used with respect to the increase which Isaac received when he sowed in the land of the Philistines. (Gen 26:12.) Of the four kinds of soil only one was fruitful. When Jesus presented this parable “he cried” and said: “He that hath ears to hear, let him hear.” “He cried,” that is, with a loud voice he spoke this last warning to the people; both Matthew and Mark record this statement of Jesus.

9, 10 And his disciples asked him-His disciples asked him the meaning of this parable; they did not ask him what the parable was, for they knew what it was, but did not know its meaning. This is one of the parables of Jesus that we need not misunderstand its meaning, for Jesus here gives the meaning of it. His disciples were perplexed over this parable; it was a new mode of teaching for Jesus to use; so when the twelve and a few others were alone (Mar 4:10) they asked him several questions as to what the meaning of the parable was and why he had spoken in parables. Jesus replied that it was given to them “to know the mysteries of the kingdom of God: but to the rest in parables.” He meant to say that his disciples had a desire to know the truth, and that these truths could be understood by them. A similar thought was expressed at another time when Jesus said: “If any man willeth to do his will, he shall know of the teaching.” (Joh 7:17.) The “mysteries” or secrets, the hidden power of spiritual truth, are revealed to those who sincerely desire to know them. “Mysteries” is from “musterion” and means to close or shut. The disciples had been initiated into the secrets of the kingdom of heaven; so Jesus here explains that this parable is open to the disciples, but shut to the Pharisees with their hostile minds. In the gospels “musterion” is used only here and in the parallel passages. (Mat 13:22; Mar 4:11.) If the truths were explained to those having no heart to receive them, the truths would not be appreciated nor understood; they would tend to harden the heart, and would be as pearls cast before swine.

11 The seed is the word of God.-Jesus now proceeds to interpret his own parable. The word of God is the seed of the kingdom; the phrase “the word of God” does not appear in Matthew and only once in Mark (Mar 7:13) and John (Joh 10:35), but four times in Luke (Luk 5:1; Luk 8:11; Luk 8:21; Luk 11:28) and twelve times in Acts. In Mar 4:14 we have only “the word.” In Mar 3:35 we have “the will of God,” and in Mat 12:50 “the will of my Father” where Luk 8:21 has “the word of God.” Luke means the word that comes from God. The truths of the gospel mean the same thing as the word of God; hence the same thing as the seed is “the word of God.” (1Pe 1:23.) The word of God or gospel is preached, people hear it, believe it, and obey it, and are brought into the kingdom of God; hence it is the seed of the kingdom. “Of his own will he brought us forth by the word of truth.” (Jas 1:18.) “So belief cometh of hearing, and hearing by the word of Christ.” (Rom 10:17.) “Whosoever believeth that Jesus is the Christ is begotten of God.” (1Jn 5:1.) These explain how the word of God is the seed, because it is essential to one’s becoming a Christian.

12 And those by the way side-This parable has long been known as the “Parable of the Sower,” but some in recent years have suggested that a more appropriate name would be the “Parable of Different Soils,” and others have called it the “Parable of Different Hearers.” The first kind of hearers Jesus represents by those who hear but when they have heard the devil cometh and “taketh away the word from their heart, that they may not believe and be saved.” The word of God finds no entrance and Satan taketh it away as a bird picks up the grain which falls by the wayside. These hearers do not care to believe; the word of God is good, the teacher is faithful in preaching it, but the heart is not prepared for it.

13 And those on the rock-Other hearers are compared to the thin layer of earth which covers a ledge of stone; seed which fall into such soil spring up quickly because warmed by the underlying rock; but as the roots cannot go to any depth, the blade soon withers beneath the hot sun. Some hearers “receive the word with joy”; they give the impression at first that they will make faithful children of God; “who for a while believe, and in time of temptation fall away.” They are impulsive, demonstrative, and ardent for a little while, but when trials and testings come through putting their profession into practice, they give up and go back into the world. They cannot stand persecution and trials; they quickly desert the Christ in the hour of temptation.

14 And that which fell among the thorns,-Other hearers are compared to seed which fall where thorns are growing; the seed springs into life, but it has no room for development; it is robbed by the thorns of its needed nourishment. So some Christians are so preoccupied by “cares and riches and pleasures of this life” that they “bring no fruit to perfection.” They may have some evidence of bearing fruit for a time, but the spiritual fruit is blasted and never comes to rightness or completeness. They have conviction of sin, show signs of sorrow and repentance, but the heart is divided, and the full powers of body and soul are not given to Christ. They are not thoughtless hearers, like those of the first class, neither like those of the second; they hear, hear seriously, enter upon a conflict with the world, but fail to conquer. They are not fully consecrated and hence they let the riches and pleasures of this life draw away their heart from God. Many are in the church today like this class of hearers.

15 And that in the good ground,-This class of hearers are like seed which fell on “good ground” and “brought forth fruit a hundredfold.” They receive the truth “in an honest and good heart,” and patiently and perseveringly they produce in their lives a golden harvest of grain. Of the four kinds of hearts or hearers, only one kind really is profited by the hearing of the word of God. This class with constancy of purpose, with a consistent perseverance, through a life of discouragements and trials “bring forth fruit with patience.”

16 And no man, when he hath lighted a lamp,-Jesus here uses a very vivid figure; it was contrary to custom, and even to reason, to light a lamp and cover it with a vessel or put it under a bed. Mar 4:21 has a more definite figure; he uses “under the bushel” as does Mat 5:15. The purpose of a light is to enable one to see something else, not the light. Jesus had told his disciples that it was given to them to know “the mysteries of the kingdom of God,” but the unbelieving multitude could not know; hence one reason for his speaking in parables. The apostles might infer that these “mysteries” of the great truths of his kingdom were to be kept secret, and that instruction in parables is, in its very nature, adapted to darken and becloud truth rather than enlighten people. Jesus at this time dispels any such ideas by this figure which he used. It is the nature of truth to enlighten; if truth darkens, it is the fault of the hearer and not the truth. The truths of the gospel are like the lamp; they are designed, not to cover up, but to be made known, so as to give light to the world.

17 For nothing is hid,-Here Jesus gives the use of his figurative language; it is to enlighten and instruct. It is not the teaching of Jesus to say that secret sins will be revealed, though that is a truth elsewhere taught; he teaches here that everything pertaining to the kingdom of God shall be revealed; nothing shall be kept back that may enlighten and instruct those who are anxious to know. All the truth pertaining to the kingdom of God which was spoken in parables should be revealed and broadcast to the world.

18 Take heed therefore how ye hear:-The manner of hearing is important; Mar 4:24 gives the warning to take heed “what ye hear.” Putting these two records together, the disciples were to give heed to how they heard what they heard. They were to take heed how they heard, for now they are hearing for themselves, and for others, since they must teach what they heard to others. The manner of hearing and the matter heard are both supremely important; some things possibly should not be heard at all; others that are heard should be forgotten; still others heard should be treasured and practiced. Those who had the truth and taught it to others would receive a clearer conception of the truth themselves; “for whatsoever bath, to him shall be given.”

Fuente: Old and New Testaments Restoration Commentary

Chapter 44

Take Heed How You Hear

The message of our Lord Jesus in this parable is searching and solemn. In this parable our Lord Jesus Christ teaches us plainly that the vast majority of those who hear the gospel of the grace of God preached, even the vast majority of those who profess faith in him after hearing the gospel, are unregenerate, lost and perish under the wrath of God. He that hath ears to hear, let him hear the parable of the sower.

The Sower

The sower is the man who preaches the gospel of the grace of God. Gospel preachers are like farmers sowing wheat. They broadcast the Word of God upon the ground, upon the hearts of eternity bound men and women. This is not a careless, thoughtless process. The preacher, if he is indeed a faithful, gospel preacher, has his heart in his work. He is not indifferent to those to whom he preaches, or indifferent to their response. Oh, no. Gods servants care deeply for the souls of men. They sow in hope of harvest (Psa 126:5; Ecc 11:1; 1Co 15:58). The sower is the servant of God, the gospel preacher who faithfully sows the seed of the gospel in hope of a great harvest.

The Seed

Now the parable is this: The seed is the word of God (Luk 8:11). The seed sown is the Word of God, the gospel of the grace of God revealed in the Word. We recognize, preach and rejoice in the glorious sovereignty of our God. I take a back seat to no one in preaching Gods absolute sovereignty in all things, especially in the salvation of his elect. Yet, we recognize that God Almighty has chosen to use specific means for the accomplishment of his purposes. It pleased God, by the foolishness of preaching, to save them that believe (1Co 1:21). Faith cometh by hearing, and hearing by the Word of God (Rom 10:17).

That is Bible language. God declares that he saves sinners through the utility of the Word (Jas 1:18; 1Pe 1:23-25). God saves chosen sinners only through, or by means of the faithful exposition of the scriptures. And the Word of God is faithfully expounded and preached only when the gospel of Christ is faithfully expounded and preached. Rolland Hill was exactly right when he said, Any sermon that does not contain the Three Rs (Ruin by the Fall, Redemption by the Blood, and Regeneration by the Holy Spirit) ought never to have been preached. Gods servants are not just preachers. They are gospel preachers. They do not just preach. They preach the gospel.

The sower is the gospel preacher. The seed sown is the Word of God, the gospel of Christ.

The Results

The results of gospel preaching are always exactly according to the purpose of God. We randomly preach the gospel to all who will hear us; but the results are not random. When God Almighty sends forth his Word, his Word always accomplishes his purpose. It either produces life and faith in Christ, or it produces judicial blindness and hardness of heart. Mans unbelief does not in any way, or to even the slightest degree alter the purpose of God. Rather, even the wilful unbelief of the reprobate fulfils Gods sovereign purpose (Rom 3:3-4; 2Co 2:14-16).

And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand (Luk 8:10). These words are taken from the Saviours words to Isaiah, when the prophet of God saw the Lord Jesus in his glory, high and lifted up, sitting upon his throne (Isa 6:9-10).

Faith in Christ is the gift of God. The seeing eye, the hearing ear, and the believing heart are from the Lord. Faith is not something men muster from within. Faith is the gift and operation of Gods free grace in Christ. If you believe, it is because unto you it is given in the behalf of Christ to believe on his name (Php 1:29; Eph 2:8-9; Col 2:12).

To those who will not believe, the Word of God is both blinding and binding. None are so blind as those who will not see; and none are so hardened as those who are gospel hardened. When men and women wilfully despise the gospel of the grace of God, when they resolutely harden themselves to the Word preached, the very Word which they despise becomes the instrument by which they are bound over to everlasting judgment, to eat the fruit of their own way (Pro 1:23-33).

Wayside Hearers

Some who hear the gospel receive it as seed sown by the wayside. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved (Luk 8:12). Some hear with no concern for their souls, the glory of God, or eternity. They attend church because they have to, or because it is the respectable thing to do, or because they think it is their duty to do so. But they really have no interest in the things of God. They try their best not to hear a word the preacher speaks, or at least not to be bothered by what he says. They try to think about other things. And, unless God intervenes and does something for them, the gospel they hear will profit them nothing. Before they get out the door the old black crow of hell snatches away the seed from their hard hearts.

Stony Ground Hearers

Others are described as stony ground hearers. 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 temptation fall away (Luk 8:13). There are many stony ground hearers. The preaching of the gospel makes very quick, but only temporary impressions upon them. Their religion is all superficial, just a flash in the pan, nothing else. Like burning briars in a fire, they may crackle and pop, and make a lot of noise, but they produce nothing. They appear enthusiastic. They talk a good game. They are sometimes moved to tears. They may even speak about inward conflicts, hopes, desires, struggles and fears. But they lack one thing. They have no root. The root of the matter is not in them. Like seed sown in unprepared soil, the Word of God takes no root in them, because there is no work of the Holy Spirit in their hearts. Unconvinced, they have no Holy Spirit conviction. Unturned, they cannot and will not repent. Unbelieving, they have no faith!

These stony ground hearers endure for a while; but they will not last. Their religion is like Jonahs gourd. It springs up in a night and is gone in a night. They are like cut flowers. They look pretty and smell nice for a while, but soon wither and die. They have no root. Christ is not in them and they are not in Christ. A little trial, affliction, or temptation will be too great for the stony ground hearer to endure. Any persecution or opposition, because of the offence of the gospel, will destroy them.

Thorny Ground Hearers

Others are set before us in this parable as thorny ground hearers. And 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, and bring no fruit to perfection (Luk 8:14). The wayside hearer has no interest at all in the things of God. He could not care less who Christ is and what he did. The stony ground hearer is somewhat impressive. He makes a big splash, but does not last very long. The thorny ground hearer is something else.

The thorny ground hearer assents to the gospel, approves of it, and is moved by it. He appears to make a good start, and seems to go a long way in religion. He feels much, experiences much, and may even do much that appears to be truly spiritual; but he has a basic, fundamental, underlying problem. It is a problem that may lie under the surface, hidden from every eye but Gods. It may even be hidden from his own eyes. But it will eventually destroy him. The problem is worldliness. The world still holds his heart. He loves the world.

Oh, beware of religion without Christ! You may think, All is well with my soul. No one could ever feel what I feel and experience what I have experienced and yet be lost. You ought to think again! False faith is a strong delusion, a delusion by which, in this parable, one in four who profess faith in Christ are dragged down to hell! False faith may be greatly enlightened and knowledgeable of the gospel (Heb 6:4). False faith may greatly reform the outward life, like the Pharisees. False faith may speak very well of Christ, as the Jews did. False faith may confess personal sins, like Saul. False faith may humble itself in sackcloth and ashes with Ahab. False faith may repent in tears with Esau and Judas. False faith may diligently perform religious works with the Jews. False faith may be very generous and charitable, like Ananias and Sapphira. False faith may tremble under the Word with Felix. False faith may experience great things in religion (Heb 6:1-4). False faith may enjoy great religious privileges with Lots wife. False faith may preach, perform miracles and cast out devils, like those mentioned by our Lord. False faith may attain high office in the church, like Diotrephes. False faith may walk with great preachers, like Demas. False faith may even be peaceful and carnally secure, like the five foolish virgins.

It is written, If any man love the world, the love of the Father is not in him (1Jn 2:15). Sooner or later those who love the world will choose the world. The sad fact is that though they wilfully choose the world and turn from Christ, they are so thoroughly justified in their own minds that what they are doing is right that they never even realize they have done it, until they wake up in hell.

If you are one of these thorny ground hearers, the Lord Jesus plainly warns you that one of these three things will eventually destroy your soul: the care of this world, the deceitfulness of riches, the pleasures of this life.

Good Ground Hearers

True believers are those who receive the gospel as seed sown in good ground. But 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 (Luk 8:15). The good ground is a regenerate heart, a heart prepared by God the Holy Spirit to receive the Word of grace. The fallow ground of the heart has been broken up by the deep cutting, sharp plough of the law. The hard clods have been broken by the heavy harrow of conviction, beaten to pieces by the thunderous rain of Gods wrath, and at last softened by the sweet dew of heaven.

The Word of God sown in the regenerate heart, the heart prepared by the grace and power of God to receive it, brings forth fruit unto God. Some bear fruit more rapidly and more plentifully than others; but all bear fruit from God. The fruit they bear is the fruit of the Spirit (Gal 5:22-23).

Now, read these next three verses as they are given in this context, and hear the Masters warning.

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, that they which enter in may see the light. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have (Luk 8:16-18).

Take heed what you hear. Make certain that the message you hear is the gospel of God, not some false gospel of free will, works religion. Take heed that you hear. Make it your business to hear the gospel regularly. And take heed how you hear. Ask God the Holy Spirit to enable you to hear the gospel with a submissive, believing heart.

Fuente: Discovering Christ In Selected Books of the Bible

Mat 13:2, Mar 4:1

Fuente: The Treasury of Scripture Knowledge

4

These parables were spoken to the people, not his disciples. The reason for teaching them in this manner is explained at Mat 13:11.

Fuente: Combined Bible Commentary

THE parable of the sower, contained in these verses, is reported more frequently than any parable in the Bible. It is a parable of universal application. The things it relates are continually going on in every congregation to which the Gospel is preached. The four kinds of hearts it describes are to be found in every assembly which hears the word. These circumstances should make us always read the parable with a deep sense of its importance. We should say to ourselves, as we read it: “This concerns me. My heart is to be seen in this parable. I, too, am here.”

The passage itself requires little explanation. In fact, the meaning of the whole picture is so fully explained by our Lord Jesus Christ, that no exposition of man can throw much additional light on it. The parable is preeminently a parable of caution, and caution about a most important subject,-the way of hearing the word of God. It was meant to be a warning to the apostles, not to expect too much from hearers. It was meant to be a warning to all ministers of the Gospel, not to look for too great results from sermons. It was meant, not least, to be a warning to hearers, to take heed how they hear. Preaching is an ordinance of which the value can never be overrated in the Church of Christ. But it should never be forgotten, that there must not only be good preaching, but good hearing.

The first caution that we learn from the parable of the sower, is to beware of the devil when we hear the Word. Our Lord tells us that the hearts of some hearers are like “the wayside.” The seed of the Gospel is plucked away from them by the devil almost as soon as it is sown. It does not sink down into their consciences. It does not make the least impression on their minds.

The devil, no doubt, is everywhere. That malicious spirit is unwearied in his efforts to do us harm. He is ever watching for our halting, and seeking occasion to destroy our souls. But nowhere perhaps is the devil so active as in a congregation of Gospel-hearers. Nowhere does he labor so hard to stop the progress of that which is good, and to prevent men and women being saved. From him come wandering thoughts and roving imaginations,-listless minds and dull memories,-sleepy eyes and fidgety nerves, weary ears and distracted attention. In all these things Satan has a great hand. People wonder where they come from, and marvel how it is that they find sermons so dull, and remember them so badly! They forget the parable of the sower. They forget the devil.

Let us take heed that we are not way-side hearers. Let us beware of the devil. We shall always find him at Church. He never stays away from public ordinances. Let us remember this, and be upon our guard. Heat, and cold, and draughts, and damp, and wet, and rain, and snow, are often dreaded by Church goers, and alleged as reasons for not going to Church. But there is one enemy whom they ought to fear more than all these things together. That enemy is Satan.

The second caution that we learn from the parable of the sower, is to beware of resting on mere temporary impressions when we have heard the word. Our Lord tells us that the hearts of some hearers are like rocky ground. The seed of the word springs up immediately, as soon as they hear it, and bears a crop of joyful impressions, and pleasurable emotions. But these impressions, unhappily, are only on the surface. There is no deep and abiding work done in their souls. And hence, so soon as the scorching heat of temptation or persecution begins to be felt, the little bit of religion which they seemed to have attained, withers and vanishes away.

Feelings, no doubt, fill a most important office in our personal Christianity. Without them there can be no saving religion. Hope, and joy, and peace, and confidence, and resignation, and love, and fear, are things which must be felt, if they really exist. But it must never be forgotten that there are religious affections, which are spurious and false, and spring from nothing better than animal excitement. It is quite possible to feel great pleasure, or deep alarm, under the preaching of the Gospel, and yet to be utterly destitute of the grace of God. The tears of some hearers of sermons, and the extravagant delight of others, are no certain marks of conversion. We may be warm admirers of favorite preachers, and yet remain nothing better than stony-ground hearers. Nothing should content us but a deep, humbling, self-mortifying work of the Holy Ghost, and a heart-union with Christ.

The third caution contained in the parable of the sower is to beware of the cares of this world. Our Lord tells us that the hearts of many hearers of the word are like thorny ground. The seed of the word, when sown upon them, is choked by the multitude of other things, by which their affections are occupied. They have no objection to the doctrines and requirements of the Gospel. They even wish to believe and obey them. But they allow the things of earth to get such hold upon their minds, that they leave no room for the word of God to do its work. And hence it follows that however many sermons they hear, they seem nothing bettered by them. A weekly process of truth-stifling goes on within. They bring no fruit to perfection.

The things of this life form one of the greatest dangers which beset a Christian’s path. The money, the pleasures, the daily business of the world, are so many traps to catch souls. Thousands of things, which in themselves are innocent, become, when followed to excess, little better than soul-poisons, and helps to hell. Open sin is not the only thing that ruins souls. In the midst of our families, and in the pursuit of our lawful callings, we have need to be on our guard. Except we watch and pray, these temporal things may rob us of heaven, and smother every sermon we hear. We may live and die thorny-ground hearers.

The last caution contained in the parable of the sower, is to beware of being content with any religion which does not bear fruit in our lives. Our Lord tells us that the hearts of those who hear the word aright, are like good ground. The seed of the Gospel sinks down deeply into their wills, and produces practical results in their faith and practice. They not only hear with pleasure, but act with decision. They repent. They believe. They obey.

Forever let us bear in mind that this is the only religion that saves souls. Outward profession of Christianity, and the formal use of Church ordinances and sacraments, never yet gave man a good hope in life, or peace in death, or rest in the world beyond the grave. There must be fruits of the Spirit in our hearts and lives, or else the Gospel is preached to us in vain. Those only who bear such fruits, shall be found at Christ’s right hand in the day of His appearing.

Let us leave the parable with a deep sense of the danger and responsibility of all hearers of the Gospel. There are four ways in which we may hear, and of these four only one is right.-There are three kinds of hearers whose souls are in imminent peril. How many of these three kinds are to be found in every congregation!-There is only one class of hearers which is right in the sight of God. And what are we? Do we belong to that one?

Finally, let us leave the parable with a solemn recollection of the duty of every faithful preacher to divide his congregation, and give to each class his portion. The clergyman who ascends his pulpit every Sunday, and addresses his congregation as if he thought every one was going to heaven, is surely not doing his duty to God or man. His preaching is flatly contradictory to the parable of the sower.

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Notes-

v4.-[When much people were gathered, &c.] Let us note, in this expression, a strong indirect evidence of our Lord’s faithfulness and honesty as a public teacher. So far was He from flattering men. and speaking smooth things to procure popularity, that He speaks one of the most heart-searching and conscience-pricking of His parables, when the crowd of hearers was greatest.

Faithful ministers should always denounce sin most plainly, when their churches are most full, and their congregations most large. Then is the time to “cry aloud and spare not,” and show people their sins. It is a snare to some ministers, to flatter full congregations and scold thin ones. Such dealing is very unlike that of our Lord.

v5.-[A sower went out to sow.] It is highly probable that in this parable, our Lord describes something which was actually going on within sight. Many of His parables, we must remember, were spoken in the open air, and the images, in many cases, were borrowed from subjects before his eyes. Hence His lessons were seen as well as heard.

v6.-[Upon a rock.] The rocky soil of many parts of Palestine makes the circumstances here mentioned far more likely than it appears to us, who live in a country like England.

v7.-[Among thorns.] The precise nature of the plant or weed here called “thorns,” we cannot exactly determine. It is the same word that is used in describing the “crown of thorns,” plaited by the soldiers in the day of the crucifixion, and put in mockery on our Lord’s head. Whether those thorns were the prickly thorns or briars, with which we are all familiar, has been much doubted, and remains an undecided question.

The description of the growth of the “thorns” here mentioned, would rather lead us to suppose that they were some plant or weed which grew up out of the soil together with the seed corn.

v8.-[He that hath ears to hear let him hear.] Let it be noted, that this expression is specially recorded by all the three evangelists, Matthew, Mark, and Luke, in their report of this parable. It seems to point out the special importance of the parable.

v10.-[Seeing they might not see.] The expression used in this verse, is evidently quoted from the words in Isa 6:9. It is worthy of observation that hardly any passage in the Old Testament is so frequently quoted in the New Testament as this. It is found six times, Mat 13:14-15; Mar 4:12; Joh 12:40; Act 28:26; Rom 11:8, and in this place. On each occasion it is applied to the same subject, the hardened and unbelieving state of mind, in which the Jews were.

v11.-[The seed is the word of God.] Let us observe here, that the word “is” means, “signifies,” or “represents,” according to the Hebrew manner of speaking. It is important to remember this, because it throws light on the well-known words used by our Lord at the appointment of the Lord’s supper, “This is my body. This is my blood.”

v12.-[Then cometh the devil.] This is one of those expressions which bring out strongly the existence, personality, and agency of the devil. There is an active, living agent, distinct from man, operating powerfully in man’s heart, and to man’s injury.

v13.-[Fall away.] The word so translated, is, in the Greek language, the root of our well-known word “apostacy.”

v14.-[Go forth.] The meaning of this expression has been explained in various ways. Some think that it simply means “going away from the hearing of the word.” Others think it means, “as they pass through life,-in their progress through life,” and compare it with Luk 1:6, where Zacharias and Elisabeth are said, “to walk in the ordinances of the Lord.” The Greek word there is the same that is used here.

[Bring…fruit to perfection.] This expression is rendered in the Greek by a single word, which is found nowhere else in the New Testament.

v15.-[Honest and good heart.] We must carefully remember that this expression does not imply that any one’s heart is naturally “good,” or ever can become so, without the grace of God. The fairest sense of the words is, “an unprejudiced heart, willing to be taught,” such as was peculiarly lacking among the Jews in our Lord’s time. The Bereans are an illustration of this expression. Act 17:11.

[Keep it.] The word so translated is not the word sometimes translated “observe.” It rather signifies “hold fast,” so as not to let go, and is used in this sense in 1Th 5:21, Heb 3:6, and Heb 10:23.

[Patience.] The word so translated is sometimes used in an active sense, and sometimes in a passive. Here it is probably active, like Rom 2:7, and 2Co 1:6.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 8:4. And as a great multitude were coming together, etc. The E. V. gives the wrong impression that He waited until all came; it was the gathering crowd that led Him to enter a boat (Matthew, Mark).

Those of every city, attracted out of the various places where He had preached. Lukes mention of the preaching tour probably leads him to give prominence to these. The three Evangelists agree, but show entire independence.

Fuente: A Popular Commentary on the New Testament

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.

Fuente: Expository Notes with Practical Observations on the New Testament

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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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 , 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 , 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.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

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]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

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 corporals 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 Gods 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.

Fuente: William Godbey’s Commentary on the New Testament

Luk 8:4-15. Parable of the Sower (Mar 4:1-20*, Mat 13:4-23*).Having dropped Mk. at Luk 6:19, Lk. here resumes his predecessors narrative, though reserving Mar 3:20-35 till later. Lk.s version is the shortest of the three. His variations, especially in the interpretation, are interesting but call for no comment here.

Fuente: Peake’s Commentary on the Bible

8:4 {1} And when much people were gathered together, and were come to him out of every city, he spake by a parable:

(1) The same gospel is sown everywhere, but does not everywhere yield the same fruit, and this is only due to the fault of men themselves.

Fuente: Geneva Bible Notes

2. The parable of the soils 8:4-15

Luke’s account of Jesus’ parables by the sea is the shortest of the three, and Matthew’s is the longest. Luke limited himself to recording only two parables, namely, the parable of the soils and the parable of the lamp. He thereby stressed the importance of hearing, obeying, and proclaiming the Word of God.

"Unlike Mark 4 and Matthew 13, where entire chapters are devoted to kingdom teaching via parables, Luke concentrates on the one theme of faith both here and in the two short passages that follow (Luk 8:16-21)." [Note: Bock, Luke, p. 228.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The giving of the parable 8:4-8 (cf. Matthew 13:1-9; Mark 4:1-9)

As in the other Synoptics, Jesus gave the first parable to the crowds and then interpreted it for His disciples.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Luke omitted reference to the setting for this teaching. It was the shore of the Sea of Galilee. Instead he stressed the large and diverse crowd that Jesus addressed. Perhaps he wanted to picture the crowd as the various types of soil Jesus referred to in this parable.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)